Twenty-Nine Sermons, Table of contents
The Contents and Heads of the following SERMONS.
The Contents of the firſt SERMON, Haggai 1. 5.
THe Preface, ſhewing the uſefulneſſe of Meditation, together with the danger in neglecting it.
The opening of the Te…t in ſeverall particulars, page 1.
Doctrine, Serious Meditation of our ſins by the word, is an eſpeciall means for to make us repent, 2.
The definition of Meditation, in four particulars, ibid.
1. It is an exerciſe of the mind, ibid.
2. A ſetled exerciſe of the mind, ibid.
3. It is to make a further enquiry into all the parts of the truth, ibid.
4. It labours to affect the heart, 3.
Two Reaſons.
1. Becauſe Meditation preſſeth all Arguments home to the heart, ibid.
2. Becauſe Meditation faſtens ſin cloſe upon the ſoul, and makes the ſoule to feel it, 4.
1. Uſe. For the reproof of ſeveral ſorts of men that are loth to put in practice this ſo neceſsary a duty, 5.
Four lets of Meditation.
1. Vaine company, 6.
2. Multitude of wordly buſineſse, ibid.
3. Ignorance, 7.
4. That naturall averſneſse that is in the heart of man unto it, ibid.
This averſeneſſe of heart conſiſteth in three things,
1. In the careleſneſſe of the heart, ibid.
2. In the runnings and revings of the heart, ibid.
3. In the weariſomeneſse of the heart in meditation, 8.
2. Uſe. For terror unto all thoſe that dare ſit down in ſecurity, never at all regarding this ſoule-ſearching dutie, ibid.
Four means or helps to Meditation.
1. With all ſeriouſneſſe tell the ſoul that thou haſt a meſſage from the Lord unto it, 9.
2. Obſerve fitting times for meditation: viz,
1. The morning, ibid.
2. The night, 10.
3. The evening, ibid.
4. When the heart is after ſome extraordinary manner touched with Gods word or providences, ibid.
3. Call to mind what evill thou haſt done ever ſince thou waſt born, ibid
3. Rouſe up thy heart, and thoughts as high as heaven, ibid.
3. Uſe. For reprehenſion of thoſe that meditate upon their ſins, and how they may with the more freeneſse to commit ſin. 11.
Four grounds upon which Meditation muſt be raiſed.
1. Meditate on the goodneſſe, mercy and patience of God, that you have oft abuſed by your ſins, 12.
2. Meditate on the juſtice of God that you have ſo oft provoked, 13.
3. Meditate on the wrath of God that you have ſo oft kindled, ibid.
4. Meditate on the conſtancie of God, who is a conſtant hater of all ſin, 14.
Four directions how to carry Meditation home to the heart.
1. Weigh and ponder all the foregoing things in thine own heart, 15.
2. Strip ſin, and look upon it ſtark naked, and in it's own colours, 16.
3. Dive into thine ownſoule, and ſearch thine heart to the quick, ibid.
4. Prevent thine own heart by meditation, and tell thy ſoule that it will one day wiſh, that it had not neglected this ſo neceſsary a duty, 17.
Four duties to be diſcharged that we may put life to Meditation.
1. Let Meditation haunt and dog thy heart with the promiſes and threatnings, mercies and judgements of God, 18.
2. Let Meditation trace thy heart in the ſame steps, and run over all thy duties diſcharged, 19.
2. Let Meditation hale thy heart before Gods Throne, there to powre out thy complaints before the Almighty. p. 20. And let thy complaint be
1. Full of ſorrow, 21.
2. A full complaint of all thy ſins, ibid.
3. A complaint aggravating all thy ſins by all their circumſtances. ibid.
4. A ſelf condemning complaint, wherein the complaint of Ezra is illuſtrated in eight particulars, 22.
4. Let meditation when it hath ſearched out thy caſe, and made it appear how wofull it is, caſt thee down before God, 23.
Four Motives to ſtir up the ſoul to Meditation.
Conſider it is the part of a fool not to meditate: It is madneſſe for a man to walk on in a courſe, and not to conſider whither it will tend, 24.
2. Conſider, not to meditate is the brand of a Reprobate, ibid.
3. He that meditates not, robs God of his honour, 25.
4. All the ſervice that a man performeth unto the Lord, will be abominable, if he meditate not before it, and after it. ibid.
The reaſon why we have ſo many vain thoughts in our holy exerciſes, is, becauſe we prepare not our hearts thereunto by meditation.
The Contents of the third SERMON; Proverbs 1. 28.
1. THe opening of the context in five particulars, 29.
2. The opening of the words of the Text in four particulars, 30.
1. Doctrine. Thoſe that will not hear the Lord when he calleth upon them by the miniſtry of his word, and voyce of his Spirit, the Lord will not heart them, when in their miſery they call upon him. 21.
Three Reaſons of the point.
1. The law of Retaliation, of rendring like for like, requires it. ibid.
2. Becauſe Gods two Attributes of Mercy and Justice, have their ſeaſon in this life, and when Mercy hath acted her part, then cometh Juſtice upon the ſtage for to act her part. 32.
3. Becauſe it is Gods manner for to do ſo in temporall things, and therefore much more in matters of grace and ſalvation. 33.
God giveth to men a day; and no Man nor Angel knoweth how long this day laſteth, or when this ſeaſon of grace ſhall have an end, 35.
And as there is a perſonall day, ſo there is a Nationall day, 36.
Objection 1. A man may be called at the eleventh or twelfth hour of the day, 37.
Anſwer, Thoſe that were called at the firſt hour, came in at firſt hour; thoſe that came in at the twelfth hour, were not the ſame that were called at the firſt hour, ibid.
Objection 2. The day of grace laſteth as long as the day of life. ibid.
The Objection is cleared under three particulars,
Anſwer, And it is anſwered, that the day of grace may end to a particular man long before his death,
1. Becauſe God may harden a mans heart, 38.
2. Becauſe God may ſear mens conſciences. ibid.
Objection 3. Suppoſe I go on in my ſin, and repent upon my death bead, will God hear me?
Anſwer, The anſwer is negative, 39.
Objection 4. Suppoſe I humble my ſelf by faſting and prayer, will not God hear that?
The anſwer is negative, if thou neglect the day of grace, ibid.
Object. 5. At what time ſoever a ſinner repents, he ſhall find mercy.
Anſ. It is true if he repent from the bottom of his heart, but a man may have many a degree of repentance, and yet never repent from his heart, ibid.
Self▪ love may make a man do much, ibid.
2. Doctrine. It may be this very day, even this particular Sermon, this inſtant hour may be thy day, that art now in th… ſins, that if thou repent not at this very one Sermon, thou neglecteſt eternal life for ever, 40.
Four Reaſons of the point.
1. Becauſe Gods patience is in his own breaſt, and who can tell how long it will laſt? ibid.
Wherein Joel 2. 12. is opened in five particulars, ibid.
2. God uſually giveth ſome ſignes of death beforehand, 41.
But the day of grace may end, and a man never have any warning of it,
Becauſe Gods patience giveth no marks or inkling of its ending before it ends, ibid.
3. Becauſe God keepeth a ſtrict account how many opportunities he hath vouchſafed, 42.
4. Conſider, it is a wonder that the day of grace is not ended already, and that thou art not now in hell. 43.
The Contents of the fourth SERMON, upon upon Philip. 3. 18, 19.
1: AN Explaination of the ſeverall parts of the Text in five particulars, 43.
Doctrine. That thoſe whoſe minds and thoughts run habitually on earth and earthly things, their end muſt needs be deſtruction, 44.
6. Reaſons. 1. The curſe of God is the deſert of vain thoughts, ibid.
2. The curſe of God is the event of vaine thoughts, ibid.
3. The man whoſe thoughts are habitually on the things of the world, can never truly repent, 47.
4. Becauſe that man whoſe thoughts run habitually on earthly things, hath no part in Jeſus Chriſt, 48.
5. Becauſe ſo long as a mans thoughts run habitually on things of the world, that man hath no true love of God in him, ibid.
