Ingratitude is a Prodigy of Wickedness Unbelief is ungrateful being against the richest Mercy Suppose a King should redeem a Captive and to redeem him should part with his Crown of Gold from his Head and when he had done this should say to the Man redeem'd All I desire of thee in lieu of my Kindness is to believe that I love thee Now if he should say No I do not believe any such thing Or That thou carest not at all for me I appeal to you Were not this odious Ingratitude So is the Case here God hath sent his Son to shed his Blood now God requires only to believe in him that he is able and willing to save us No saith Unbelief his Blood was not shed for me I cannot perswade my self that Christ hath any purpose of Love to me Is not this horrid Ingratitude And this inhanceth a Sin and makes it of a Crimson Colour 3. Unbelief is a Leading Sin It is the Breeder of Sin Qualitas malae vitae initium sumit ab infidelitate Unbelief is a Root-sin and the Devil labours to water this Root that the Branches may be fruitful 1. Unbelief breeds Hardness of Heart Therefore they are put together Mark 16.14 Christ upbraided them with their Vnbelief and Hardness of Heart Unbelief breeds the Stone of the Heart He who believes not in Christ is not affected with his Sufferings he melts not in Tears of Love Unbelief freeth the Heart first it defiles and then it hardens 2. Unbelief breeds Profaneness An Unbeliever will stick at no sin neither at Fals◠Weights nor False Oaths He will swallow down Treason Iudas was first an Unbeliever and then a Traitor Iohn 6.64 He who hath no Faith in his Heart will have no Fear of God before his Eyes 4. Unbelief is a Wrath-procuring Sin 't is Inimica Salutis Bern. Iohn 3.18 Iam condemnatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dying so he is as sure to be condemned as if already Iohn 3.36 He that believeth not on the Son the Wrath of God abideth on him He who believes not in the Blood of the Lamb must feel the Wrath of the Lamb. The Gentiles that believe not in Christ will be as well damned as the Jews who blaspheme him And if Unbelief be so fearful and damnable a Sin shall we not be afraid to live in it 2 d. Br. All Graces set Faith awork on Christ. Iohn 3.15 That whosoever believeth in him should not perish Eph. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above all taking the Shield of Faith Say as Queen Esther I will go in to the King and if I perish I perish She had nothing to encourage her she ventur'd against Law yet the Golden Scepter was held forth to her We have Promises to encourage our Faith Iohn 6.37 He that cometh unto me I will in no wise cast out Let us then advance Faith by an holy Recumbency on Christ's Merits Christ's Blood will not justifie without believing They are both put together in the Text Faith in his Blood The Blood of God without Faith in God will not save Christ's Sufferings are the Plaister to heal a Sin-sick Soul but this Plaister must be apply'd by Faith 'T is not Money in a rich Man's Hand tho' offered to us will enrich us unless we receive it So it is not Christ's Vertues or Benefits will do us good unless we receive them by the Hand of Faith Above all Graces set Faith on Work Remember this Grace is most acceptable to God and that upon many accounts 1. Because it is a God-exalting Grace It glorifies God Rom. 4.20 Abraham being strong in Faith gave Glory to God To believe that there 's more Mercy in God and Merit in Christ than Sin in us and that Christ hath answered all the Demands and Challenges of the Law and that his Blood hath fully satisfied for us this is in an high Degree to honour God Faith in the Mediator brings more Glory to God than Martyrdom or the most Heroick Act of Obedience 2. Faith in Christ is so acceptable to God because it is such a Self-denying Grace it makes a Man go out of himself renounce all Self-righteousness and wholly rely on Christ for Justification Faith is very humble it confesseth its own Indigence and lives wholly upon Christ. As the Bee sucks Sweetness from the Flower so Faith sucks all its Strength and Comfort from Christ. 3. Faith is a Grace so acceptable to God because by Faith we present a Righteousness to God which doth best please him We bring the Righteousness of Christ into the Court which is called the Righteousness of God 2 Cor. 5.21 To bring Christs Righteousness is to bring Benjamin with us A Believer may say Lord it is not the Righteousness of Adam or of the Angels but of Christ who is God-Man Man that I bring before thee The Lord cannot choose but smell a sweet Savour in Christ's Righteousness Vse II. Trial. Let us try our Faith there is something which looks like Faith and is not Pliny saith there is a Cyprian Stone which is in Colour like a Diamond but it is not of the right kind There is a false spurious Faith in the World Some Plants have the same Leaf with others but the Herbalists can distinguish them by the Root and Taste Something may look like true Faith but it may be distinguished several ways 1. Trial. True Faith is grounded upon Knowledge Knowledge carries the Torch before Faith There is a Knowledge of Christ's Orient Exercises Phil. 3.8 He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all made up of Love and Beauty True Faith is a Judicious Intelligent Grace it knows whom it believes and why it believes Faith is seated as well in the Vnderstanding as the Will It hath an Eye to see Christ as well as a Wing to fly to him Such therefore as are invailed with Ignorance or have only an Implicit Faith to believe as the Church believes have no true genuine Faith 2. Faith lives in a broken Heart Mark 9.24 He cryed out with Tears Lo I believe True Faith is always in an Heart bruised for Sin Such therefore whose Hearts were never touched for Sin have no Faith If a Physician should tell us there were an Herb would help us against all Infections but it always grows in a watery place If we should see an Herb like it in Colour Leaf Smell Blossom but it grows upon a Rock we would conclude this were the wrong Herb. So saving Faith doth always grow in an Heart humbled for Sin it grows in a weeping Eye a watry Conscience Therefore if there be a shew of Faith but it grows upon a Rock an hard impenitent Heart this is not the true Faith 3. True Faith is at first nothing but an Embryo it is minute and small it is full of Doubtings Temptations Fears It begins in Weakness It is like the smoaking Flax Matth. 12.20 It smoaks with Desires but doth not flame with Comfort It is at first
very poor and now being warned of the Angel to go into Aegypt Matth. 2.13 the Virgin had scarce enough to bear her Charges thither see now how God provides for her before-hand he by his Providence sends the Wise-men from the East and they bring costly Gifts Gold Myrrh and Franckincence and present there to Christ And now the Virgin had enough to defray her Charges unto to Aegypt God's Children sometimes scarce know how they are fed and yet Providence feeds them Psal. 37.3 Verily thou shalt be fed If God will give his People a Kingdom when they dye he will not deny them daily Bread while they live 3. God's Providence reaches to all Affairs and Occurrences in the World there is nothing that stirs in the World but God hath by his Providence the over-ruling of it The raising of a Man to Honour whence is this but through Divine Providence Psal. 75.7 He puts down one and sets up another Success and Victory in Battel is the result of Providence Saul had the Victory but God wrought the Salvation 1 Sam. 11.13 That among all Virgins that were brought before the King that Esther should find Favour in the Eyes of the King was not without God's special Providence for by this means the Lord saved the Iews alive that were destinat'd to Destrustion Providence reaches to the least of things to the Birds and Pismire Providence feeds the young Raven when the Dam forsakes it and will give it no Food Psal. 147.9 Providence reaches to the very Hairs of our Head Matth. 10.30 The hairs of your head are numbred and surely if Providence reaches to our Hairs then much more to our Souls And thus you have seen that the Providence of God reaches to all Places to all Persons to all Occurrences and Affairs Now there are two Objections against this Doctrine Object 1. But may some say There are many things done in the World which are Excentrecal they are very disorderly and irregular and surely the Providence of God doth not â—each to these things Answ. Yes these things that seem to us irregular God makes use of to his own Glory For Instance Suppose you were in a Smith's Shop and there should see several sorts of Tools some crooked some bowed others hook'd would you condemn all these things for nought because they do not look handsome the Smith makes use of them all for the doing of his Work Thus it is with the Providence of God they seem to us to be very crooked and strange yet they all carry on God's Work I shall clear this to you in two particular Cases 1 st God's People are low why this seems to be very much out of order that these that are best should be in the lowest Condition but there is much Wisdom to be seen in this Providence as appears thus 1. Perhaps the hearts of the Godly were lifted up with Riches or with Success now God comes with an humbling Providence to Afflict them and Fleece them better is the Loss that makes them Humble then the Success that makes them Proud Again 2. if the Godly were not sometimes afflicted and suffer'd an Eclipse in their outward Comforts how could their Graces be seen their Faith and Patience If it were always Sunshine we should see no Stars if we should have always Prosperity it would be hard to see the Actings of Mens Faith Thus you see God's Providences are wise and regular though to us they seem very strange and crooked 2 dly Here 's another Case the Wicked flourish this seems to be very much out of order ay but God in his Providence sees good sometimes that the worst of Men should be exalted they may do some work to God though against their will Isa. 10.7 God will be in no Man's debt God makes use of the Wicked sometimes to protect and shield his Church he makes use of them to refine and purifie his People Hab. 1.12 Thou hast ordained them for correction As if the Prophet had said Thou hast ordain'd the Wicked to correct thy Children And indeed as Austin saith well We are beholding to wicked Men who against their wills do do us good As the Corn is beholding to the Flayl to thresh off its Husks or as the Iron is beholding to the File to brighten it so the Godly are beholding to the Wicked tho' it be against their will to brighten and refine their Graces Now then if the Wicked do God's own Work though against their will God will not let them be Loosers by it he will raise them in the World exalt them and wring out the Waters of a full Cup to them Thus you see these Providences are wise and regular which to us seem strange and crooked Object 2. But may some say if God hath a hand in ordering all things that fall out why then he hath a hand in the Sins of Men I answer No by no means he hath no hand in any Man's sin God cannot go contrary to his own Nature he cannot do any unholy Action no more then the Sun can be said to be darkned Here you must take heed of two things as you must take heed of making God ignorant of Mens sins so you must take heed of making God to have a hand in Mens sins Is it a thing likely that God is the Author of Sin that is an Avenger of it Is it a likely thing that God should make a Law against Sin and then have a hand in breaking his own Law is that likely And therefore to answer the Objection God in his Providence doth permit Mens sins Acts 14.16 He suffered all nations to walk in their own ways God permitted their sin and he would never permit their sin if he could not bring good out of it as the Apothecary can make a Treakle of Poison Had not Sin been at all permitted God's Justice in punishing Sin and his Mercy in pardoning Sin had never been so well known The Lord is pleas'd to permit it but he had no hand in it Object But is it not said that God hardned Pharoah's Heart here 's more then God's bear permitting of Sin Answ. God doth not infuse Evil into Men only he withdraws the Influence of his Graces and then the Heart hardens of itself even as Light being withdrawn Darkness presently follows in the Air but it were absurd to say that therefore the Light darkens the Air and therefore you shall observe that Pharoah is said to harden his own Heart Exod. 8.15 God is the cause of no Man's Sin 't is true God hath a hand in the Action where Sin-is but no hand in the Sin of the Action He that plays upon a jarring Instrument he is the cause of the sounding of the Instrument but the jarring is from itself so 't is here the Actions of Men so far as they are natural are from God but so far as they are sinful they are from Men themselves and God has no hand at all in them And
Who mind earthly things They pull down their Souls to build up an Estate they are not redeemed by Christ who not from the World 3. Use of Comfort to such as are redeemed You are happy the lot of free grace is fallen upon you you who were once in the Devil's Prison you have broke this Prison you that were once bound in the Chains of Sin God hath begun to beat off your Chains and hath freed you from the Power of Sin and Curse due to it What a Comfort is this And is there any Consolation in Christ it is thine is there any sweet Fruit growing upon the Promise thou maist gather it are there any glorious Priviledges in the Gospel they are thy Joynture Justification Adoption Coronation is there any Glory in Heaven thou shalt shortly drink of that River of Pleasure hast thou any Temporal Comforts these are but a Pledge and Earnest of more Thy Meal in thy Barrel is but a Bait by the way and an Earnest of that Angels Food which God hath prepared for thee How maist thou be comforted in all Worldly Afflictions though the Fig-tree flourish not nay in case of Death Death hath lost its Sting Mors obiit morte Christi Death shall carry thee to thy Redeemer fear not dying not happy but by dying Use ult of Exhortation Long for the time when you shall have a full and perfect Redemption in Heaven an eternal Jubilee when you shall be freed not only from the Power but from the Presence of Sin Here a Believer is as a Prisoner that hath broke Prison but walks with a Fetter on his Leg. When the Banner of Glory shall be displayed over you you shall be as the Angels of God you shall never have a sinful Thought more When no Pain or Grief no aking Head or unbelieving Heart you shall see Christ's Face and lye for ever in his Arms. You shall be as Ioseph Gen. 41.14 They brought him hastily out of the dungeon and he shaved himself and changed his raiment and came in unto Pharaoh Long for that time when you shall put off your Prison-Garments and change your Raiment and put on the Embroidered Garment of Glory O long yet be content to wait for this full and glorious Redemption when you shall be more Happy than you can desire when you shall have that which eye hath not seen nor ear heard nor can it enter into man's heart to conceive Of FAITH Gal. 2.20 The life which I now live in the flesh I live by the faith of the Son of GOD. THE Spirit applys to us the Redemption purchased by Christ by working Faith in us Christ is the Glory and Faith in Christ the Comfort of the Gospel Quest. What are the kinds of Faith Resp. Fourfold 1. An Historical or Dogmatical Faith which is the believing the Truths revealed in the Word because of Divine Authority 2. There is a Temporal Faith which lasteth but for a time and vanisheth Matth. 13.21 Yet hath he not root in himself but dureth for a while A Temporary Faith is like Ionah's Gourd which came up in a night and withered Cap. 4.10 3. A Miraculous Faith which was granted to the Apostles to work Miracles for the Confirmation of the Gospel This Iudas had he cast out Devils yet was cast out to the Devil 4. A true justifying Faith which is called A faith of the operation of God Col. 2.12 And is a Jewel hung only upon the Elect. Quest. What is justifying Faith Resp. I shall show 1. What it is not It is not a bear Acknowledgment that Christ is a Saviour indeed there must be an Acknowledgment but that is not sufficient to justifie The Devils acknowledged Christ's Godhead Matth. 8.29 Iesus thou Son of God There may be an Assent to Divine Truths yet no Work of Grace on the Heart many assent in their Judgments that Sin is an evil thing but they go on in Sin their Corruptions are stronger than their Convictions and that Christ is excellent cheapen the Pearl but do not buy 2. What justifying Faith is I answer True justifying Faith consists in three things 1. Self-renunciation Faith is a going out of one's self a Man is taken off from his own bottom he sees he hath no Righteousness of his own to save him Phil. 3.9 Not having my own righteousness Self-righteousness is a broken Reed the Soul dares not lean on Repentance and Faith are both Humbling Graces by Repentance a Man abhors himself by Faith he goes out of himself Is is with a Sinner in the first Act of Believing as with Israel in their Wilderness-march behind them they saw Pharaoh and his Chariots pursuing them before them the Red Sea ready to devour them so the Soul behind sees God's Justice pursuing him for Sin before Hell ready to devour him and in this forlorn Condition he sees nothing in himself to help him but he must perish unless he can find help in another 2. Recumbency The Soul casts itself upon Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith rests on Christ's Person Faith believes the Promise but that which Faith rests upon in the Promise is the Person of Christ Therefore the Spouse is said to lean upon her Beloved Cant. 8.5 And Faith is described to be a believing on the Name of the Son of God Ioh. 3.23 viz. On his Person the Promise is but the Cabinet Christ is the Jewel in it Faith embraceth the Promise is but the Dish Christ is the Food in it which Faith feeds on And as Faith rests on Christ's Person so on his Person under this Notion as he was crucified Faith glories in the Cross of Christ Gal. 6.14 To consider Christ as he is crown'd with all manner of Excellencies doth rather stir up Admiration and Wonder but Christ looked upon as Bleeding and Dying is the proper Object of our Faith therefore it is call'd Faith in his blood Rom. 3.25 3. Appropriation or the applying Christ to ourselves A Medicine though it be never so soveraign yet if it be not applyed to the Wound will do no good tho' the Plaister be made of Christ's own Bloud yet it will not heal unless it be applyed by Faith the Bloud of God without Faith in God will not save this applying of Christ is called a receiving of him Joh. 1.12 The hand receiving of Gold enricheth so the hand of Faith receiving Christ's Golden Merits with Salvation enricheth us Quest. How is Faith wrought Resp. By the Blessed Spirit it is called the Spirit of Grace Zec. 12.10 because it is the Spring and Efficient of all Grace Faith is the chief Work which the Spirit of God works in a Man's heart In making the World God did but speak a Word but in working Faith he puts forth his Arm Luke 1.51 The Spirits working Faith is called The exceeding Greatness of God's Power What a Power was put forth in raising Christ from the Grave when such a Tombstone lay upon him the Sins of all
these about to massacre and damn their own Souls 3. They murder their Souls who avoid all means of saving their Souls They will go to Plays to drunken Meetings but will not set their Foot within God's House or come near the Sound of the Gospel Trumpet As if one that is Diseased should shun the Bath for fear of being healed These do wilfully damn their Souls and are as great Murderers of themselves as he who having means of Cure offered him chooseth Death rather than Physick 4. They do voluntarily murder their Souls who suck in false Prejudices against Religion as if Religion were too strict and severe they that espouse Holiness must live a melancholly Life like Hermits and Anchorites and drown all their Joy in Tears This is a Slander which the Devil hath cast upon Religion For there 's no true Joy but in believing Rom. 15.13 No Hony so sweet as that which drops from a Promise Some Men have foolishly taken up a Prejudice against Religion they are resolved rather never to go to Heaven than go thither through the Strait Gate I may say of Prejudice as Paul to Elimas Acts 13.10 O Prejudice thou Child of the Devil thou Enemy of all Righteousness how many Souls hast thou damned 5. They are wilfully set to murder their own Souls who will neither be good to themselves nor suffer others to be so Matth. 23.13 Ye neither go into the Kingdom of Heaven your selves neither suffer ye them that are entring to go in Such are those that persecute others for their Religion Drunken Meetings shall escape Punishment But if Men meet to serve God then let all Severity be used These are resolved to Shipwrack others tho they themselves are cast away in the Storm Oh! Take heed of this of murdering your own Souls No Creature but Man doth willingly kill its self So I have done with the First the Sin Forbidden in this Commandment Thou shalt not kill EXOD. XX. 13 Thou shalt not Kill II. The Second Duty implyed is That we should do all the Good we can to our selves and others 1. In reference to Others We should endeavour to preserve the Lives and Souls of others 2. In reference to our selves To preserve our own Life and Soul 1. In reference to Others 1. To preserve the Life of others Comfort them in their Sorrows relieve them in their Wants Be as the good Samaritan pour Wine and Oyl into their Wounds Iob 29.16 I was a Father to the poor 13. The blessing of him that was ready to perish came upon me This is a great means of preserving the Life of another by relieving him when he is ready to perish Pompey when there was a great Dearth in Rome provided Corn for their Relief and when the Mariners were backward to sail thither in a Tempest saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not necessary that we should live but it is necessary that Rome be relieved Grace makes the Heart tender it causeth Sympathy and Charity As it melts the Heart in Contrition towards God so in Compassion towards others Psal. 112.9 He hath dispersed he hath given to the poor This the Commandment implies That we should be so far from ruining others that we should do all we can to preserve the Lives of others When we see the Picture of Death drawn in their Faces administer to their Necessities Be Temporal Saviours to them draw them out of the Waters of Affliction with a Silver Cord of Charity That I may perswade you to this let me lay before you Arguments First Works of Charity evidence Grace 1. Faith Iam. 2.18 I mill shew thee my Faith by my Works Works are Faith's Letters of Credence to show We judge of the Health of the Body by the Pulse where the Blood stirs and operates Christian judge of the Health of thy Faith by the Pulse of Charity The Word of God is the Rule of Faith and good Works are the Witnesses of Faith 2. Love Love loves Mercy It is a Noble bountiful Grace Mary loved Christ and how liberal was her Love She bestows on Christ her Tears Kisses costly Oyntments Love is like a full Vessel will have Vent it vents it self in Acts of Liberality Secondly To communicate to the Necessities of others is not Arbitrary it 's not left to our Choice whether we will or no but it is a Duty incumbent 1 Tim. 6.17 Charge them that are Rich in this World that they do good that they be rich in good Works This is not only a Counsel but a Charge If God should lay a Charge upon the Inanimate Creatures they would obey If he should charge the Rocks they would send forth Water If he should charge the Clouds they would melt into Showers If he should charge the Stones they would become Bread And shall we be harder than the Stones not to obey God when he chargeth us to be rich in Good Works Thirdly God supplies our Wants and shall not we supply the Wants of others We could not live without Mercy God makes every Creature helpful to us The Sun doth enrich us with it's Golden Beams The Earth yields us its Encrease Veins of Gold Crops of Corn store of Flowers God opens the Treasury of his Mercy he feeds us every Day out of the Alms-basket of his Providence Thou openest thy hand and satisfiest the desire of every living thing Psal. 145.16 Now doth God supply our Wants and shall not we minister to the Wants of others Shall we be only as a Spunge to suck in Mercy and not as a Breast to milk it out to others Fourthly Herein we resemble God to be doing Good to others 'T is our Excellency to be like God Godliness is God-likeness And wherein are we more like him than in Acts of Bounty and Munificence Psal. 119.68 Thou art good and dost good Thou art good there is God's Essential Goodness and dost good there is his Communicative Goodness The more helpful we are to others the more like we are to God We cannot be like God in Omnisciency or in working Miracles but we may be like him in doing Works of Mercy Fifthly God remembers all our Deeds of Charity and takes them kindly at our Hands Heb. 6.10 God is not unrighteous to forget your labour of Love which ye have shewed towards his Name in that ye have ministred to the Saints The Chief Butler may forget Ioseph's Kindness but the Lord will not forget any kindness we show to his People Mat. 25.35 I was an hungred and ye gave me Meat Thirsty and ye gave me Drink Christ takes the kindness done to his Saints as done to himself God that hath a Bottle for your Tears hath a Book to write down your Alms. Mal. 3.16 A Book of Remembrance was written before him Tamerlane had a Register to write down all the Names and good Service of his Soldiers So God hath a Book of Remembrance to write down all your Charitable Works and at the
take heed of which will bring the Fire of God's Wrath. 1. The Fire of Rash Anger Some who profess Religion yet cannot bridle their Tongue they care not what they say in their Anger they will curse their Passions St. Iames saith The Tongue is set on Fire of Hell Chap. 3.6 O take heed of a Fiery Tongue leâ—t it bring thee to Fiery Torment Dives begg'd a Drop of Water to cool his Tongue St. Cyprian saith He had offended most in his Tongue and now that was most set on Fire 2. Take heed of the Fire of Malice Malice is a malignant Humour whereby we wish Evil to another It is a Vermin lives on Blood it studies Revenge Caligula had a Chest where he kept deadly Poysons for them he had Malice against The Fire of Malice brings Men to the Fiery Furnace of God's Wrath. 3. Take heed of the Sin of Vncleanness Heb. 13.4 Whoremongers and Adulterers God will judge Such as burn in Uncleanness are in great Danger to burn one Day in Hell Let one Fire put out another let the Fire of God's Wrath put out the Fire of Lust. 3 d. Br. To you who have a well-grounded hope that you shall not feel this Wrath which you have deserved let me exhort you 1. To be very thankful to God who hath given his Son to save you from this tremendous Wrath. Iesus hath deliver'd you from Wrath to come The Lamb of God was scorch'd in the Fire of God's Wrath for you Christ did feel the Wrath which he did not deserve that you may escape the Wrath which you have deserved Pliny observes that there is nothing better to quench Fire than Blood Christ's Blood hath quench'd the Fire of God's Wrath for you Vpon me upon me be the Curse said Rebecka to Iacob Gen. 27.13 So said Christ to God's Justice Upon me be the Curse that my Elect may inherit the Blessing 2. Be patient under all the Afflictions which you endure Affliction is sharp but this is not Wrath this is not Hell Who would not willingly drink in the Cup of Affliction that knows he shall never drink in the Cup of Damnation Who would not be willing to bear the Wrath of Men that knows he shall never feel the Wrath of God Christian tho thou mayst feel the Rod thou shalt never feel the bloody Ax. Austin once said Strike Lord where thou wilt if sin be pardoned So say Afflict me Lord as thou wilt in this Life seeing I shall escape Wrath to come Quest. What doth God require of us that we may escape the Wrath and Curse due to us for Sin Answ. Faith in Iesus Christ Repentance unto Life with the diligent use of all the outward means whereby Christ communicateth to us the Benefits of Redemption I begin with the First Faith in Iesus Christ Rom. 3.25 Whom God hath set forth to be a Propâ—tiation through Faith in his Blood The great Priviledge in the Text is to have Christ for a Propitiation which is not only to free us from God's Wrath but to ingraâ—iate us into God's Love and Favour And the Means of having Christ to be our Propitiation is Faith in his Blood There is a two-fold Faith Fides quae creditur i. e. The Doctrine of Faith and Fides qua creditur i. e. the Grace of Faith The Act of Justifying Faith lies in Recumbency We do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rest on Christ alone for Salvation As a Man that is ready to drown catcheth hold