6. Becauſe ſo long as a mans thoughts run after the world he can never depart from his ſins, 49.
2. Uſes. 1. For humiliation, becauſe theſe vain thoughts bearing ſway in the heart, they make that mans end to be destruction. 50.
2. For the terrour of thoſe men who ſuffer their hearts to be taken up with vain thoughts. 51.
Objection. But I think of God and of Chriſt, of faith and repentance, 52.
Anſw. 1. Conſider whether thy good thoughts be meerly caſt into thy heart, or whether they be raiſed by thy heart, ibid.
A wicked man may have a thouſand good thoughts, and yet goe to hell in the midst of them. 53.
2. Thou haſt good thoughts, but conſider whether they be fleeting or abiding thoughts, 54.
There are two kinds of vaine thoughts: 1. vaine, becauſe the matter and ſubstance of them is vaine; 2. vaine, for want of durance and laſting, though not vaine for the matter of them. ibid.
3. Thou thinkeſt of God, but conſider whether thy thoughts be ſtudied or accidentall thoughts, 55.
A godly man not only thinketh of God, but he ſtudieth how to think of God, ibid.
4. Thou thinkeſt of God, but conſider whether thy thoughts of God be profitable, or unprofitable thoughts, ibid.
Thoughts how free, and not free:
Free from mens knowledge and mens Courts:
Not free
1. From Gods knowledge, ibid.
2. They are not free from Gods word, ibid.
3. They are not free from the wrath of God, 57.
Three meanes, in the uſe whereof we may rid our ſelves of vain thoughts.
1. Love the word of God, ibid.
2. Go unto God by prayer, ibid.
3. Conſider, thou haſt not ſo learned Chriſt, 58.
All vaine thoughts ariſe from theſe three Heads,
1. From the variety and abundance of the thoughts of the world, ibid.
2. From the Fountain of corruption that is in mens hearts, ibid.
3: From the damned malice of Satan, and his temptations both within and without. ibid.
Thoughts become vain four manner of wayes.
In reſpect of the Matter.
In reſpect of the Forme.
In reſpect of the Efficient.
In reſpect of the End.
1. Thoughts are Meterially vain,
When the matter of them is vain, ibid.
Such are the thoughts of the world, our calling or recreation: theſe are evil,
1. When we think of them primarily, that is, before we think of God, 59.
2. When we think of them too uſually, too often, ibid.
3. When we think of them too ſavourily, 60.
4. When we think of them without counſel, ibid.
5. When they are thoughts needleſly, ibid.
2. Thoughts are vain formally, when though the matter of them be never ſo good, yet the manner of thinking them is evill, 61.
It is poſſible for a man to go to hell, though he perform the ſame things for the matter of them that a godly man doth, ibid.
3. Thoughts are vaine efficiently, when the heart that thinketh upon them is earthly and vaine, 62.
4. Thoughts are vain, when the drift and end of the ſoul in thinking on them is vain. 63.
Wicked men will be thinking of God,
1. To make God amends for their diſhonouring of him by their wicked thoughts, ibid.
2. To collogue with God, and to flatter him, 64.
3. To ſmoother and choak their own conſciences. ibid.
The Contents of the fifth SERMON; 1 Corinth. 6. 2.
1. AN Explanation of the Text, together with the veſes foregoing and following, 67.
Doctrine, The Saints ſhall judge the world, 68.
Objection. How ſhall the Saints judge the world? 69.
Anſwer. 1. By their conſent unto Chriſts Judgement. ibid.
2. By their applauſe to Chriſts judgement, ibid.
3. By their Majesty; then ſhall they ſhine as ſtars in the firmament, and the wicked ſhall be amazed at the ſight of them. ibid.
4. By their lives and converſations, their accepting of the Lord Jeſus Chriſt, they ſhal judge the worlds rejecting of him. ibid.
Three Reaſons of the point.
1. Firſt, becauſe of that myſtical union that is betwixt Christ and his Saints, ſo when Christ judgeth the world, the whole body of Christ may be ſaid to judge the world. 70.
2. In regard of their ſufferings with Chriſt; as they are judged by the world, ſo they ſhall be judges of the world, ibid.
3. For the greater terror to all wicked men at the day of judgement, ibid.
4. Becauſe the mouthes of wicked men may bee ſtopped, and that they may have no excuſe for themſelves. ibid.
Uſe 1. For information in five particulars.
1. Hence we may learne that the Saints by their now being Saints, do now judge the world. 71.
Wherein, Heb. 11. 7. is cleared from an Objection.
2. Hence let the world learne, that when any one ſinner is converted, there is one Judge more to ſit upon them. 72.
3. Hence we may learn, that it concerns all the world to take notice of every grace in Gods children, becauſe there is never a grace in any of the Saints, but it ſhall make for the condemnation of them that want it. ibid.
4. Learne hence, that if the Saints, then much more the word that begets them, ſhall judge the world. 73.
5. Learne hence alſo, that the Miniſters of God by every Sermon they preach, ſhall judge the world. ibid.
Uſe 2. For to condemn the world, who ſee not an amiableneſſe in the faces of the Saints, who ſhall one day be their Judges, who ſhall judge both Saints and Angels. 74.
2. This ſheweth the folly of the wicked, who prepare not for theſe Judges. ibid.
Laſtly, it condemnes all thoſe that do not ſee glory and majeſty in the face of. Gods Saints, he that revileth the Saints, revileth his Iudges, ibid
Who ſhall judge the World.
1. God the Father by way of authority, all judgement is originally from him. 75.
2. God the Son by way of diſpenſation. ibid.
3. God the holy Ghoſt by way of conviction. 76.
4. The Word of God by way of form, it being the platforme, according to which Chriſt will judge the whole world. ibid.
5 All the Miniſters of God ſhall ſit as Juſtices in common. 77.
6. All the Saints from one end of the world to the other, ſhall aſsiſt the juſt Iudge of Heaven and Earth. ibid.
So that the wicked ſhall not be able to plead: ibid.
1. Their Ignorance ibid.
2. Nor their Poverty. ibid.
3. Neither their ſinning at their maſters command, 78.
4. Neither Callings or Trade. ibid.
5. Neither the ſinfull times they live in. ibid.
Uſe 3. Firſt for the juſt reproof of many of the Saints of God, becauſe they are not ſo circumſpect over their wayes, as they ought; how will they be able to riſe up in judgement againſt the wicked for ſuch ſins as they them ſelvs live in? ibid.
2. It may ſerve to condemne ſome of the Saints of God in regard of that little difference that is to be found betwixt the wicked of the world, and them in their lives and manners, it is hard to tell which is a Saint, and which is a Reprobate, by their converſations.
3. It may ſerve to condemn the ſcandalouſneſſe of many perſons in their behaviour and actions. 80.
The Contents of the ſixth Sermon, on 1 Cor. 11. 30.
Doct. 1. FRom the 18. v. that whoſoever will come to the holy Communion, they muſt examine themſelves, that ſo they may come warthily. 83.
The Apoſtle gives three Reaſons of it.
1. From the end of the Sacrament.
2. From the wrong men offer to Chriſt, if they come in their ſins. ibid.
3. From the wofull wrong that a man doth to his own ſoul, that cometh without preparation. ibid.
The Uſes of the point are theſe.
1. For the reproof of thoſe, that coming unpreparedly, get no ſpirituall ſtrength thereby. ibid.
2. For terrour to unworthy receivers. 85.
3. To ſhew they make themſelves liable to Gods temporary plagues. ibid.
4. For instruction to examine our ſelves. ibid.
5. He concludes with an uſe of exhortation. 86.
An Explanation of the Words.
Doct. 2. God doth moſt ſeverely puniſh the unworthy receivers of the Lords Supper. 87.
Foure Reaſons hereof.
1▪ Becauſe Chriſt himſelfe inſtituted it. ibid.
2. Becauſe Chriſt is the matter of it, and therefore the more heynous the defilement. 89.
3. Becauſe Chriſt is the forme of it, wherein confirming grace is ſealed to the ſoul. 90.
4. Becauſe Chriſt is the end of the Sacrament. ibid.
Uſe 1. For Inſtruction; ſhewing whence ſickneſſe, weakneſſe, &c. come. 91.
From whence comes hardneſſe of heart, &c. 92.
Uſe 2. For comfort unto every poor afflicted ſoul, &c. 93.
Uſe 3. For terror to thoſe that come unpreparedly. 94.
Object. Do all that come unworthily eat and drink their own damnation?
Anſw. A man may eat and drink his own damnation three ways.
1. In regard of guilt and liableneſſe to Gods wrath, 96.
2. In regard of the ſeal and obligation in the conſcience, ibid.
3. In regard of the ſigillation in heaven. ibid.
Laſtly the concluſion, denouncing terror to all thoſe that dare ruſh upon this holy ordinance, 205.
But for comfort to all them, who with all diligence ſet upon the preparing of their ſouls for this great Ordinance. ibid.
The Contents of the ſeventh SERMON, on 2 Cor. 11. 28. The words of the Text explained.
Doct. 1. WE muſt not ruſh upon the Sacrament. 102.
There are none of the Ordinances of God that a man may ruſh upon without examination. ibid.
Three Reaſons hereof.
1. Naturally we are not invited gueſts to the Sacrament. ibid.
2. Though we are invited, yet it may be we are not diſpoſed: for, naturally we are ſtrangers to God and the covenant of God; all this indiſpoſition muſt be wrought off before we can come comfortably to the Sacrament. 103.
3. This is a ſolemn Ordinance, and therefore an Ordinary diſpoſition will will not ſerve the turn, ibid.
Many a reprobate may eat and drink in Chriſts preſence, ibid.
Uſe. To forewarne men leſt they unpreparedly ruſh upon any of Gods Ordinances, eſpecially upon the Sacrament of the body and bloud of Christ. 104.
The text divided into four parts.
The matter of the duty. ibid.
The manner how to be performed. ibid.
The rule of direction concerning it, ibid.
The benefit of following that rule. ibid.
Doct. 2. There is a neceſſity that we ſhould receive the Lords Supper, and receive it often, 105.
Doct. 3. The manner of performance of duties is to be regarded, ibid.
Five Reaſons hereof.
1. The Lord commands the manner as well as the matter, 106.
2. Circumſtances overthrow actions, if they be not rightly and duly obſerved, ibid.
Its instanced
1. In grayer, ibid.
2. In preaching, ibid.
3. In receiving the Sacrament, 107.
4. In brotherly reproof, ibid.
5. In eating, drinking, and marrying, ibid.
3. Becauſe only the manner of doing duties gets the bleſsing, 108.
4. Becauſe Chriſt himſelf is an example unto us in this, he did not only obey his Father in the matter of his commands, but in the manner of them, ibid.
5. Becauſe otherwiſe we cannot glorifie God, ibid.
Uſe. 1. Firſt, to condemn that natural Popery that is in the hearts of men, &c. 109.
Uſe 2. For diſcovering why people are ſo willing to doe duties for the matter and not for the manner. 110.
The Reaſons of it are theſe.
1. Becauſe the matter of duties is eaſie, but the manner is difficult. ibid.
2. Dutres for the matter of them may be done with a proud heart, 111.
3. They may be done with an unholy life, 112.
4. The matter of duty bringeth not the croſſe; and may zealous for the matter, and perſecutors of goodneſ…e, ibid.
Uſe 3. To exhort men to labour and perform duties aright. 113.
Three Motives to perſwade people to perform duties after a right manner.
1. Becauſe no Ordinance at all elſe can be effectuall unto us, ibid.
2. All is but hypocriſie, if the manner be not regarded, ibid.
3. It is only the right manner of duing, duties that pleaſeth God, 114.
Doctrine. 4. Every man maſt prepare himſelf before he come to the Lords Table, 115.
Four Reaſons hereof.
1. Becauſe the Sacrament is Gods ordinance, ibid.
2. Becauſe the Lord Chriſt hath made great preparation in providing it, 116.
3. Becauſe Christ in this ordinance offers to come into the ſoule, and he looks for good entertainment, ibid.
4. Becauſe the Sacrament is a part of Christs laſt will and Teſtament, therefore when we know our Lords will, we must prepare for the doing of it, 117.
The Contents of the eighth SERMON, upon Proverbs 29. 1. 1. A double expoſition of the Text.
Doctrine FRom the firſt expoſition, viz, He that reproveth another, and is guilty himſelf in the ſame kind, or in any other kind, and hardeneth his own heart in it, that man ſhall be deſtroyed without remedy. 122.
Seven Reaſons hereof.
1. Becauſe the office of a reprover bindeth him to be blameleſſe, ibid.
2. Becauſe ſuch a reprover as is guilty himſelf, can never reprove to a right end, ibid.
3. Neither can he doe it in a right manner, 123.
4. Such a reprover is an hypocrite, ibid.
5. Such a reproving of another mans ſin, makes him inexcuſable in his own, 124.
6. It is an abſurd thing for a perſon to reprove another for that whereof he is guilty himſelf, ibid.
7. Such a reproving is a ſign of impudency, ibid.
Objection. Shall not a wicked Magiſtrate or Minister reprove others, &c? 125,
Anſw. He is bound to reprove, in regard of his office, but it bound in conſcience to amend himſelf firſt, ibid.
Uſe 1. For inſtruction: firſt, Let every reprover take heed leſt he make himſelf inexcuſable, ibid.
2. Let him endeavour to walk unblameable and inoffenſive, ibid.
Two Doctrines from the ſecond Expoſition of the Words, viz.
Doctrine 1. The Lord doth not not deſtroy man willingly, but for ſinne. 127.
Doctrine 2. It is a great mercy for man to be reproved for his ſinne. 128.
Three Reaſons of ſecond Doctrine.
1. Becauſe reproofs primarily come from love, ibid.
2. They tend to the good of a mans ſoule. 129.
3. Its brutiſh not to take reproofs in good part. 130.
Uſe 1. Firſt for information, that God is bringing deſtruction upon a Kingdome, when he takes away reprovers from them: ibid.
Uſe 2. For the reproof of thoſe that deſpiſe the reproof of the wiſe; they deſpiſe not men, but God. 131,
The grievouſneſſe of their ſin who ſtand out againſt reproof, is aggravated under ſeverall heads. 132.
Doctrine 3. The Lord proportions puniſhments to mens ſins. ibid.
Three Reaſons of the third Doctrine.
1. Becauſe hereby a mans puniſhment appears to be ſo much more equal and worthy. ibid.
2. This ſtops mens mouths, and convinceth their conſciences. ibid.
3. All the ſtanders by may ſee the equity of it, when the puniſhment is according to the ſin, 133.
Uſe 3. For inſtruction.
1. To teach men notto complaine of Gods dealing with them, if their puniſhment be (for the the kind of it) according to their ſin, but rather let them learn to ſee Gods immediate hand in it. 134.
2. To teach men to conſider how God many times proportions puniſhments to ſin,
1. For Kind, ibid.
2. For Quantity, ibid.
3. For Quality, 135.
4. For Time, ibid.
5. For Place, ibid.
The Contents of the ninth SERMON, Iſaiah 55. 7▪
Doct. 1. THoſe whoſe minds, or thoughts, run habitually on earthly things, are yet in the ſtate of miſery. 139.
Four Reaſons.
1. Becauſe a man is in the ſtate of miſery till he hath repented, and untill a man hath forſaken his vaine thoughts, he hath not repented. ibid.
2. Becauſe a man is in a ſtate of miſery untill he is in Chriſt, and a man is not in Chriſt till his thoughts be ſanctified. ibid.
3. Becauſe a man is in the state of miſery that doth not love God, and a man can never love God untill he forſake his vaine thoughts. 140.
4. Becauſe that man is in a state of miſery that doth not forſake ſin, and a man can never forſake ſin till he leave his vaine thoughts. ibid.