on the Bough of a Tree So a poor trembling Sinner seeing himself ready to perish catcheth hold by Faith on Christ the Tree of Life and so is saved The Work of Faith is the Holy Spirit therefore Faith is called the Fruit of the Spirit Gal. 5.22 Faith doth not grow in Nature it is an outlandish Plant a Fruit of the Spirit This Grace of Faith is Sanctissimum humani pectoris Bonum of all others the most precious rich Faith and most Holy Faith and Faith of Gods Elect. Hence it is called Precious Faith 2 Pet. 1.1 As Gold is the most precious among the Metals so is Faith among the Graces Faith is the Queen of the Graces Faith is the Condition of the Gospel Thy Faith hath saved thee Luke 7.50 Not thy Tears Faith is the Vital Artery of the Soul it animates it Hab. 2.4 The Iust shall live by his Faith Unbelievers tho they breathe yet want Life Faith is as Clemens Alexandrinus calls it a Mother-Grace it excites and invigorates all the Graces Not a Grace stirs till Faith sets it awork Faith sets Repentance awork 't is like Fire to the Still Faith sets Hope awork First we believe the Promise then we hope for it Did not Faith feed the Lamp of Hope with Oyl it would soon die Faith sets Love awork Gal. 5.6 Faith which worketh by love Who can believe in the Infinite Merits of Christ and his Heart not ascend in a Fiery Chariot of Love Faith is a Catholicon or Remedy against all Troubles A Sheat-Anchor we cast out into the Sea of God's Mercy and are kept from sinking in Despair Other Graces have done worthily but thou O Faith excellest them all Indeed in Heaven Love will be the chief Grace but while we are here militant Love must give place to Faith Love takes possession of Glory but Faith gives a Title to it Love is the crowning Grace in Heaven but Faith is the conquering Grace upon Earth 1 Iohn 5.4 This is the Victory that overcometh the World even our Faith Faith carries away the Garland from all the other Graces Other Graces help to sanctifie us but it is Faith only that hath the Honour to Justifie Rom. 5.1 Being justifyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Faith Quest. But how comes Faith to be so precious Ans. Not as it is a more holy Quality or as if it had more Worthiness than other Graces but respectu Objecti As it lays hold on Christ the blessed Object and fetcheth in his Fulness Iohn 9.16 Faith in it self consider'd is but manus mendica The Beggar 's Hand But as this Hand receives the rich Alms of Christ's Merits so it is precious and doth Challenge a Superiority over the rest of the Graces Vse I. 1 st Br. Of all Sins beware of the Rock of Vnbelief Heb. 3.12 Take heed lest there be in any of you an evil Heart of Vnbelief Men think as long as they are not Drunkards or Swearers it is no great matter to be Unbelievers This is the Gospel-sin it dies your other Sins in Grain 1. Unbelief is a Christ-reproaching Sin Unbelief disparageth Christ's Infinite Merit as if it could not save Unbelief makes the Wound of Sin to be broader than the Plaister of Christ's Blood This is an high Contempt offered to Christ and is a deeper Speaâ— than that which the Jews thrust into his Side 2. Unbelief is an Vngrateful Sin Ingratus vitandus est ut dirum scelus tellus ipsa foedius nihil creat
so small that it is scarce discernable Such as at the first dash have a strong Perswasion that Christ is theirs who leap out of Sin into Assurance their Faith is false and spurious That Faith which is come to its full Stature on its Birth-day is a Monster The Seed that sprung up suddenly withered Matth. 13.5 4. Faith is a Refining Grace it consecrates and purifies Moral Vertue may wash the out-side Faith washeth the in-side Acts 15.9 Having purified their Hearts by Faith Faith makes the Heart a Sacrary or Temple with this Inscription Holiness to the Lord. Such whose Hearts have Legions of Lusts in them were never acquainted with true Faith For one to say he hath Faith yet lives in Sin is as if one should say he were in Health yet his Vitals are perished Faith is a virgin-Virgin-Grace it is joyn'd with Sanctity 1 Tim. 3.9 Holding the Mystery of Faith in a pure Conscience The Jewel of Faith is always put in the Cabinet of a pure Conscience The Woman that touch'd Christ by Faith fetch'd an healing and cleansing Vertue from him 5. True Faith is Obediential Rom. 16.26 The Obedience of Faith Faith melts our Will into the Will of God If God commands Duty tho cross to Flesh and Blood Faith obeys Heb. 11.8 By Faith Abâ—aham obeyed Faith doth not only believe the Promise but obey the Command It is not having a Speculative Knowledge will evidence you to be Believers The Devil hath Knowledge but that which makes him a Devil is he wants Obedience 6. True Faith is encreasing Rom. 1.17 From Faith to Faith i. e. From one Degree of Faith to another Faith doth not lie in the Heart as a Stone in the Earth but as Seed in the Earth it grows Ioseph of Atimathea was a Disciple of Christ but afraid to confess him afterwards he went boldly to Pilate and begg'd the Body of Jesus Iohn 19.36 And a Christians Encrease in Faith is known two ways 1. By Stedfastness He is a Pillar in the Temple of God Col. 2.7 Rooted and built up in him and stablished in the Faith Unbelievers are Scepticks in Religion they are unsettled they question every Truth But when the Faith is on the encreasing Hand it doth Stabilire animum it doth corroborate a Christian he is able to prove his Principles he holds no more than he will die for As that Martyr Woman said I cannot dispute for Christ but I can burn for him An encreasing Faith is not like a Ship in the midst of the Sea that fluctuates and is tossed upon the Waves but like a Ship at Anchor which is firm and stedfast 2. A Christians Encrease in Faith is known by Strength He can do that now which he could not do before When one is Man-grown he can do that which he was not able to do when he was a Child He can carry an heavier Burden So a Christian can bear Crosses with more Patience Obj. But I fear I have no Faith it is so weak Resp. If you have Faith tho but in its Infancy be not discouraged For 1. A little Faith is Faith as a Spark of Fire is Fire 2. A weak Faith may lay hold on a strong Christ A weak Hand can tie the Knot in Marriage as well as a strong She in the Gospel who but touch'd Christ fetch'd Vertue from him 3. The Promises are not made to Strong Faith but to True The Promise doth not say He who hath a Giant-faith who can believe God's Love through a Frown who can rejoyce in Affliction who can work Wonders remove Mountains stop the Mouth of Lions shall be saved but whosoever believes be his Faith never so small A Reed is but weak especially when it is bruised yet the Promise is made to it Matth. 12.20 A bruised Reed he will not break 4. A weak Faith may be Fruitful Weakest things multiply most The Vine is a weak Plant but it is Fruitful The Thief 's Cross which was newly converted was but weak in Grace but how many precious Clusters grew upon that tender Plant Luke 23.40 He chiâ—les his Fellow-Thief Dost not thou fear God He Judgeth himself We indeed suffer justly He believes in Christ when he said Lord. He makes a Heavenly Prayer Remember me when thou comest into thy Kigdom Weak Christians may have strong Affections How strong is the first Love which is after the first planting of Faith 5. The weakest Believer is a Member of Christ as well as the strongest and the weakest Member of the Body Mystical shall not perish Christ will cut off rotten Members but not weak Members Therefore Christian be not discouraged God who would have us receive them that are weak in Faith Rom. 14.1 will not himself refuse them II. The Second means whereby we escape the Curse and Wrath due to Sin is by Repentance Acts 11.18 Then hath God also to the Gentiles granted Repentance unto Life Repentance seems to be a bitter Pill to take but it is to purge out the bad Humour of Sin Repentance is by some Antinomian Spirits cryed down as a Legal Doctrine but Christ himself preached it Matth. 4.17 From that time Iesus began to Preach and to say Repent c. And in his last Farewell when he was ascending to Heaven he commanded that Repentance should be Preached in his Name Luke 24.37 Repentance is a pure Gospel-Grace The Covenant of Works would not admit of Repentance It cursed all that could not perform perfect and personal Obedience Gal. 3.10 Repentance comes in by the Gospel it is the Fruit of Christ's Purchase that Repenting Sinners shall be saved Repentance is wrought by the Ministry of the Gospel while it sets before our Eyes Christ Crucified Repentance is not Arbitrary but Necessary there is no being saved without it Luke 13.3 Except ye repent ye shall all likewise Perish And we may be thankful to God that he hath left us this Plank after Shipwrack 1. I shall show the Counterfeits of Repentance 1. Natural Softness and Tenderness of Spirit Some have a tender Affection arising from their Complexion whereby they are apt to weep and relent when they see any Object of Pity These are not Repenting Tears For many weep to see anothers Misery who cannot weep at their own Sin 2. Counterfeit Legal Affrightments A Man hath lived in a course of Sin at last he is made a little sensible he sees Hell ready to devour him and he is filled with Anguish and Horror but within a while the Tempest of Conscience is blown over and he is quiet Then he concludes he is a true Penitent because he hath felt some bitterness in Sin This is not Repentance Iudas had some trouble of Mind If Anguish and Trouble were sufficient to Repentance then the Damned should be most penitent for they are most in Anguish of Mind There may be Trouble of Mind where there is no grieving for the Offence against God 3. Counterfeit a slight superficial Sorrow When God's Hand
Temptation strikes at some Grace more than other As in tempting he aims at some Persons more than others so he aims at some Grace more than other and if he can prevail in this he knows what an advantage it will be to him If you ask what Grace it is that Satan in his Temptations doth most strike at I Answer it is the Grace of Faith He lays the Train of his Temptation to blow up the Fort of our Faith Fidei scutum percutit Why did Christ pray more for Peter's Faith than any other Grace Luk. 22.32 Because Christ saw that his Faith was most in danger the Devil was striking at this Grace Satan in Tempting Eve did labour to weaken her Faith Gen. 3.1 Yea hath God said ye shall not eat of every Tree of the Garden The Devil would perswade her that God had not spoken Truth and when he had once wrought her to distrust then she took of the Tree 'T is called Scutum fidei the Shield of Faith Ephes. 6.16 Satan in Tempting strikes most at our Shield he assaults our Faith True Faith though it cannot be wholly lost yet it may suffer a great Eclipse Though the Devil cannot by Temptation take away the Life of Faith yet he may the lively acting He cannot Gratiam diruere but he may debilitare Quest. But why doth Satan in Tempting chiefly set upon our Faith A. 1 King 22.31 Fight neither with small nor great save onely with the King So Faith is as it were the King of the Graces it is a Royal Princely Grace and puts forth the most Majestick and noble Acts therefore Satan fights chiefly with this Kingly Grace I shall shew you the Devils Policy in assaulting Faith most First Because this is the Grace doth Satan most Mischief it makes the most resistance against him 1 Pet. 5.9 Whom resist stedfast in Faith No Grace doth more bruise the Serpents Head than Faith Faith is both a Shield and a Sword defensive and offensive 1. It is a Shield A shield guards the Head defends the Vitals the shield of Faith causeth that the fiery darts of Temptation do not pierce us thorough 2. Faith is a Sword it wounds the Red Dragon Quest. How comes Faith to be so strong that it can resist Satan and put him to flight Answ. 1. Because Faith brings the strength of Christ into the Soul Sampson's strength lay in his Hair ours lies in Christ If a Child be assaulted it runs and calls to its Father for help So when Faith is assaulted it runs and calls Christ and in his Strength overcomes 2. Faith furnisheth it self with store of Promises the Promises are Faith's Weapons to fight with Now as David by Five Stones in his Sling wounded Goliah 2 Sam. 17.40 So Faith puts the Promises as Stones into its Sling I will never leave thee nor forsake thee Heb. 13.5 He will not break the bruised reed Matt. 12.20 He will not suffer you to be tempted above that ye are able 1 Cor. 10.13 The Lord will shortly bruise Satan under your feet Rom. 16.20 None shall pluck you out of my Fathers hands Joh. 10.29 Here are Five Promises like five Stones put in the Sling of Faith and with these a Believer wounds the Red Dragon Now Faith being such a Grace that doth so resist and wound Satan he will watch his opportunity that he may batter our shield though he cannot break it 2. Satan strikes most at our Faith and would weaken and destroy it because Faith hath a great influence upon all the other Graces Faith sets all the Graces a-work Like some rich Clothier that gives out a stock of Wool to the Poor and sets them all a Spinning So Faith gives out a stock to all the other Graces and sets them a working Faith sets Love a-work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.6 Faith which worketh by love When once the Soul believes God's Love this kindles Love to God The believing Martyrs burned hotter in Love than in Fire Faith sets Repentance a-work When the Soul believes there is Mercy to be had and that this mercy is for him this sets the eyes a Weeping O saith the Soul that ever I should offend so gracious a God Repenting tears drop from the eye of Faith Mark 9.24 The Father of the Child cried out with tears Lord I believe Faith set his eyes abroach with Tears therefore the Devil hath most spight at Faith and by his Temptations would undermine it because it is such an Operative Grace it sets all the other Graces on work If the Devil cannot destroy our Faith yet if he can disturb it if he can hinder and stop the actings of Faith he knows all the other Graces will be lame and unactive If the Spring in a Watch be stopp'd it will hinder the motion of the Wheels If Faith be down all the other Graces are at a stand 21. Subtilty of Satan in Tempting is In broaching those Doctrines that are Flesh-pleasing Satan knows the Flesh loves to be gratified it cries out for ease and liberty it will not endure any yoke unless it be lined and made soft The Devil will be sure so to lay his bait of Temptation as to please and humour the flesh The Word saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strive as in an Agony to enter into Glory Crucifie the Flesh Take the Kingdom of Heaven by holy Violence Now Satan to enervate and weaken these Scriptures comes with Temptations and flatters the Flesh. He tells Men there needs no such Strictness Why so much zeal and violence a softlier pace will serve sure there is an easier way to Heaven There needs no breaking the heart for Sin do but confess to a Priest or tell over a few Beads or say some Ave Maries and this will procure you a Pardon and give you admission into Paradise Or the Devil can go another way to work if he sees Men startle at Popery then he stirs up the Flattering Antinomian and he comes in another Disguise and saith What needs all this cost What needs Repenting Tears These are legal VVhat need you be so strict in your Obedience Christ hath done all for you you may make use of your Christian Liberty This Temptation draws away many it takes them off from strictness of life He who sells cheapest shall have most Customers The Devil knows this is a cheap easie Doctrine which will please the flesh and he doth not doubt but he shall have Customers enough 22. Subtilty of Satan in Tempting is in Reference to Holy Duties His policy is either to hinder from duty or discourage in duty or put Men on too far in duty I. To hinder from Duty as 1 Thes. 2.18 I would have come once and again but Satan hindred me So many Duties of Religion had been performed but Satan hindered The hand of Ioab is in this There are Three Duties which the Devil is an enemy to and labours to keep us from 1. Meditation He will let Men