1. Becauſe vaine thoughts are great ſins, ibid.
2. They are ſins of the higheſt part of man, ibid.
3. They are the breach of every Commandement, ibid.
4. Becauſe they are the ſtrength of a mans ſoule, the firſt born of originall corruption, ibid.
5. Becauſe they are the deareſt acts of man. 141.
Doct. 2. It is hard for men to forſake their ſinfull thoughts. ibid.
1. Becauſe it is hard for to reforme the inward part, ibid.
2. Becauſe thoughts are partiall acts, and run on in every action. ibid.
3. Becauſe thoughts are inward, in the heart. 142.
Uſe. 1. For men to examine their thoughts, ibid.
A man may know whether he be a child of God, or of the Devil, by his thoughts. ibid.
1. Becauſe mens thoughts are the free acts of the heart, ibid.
2. They are the immediate acts of the heart, 143.
3. They are continued acts of heart, ibid.
4. They are the univocall acts of the heart, ibid.
5. They are the ſwifteſt acts of the heart, 144.
6. They are the peculiar acts of the heart, ibid.
7. They are the greateſt accuſers, or excuſers of the heart. ibid.
Uſe 2. For direction, If ſin in thought be ſo great, how horrible then is ſin in the act? 145.
Uſe 3. For exhortation, to conſider
1. What great reaſon we have to ſet our thoughts on God. 146.
2. What thoughts they are that God calls for. ibid.
The Contents of the tenth SERMON on Luke 9. 23.
THe words of the text unfolded and opened in ſeverall particulars. 151.
Doct. The firſt action to be performed of every Chriſtian is to deny himſelfe ibid.
Reaſon 1. From Chriſts example, he denied himſelfe, 152.
2. Chriſt denied himſelfe for us, therefore we muſt deny our ſelves for him. ibid.
3. This Chriſt enjoyns to all that will come after him, ibid.
What is meant by a mans ſelfe.
1. A mans corrupt will, wit and reaſon, 153.
2. All his lusts and corruptions, ibid
3. Not only a mans corrupt ſelfe, but a mans good ſelfe in ſome reſpects, 154.
Selfe-denying is oppoſite to ſelfe-ſeeking, ibid.
There are five things in ſelfe-ſeeking.
1. It is an head luſt. ibid.
And that appears,
1. Becauſe it is a leading-luſt to all luſt ibid.
2. Becauſe ſelfe is the cauſe of all other lusts of the heart, 155.
3. Becauſe ſelfe is an in luſt, it runs along through all the lusts of the fleſh. ibid.
4. Selfe is a make-luſt, a man would never break out into lust, were it not for ſelfe, ibid.
5. Selfe is a lust that is in request. ibid.
2. Selfe-ſeeking is a ſelfe-conceited luſt, that is,
1. When a man hath a conceit of himſelfe, 156.
2. Of his own gifts, ibid.
3. Of his own actions. ibid.
4. Of the ſtate that he is in. ibid.
When as a ſelfe-conceited man
1. Hath no reall worth in himſelfe, 157.
2. He will not stand to the judgement of thoſe that can judge him. ibid.
3. He hath too high a conceit of himſelfe, ibid.
4. He reſteth in the judgement of himſelfe. ibid.
And the Reaſons of this are theſe▪
1. Becauſe ſinners are fools. 158.
2. Men are borne fooles, ibid.
3. Men are well-conceited of their own estate. ibid.
4▪ The Lord gives up many to a ſpirit of ſlumber. 159.
The wofull caſe of a ſelfe-conceited men.
1. Becauſe the Scripture calls ſelfe-concei…
1. Only a thinking. ibid.
2. A ſuperſtition. ibid.
3. A ſhadow. ibid.
4. An Imagination. ibid.
5. An Appearance. ibid.
2. So long as a man is well conceited of himſelf, Chriſt hath no commiſsion to call him. 160.
3. Chriſt rejoyceth that he hath no commiſſion to call ſuch. ibid.
4. The ſelf conceited man is in the broad way to hell. ibid.
The Contents of the eleventh SERMON, upon Luke 11. 9.
THe opening of the Context.
The words of the Text opened. 164.
Doctr. Importunate prayer is a reſtleſse prayer▪ 165.
Reaſon 1. It will take no privative deniall, it muſt have ſome Anſwer. ibid.
2. Not a poſitive deniall, not a contrary anſwer. ibid.
3. It will take no contumelious repulſe. 166.
4. It is in a holy manner a kind of impudent prayer. ibid.
3. Reaſons why we muſt pray importunately.
1. In regard of Gods Majesty, God reſpects it. 167.
2. In regard of Gods merciemercy, it is a diſgrace to Gods mercy to beg it coldly, 168.
3. In regard of our ſelves, elſe we ſhould never eſteem mercy. 169.
4. Reaſons why men are not importunate in Prayer.
1. Becauſe men account prayer a penance. ibid.
2. Moſt men content themſelves with formality. ibid.
3. Men are Gentlemen beggars. 170.
4. Men have wrong conceits of prayer. ibid.
1. They have high conceits of their own prayers. ibid.
2. They have mean conceits of their ſins▪ 171.
3. They have baſe thoughts of God. ibid.
4. Thee have wrong conceits of Importunitie. ibid,
The Contents of the twelfth Sermon, on Luke. 11. 9.
6. Signes whereby we may know whether our prayers be importunate.
1. IMportunate prayer is evermore the prayer of an importunate man. 175.
2 It is the prayer of a pure conſcience. 176.
3. It is a prayer that is full of ſtrong arguments, 177.
4. It is a ſtout prayer, ibid.
5▪ It is a wakefull prayer, ibid.
6. It is an aſſurance-getting prayer, ibid.
7. Marks of Prayer that is not importunate.
1. It is a lazie prayer. 178.
2. It is not powred out from the heart, ibid.
3. It is a praying only by fits, ibid.
4 It is a ſilent prayer, he is ſilent in that he ſhould moſt inſiſt upon. 179.
5. A ſeldome prayer. ibid.
6. A lukewarme prayer. 180.
7. By-thoughts in prayer keep prayer from being importunate.
By-thoughts in prayer ariſe,
1. From corrupt nature. ibid.
2. From nature as it is curbed, ibid.
3. From Satan. ibid.
4. From ſpirituall ſluggiſhneſſe, 181.
8. Motives to Importunate Prayer.
1. Becauſe praier enables a man for duties, ibid.
2. Prayer is the compendium of all divinity, 182.
3. Prayer is a mans utmoſt refuge, ibid.
4. Prayer is that which Gods people have, though they have nothing elſe. ibid.
5. Prayer hath the command of mercy, ibid.
6. Prayer is Gods delight. 183.
7. Importunate praier is a willing prayer. ibid.
8. Importunate prayer is the only faithfull prayer. ibid.
6. Helps to importunity in Prayer.
1. Labour to know thine own miſery. ibid.
2. Be ſenſible of thy miſerie, ibid.
3. Obſerve how Gods people pray, ibid.
4. Get a ſtock of prayer. ibid.
5. Labour to be full of good works, 184.
6. Labour to reforme thy houſhold. ibid
The Contents of the thirteenth SERMON, upon Col. 1. 10.
THe words explained according to a double ſenſe, 187.
Doctr. Thoſe that profeſſe Chriſt, muſt walke worthy of Christ. 188.
Reaſon 1. Becauſe it is Chriſt that calls us to be Chriſtians, ibid.
2. Becauſe it is the Goſpel of Chriſt whereby we are called, 289.
3. Becauſe by the Goſpel we are called to repentance, ibid.
4. Becauſe if we walk not worthy of Chriſt; God will not hold us to be his ſervants. ibid.
5. If we walke not worthy of Chriſt, then it will be for the glory of God to caſhiere us, 190.
6. If we walk not worthy of Chriſt, we put an indignity upon him. ibid.
Five Motives to walke worthy of God.