this should much encourage us to look up to him and hope for Audience in Prayer We might indeed be afraid to present our Petitions if we had not Christ to deliver them Branch 4. The sad Condition of an Unbeliever he hath none in Heaven to speak a word for him Joh. 17.9 I pray not for the world As good be shut out of Heaven as be shut out of Christ's Prayer Christ pleads for the Saints as Queen Esther did for the Iews when they should have been destroyed Let my people be given me at my request Esth. 7.3 When the Devil shows the Blackness of their Sins Christ shows the Redness of his Wounds But how sad is the Condition of that Man Christ will not pray for Nay that he will pray against As Queen Esther petitioned against Haman and then his Face was covered Esth. 7.6 and he was led away to Execution 'T is sad when the Law shall be against the Sinner and Conscience and Judge and no Friend to speak a word for him There 's no way then but Jaylor take the Prisoner Branch 5. If Christ makes Intercession then we have nothing to do with other Intercessors The Church of Rome distinguisheth between Mediators of Redemption and Intercession and say The Angels do not redeem us but intercede for us and pray to them But Christ only can intercede for us Ex Officio God hath consecrated him an High-Priest Heb. 5.6 Thou art a priest for ever Christ intercedes Vi pretii in the Vertue of his Bloud he pleads his Merits to his Father the Angels have no Merits to bring to God therefore can be no Intercessors for us Whoever is our Advocate must be our Propitiation to pacifie God 1 Joh. 2.1 We have an advocate with the Father Verse 2. And he is our propitiation The Angels cannot be our Propitiation ergo not our Advocates 2. Use of Tryal How shall we know that Christ intercedes for us They have little ground to think Christ prays for them who never pray for themselves Well but how shall we know Resp. 1. If Christ be praying for us then his Spirit is praying in us Gal. 4.6 He hath sent forth his spirit into your heart crying Abba Father And Rom. 8.26 the Spirit helps us with Sighs and Groans not only with Gifts but Groans We need not climb up into the Firmament to see if the Sun be there we may see the Beauty of it upon the Earth so we need not go up into Heaven to see if Christ be there interceding for us let us look into our Hearts if they are quickned and inflamed in Prayer and we can cry Abba Father by this interceding of the Spirit within us we may know Christ is interceding above for us Resp. 2. If we are given to Christ then he intercedes for us Joh. 17.9 I pray for them whom thou hast given me 'T is one thing for Christ to be given to us another for us to be given to Christ. Quest. How know you that Resp. 3. If thou art a Believer then thou art one given to Christ and he prays for thee Faith is an Act of Recumbency we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest on Christ as the Stones in the Building rest upon the Corner-stone Faith throws itself into Christ's Arms it saith Christ is my Priest his Bloud is my Sacrifice his Divine Nature is my Altar and here I rest This Faith is seen by the Effects of it a refining Work and a resigning Work it purifies the Heart there is the refining Work it makes a Deed of Gift to Christ it gives up its Use its Love to him 1 Cor. 6.19 There is the resigning Work of Faith These that believe are given to Christ and have a part in his Prayer Joh. 17.20 Nor do I pray for these alone but for all them that shall believe on me 3. Use of Exhortation Branch 1. It stirs us up to several Duties 1. If Christ appears for us in Heaven then we must appear for him upon Earth Christ is not ashamed to carry our Names on his Breast and shall we be ashamed of his Truth Doth he plead our Cause and shall not we stand up in his Cause What a mighty Argument is this to stand up for the Honour of Christ in Times of Apostacy Christ is interceding for us Doth he present our Names in Heaven and shall not we profess his Name on Earth Branch 2. If Christ lays out all his Interest for us at the Throne of Grace we must lay out all our Interest for him Phil. 1.20 That Christ may be magnified Trade your Talents for Christ's Glory there 's no Man but hath some Talent to trade one parts another Estate Oh trade for Christ's Glory spend and be spent for him Let your Head study for Christ your Hands work for Christ your Tongue speak for him If Christ be an Advocate for us in Heaven we must be Factors for him on Earth every one in his Sphere must act vigorously for Christ. Branch 3. Believe in this glorious Intercession of Christ that he now intercedes for us and that for his sake God will accept us In the Text Who maketh Intercession for us If we believe not we dishonour Christ's Intercession If a poor Sinner may not go to Christ as his High-Priest believing in his Intercession then are we Christians in a worse Condition under the Gospel then the Iews were under the Law they when they had sinn'd had their High-Priest to make Atonement and shall not we have our High-Priest Is not Christ our Aaron who presents his Bloud and Incense before the Mercy-seat O look up by Faith to Christ's Intercession Christ did not only pray for his Disciples and Apostles but for the weakest Believer Branch 4. Love your Intercessor 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathama Kindness invites Love had you a Friend at Court who when you were questioned for Delinquency or Debt should plead with the Judge for you and bring you off your Troubles would not you love that Friend So it is here how oft doth Satan put in his Bills against us in the Court now Christ is at the Judge's hand he sits at his Father's right hand ever to plead for us and to make our Peace with God O how should our Hearts be fired with Love to Christ Love him with a sincere and superlative Love above Estate Relations Bern. Plusquam tua tuos and our Fire of Love should be as the Fire on the Altar never to go out Lev. 6.13 4. Use of Comfort to Believers Christ is at work for you in Heaven he makes Intercession for you Oh but I am afraid Christ doth not intercede for me Quest. I am a Sinner who doth Christ intercede for Resp. Isa. 53.12 He made intercession for the transgressors Did Christ open his sides for thee and will he not open his mouth to plead for thee Quest. But I have offended my High-Priest by distrusting
Calls Satan calls by a Temptation Lust calls evil company calls But as the Adder stops its Ear against the Voice of the Charmer so he who is effectually called stops his Ear against all the Charms of Flesh and Devil Use 3. Of Comfort to them who are the called of God This Call evidenceth Election Rom. 8.30 Whom he predestinated them he also called Election is the cause of our Vocation and Vocation is the sign of our Election Election is the first Link of the golden Chain of Salvation Vocation is the second he who hath the second Link of the Chain is sure of the first Link As by the Stream we are led to the Fountain so by Vocation we ascend to Election Calling is an earnest and pledge of Glory 2 Thess. 2.13 God hath chosen you to salvation through sanctification We may read God's predestinating love in the work of Grace in our heart Branch 2. To such as are called to be thankful to God for this unspeakable Blessing be thankful to all the Persons in the Trinity to the Father's Mercy to the Son's Merit to the Spirit 's Efficacy To make you thankful consider when you had offended God that he should call you that when God needed you not he had Millions of glorified Saints and Angels to praise him yet he called you Again consider what you were before God called you you were in your sins when God called Paul he found him persecuting when he called Matthew he found him at the Receipt of Custom when he called Zacheus he found him using Extorsion When God calls a Man by his Grace he finds him seeking after his Lusts as when Saul was called to the Kingdom he was seeking the Asses That God should call thee when thou wert in the hot pursuit of sin admire God's Love exalt his Praise Again that God should call you and pass by others what Mercy is this Matth. 11.26 Even so Father for so it seemed good in thy sight That God should pass by the wise and noble Persons of sweeter disposition acuter parts guilty of less Vice and that the Lot of Free-grace should fall on you O astonishing Love of God It was a great favour of God to Samuel that God call'd to him and revealed his Mind to him and passed by Eli though a Priest and a Judge in Israel 1 Sam. 3.9 so that God should call to thee a flagitious sinner and pass by others of higher birth and better morals here is that calls aloud for Praise As God so governs the Clouds that he makes them rain upon one place and not upon another so doth he dispence his Grace it shall drop its sweet dew upon one and not another Two at a Sermon one his heart the Lord opens the other is no more affected with it than a deaf Man with the sound of Musick Here is the Banner of Free-grace display'd and here should be the Trophies of Praise erected Eliah and Elisha were walking together on a sudden there came a Chariot of Fire and carried Eliah up to Heaven but left Elisha behind so when two are walking together Husband and Wife Father and Child that God should call one by his Grace but leave the other carry one up in a triumphant Chariot to Heaven but let the other perish eternally O infinite rich Grace how should they that are call'd be affected with God's discriminating Love how should the Vessels of Mercy run over with Thankfulness how should they stand upon Mount Gerizim blessing and praising God O begin the work of Heaven here Such as are Patterns of Mercy should be Trumpets of Praise Thus S. Paul being call'd of God and seeing what a Debtor he was to Free-grace breaks forth into Admiration and Gratulation 1 Tim. 1.13 Use 4. To the Called walk worthy of your high Calling Eph. 4.1 I beseech you that you walk worthy of the vocation wherewith ye are called in two things 1. Walk compassionately pity such as are yet uncalled Hast thou a Child that God hath not yet called a Wife a Servant Weep over their dying Souls They are in their Bloud under the Power of Satan O pity them Let their sins more trouble you then your own Sufferings If you pity an Ox or Ass going astray will you not pity a Soul going astray Show your Piety by your Pity 2. Walk holily yours is an holy Calling 2 Tim. 1.9 You are called to be Saints Rom. 1.7 Show your Vocation by a Bible-conversation Shall not Flowers smell sweeter than Weeds Shall not they who are ennobled with Grace have more Fragrancy in their Lives than Sinners 1 Pet. 1.15 As he who hath called you is holy so be ye holy in all manner of conversation O dishonour not your high Calling by any sordid Carriage When Antigonus going to defile himself with Women one told him He was a King's Son O remember your Dignity Called of God! of the Bloud-Royal of Heaven do nothing unworthy of your Honourable Calling Scipio refused the Embraces of an Harlot because he was General of an Army Abhor all Motions to sin because of your high Calling 'T is not fit for them who are the Called of God to do as others tho' others of the Iews did drink Wine it was not fit for the Nazarite because he had a Vow of Separation upon him and had promised Abstinence Though Pagans and loose Christians take liberty to sin yet it is not fit for them who are called out of the World and have the Mark of Election upon them to do so You are consecrated Persons your Bodies are the Temples of the Holy Ghost and your Souls must be a Sacrary or Holy of Holies OF IVSTIFICATION Rom. 3.24 Being justified freely by his grace Quest. XXI WHat is Iustification Resp. It is an Act of God's Free-grace whereby he pardoneth all our sins and accepts us as righteous in his sight only for the Righteousness of CHRIST imputed to us and received by Faith Iustification is the very Hinge and Pillar of CHRISTIANITY and an Errour about Iustification is dangerous like a Crack in the Foundation or an Errour in the first Concoction Iustification by Christ is a Spring of the Water of Life and to have the Poison of corrupt Doctrine cast into this Spring is damnable It was a Saying of Luther That after his Death the Doctrine of Iustification would be corrupted As it hath been in these latter Times the Arminians and Socinians have cast a dead Fly into this Box of precious Oyntment I shall endeavour to follow the Star of Scripture to light me through this Mysterious Point Quest. What is meant by Iustification Resp. It is verbum forense a word borrowed from Law-courts wherein a Person arraigned is pronounced Righteous and is openly absolved in the Court Thus God in justifying a Person pronounceth him to be Righteous and looks upon him as if he had not sinned Quest. What is the Ground of Iustification Resp. The Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
Prov. 5.8 Come not nigh the Door of her House He who would be free from the Plague must not come near the Infected House Under the Law the Nazarite was forbid to drink Wine nor might he eat Grapes of which the Wine was made Rule 4. In relato subintelligitur correlatum Where one Relation is named in the Commandment there another Relation is included Where the Child is named there the Father is included Where there is the Duty of Children to Parents mentioned there is included also the Duty of Parents to Children Where the Child is commanded to honour the Parent there is implyed that the Parent is also commanded to instruct to love to provide for the Child Rule 5. Where greater Sins are forbidden there lesser Sins are also forbidden Though no Sin in its own Nature is little yet comparatively one may be less than another Where Idolatry is forbidden there is forbidden Superstition or bringing any Innovation into God's Worship which he hath not appointed As the Sons of Aaron were forbid to worship an Idol so to Sacrifice to God with strange Fire Lev. 10.1 Mixture in Sacred things is like a dash in the Wine which though it gives it a colour yet doth but debase and adulterate it 'T is highly provoking to God to bring any Superstitious Ceremony into his Worship which he hath not prescribed it is to tax God's Wisdom as if he were not Wise enough to appoint the manner how he will be served Rule 6. The Law of God is Copulative Lex est Copulativa The First and Second Table are knit together Piety to God and Equity to our Neighbour These Two Tables which God hath joined together must not be put asunder Try a Moral Man by the Duties of the First Table Piety to God and there you will find him Negligent Try an Hypocrite by Duties of the Second Table Equity to his Neighbour and there you find him Tardy He who is strict in the Second Table but neglects the First or he who is zealous in the First Table but neglects the Second his Heart is not right with God The Pharisees were the Highest Pretenders to the First Table Zeal and Holiness but Christ detects their Hypocrisie Mat. 23.23 Ye have omitted Judgment Mercy and Faith They were bad in the Second Table they omitted Judgment that was being Just in their Dealings Mercy in Relieving the Poor and Faith that is Faithfulness in their Promises and Contracts with Men. God wrote both the Tables and our Obedience must set Seal to both Rule 7. God's Law forbids not only the Acting of Sin in our own Persons but being accessary to or having any Hand in the Sins of others Quest. How and in what Sense may we be said to partake and have an Hand in the Sins of others Resp. 1. By Decreeing Unrighteous Decrees and imposing on others that which is unlawful Ieroboam made the People of Israel to Sin he was accessary to their Idolatry by setting up golden Calves So David though he did not in his own Person kill Uriah yet because he wrote a Letter to Ioab to set Uriah in the Fore-front of the Battle and it was done by his command therefore he was accessary to Uriah's Death and the Murther of him was laid to David's Charge by the Prophet 2 Sam. 12.9 Thou hast kill'd Uriah the Hittite with the Sword 2. We become accessary to the Sins of others by not hindering them when it is in our power Qui non prohibet cum potest jubet If a Master of a Family sees his Servant break the Sabbath or hears him Swear and lets him alone doth not use the power he hath to suppress him he becomes accessary to his sin Eli for not punishing his Sons when they made the Offering of the Lord to be abhorred made himself guilty 1 Sam. 3.14 He that suffers an Offender to escape unpunished makes himself an Offender 3. By counselling abetting or provoking others to sin Achitophel made himself guilty of the Fact by giving Counsel to Absalom to go in and defile his Fathers Concubines 2 Sam. 16.21 He who shall tempt and solicit another to be Drunk though he himself be sober yet being the occasion of anothers sin he is accessary to it Hab. 2.15 Woe unto him that giveth his neighbour drink that puttest thy Bottle to him 4. By consenting to anothers sin Saul did not cast one stone at Stephen yet the Scripture saith Saul was consenting to his Death Acts 8.1 Thus he had an hand in it if several did combine to Murther a Man and they should tell another of their intent and he should give his consent to it he were guilty though his hand were not in the Murther yet his Heart was in it Though he did not act it yet he did approve it so it became his sin 5. By Example Vivitur Exemplis Examples are powerful and cogent setting a bad Example occasions another to sin and so a Person becomes accessary If the Father Swears and the Child by his Example learns to Swear the Father is accessary to the Childs sin he taught him by his Example As there are Diseases Hereditary so Sins Rule 8. The last Rule about the Commandments is this that though we cannot by our own strength fulfil all these Commandments yet doing quoad posse what we are able the Lord hath provided Encouragement for us There is a three-fold Encouragement 1. That though we have not Ability to obey any one Command yet God hath in the New Covenant promised to work that in us which he requires Ezek. 36.27 I will cause you to walk in my Statutes God commands us to love him Alas how weak is our Love It is like the Herb that is hot only in the first Degree But God hath promised to Circumcise our Hearts that we shall love him Deut. 30.6 He that doth command us will inable us God commands us to turn from sin but alas we have not power to turn therefore God hath promised to turn us to put his Spirit within us and turn the Heart of stone into flesh Ezek. 36.26 There is nothing in the Command but the same is in the Promise Therefore Christian be not discouraged though thou hast no strength of thy own yet God will give thee this strength The Iron hath no power to move but when the Load-stone draws it it can move Isa. 26.12 Thou hast wrought all our works in us 2. Though we cannot exactly fulfil the Moral Law yet God will for Christ's sake mitigate the Rigour of the Law and accept of something less than he requires God in the Law requires exact Obedience yet he will accept of sincere Obedience He will abate something of the Degree if there be Truth in the inward parts God will see the Faith and pass by the Failing The Gospel remits something of the Severity of the Moral Law 3. Wherein our personal Obedience comes short God will be pleased to accept us in our Surety Eph.
2 Tim. 4.3 Austin confesseth that before his Conversion he went to hear St. Ambrose rather for his Eloquence than the Spirituality of the matter Ezek. 33.32 Thou art unto them as a very lovely Song of one that hath a pleasant Voice and can play well on an Instrument Many come to the Word only to feast their Ears they like the Melody of the Voice the Mellifluous Sweetness of the Expression the Newness of the Notion Acts 17.21 This is to love the Garnishing of the Dish more than the Food This is to desire to be pleased rather than edifyed Like a Woman that paints her Face but neglects her Health So they paint and adorn themselves with curious Speculations but neglect their Souls Health This hearing doth neither sanctifie the Heart nor the Sabbath 2. Lay aside Prejudice 1. Prejudice against the Truths Preached The Sadduces were prejudiced against the Doctrin of the Resurrection Luke 20.27 2. Prejudice against the Person preaching 1 King 22.8 There is one Micaiah by whom we may enquire of the Lord but I hate him This hinders the Vertue of the Word If a Patient hath an ill Opinion of his Physician he will not take any of his Receipts tho never so good Prejudice in the Mind is like an Obstruction in the Stomach which hinders the Nutritive Vertue of the Meat Prejudice poysons the Word and makes it to lose its Efficacy 3. Lay aside Covetousness Covetousness is in not only getting the World unjustly but loving it inordinately This is a Great Hindrance to the Word Preached The Seed which fell among Thorns was choked Mat. 13.22 An Emblem of the Word being Preached to a Covetous Hearer The Covetous Man is thinking of the World when he is hearing his Heart is in his Shop Ezek. 33.31 They sit before thee as my People and they hear thy Words but their Heart goeth after their Covetousness A Covetous Hearer derides the Word Luke 16.14 The Pharisees who were covetous heard all and they derided him 4. Lay aside Partiality Partiality in hearing is when we like to hear some Truths Preached but not all We love to hear of Heaven but not of Self-denial of reigning with Christ but not of suffering of the more Facil Duties of Religion but not them which are more knotty and difficult as Mortification laying the Ax to the Root and hewing down their Beloved Sin Isa. 30.10 Proyhesie smooth things such as may not grate upon our Conscience Many like to hear of the Love of Christ but not of loving their Enemies They like the Comforts of the Word not the Reproofs Herod heard Iohn Baptist gladly he liked many Truths but not when he spake against his Incest Lay aside Partiality 5. Lay aside Censoriousness Some instead of judging themselves for Sin sit as Judges upon the Preacher Either his Sermon had too much Gall in it or it was too long These will sooner censure a Sermon than practise it God will judge the Judger Mat. 7.1 6. Lay aside Disobedience Rom. 10.21 All the day long have I stretched forth my hands unto a disobedient People 'T is spoken of the Jews God stretched out his Hands in the Preaching of the Word but they rejected Christ. Let there be none among you that wilfully refuse the Counsels of the Word 'T is sad to have an Adders Ear an Adamant Heart Zac. 7.11 12. If when God speaks to us in his Word we are deaf when we speak to him in Prayer he will be dumb III. If you would hear the Word aright have God Ends in hearing Come to the Word to be made better Some have no other end in hearing but because it is in Fashion or to gain Repute or stop the Mouth of Consbience But come to the Word to be made more Holy There 's a great deal of difference between one that goes to a Garden for Flowers to wear in her Bosom and another that goes for Flowers to make Syrups and Medicines of We should go to the Word for a Medicine to cure us as Naaman the Syrian went to Iordan to be healed of his Leprosie 1 Pet. 2.2 Desire the sincere Milk of the Word that ye may grow thereby Come to the Word to be changed into the Similitude of it As the Seal leaves its Print upon the Wax so labour that the Word Preached may leave the Print of its own Holiness upon your Heart Labour that the Word may have such a Vertue upon you as the Water of Jealousie to kill and make fruitful Numb 5.27 That it may kill your Sins and make your Souls fruitful in Grace IV. If you would hear the Word aright come to it with Delight The Word Preached is a Feast of fat things With what Delight do Men come to a Feast The Word Preached anoynts the blind Eye mollifies the Rocky Heart it beats off our Fetters and turns us from the Power of Satan to God Acts 26.18 The Word is the Seed of Regeneration Iam. 1.18 the Engine of Salvation Hear the Word with Delight and Complacency Ier. 15.16 Thy Words were found and I did eat them they were the joy and rejoycing of my Heart Psal. 119.103 How sweet are thy words unto my taste yea sweeter than Honey unto my mouth Yea love that Word which comes most home to the Conscience Bless God when your Corruptions have been met with when the Sword of the Spirit hath divided between you and your Sins Who cares for that Physick which will not work V. If you would hear the Word aright mix it with Faith Believe the Verity of the Word Preached that it is that Word by which you must be judged and not only give Credence to the Word Preached but learn to apply it to your own Souls Faith concocts the Word and turns it into Spiritual Nourishment Many hear the Word but it may be said of them as Psal. 106.24 They believed not his Word As Melancton once said to some of the Italians Ye Italians Worship God in the Bread when ye do not believe him to be in Heaven So many hear God's Word but do not believe that God is they question the Truth of his Oracles If we do not mix Faith with the Word it is like leaving out the Chief Ingredient in a Medicine which makes it ineffectual Unbelief hardens Mens Hearts against the Word Acts 19.9 Divers were hardened and believed not Men hear many Truths delivered concerning the Preciousness of Christ the Beauty of Holiness the Felicity of a Glorified Estate but if through Unbelief and Atheism they question these Truths we may as well speak to the Stones and Pillars of the Church as to them That Word which is not Believed can never be Practised Vbi male creditur ibi nec benè vivitur Unbelief makes the Word Preached of no effect Heb. 9.2 The Word preached did not profit not being mixed with Faith in them that heard it The Word to an Unbeliever is like Dioscordium put into a Dead Man's Mouth which