1. If we do walke worthy of God, then we ſhall anſwer all the labour and coſt that God hath been at, 193.
2. Then we ſhall walk with God in white, 194.
3. Then we doe not diſappoint Gods account, ibid.
4. Then we ſhall be importunate beggers, and ſo worthy of mercy. ibid.
5. Then we ſhall adde humiliation to every duty we do performe, ibid.
2. If we do not walke worthy of God, then
1. We walke worthie of deſtruction, 195.
2. Then we are guiltie of the death of Chriſt, ibid.
3. Then we ſhall be condemned. ibid.
Uſe. We muſt be as it were even of the very nature of God. 192.
The Contents of the fourteenth SERMON; on Col. 1. 10.
IT is poſſible to walk in all manner of pleaſing unto the Lord, 200.
Reaſ. 1. Becauſe God is not a rigorous God, ibid.
2. There is a way, wherein if we walk, we ſhall pleaſe God. ibid.
3. The Lord hath ſhewed us this way, ibid.
4. Many have walked in this way before us, ibid.
Doct. It is a fit duty to pleaſe God. ibid.
Reaſon 1. Becauſe God is a great King. 201.
2. His pleaſure is a good pleaſure. ibid.
3. Chriſt who is our better did th…ſe things that pleaſed God. ibid.
4. If we do not pleaſe God our conſciences will condem us. ibid.
5. It is a duty moſt ſutable to humane ſociety. ibid.
Doctr. Pleaſing of God is a large duty. 202.
Reaſon 1. It is the end of all our duties, ibid.
2. It is the moſt acceptable of all duties, ibid.
3. It is unconfinable to place or time, ibid.
4. It is in all things without limitation, ibid.
5. It is an everlaſting duty, 203.
6. It is the whole duty of the new man, ibid.
Doctr. It is a neceſsary duty to pleaſe God, ibid.
Reaſ. 1. Becauſe▪ we have no ſaving grace unleſſe we labour to pleaſe God▪ ib.
2. We are in a woful caſe if we do not pleaſe God, ibid.
3. If we doe not pleaſe God, we are continually in danger of the wrath of God.
Uſe. To condemn, 1. Thoſe that pleaſe not God, ibid.
2. Thoſe that pleaſe men, ibid.
3. Thoſe that pleaſe themſelves. 205.
The Contents of the fifteenth SERMON, on Luke 23. 42.
EXtraordinary caſes never make a common rule. 209.
That a wicked life will have a curſed end, this is the ordinary rule. ibid.
Yet in ſome extrtardinary caſes it may be otherwiſe,
1. When God is pleaſed to ſhew his prerogative royall. ibid.
2. When a ſinner hath not had means of ſalvation in his life, but only at his death. 210.
3. When a ſinner ſhall be made exemplary. ibid.
4. When the Lord may be as much honoured by a mans death, as he hath been diſhonoured by his life.
This repentance of the thief was extraordinary: as is proved by five arguments.
1. Becauſe it was one of the wonders of Chriſts paſſion. ibid.
2. We read not of any other that was converted at the laſt hour, as the thief was, 211.
3. Becauſe of the ſuddenneſſe of it. ibid.
4. In regard of the Evangelicall perfection of it. Containing, 212.
1. His penitentiall confeſsion, ibid.
2 His penitential profeſſion, ibid.
3. His penitentiall ſatisfaction, ibid.
4. His penitentiall ſelf-deniall, ibid.
5. His penitentiall faith. ibid.
6. His penitentiall reſolution. 213.
7. His penitentiall prayer. ibid.
5. This repentance was extraordinary in regard of the incomparableneſſe of it. ibid.
Uſe. To condemn thoſe that rely upon this example. 214.
This example is once recorded that none might deſpaire, and but once that none might preſume. 215.
None, becauſe of this example ſhould defer their repentance.
1. Becauſe this thief had not the means of life and grace before. 216.
2. Becauſe we never read that this thief put off his repentance till the laſt. ibid.
3. Becauſe at that time God was in a way of working miracles, 218.
The Contents of the ſeventeenth SERMON, on Pſal. 147. 3.
THe words of the Text opened, 223.
What is meant by wholeneſse of heart, ibid.
What is meant by brokenneſſe of heart, 224.
Doctr. Chriſt juſtifies and ſanctifies, Or heals the broken-hearted, 226.
Four Reaſons.
1. Becauſe God hath given grace unto Christ to heale the broken-hearted, ibid.
2. Christ hath undertaken to do it, ibid.
3. Chriſt hath this in charge to bind up the broken-hearted, ibid.
4. None but the broken hearted will accept of Chriſt, ibid.
Severall objections are anſwered, 227. 228, 229.
Three Reaſons why Chriſt will heale the broken-hearted.
1. This is the most ſeaſonable time to be healed, when the heart is broken, 232.
2. It is the moſt profitableſt time, ibid.
3. It is the very nick of time, the heart can never be healed untill it be broken, ibid.
Three ſignes of a broken heart.
1. A breaking from ſin, 234.
2. A breaking in it ſelf with ſorrow, ibid.
The hiſtory of Zacheus converſion is opened in ſeven particulars, ibid.
3. When the heart is broken, then it will ſtoop to Gods word in all things, 237.
The Contents of the eighteenth SERMON, on Iſaiah 57. 1.
The words of the Text explained.
Doct. ALl men muſt die, 241.
Reaſon 1. Becauſe God hath ſo appointed it, 242.
2. Becauſe all men and women are of the duſt, ibid.
3. Becauſe all have ſinned, ibid.
4. Becauſe as death came into the World by ſin, ſo ſin might go out of the world by death, ibid.
Two Objections againſt this are anſwered. ibid.
Uſe 1. Let no man look to be exempted from death for his righteouſneſe, 243.
2. Hence we ſhould learn to draw our hearts from this preſent world, ibid.
3. To teach us to prepare our ſelves for a better life, ibid.
Doct. The death and loſse of good men muſt be laied to heart as an eſpeciall cauſe of grief and ſorrow, 244,
Reaſon. 1. Becauſe the inſtruments of Gods glory are taken away, ibid.
2. Becauſe of the great loſſe that others have by their death, ibid.
3. Becauſe of the evill to come; for while they live, they are as a wall to keep off the wrath of God, ibid.
Uſe 1. To reprove thoſe that rejoyce at the death of the righteous, 245,
2. To informe us what a loſſe it is when the righteous are taken away, ibid.
Doct. When God will bring any great judgement upon a people or Nation, ordinarily he takes away his faithfull ſervants from amongſt them, 146.
Uſe 1. To inform us of Gods extraordinary love to his Children, ibid.
2. To inform us that when the righteous are taken away, we are certainly to expect ſome great judgement from God to fall upon us, ibid.
The Contents of the nineteenth SERMON; on Jeremiah 14. 9.
THe opening of the context in many particulars. 251.
Doctr. God many times doth caſt off a people, 252.
Four Signes of Gods caſting off a people.
1. When he takes away his love and reſpect from a people, 253.
2. When he takes away his providence from them. ibid.
3. When he breaks down the wals of Magiſtracy and Miniſtry. ibid.
4. When he takes away the benefit of both theſe helps. ibid.
Uſe 1. To teach us to caſt off ſecurity. ibid.
Doct. It is the importunate deſire of the Saints of God ſtill to keep God preſent with them. 255.
The preſence of God is the particular favour of God, which he expreſſeth in his ordinances, ibid.
1. This queſtion is anſwered, Whether a man may be ſaved without preaching, 256.
2. This queſtion is anſwered, who they are that are weary of God, 257.
Uſe. To rebuke Gods people for their neglect, in not ſtriving to keep God, who ſeems to be departing, 258.
Queſt. How may we keep the Lord amongſt us. 260.
Anſw. 1. We muſt be ſure to prepare a room for him. ibid.
2. We muſt give him content. 261.
3. We must make him welcome. ibid.
4. We muſt be importunate with God to tarry, and account it a great favour if he will ſtay. 262.
The Contents of the twentieth SERMON, on Lament▪ 3. 5. 7.