Christ and all his Benefits to us We are to pray that this great Ordinance may be Poyson to our Sins and Food to our Graces That as it was with Ionathan when he had tasted the Honey-Comb his Eyes mere enlightned 1 Sam. 14.27 So that by our receiving this Holy Eucharist our Eyes may be so enlightned as to discern the Lord's Body Thus should we implore a Blessing upon the Ordinance before we come The Sacrament is like a Tree hung full of Fruit but none of this Fruit will fall unless shaken by the Hand of Prayer 2. That the Sacrament may be effectual to us as there must be a Due Preparing for it so a right partaking of it Which right Participation of the Sacrament is in Three Things 1. When we draw nigh to God's Table in an humble Sense of our Vnworthiness We do not deserve one Crumb of the Bread of Life we are poor Indigent Creatures who have lost our Glory and are like a Vessel that is Shipwrack'd We smite on our Breast as the Publican God be merciful to us Sinners This is a right Partaking of the Ordinance 'T is part of our Worthiness to see our Unworthiness 2. We rightly partake of the Sacrament when at the Lord's Table we are fill'd with Anhelations of Soul and inflamed Desires after Christ and nothing can quench our Thirst but his Blood Matth. 5.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are they that thirst They are blessed not only when they are filled but while they are thirsting 3. A right participation of the Supper is when we receive in Faith Without Faith we get no good What is said of the Word Preached It profiteth not not being mixed with Faith Heb. 4.2 is as true of the Sacrament Christ turned Stones into Bread Unbelief turns the Bread into Stones that it doth not nourish Then we partake aright when we come in Faith Faith hath a two-fold Act an adhering and an applying By the first Act we go over to Christ by the second Act we bring Christ over to us Gal. 2.20 This is the great Grace we must set awork Acts 10.43 Philo calls it Fides Occulata Faith is the Eagle Eye that discerns the Lord's Body Faith causeth a virtual Contact it toucheth Christ. Christ said to Mary Touch me not c. Iohn 20.17 She was not to touch him with the Hands of her Body But he saith to us Touch me Touch me with the Hand of your Faith Faith makes Christ present to the Soul The Believer hath a real Presence in the Sacrament The Body of the Sun is in the Firmament but the Light of the Sun is in the Eye Christ's Essence is in Heaven but he is in a Believers Heart by his Light and Influence Eph. 3.17 That Christ may dwell in your Heart by Faith Faith is the Pallat which tastes Christ 1 Pet. 2.3 Faith makes a Concoction it causeth the Bread of Life to nourish Faith causeth a Coalition it makes us one with Christ Eph. 1.23 Other Graces make us like Christ Faith makes us Members of Christ. Fourthly Then we partake aright of the Sacrament when we receive in Love 1. Love to Christ. Who can see Christ pierced with a Crown of Thorns sweating in his Agony bleeding on the Cross but his Heart must needs be endeared in Love to him How can we but love him who hath given his Life a ransom for us Love is the Spiced Wine and Juyce of the Pomgranate which we must give Christ Cant. 8.2 Our Love to this Superiour and Blessed Jesus must exceed our Love to other things as the Oyl runs above the Water Tho' we cannot with Mary bring our costly Oyntment to anoynt Christ's Body yet we do more than this when we bring him our Love which is sweeter to him than all Oyntments and Perfumes 2. Love to the Saints This is a Love-Feast Tho' we must eat this Supper with the Bitter Herbs of Repentance yet not with the bitter Herbs of Malice Were it not sad if all the Meat one eats should turn to bad Humours He who comes in Malice to the Lord's Table all he eats is to his hurt He eats and drinks Damnation to himself 1 Cor. 11.29 Come in Love It is with Love as it is with Fire You keep Fire all the Day upon the Hearth but upon special occasions you draw the Fire out larger So tho we must have Love to all yet to the Saints who are our Fellow-Members here we must draw out the Fire of our Love larger and we must show the Largeness of our Affections to them by prizing their Persons by chusing their Company by doing all Offices of Love to them counselling them in their Doubts comforting them in their Fears supplying them in their Wants Thus one Christian may be an Eben-ezer to another and as an Angel of God to him The Sacrament cannot be effectual to him who doth not receive in Love If a Man drinks Poyson and then takes a Cordial the Cordial will do him little good He who hath the Poyson of Malice in his Soul the Cordial of Christ's Blood will do him no good Come therefore in Love and Charity And thus we see how we may receive the Supper of the Lord that it may be Effectual to our Salvation Vse I. From the whole Doctrine of the Sacrament learn How precious should a Sacrament be to us It is a Sealed Deed to make over the Blessings of the New Covenant to us Justification Sanctification Glory A small piece of Wax put to a Parchment is made the Instrument to confirm a rich Conveyance or Lordship to another So these Elements in the Sacrament of Bread and Wine tho in themselves of no great value yet being consecrated to be Seals to Confirm the Covenant of Grace to us so they are of more value than all the Riches of the Indies Vse II. The Sacrament being such an Holy Mystery let us come to this Holy Mystery with Holy Hearts There 's no receiving a crucify'd Christ but into a consecrated Heart Christ in his Conception lay in a pure Virgins Womb and at his Death his Body was wrapped in clean Linnen and put in a new Virgin-Tomb never yet defiled with Rottenness If Christ would not lie in an unclean Grave sure he will not be received into an unclean Heart Isa. 52.11 Be ye clean that bear the Vessels of the Lord. If they who did carry the Vessels of the Lord were to be holy then they who are to be the Vessels of the Lord and are to hold Christ's Body and Blood ought to be holy Vse III. Consolation Christ's Body and Blood in the Sacrament is a most Sovereign Elixir or Comfort to a distressed Soul Christ having poured out his Blood now God's Justice is fully satisfied There is in the Death of Christ enough to answer all Doubts What if Sin is the Poyson here is the Flesh of Christ an Antidote against it What if Sin be red as Scarlet is not Christ's
Preface which I shall but briefly touch on is which art in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is said to be in Heaven not that he is so included there that he is no where else for the Heaven of Heavens cannot contain him ◠Kings 8.27 but the meaning is God is chiefly resident in the Empyrean Heaven which the Apostle calls the third Heaven 2 Cor. 12.2 there God doth most give forth his Glory to his Saints and Angels Quest. What may we learn from this that God is in Heaven Answ. 1. Hence we learn that we are to raise our Minds in Prayer above the Earth God is no where to be spoken with but in Heaven God never denyed that Soul his suit who went as far as Heaven to ask it 2. We learn from Gods being in Heaven his Soveraign Power Hoc vocabulo intelligitur omnia subesse ejus imperio Calvin Psal. 115.3 Our God is in the heavens he hath done whatever he pleased God being in Heaven governs the Universe and orders all Occurrences here below for the good of his Children When the Saints are in straits and dangers and see no way of relief he can send from Heaven and help them Psal. 57.3 He shall send from heaven and save me 3. We learn Gods Glory and Majesty He is in Heaven therefore he is covered with light Psal. 104.2 cloathed with honour Psal. 104.1 and is as far above all Worldly Princes as Heaven is above Earth 4. We learn from Gods being in Heaven his Omnisciency All things are naked and unmasked to his eye Heb. 4.13 Men plot and contrive against the Church but God is in Heaven and they do nothing but what our Father sees If a Man were on the top of an high Tower or Theatre he might thence see all the People below God is in Heaven as in an Tower or Theatre and he sees all the transactions of Men. The Wicked make wounds in the backs of the Righteous and then pour in Vinegar God writes down their cruelty Exod. 3.7 I have seen the afflictions of my people God is in Heaven and he can thunder out of Heaven upon his enemies Psal. 18.13 The Lord thundered in the heavens yea he sent out arrows and scattered them and he shot out lightnings and discomfited them 5. We learn from Gods being in Heaven Comfort for the Children of God when they pray to their Father the way to Heaven cannot be blocked up One may have a Father living in Foreign parts but the way both the Sea and by Land may be so blocked up that there is no coming to him but thou Saint of God when thou prayest to thy Father he is in Heaven and though thou art never so confined thou mayest have access to him A Prison cannot keep thee from thy God the way to Heaven can never be blocked up So I have done with the word Father I shall speak next of the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father In the first there is an Appellation Father in the second an Appropriation Our Father Christ by this word Our would teach us thus much That in all our Prayers to God we should act Faith Our Father Father denotes Reverence Our Father denotes Faith In all our Prayers to God we should exercise Faith Our Father Faith is that which baptizeth Prayer and gives it a name it is called the Prayer of Faith Iam. 5.15 without Faith it is speaking not praying Faith is the breath of Prayer Prayer is dead unless Faith breathe in it Faith is a necessary requisite in Prayer The Oyl of the Sanctuary was made up of several sweet Spices pure Myrrhe Cassia Cinamon Exod. 30.23 Faith is the chief spice or ingredient into Prayer which makes it go up to the Lord as sweet Incense Iam. 1.6 Let him ask in faith Mat. 21.22 Whatsoever ye shall ask in prayer believing ye shall receive Invoco te Domine quanquam languida imbecilla fide tamen fide Lord said Cruciger I pray though with a weak Faith yet with Faith Prayer is the Gun we shoot with Fervency is the Fire that dischargeth it and Faith is the Bullet which pierceth the Throne of Grace Prayer is the Key of Heaven Faith is the Hand that turns it Pray in faith Our Father Faith must take Prayer by the hand or there is no coming nigh to God Prayer without Faith is unsuccessful If a poor Handicrafts-man that lives by his labour hath spoiled his tools that he cannot work how shall he subsist Prayer is the tool we work with which procures all good for us but unbelief spoils and blunts our Prayers and then we can get no Blessing from God A Prayer that is Faithless is Fruitless As Ioseph said You shall not see my face unless you bring your brother Benjamin with you Gen. 43.3 so Prayer cannot see Gods face unless it bring its brother Faith with it What is said of Israel They could not enter in because of unbelief Heb. 3.19 is as true of Prayer it cannot enter into Heaven because of unbelief This makes Prayer often suffer shipwrack because it dasheth upon the rock of Unbelief O sprinkle Faith in Prayer We must say Our Father Quest. 1. What doth praying in Faith imply Resp. Praying in Faith implyes the having of Faith the act implyes the habit To walk implyes a principle of Life so to pray in Faith implyes an habit of Grace None can pray in Faith but Believers Quest. 2. What is it to pray in Faith Answ. 1. To pray in Faith is to pray for that which God hath promised where there is no promise we cannot pray in Faith 2. To pray in Faith is to pray in Christs meritorious Name Iohn 14.13 Whatsoever ye shall ask in my name that will I do To pray in Christs Name is to pray in the hope and confidence of Christs Merit When we present Christ to God in Prayer when we carry the Lamb slain in our Armes when we say Lord we are Sinners but here is our Surety for Christs sake be propitious this is coming to God in Christs Name and this is to pray in Faith 3. To pray in Faith is in Prayer to fix our Faith on Gods faithfulness believing that he doth hear and will help this is a taking hold of God Isa. 64.7 By Prayer we draw nigh to God by Faith we take hold of him 2 Chron. 13.14 The children of Iudah cryed unto the Lord and this was the crying of Faith ver 18. They prevailed because they relyed on the Lord God of their Fathers Making supplication to God and staying the Soul on God is praying in Faith To pray and not rely on God for the granting our Petitions irrisio Dei est saith Pelican it is to abuse and put a scorn upon God By praying we seem to honour God by not believing we affront him In Prayer we say Almighty Merciful Father by not believing we blot out all his Titles again Quest. 3. How may we know
give him high honour and veneration and render his Name sacred We can add nothing to Gods Essential Glory but we are said to honour and sanctifie his Name when we lift him up in the World and make him appear greater in the eyes of others When a Prince is crowned there is something added really to his Honour but when we go to crown God with our Triumphs and Hallelujahs there is nothing added to his Essential Glory God cannot be greater than he is only we may make him appear greater in the eyes of others Quest. 3. When may we be said to hallow and sanctifie Gods name Answ. 1. When we profess his Name our meeting in this holy assembly is an honour done to Gods Name this is good but it is not enough All that wear Gods livery by profession are not true servants there are some Professors Christ will at the last day profess against Matth. 7.23 I will profess I never knew you Therefore to go a little further 2. We hallow and sanctifie Gods Name when we have an high appretiation and esteem of God we set him highest in our thoughts The Hebrew word to honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to esteem precious We conceive of God in our minds as the most super-excellent and infinite good we apprehend in God a constellation of all beauties and delights we adore God in his Glorious Attributes which are the several beams by which his Divine Nature shines forth we adore God in his Works which are bound up in three great Volumes Creation Redemption Providence we hallow and sanctifie Gods Name when we lift him highest in our Souls we esteem him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a super-eminent incomprehensible good 3. We hallow and sanctifie Gods Name when we trust in his Name Psal. 33.21 We have trusted in his holy name No way can we bring more revenues of Honour to God or make his Crown shine brighter than by confiding in him Rom. 4.20 Abraham was strong in faith giving glory to God there was an hallowing of Gods Name As unbelief stains Gods honour and eclipseth his Name 1 Iohn 5.10 He that believeth not makes God a lyar so Faith doth glorifie and hallow Gods Name The Believer trusts his best Jewel in Gods hands Psal. 3.5 Into thy hands I commit my Spirit Faith in a Mediator doth more honour and sanctifie Gods Name than Martyrdom or the most sublime acts of Obedience 4. We hallow and sanctifie Gods Name when we never make mention of his name but with the highest reverence Gods Name is Sacred and it must not be spoken of but with veneration The Scripture when it speaks of God gives him his Titles of Honour Gen. 14.20 Blessed be the most high God Neh. 9.5 Blessed be thy glorious name which is exalted above all praise To speak vainly or slightly of God is a profaning his Name and is a taking his Name in vain Let his Name be Hallowed By giving God his venerable Titles we do as it were hang his Jewels on his Crown 5. We hallow and sanctifie Gods Name when we love his Name Psal. 5.11 Let them that love thy name be joyful and that Love which is honouring Gods Name must be a special discriminating Love the cream and flower of our Love such a Love as we give to none besides As the Wife honours her Husband by giving him such a Love as she gives to none else a Conjugal Love so we hallow Gods Name by giving him such a Love as we give to none else a Love joyned with Worship Psal. 45.11 He is thy God and worship thou him 6. We hallow and sanctifie Gods Name when we give him an Holy and Spiritual Worship 1. We give him the same kind of Worship that he hath appointed Lev. 10.3 I will be sanctified of all that come nigh to me that is I will be sanctified with that very Worship I have appointed It is the purity of Worship God loves better than the pomp It is a dishonouring of Gods Name to bring any thing into his Worship which he hath not instituted as if God were not wise enough to appoint the manner how he will be served Men will go to prescribe him and super-add their inventions This God looks upon as offering strange fire and it is an high provocation 2. We give God the same Heart devotion in Worship as he hath appointed Rom. 12.11 Fervent in Spirit serving the Lord. The word for fervent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Metaphor that alludes to Water that seeths and boyls over so our Affections should boyl over in holy Duties To give God outside Worship and not the Devotion of the Heart is instead of hallowing and sanctifying him in an Ordinance to abuse him as if one call for Wine and you give him an empty Glass It is to deal with God as Prometheus did with Iupiter who did eat the Flesh and present Iupiter with nothing but Bones covered over with Skin then we hallow Gods name and sanctifie him in an Ordinance when we give him the vitals of Religion an Heart flaming with Zeal 7. We hallow and sanctifie Gods Name when we hallow his day Ier. 17.22 Hallow ye the Sabbath day Our Christian Sabbath which comes in the room of the Iews Sabbath is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day Rev. 1.10 This was antiently called dies lucis a day of light wherein Christ the Sun of Righteousness shines in an extraordinary manner It is an honour done to God to hallow his Sabbath 1. We must rest on this day from all secular works Ier. 17.21 Bear no burden on the Sabbath day As Ioseph when he would speak with his Brethren thrust out the Egyptians so when we would have converse with God on this day we must thrust out all earthly employments It is observable Mary Magdalen refused to anoint Christs dead Body on the Sabbath-day Luke 23.56 She had before prepared her Oyntment and Spices but came not to the Sepulchre till the Sabbath was past She rested on that day from civil Work though it were a commendable and glorious Work the anointing of Christs dead Body 2. We must in a solemn manner devote our selves to God on this day We must spend this whole day with God Some will hear the Word but leave all their Religion at Church they do nothing at home they do not pray or repeat the Word in their houses and so they rob God of a part of his day 't is to be bewailed to see how Gods day is profaned Let not Men think Gods Name is hallowed while his Sabbath is broken 8. We hallow and sanctifie Gods Name when we ascribe the honour of all we do to him Psal. 96.8 Give unto the Lord the glory due unto his name Herod instead of hallowing Gods Name stain'd the honour of his Name in assuming that praise to himself which was due to God Acts 12.23 We ought to take the honour from our selves and give it to God 1
a Debtor cannot pay his Creditor how can he merit at his hands 3. That the Scripture is not a perfect Rule of Faith and Man errs therefore they eek it out with their Traditions which they hold to be of equal Authority 4. They teach that an implicite Faith is saving though one may have an implicite Faith yet be ignorant of all the Articles of Religion 5. They say that the inward act of the Mind is not required in Gods Worship Diversion of Mind in Duty though one prayes and never thinks of God is no Sin saith Angelus and Sylvester and other Papists 6. The Papists make Habitual Love to God unnecessary It is not needful saith Bellarmine to perform any acts of Religion out of love to God Stapleton and Cajetan affirm that the Precept of loving God with all our heart is not binding by which they cut asunder the Sinews and Soul of all Religion Thus instead of honouring Gods name the Papists dishonour it Let us pray heartily that this Romish Religion may never get footing again in this Nation God grant that this poysonful weed of Popery may never be watered here But that it being a Plant which our Heavenly Father hath not planted it may be rooted up 5. Gods Name is dishonoured by Carnal Protestants How is Gods name this day dishonoured in England His name is like the Sun in an eclipse Christians instead of hallowing Gods name reproach and dishonour it 1. By their Tongues 2. By their Lives 1. By their Tongues 1. They speak irreverently of Gods name Gods name is sacred Deut. 28.58 That thou mayest fear this glorious and fearful name The Lord thy God The names of Kings are not mentioned without giving them their Titles of Honour High and Mighty but Men speak irreverently of God as if he were like one of them Psal. 50.21 this is a taking Gods name in vain 2. They swear by his name Many seldom name Gods name but in Oaths How is God dishonoured when Men rend and tear his name by Oaths and Imprecations Ier. 23.10 Because of swearing the land mourns If God will reckon with Men for idle Words shall not idle Oaths be put in the Account-Book O but saith one I cannot help it it is a custom of swearing I have got and I hope God will forgive me Answ. Is this a good Plea a custom of swearing This is no excuse but an aggravation of Sin As if one that had been accused for killing a Man should plead with the Judge to spare him because it was his custom to murder This were an aggravation of the offence Will not the Judge say thou shalt the rather dye So it is here 2. As Men dishonour God by their Tongues so by their Lives What is it to say Hallowed be thy Name when in their Lives they profane his name they dishonour God by their Atheism Sabbath-breaking Uncleanness Perjury Intemperance Injustice Men hang out a Flag of Defiance against Heaven As the Thracians when it thunders shoot their Arrowes against Heaven so Men shoot their Sins as bearded Arrowes against Heaven Sinners are hardened in Sin they despise Counsel they laugh at Reproof they have cast off the vail of Modesty Satan hath taken such full possession of them that when they sin they glory in their shame Phil. 3.19 they brag how many new Oaths they have invented how oft they have been drunk how many they have defiled they declare their sin as Sodom Such horrid impieties are committed that a modest Heathen would blush at Men in this Age sin at that rate as if either they did not believe there were an Hell or as if they feared Hell would be full ere they could get thither Was Gods name ever so openly dishonoured All our Preaching will not make them leave their Sins What a black vail is drawn over the face of Religion at this day Vivimus in temporum faecibus Sen. We live in the dregs of time wherein the common shore of wickedness runs Physitians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is no part of the Body free from Distemper England hath a Kakexy it is all over disease The whole head is sick the whole heart is faint Isa. 1.6 As black Vapours rising out of the earth cloud and darken the Sun so the Sins of People in our Age like Hellish Vapours cast a cloud upon Gods glorious name O that our Eyes were like Limbecks dropping the water of holy tears to consider how Gods name instead of being hallowed is polluted and profaned And may not we justly fear some heavy Judgments Can God put up our affronts any longer Can he endure to have his name reproached Will a King suffer his Crown-Jewels to be trampled in the dust Do not we see the symptoms of Gods Anger do we not see his Judgments hovering over us Sure God is whetting his Sword he hath bent his Bow and is preparing his Arrowes to shoot Qualis per arva Leo fulvam minaci fronte concutiens jubam Sen. Trag. The Body Politick is in a Paroxism or burning Fit and may not the Lord cause a sad Phlebotomy Seeing we will not leave our Sins he may make us lose our Blood May not we fear that the Ark should remove the Vision cease the Stars in Gods Church be removed and we should follow the Gospel to the grave When Gods name which should be hallowed is profaned among a People it is just with God to write that dismal Epitaph upon a Nations Tomb The Glory is departed And that I may speak to the Consciences of all and deal impartially it were well if only the profane party were guilty but may not many Professors be called to the Bar and indited of this that they have dishonoured Gods name 2 Chron. 28.10 Are there not with you even with you sins against the Lord your God Are there not the spots of Gods Children Deut. 3◠5 If you are Diamonds have you no flawes Have not you your vanities If your Discourse be not profane is it not vain Have not you your self-seekings rash censures indecent dresses If the wicked of the Land swear do not you sometimes slander If they are drunk with wine are not you sometimes drunk with passion If their sin be blaspheming is not your sin murmuring Are there not with you even with you sins against the Lord The sins of Gods Children go nearer to his heart than the sins of others Deut. 32.19 When the Lord saw it he abhorred them because of the provoking of his sons and daughters The sins of the wicked anger God the sins of his own people grieve him he will be sure to punish them Amos 3.2 You only have I known of all the families of the earth therefore I will punish you for all your iniquities O that our head were waters that we could make this place a Bochim a place of weepers that Gods Children might mix blushing with tears that they have so little hallowed and so
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing by the by he doth not much mind If ever we would have Heaven we must look upon it as our main concern Other things do but concern our livelyhood this concerns our Salvation then we make Religion our business when we wholly devote our selves to Gods service Psal. 139.18 we count those the best hours which are spent with God we give God the cream of our affections the flower of our time and strength we traffique in Heaven every day we are Merchants for the Pearl of price He will never get an Estate who doth not mind his Trade he will never get heaven who doth not make Religion his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his main business 6. If you would obtain the Kingdom of Heaven bind your hearts to God by sacred Vowes Vow to the Lord that by his Grace you will be more intent upon heaven than ever Psal. 56.12 Thy vowes are upon me O God A Vow binds the Votary to Duty he looks upon himself as obliged by his Vow to cleave to God Bees when they fly in a great Wind ballast themselves with little stones that they may not be carried away with the Wind so we must fortifie our selves with strong Vowes that we may not be carried away from God with the violent wind of temptation No question a Christian may make such a Vow because the ground of it is Morally good he vowes nothing but what he is bound to do by vertue of his Baptismal Vow namely to walk with God more closely and to pursue heaven more vigorously 7. If you would obtain the Kingdom embrace all seasons and opportunities for your Souls Eph. 5.15 Redeeming the time Opportunity is the cream of time the improving the seasons of Grace is as much as our Salvation is worth The Marriner by taking the present season while the Wind blowes gets to the haven by taking the season while we have the means of Grace and the wind of the Spirit blowes we may arrive at the Kingdom of heaven We know not how long we shall enjoy the Gospel the seasons of Grace like Noahs Dove come with an Olive-branch in their mouth but they soon take Wings and fly Though they are sweet yet swift God may remove the Golden Candlestick from us as he did from the Churches of Asia We have many sad symptoms Gray hairs are here and there upon us Hos. 7.9 therefore let us lay hold upon the present season they that sleep in Seed-time will beg in Harvest 8. If you would go to the Kingdom of Heaven you must excubias agere keep a daily Watch Mark 13.37 I say unto all watch Many have lost Heaven for want of watchfulness Our hearts are ready to decoy us into sin and the Devil lyes in ambush by his temptations we must every day set a spy and keep centinel in our Souls Hab. 2.1 I will stand upon my watch 1. We must watch our Eyes Iob 31.1 I made a covenant with my eyes Much Sin comes in by the eye When Eve saw the tree was good for food and pleasant to the eyes then she took Gen. 3.6 First she looked and then she lusted the eye by beholding an impure Object sets the heart on fire the Devil oft creeps in at the window of the eye Watch your eyes 2. Watch your Ear. Much Poyson is conveyed through the ear Let your ear be open to God and shut to Sin 3. Watch your Hearts We watch suspicious persons The heart is deceitful Ier. 17.9 Watch your heart 1. When you are about holy things it will be stealing out to vanity When I am at Prayer saith S. Hierom Aut per porticum deambulo aut de foenore computo either I am walking through Galleries or casting up Accompts 2. Watch your heart when you are in Company The Basilisk poysons the herbs he breaths on the breath of the wicked is infectious Nay watch your hearts when you are in good Company such as have some good in them yet may be some grains too light they may have much levity of Discourse and if no scum boils up yet too much froth The Devil is subtle and he can as well creep into the Dove as he did once into the Serpent Satan tempted Christ by an Apostle 3. Watch your hearts in Prosperity now you are in danger of Pride The higher the Water of the Thames riseth the higher the Boat is lifted up the higher that Mens Estates rise the higher their Hearts are lifted up in Pride In Prosperity you are in danger not only to forget God but to lift up the heel against him Deut. 32.15 Iesurun waxed fat and kicked It is hard to carry a full Cup without spilling and to carry a full prosperous Estate without sinning Turpi fregerunt saecula luxu divitiae molles Sen. Trag. Sampson fell asleep in Dalilahs lap many have fallen so fast asleep in the lap of Prosperity that they have never awaked till they have been in Hell 4. Watch your hearts after holy Duties When Christ had been Praying and Fasting then the Devil tempted him Mat. 4.23 After our combating with Satan in Prayer we are apt to grow secure and put our Spiritual Armour off and then the Devil falls on and wounds us O if you would get Heaven be alwayes upon your Watch-tower set a spy keep close centinel in your Souls Who would not watch when it is for a Kingdom 9. If you would arrive at the Heavenly Kingdom get those three Graces which will undoubtedly bring you thither 1. Divine Knowledge There 's no going to Heaven blindfold In the Creation Light was the first thing which was made so 't is in the new Creation Knowledge is the Pillar of Fire which goes before us and lights us into the Heavenly Kingdom 'T is light must bring us to the inheritance in light Col. 1.12 2 Faith Faith ends in Salvation 1 Pet. 1.9 Receiving the end of your faith Salvation He who believes is as sure to go to Heaven as if he were in Heaven already Acts 16.31 Faith toucheth Christ and can he miss of Heaven who toucheth Christ Faith unites to Christ and shall not the Members be where the Head is All have not the same degree of Faith we must distinguish between the direct act of Faith and the reflex act Affiance and Assurance yet the least seed and spark of Faith gives an undoubted title to the Heavenly Kingdom I am justified because I believe not because I know I believe 3. Love to God Heaven is prepared for those that love God 1 Cor. 2.9 Love is the Soul of Obedience the Touchstone of Sincerity By our loving God we may know he loves us 1 Iohn 4.19 and those whom God loves he will lay in his bosom Ambrose in his Funeral Oration for Theodosius brings in the Angels hovering about his departing Soul and being ready to carry it to Heaven asked him What that Grace was he had practised most upon Earth Theodosius