THe opening of the words, in which are three properties of effectuall Prayer. 165.
1. The unſatiableneſse of it till it be heard. ibid.
2. The ſenſibleneſſe of it whether it be heard or no▪ ibid.
3. The ſupply it hath against danger, and diſcouragement. 166.
Doct. 1. An effectuall prayer is an unſatiable prayer. ibid.
Queſt. Muſt a man alwayes pray?
Anſw. A man muſt give over the Act of prayer for other duties, but he muſt never give over the ſuit of Prayer. 267.
Rules to know whether our Prayers be unſatiable or no,
1. It it an earneſt begging Prayer, ibid.
2. It is a conſtant prayer, 268.
A godly mans prayer is not out of his heart, till the grace he prayed for be in, ibid.
3▪ It is a prayer that is ever a beginning▪ ibid.
4. It is a proceeding prayer, it winds up the heart higher, and higher. ibid.
5. It is a prayer that purifieth the heart, ibid.
It is more and more fervent. 169.
And more and more frequent. ibid.
It will take time from lawfull recreations, and from the lawfull duties of our calling. 270.
And it will adde humiliation and fasting to prayer. ibid.
Uſe. To condemn thoſe who pray for grace, and yet ſit down before grace is obtained. ibid.
Such prayers are
1. Endleſſe. 271.
2. Fruitleſse. ibid.
Doct. 2. A godly ſoule is ſenſible of Gods hearing or not hearing his prayer. 272.
Queſt. How can the ſoul know whether it ſpeed in prayer or no▪
Anſw. 1. When God gives a ſoule further and further ability to pray, it is a ſigne that God hears it. ibid.
But if the ſoule have no heart to continue its ſuit, it is a ſigne that God never meanes to hear that mans prayer. ibid.
2. The preparedneſse of the heart to prayer, is a ſign that God means to heare. 273.
3. Gods gratious looke is a ſigne that he will heare: for ſometimes God anſwers his people by a cast of his countenance. ibid.
4. The conſcience of a man will anſwer him, whether God hears his prayer or no. 274.
But a mans conſcience may be miſinformed. 275.
A wicked man may have a truce, though no true peace in his conſcience. ibid.
5. The getting of the grace that a man prayes for, is a ſigne that God hears his prayer. ibid.
But God may give many temporall bleſſings, and common graces, yet not in love, but in wrath, 276.
6. If à man have Faith given him to beleeve, it is a ſigne that God heares him, ibid.
Good works are good ſignes of Faith, but they are but rotten grounds of Faith. ibid.
Object. Every Promiſe runs with a condition. ibid.
Anſw. 1. The Promiſe is the ground of Faith, and the way to get the condition. 277.
…. Faith is the enabling cauſe to keepe the condition, ibid.
Two things do much hurt in Prayer,
1. Groundleſſe incouragement.
2. Needleſse diſcouragement. 278.
Doct. 3. God would not have any Chriſtian ſoul to be diſcouraged in prayer. 279▪
A definition of diſcouragement, ibid.
Four Reaſons why we ſhould not be diſcouraged in prayer.
1. Becauſe diſcouragement hinders the ſoul in prayer. ibid.
2. Diſcouragement takes away the ſtrength of the ſoul in prayer, 280.
3. If we have fearfull apprehenſions of our ſins, ſo as to thinke they will never be forgiven, we can never pray aright. ibid.
4 If we have any ſecret deſpaire▪ we can never pray to any purpoſe, ibid.
There is a double deſperation,
1▪ Of infidelity▪ which draws the ſoul from God.
2. Of extremity, which puts life into a mans prayers and endeavours. 282.
A man never prayes well till he feele himſelfe undone. 283.
We ſhould take heed of diſcouragements; for
1 Diſcouragements breed melancholineſſe in the ſoul. 285.
2. They breed hard thoughts of God, ibid.
3. They will cauſe a man to think that God hates him, 286.
4. They will bring a man to deſpaire. ibid.
Miniſters ſhould not preach the pure law without the Goſpell, 287.
Secret diſcouragements in the heart,
1. They take away the Spirit in the uſe of the means, 288.
2. They drive us from the uſe of means, ibid.
3. They make a man continually to pore on his ſins, ſo as he ſhall never be able to get out of them. 289.
4. They breed nothing but ſorrow. ibid.
5. They leave the Soul in a maze, that it knowes not whither to turne it ſelfe. 290.
They whiſper into a man a ſentence of of Death, and an impoſſibility of eſcaping. ibid.
The concluſion of the whole. 291.
The Contents of the one and twentieth SERMON, on Rom. 8. 22.
EVery creature hath a threefold goodneſſe in it,
1. A goodneſſe of end. 295.
2. A goodneſse of nature, ibid.
3. A goodneſſe of uſe. 296.
There be four evils under which every Creature groaneth.
1. The continuall labour that the Creature is put unto, ibid.
2. The creature ſometimes partakes of the plagus of the ungodly. ibid.
3. The Creature hath an inſtinctive fellow-feeling of mans wretchedneſſe. 297.
4 Becauſe they are rent and torne from their proper Maſters, ibid.
Doct. Every creature groaneth under the ſlavery of ſin. ibid.
Not only under the ſlavery of ſinfull men, but ſo farre as they miniſter to the fleſh of the Saints, they groan under them, ibid.
Object. Did ever any man hear any unreaſonable creature groane under ſinne?
Anſw. It is ſpoken Hyperbolically, to declare the great miſery the creatures are into ſerve ſinfull man. ibid.
2. Analogically in regard of a naturall inſtinct of blind reaſon; that is in all the creatures. ibid.
3. It is ſpoken by way of ſuppoſition, if they had reaſon, they would groane 298.
4 Intelligently, becauſe a man cannot wrong the creature, but he wrongs God in the creature. ibid.
5. Specifically, becauſe the Godly come before God in the behalfe of all the creatures, and mourne for the abuſe of the creatures; 299.
Foure reaſons why the Creatures groan.
1. Becauſe they are diſtracted in their ſervice. ibid.
2. Becauſe of the unprofitableneſſe of their ſervice. 300.
3. Becauſe of unceſſantneſſe of their ſervice, ibid.
4. Becauſe of that miſery and woe the creatures lye under▪ ibid.
Every creature hath,
1. A ſpecificall end, 301.
2. An ultimate end. ibid
A wicked man hath no right unto the creature. ibid.
But he hath.
1. A civil right. ibid.
2. A providentiall right, ibid.
3▪ A vindicative right, 302.
4. A Creatures right as he is a creature, ibid.
But he hath no filiall right, no ſon-like right in Chriſt. ibid.
Uſe. To ſhew that wicked men have little cauſe to be merry at any time, becauſe there is nothing neare them, but groaneth under them, 303.
All creatures groane to God for vengeance to be poured upon the wicked ibid.
And theſe groanes are
1. Upbraiding groans, 305.
2. Witneſſing groans, ibid.
3. Accuſing groans, 307.
4. Judging and condemning groanes, ibid.
Uſe. For exhortation.
1. To take heed how we do abuſe the Creatures of God. ibid.
2. Take heed of ſinning against God by the Creatures, ibid.
3. Take heed of ſetting thy heart upon the Creature. ibid.
4. Uſe all the Creatures in humility and thankfulneſſe. 308.
5. Uſe the Creatures as ſo many Ladders to helpe thee to climb up towards heaven, ibid.
The Contents of the two and twentieth SERMON; on John 2. 6.
THE opening of the words in foure particulars, 313.
Doct. A true Chriſtian walkes as Chriſt walked 314.
A man must firſt bee in Chriſt, before hee can walke as Chriſt walked.
Object. Can any man walk as Christ walked? 315.
Anſw. None can walk as Christ walked in regard of equality; but in regard of ſimilitude they may. ibid.
The life of Christ ſhould be the Example of our life, ibid.
Chriſt came into the world to redeeme us for our juſtification, and to be an example of life unto us for our ſanctification. 316.
This Queſtion anſwered. viz.
What it is to Walke as Chriſt walked, 317.
Foure reaſons of the point.
1. Becauſe as Christ came into the World to juſtifie the ungodly, ſo he came to conforme them to his Image, ibid.
2. Becauſe in vain we are called Chriſtians, if we be not imitators of Chriſt, and live as he lived, 318.
3. Becauſe all that are in Chriſt, are Members of his body, therefore they muſt have the ſame life, and bee quickened by the ſame Spirit. 319.
4 Becauſe of that neer relation that is betwixt Chriſt and every one of his Members. 320
Uſe 1. To ſhew that all men that live not the life of Chriſt, do blaſpheme the name of Chriſt. 321.
Of all ſins under Heaven, God cannot endure the ſins of them that take the name of Christ upon them. ibid.
Doctr. Every Miniſter is bound to preach home to men in particulars. 322.
. Reaſ. 1. Particulars are moſt operative. ibid.
2. Particulars are moſt diſtinct, and moſt powerfull. 324.
3 Particulars are most ſenſible. ibid.
Doctr. Every Miniſter is bound to preach ſo as to make a difference betwixt the pretioas and the vile. 325.
Reaſ. 1. Becauſe, otherwiſe a Miniſter prophanes the holy things of God. ibid.
2. Otherwiſe he cannot be the Miniſter of Chriſt. 326.
3. Otherwiſe he is like to doe no good by his Miniſtery. ibid.
The Contents of the three and twentieth SERMON, on John 3. 20.
THe Context opened in foure particulars.
1. What mans naturall eſtate, and condition is without Chriſt. 331.
2. Gods gracious proviſion for mans ſalvation. ibid.
3. The condition required, viz. Faith, 332.
4. The reprobation of the world if they do not believe. ibid.
But Chriſt is neither the efficient, nor deficient cauſe thereof▪ ibid.
But the cauſe of their damnation is from themſelves, proved
1. By their own conſcience. ibid.
2. By experience, ibid
3. By reaſon, 333.
In the words are two parts,
1. The wickeds rejection of the word of grace. ibid.
2. The cauſe of that rejection. ibid.
viz 1. Firſt from the qualification of their perſons. ibid.
2. From the diſpoſition of their Nature, ibid.
Doctr. A wicked man hates the word of Gods grace, yea grace it ſelfe. ibid.
This hatred is
1. An actuall hatred. ibid.
2. It is a paſſion of the heart. ibid.
3. It cauſeth the heart to riſe up againſt an union with the word, 334.
This union of the word is ſet in oppoſition
1. To generall preaching. ibid
2. To mercifull preaching. 335.
3. To preaching, when the miniſter is dead. ibid.
If the World doe not hat… a righteous man, it is either
1. Becauſe he is a great man, 337.
2. Becauſe he is a man of admirable wit, and knowledge. ibid.
3. Or becauſe God gives him favour in the eyes of the world, ibid.
4. This hatred cauſeth the heart to riſe againſt that which is repugnant to its lust. ibid.
A wicked man may love three kinds of preaching.
1. Eloquent preaching, that ſavours more of humanity then of Divinity,
2. Impertinent preaching, ibid.
3. Now and then ſome preaching, to ſatisfie the cravings of his Conſcience, ibid.
Reaſon 1. A wicked man hates the word, becauſe he hates all truth, even the very being of the word. 339.
2. Becauſe he hates the very nature of the word. 340.
Becauſe he cannot endure the knowledge of the word. ibid.
All naturall men hate the word.
1. Becauſe no entreaties, no beſeeches can poſsibly reconcile them. 341.
2. Becauſe neither money, nor price can make them friends. ibid.
3. Becauſe all the love in the World cannot unite them together. 343.
4. Becauſe neither the love of God, nor the bloud of Chriſt will ſoder them together. ibid.
Every naturall man had rather be damned then leave his ſinnes, rather go to Hell then be a new creature. 344.
The Contents of the four and twentieth SERMON, on Iſaiah 42. 24.
THe words contain five things.
1. The Author of the deſtruction. 350.
2. The cauſes of it. ibid.
3. The judgement it ſelf. ibid.
3. The people on whom it was inflicted. ibid.
5. The effects of it, ibid..
Doctrine 1. God is the Author of all judgements that befall a Nation, 351.
Uſe 1. For comfort to Gods children, ſeeing God is the orderer of all events, ibid.
Uſe 2. For terrour to the wicked, that God whom they hate ſhall be their judge. ibid.
Uſe 3. To learne in all calamities to look up unto God, 352.
Doctrine. 2. Sinne and diſobedience againſt the Law of God, is that which brings down puniſhments, and judgements, upon a Nation, Church, or People, ibid.
Uſe 1. To diſcover the weakneſſe of our Land, in what a poor condition it is by reaſon of ſinne, 353.
2. To ſhew who be the greateſt Traytors to a kingdom. ibid.
3. To teach all of us to ſet hand and heart, Prayer and tears on work againſt ſinne, ibid.
Eſpecially it concernes th…ſe that are in places of Authority. 354.
Doctrine 3. The Lord often times brings fearfull, and unavoydable judgements, and puniſhments, upon his own profeſsing people, 335.
Four ſignes of Judgement a coming.
1. When the Ministers of God with one voyce, foretell judgements to come, 856.
2. When ſins of all ſorts do abound, ibid.
3. When the Divell and wicked men caſt in bones of diſſention, ibid.
4. When all mens hearts begin to faile, 357
Three Directions, what is to be done in ſuch times.
1. Let us ſhake off the love of all things here below. ibid.
2. Let us lay our heads upon the block, and be willing that God ſhould doe what he will with us, 358.
3. Let us pray and cry mightily to God before we dye, even all the time we have to live, for mercy, peace and truth, ibid.
The Church of England like the ſhip of Jonah, 359.
The Authors Admonition to the People, ibid.
More then ordinary Faith requiſite for theſe times of danger, ibid.
The Contents of the five and twentieth SERMON, on Heb. 11. 28.
THe Coherence of the text with the context, 363.
Doctr. 1. That it hath heen the property of wicked men, and is ſtill, to think whatſoever the godly have, is to good for them, 364.
Reaſons 1. Becauſe God hath choſen them out of the world, ibid.
2. Becauſe the wicked know not the godly, ibid.
3. Becauſe the wicked meaſure others by themſelves, ibid.
4. Becauſe there is, and ever will be a contrariety between the ſeed of the woman, and the Serpent, 365.
Uſe 1. This ſhould teach godly men when they are hardly dealt with, not to be diſcouraged, ibid.
Uſe 2. Though the world deale hardly with you, yet ſee that you doe not meaſure like for like, ibid.
Doctr. 2. The world and the things of the world are of little worth,
1. In reſpect of God,
1. Becauſe they can not make us the better eſteemed with God, 366.
2. They cannot aſsure us of Gods love, ibid,
3. They do not make us the more mindfull of God. ibid.
2. In reſpect of themſelves,
1. They cannot enrich a mans ſoul with grace, 367.
2. They are not able to free a man from any ſpirituall evill, ibid.
3. They cannot give any ſolid content, ibid.
4. We can hove no aſſurance of them, 368.
Uſe. To teach us to take off our hearts and affections from purſuing the things of this life. 369.
Doctrine 3. True beleevers vre perſons of great worth, ibid.
1. In reſpect of the worthy names that are given to them, ibid.
2. In reſpect of the great prince that is paid for them, ibid.
3. In reſpest of the conſciences of the wicked, 370.
4. In reſpect of the priviledges that God hath been pleaſed to dignify them withall, ibid.
Which are theſe,
1. Their Royall deſcent, ibid.
2. Their Royall attendance, ibid.
3. Their hig places, ibid.
4. Their extraordinary fare, ibid.
5. Their Royall apparell. ibid.
6. Their freedome from debt, ibid.
7. Their free acceſſe to the throne of grace, ibid.
8. All thigs work together for their good, 371.
9. They are Gods beloved ones, ibid.
10. They have the free uſe of Gods Creatures, ibid▪
11. They are a ſafeguard to the places where they live, ibid.
12. Great things are reſerved for them in the world to come, ibid.
Uſe 1. This ſerves for terror to the wicked who wrong the children of God, ibid.
Uſe 2. To teach us to esteem ſuch men as are perſons of ſo great worth. 372.
Uſe 3. To direct us how we may be honoured of God, ſcil. by honouring ſuch as he honours, ibid.
Uſe 4. This ſerves to comfort the godly, however diſgraced here, ibid.
Uſe 5. To teach us, that if we account our ſelves of that number, we be carefull to walk worthy of the Lord, 373.
The Contents of the ſix and twentieth SERMON, on Gen. 6. 3.
THe words opened. 377.
Doctr. 1. The Lord doth mightily strive with a company of poor rebels, 378.
Doctr. 2. There is a time when God will ſtrive no more with men, ibid.
This handled in ſix particulars.
1. Proved by teſtimonies of Scripture, 379.
2. The manner ſhewn, h…w God is wont to deale with rebellious people, ibid.
3. God at length gives men over to their luſts, 380.
4. God hardens ſuch men as he hath given over, ibid.
5. God lets ſuch men build upon falſe bottoms, 381.
6. God witholds ſuch means as he had formerly afforded them. ibid.
What perſons they are whom God thus deals with; ſhewn in four particulars▪
1. Thoſe that have lived long under the means of grace, and have not profited by them. 372.
2. Thoſe that have had much means and many ſecret workings of the Spirit, and have not made good uſe of them. ibid.
3. Thoſe that have much grieved the good ſpirit of God, in bringing in ſome ſin contrary to the light of conſcience, and the ſuggeſtions of the good ſpirit, ibid.
4. Such as have a vile, and contemptible eſteem of the Goſpell and the Ministers thereof, 383.
The grounds of this point▪ or why God gives men over, and will ſtrive with them no more, are taken▪
1. From the juſtice of God. ibid.
2. From the wiſdom of God, ibid.
Severall Objections propounded and anſwered. 386.
Uſe 1. Seeing that God ſtrives with ſome men and at length gives them over, go home and bleſſe God that he hath not dealt ſo with thee, ibid.
Uſe 2. Take heed there come not a time when God will strive with thee no more, 387.
Uſe 3. Wo to the wicked who are thus left, ibid.
Their caſe is miſerable in three reſpects.
1. Becauſe if God forſake thee, all forſakes thee, 388.
2. When God goes, restraining grace goes. ibid.
3. If God leaves thee, common protection leaves thee, ibid.
The Authors Exhortation.
Redeem the time and yeeld to the good motions of Gods ſpirit,
Four Motives to it.
1. Conſider the fearfull condition of ſuch as are given over▪ 389.
2. Conſider the great danger of putting off, ibid.
3. Conſider the time paſt and preſent, ibid.
4. Conſider that though God ſhouldbe all the day long calling, and egging …s on, yet our lives are but ſhort. ibid.
The Contents of the ſeven and twentieth SERMON; on Coloſ. 3. 5.
THe Text explained and divided. 394.
Doctr. 1. If we look to have any benefit by, or intereſt in Chriſt, we muſt mortify our ſins and corruptions. 396.
Three Reaſons.
1. Becauſe Chriſt is a Saviour, to ſave us from our ſins, 397.
2. Becauſe it is impoſſible for ſin and grace to ſubſiſt in one ſubject, 398.
3. Becauſe it is impoſsible to enter into the kingdom of Heaven, if we mortifie not our ſins. ibid.
Uſe 1. To condemne all ſuch as goe on in their old courſes of deadneſse and ſecurity, 399.
Uſe 2. To teach us that it is not enough to let ſin dye in us, but we muſt kill it, 400.
Uſe 3. To teach us that the work of our Redemption is no eaſy worke, as many men thinke it, ibid.
Uſe 4. To teach us to examine our ſelves, whether we have mortified our ſins or no, 402.
Which may be known by theſe markes,
1. They that have mortified their ſinnes, doe live in the contrary graces ibid.
2. They that are mortified indeed and in truth, are dead to every ſinne, 403.
The Contents of the eight and twentieth SERMON, on Iſaiah 58. 4.
TWo things mainly conſiderable in the Chapter,
1. The prophets Commiſſion,
2. The execution of his duty, 407.
Three divine truths in the Text and context.
1. Hypocriſie in a day of faſting and prayer▪ takes away the life of the duty. 408.
2. Falſe and ſlight Hypocrites will be frequent in faſting and prayer, 409.
3. Fasting rightly performed, will put an edge upon every duty, eſpecially upo prayer. ibid.
Doctr. 1. Hypocriſie in any duty takes away the life of the duty, ibid.
Arguments to prove that it is ſo▪
1. Becauſe all falſeneſſe and hypocriſie is directly againſt the nature of God, 410.
2. Hypocriſie gives a blow to the ordinances of God, 111.
3. Hypocrites do pervert the ordinance, ibid.
Uſe 1. For reproofe of thoſe aery and outſide duties that we performe ibid.
Uſe 2. For information, to teach us how to faſt aright, 412.
Motives to faſt in ſincerity.
1. Conſider your ſelves as upon your death-beds, when duties hypocritically performed will be corroſives in ſtead of cordials. ibid.
2. Becauſe if you bring any duty to God without ſincerity it is nothing. 413.
Three Rules tending to this.
1. Conſider, whether the work you this day come about, do ſpring from living principles. ibid.
2. Whether your oppoſition to ſin be carried on ſtrongly and unchangeably. 414.
3. Whether you more mind how God accepts you, then what he gives you ibid.
The Contents of the nine and twentieth SERMON, upon Iob 30. 31. 32.
Doctr. REſolution to reforme ſhould be upon the hearts of them that ſmart under the rod of the Lord. 417.
In the proſecution of this doctrine three things are treated of,
1. What kind of reformation it muſt be, that we are to reſolve of, under the rodde. 418.
2. What arguments ſhould prevail with us to bring us to this reſolution, ibid.
3. What courſe we ſhould take in reforming, ibid.
For the firſt, we are to conſider thoſe ſix particulars.
1. That our reformation muſt have reference to God▪ who uſeth the rod▪ ibid,
2. Our work in reforming must be guided by God himſelf. 419,
3. We must reforme in one particular as well as in another. ibid.
4. We are not only to reforme what we our ſelves know to be amiſse, but to inquire and be willing to be informed by others. ibid.
5. We ſhould ſo reſolve to reforme, as to binde our ſelves by ſolemn covenant for the future, ibid.
6. We are not only to do it joyntly with a Family, a Town, a City, but ſeverally every one by himſelf alone, 420.
For the Second, take theſe Arguments or Reaſon to perſwade you to reforme; and they are of two kinds▪
Some in relation to God.
1. Becauſe God calls for Reformation under Correction, ibid.
2. Becauſe it is for our ſins that God corrects us. 421.
3. God is juſt and gratious in every stroke that he layes upon us. ibid.
4. He knows our frame and how much we can beare. ibid.
5. God is no reſpecter of perſons, 422.
6. Our reformation is the end that God aymes at in correcting us, ibid.
7. God counts himſelf honoured in his peoples reformation. ibid.
Others in relation to our ſelves, and they are either driving,
1. Becauſe not to reforme under the rod, is a ſigne of unſpeakable fooliſhneſſe, 423▪
2. It is a ſigne of extraordinary brutiſhneſse. ibid.
Or drawing arguments,
2. Becauſe to reforme; is the way to gaine the comfort of the Lord, 425.
3. If we reforme, our ſufferings will turne to our joy and everlaſting comfort. 425.
For the third, the courſe we are to take in reforming.
1. We are to informe, our ſelves from Scripture concerning the ſinfulneſſe and uglineſſe of that from which we are to reforme, 426.
2. We are to be deeply humbled for what ever we can diſcover to be out of order, in our minds or actions, ibid.
3. We must enter into a Covenant with God, that having reformed, we will ſin no more. 427.