that which is already forgiven 2. This opinion that sins to come as well as past are forgiven doth take away and make void Christ's Intercession Christ is an Advocate to interceed for daily Sins 1 Iohn 2.1 but if sin be forgiven before it be committed what need is there of Christ's daily Intercession What need have I of an Advocate if sin be pardoned before it be committed So that God tho' he forgives all sins past to a Believer yet sins to come are not forgiven till Repentance be Renewed Aphorism 10 Faith doth necessarily antecede Forgiveness there must be Believing on our part before there is forgiving on God's part Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of Sins So that Faith is a necessary Antecedent to Forgiveness There are two Acts of Faith to accept Christ and to trust in Christ to accept of his Terms to trust in his Merits and he who doth neither of these can have no Forgiveness he who doth not accept Christ cannot have his Person he that doth not trust in him cannot have benefit by his Blood So that without Faith no Remission Aphorism 11. Tho' Justification and Sanctification are not the same yet God never pardons a sinner but he doth Sanctifie him Justification and Sanctification are not the same 1. Justification is without us Sanctification is within us The one is by Righteousness imputed the other is by Righteousness imparted 2. Justification is equal Sanctification is gradual Sanctification doth recipere maegis minus one is sanctified more than another but one is not justified more than another One hath more Grace than another but he is not more a Believer than another 3. The matter of our Justification is perfect viz. Christ's Righteousness but our Sanctification is imperfect there are the spots of God's Children Deut. 32.5 Our Graces are mixed our Duties are defiled Thus Justification and Sanctification are not the same yet for all that they are not separated God never pardons and justifies a sinner but he doth sanctifie him 1 Cor. 6.11 but ye are justified but ye are sanctified 1 Iohn 5.6 This is he that came by Water and Blood even Iesus Christ. Christ comes to the Soul by Blood that denotes Remission and by Water that denotes Sanctification Let no man say he is pardoned that is not made Holy And This I the rather urge against the Antinomians who talk of being forgiven their sin and having a part in Christ and yet remain unconverted and live in the grossest sins Pardon and Healing go together Isa. 57.19 I create the fruit of the lips peace and I will heal him Peace is the fruit of pardon and then it follows I will heal him Where God pardons he purifies As in the Inauguration of Kings with the Crown there is the Oyl to anoint So when God crowns a man with Forgiveness there he gives the anointing Oyl of Grace to sanctifie Revel 2.17 I will give him a white Stone and in the Stone a new Namâ— A white Stone that is Absolution and a new Name in the Stone that is Sanctificationâ— 1. If God should pardon a man and not sanctifie him this would be a Reproach to him then he should love and be well pleased with men in their sins which is diametrically contrary to his Holy Nature 2. If God should pardon and not sanctifie then he could have no Glory from us God's people are formed to shew forth his Praise Isa. 43.21 but if he should pardon and not sanctifie us how could we shew forth his Praise how could we glorifie him what Glory can God have by a proud ignorant prophane Heart 3. If God should pardon and not sanctifie then that should enter into Heaven that defileth but Revel 21.27 Nothing shall enter that defileth Then God should settle the Inheritance upon men before they are fit for it contrary to that Col. 1.12 He hath made us meet for the Inheritance how is that but by the Divine Unction so that whoever God forgives he Transforms Let no man say his sins are forgiven who doth not find an inherent Work of Holiness in his Heart Aphorism 12. Where God remits sin he imputes Righteousness This Righteousness of Christ imputed is a Salvo to God's Law and makes full satisfaction for the breaches of it This Righteousness procures God's favour God cannot but love us when he sees us in his Sons Robe which both covers and adorns us In this spotless Robe of Christ we Out-shine the Angels Theirs is but the Righteousness of Creatures this is the Righteousness of God himself 2 Cor. 5.21 That we might be made the Righteousness of God in him How great a Blessing then is Forgiveness With remission of sin is joyned imputation of Righteousness Aphorism 13. They whose sins are forgiven must not omit praying for forgiveness Forgive us our Trespasses Believers who are pardoned must be continual Suitors for pardon When Nathan told David The Lord hath put away thy sin 2 Sam. 12.13 yet David after that composed a penitential Psalm for the pardon of his sin Sin after pardon Rebels Sin like Sampson's Hair tho' it be cut will grow again We sin daily and must as well ask for daily pardon as for daily bread Besides a Christian's pardon is not so sure but he may desire to have a clearer Evidence of it Aphorism 14. A full Absolution from all sin is not pronounc'd till the day of Judgment They day of Judgment is called a time of Refreshing when sin shall be compleatly blotted out Acts 3.19 Now God blots out sin Truly but then it shall be done in a more publick way God will openly Pronounce the Saints Absolution before Men and Angels their Happiness is not compleated till the day of Judgment because then their Pardons shall be solemnly Pronounced and there shall be the Triumphs of the heavenly Host. At that day it will be true indeed that God sees no sin in his Children They shall be as pure as the Angels then the Church shall be presented without wrinkle Eph. 5.27 She shall be as free from Stain as Guilt then Satan shall no more accuse Christ will shew the Debt-book crossed in his Blood Therefore the Church doth so pray for Christ's coming to Judgment Rev. 22.17 the Bride saith Come Lord Iesus Light the Lamps then burn the Incense Vse 1. Informaet From this word forgive we learn that if the debt of sin be no other way discharg'd but by being forgiven then we cannot satisfie for it Among other damnable Opinions of the Church of Rome this is one Man's power to satisfie for sin The Councel of Trent holds that God is satisfied by our undergoing the Penalty impos'd by the Censure of Priests And again we have Works of our Own by which we may satisfie for the wrong done to God by these Opinions let any judge what the Popish Religion is They intend to pay the debt they
Branch of Exhortation Let us labour to have the Evidence of pardon to know that our sins are forgiven A man may have his sins forgiven and not know it he may have a pardon in the Court of Heaven when he hath it not in the Court of Conscience David's sin was forgiven assoon as he repented and God sent Nathan the Prophet to tell him so 2 Sam. 12.13 but David did not feel the comfort of it at present as appears by the penitential Psalm compos'd after Psal. 51.8 Make me to hear the Voice of Ioy and ver 12. Cast me not away from thy Presence It is one thing to be pardoned and another thing to feel it The Evidence of pardon may not appear for a time and this may be 1. From the Imbecillity and Weakness of Faith Forgiveness of sin is so strange and infinite a Blessing that a Christian can hardly perswade himself that God will extend such a favour to him As it is said of the Apostles when Christ appeared to them first They believed not for Ioy and wondred Luke 24.41 So the Soul is so stricken with Admiration that the wonder of pardon doth almost stagger his Faith 2. A man may be pardoned and not know it from the Strength of Temptation Satan accuseth the Godly of sin and tells them that God doth not love them What should such sinners think of pardon Believers are compared to bruised Reâ—ds Mat. 12.20 and Temptations to Winds Mat. 7.25 Now a Reed is easily shaken with the wind Temptations shake the godly and tho they are pardoned yet they know it not Iob in a Temptation thought God his Enemy Iob 16.9 yet then he was in a pardoned condition Quest. But why doth God sometimes conceal the Evidence of pardon Answ. Tho' God doth pardon yet he may withold the sence of it a while 1. Because hereby he would lay us lower in Contrition God would have us see what an evil and bitter thing it is to offend him we shall therefore lie the longer steeping our selves in the brinish Tears of Repentance before we have the sence of Pardon It being long before Davids broken Bones were set and his pardon sealed the more contrite his Heart was and this was a Sacrifice God delighted in 2. Tho God doth forgive sin yet he may deny the manifestation of it for a time to make us prize pardon and make it sweeter to us when it comes The difficulty of obtaining a Mercy inhanceth the Value when we have been a long time tugging at prayer for a Pardon of Sin and still God witholds but at last after many Sighs and Tears pardon comes now we esteem it the more and it is sweeter Quo longiùs defertur eò suavius laet atur the longer Mercy is in the Birth the more welcome will the Deliverance be Let me now reassume the Exhortation to labour for the Evidence and Sence of pardon He who is pardoned and knows it not is like one who hath an Estate befallen him but knows it not Our comfort consists in the knowledge of Forgiveness Psal. 51.8 Make me to hear the Voice of Ioy. This is a Proclaiming a Iubile in the Soul when we are able to read our pardon and to the witness of Conscience God adds the witness of his Spirit in the mouth of these two witnesses our Joy is confirmed O labour for this Evidence of Forgiveness Quest. How shall we know that our sins are forgiven Answ. We must not be our own judges in this case Prov. 28.26 He that trusteth in his own Heart is a fool The Heart is deceitful Ier. 17.9 and it is Folly to trust a Deceiver The Lord only by his Word must be Judge in this Case whether we are pardoned or no as it was under the Law no Leper might judge himself to be clean But the Priest was to pronounce him clean Levit. 13.37 So we are not to judge of our selves to be clean from the Guilt of Sin till we are such as the Word of God hath pronounced to be clean How then shall we know by the Word whether our Guilt is done away and our Sins pardoned Answ. 1. The pardoned sinner is a great weeper The sence of Gods Love melts his Heart that Free-grace should ever look upon me that such Crimson Sins should be wash'd away in Christ's Blood this makes the Heart melt and the Eyes drop with Tears Never did any man read his pardon with dry Eyes Luke 7.38 She stood at his feet weeping her Heart was a spiritual Limbick out of which those Tears were distill'd Mary's Tears were more precious to Christ than her Ointment Her Eyes which before did sparkle with Lust whose amorous Glances had set on fire her Lovers Now she makes them a Fountain and washeth Christ's feet with her Tears She was a true penitent and had her pardon ver 47. Wherefore I say her sins which were many are forgiven A pardon will make the hardest Heart relent and cause the stony Heart to bleed and is it thus with us have we been dissolv'd into Tears for sin God seals his pardons upon melting Hearts 2. We may know our Sins are forgiven by having the Grace of Faith infused Acts 10.43 To him give all the Prophets witness that whosoever believes in him shall receive remission of sins In saving Faith there are two things Abrenunciation and Recumbency 1. Abrenunciation A man renounceth all Opinion of himself dig'd out of his own Burrough he is quite taken off himself Phil. 3.9 He sees all his Duties are but broken Reeds tho' he could weep a sea of Tears tho' he had all the Grace of Men and Angels it could not purchase his pardon 2. Recumbency Faith is an Assent with Affiance The Soul doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it gets hold of Christ as Adonijah did of the Horns of the Altar 1 Kin. 1.51 Faith casts it self upon the Stream of Christ's Blood and saith If I perish I perish if we have but the Minimum quod sic the least Dram of this pretious Faith we have something to shew for pardon To him give all the Prophets witness that whosoever believes in him shall receive Remission of sin This Faith is acceptable to God it pleaseth God more than offering up ten thousand Rivers of Oyl than working Miracles than Martyrdom or the highest Acts of Obedience 2. Faith is profitable to us it is our best Certificate to shew for pardon No sooner doth Faith reach forth its Hand to receive Christ but Christ sets his Hand to our Pardon 3. Sign The Pardoned Soul is a God-admirer Micah 7.18 Who is a God like thee that pardonest iniquity O that God should ever look upon me I was a sinner and nothing but a sinner yet I obtain'd mercy Who is a God like thee Mercy hath been despised yet that mercy should save me Christ hath been Crucified by me yet his Cross Crowns me God hath display'd the Ensigns of Free-Grace he hath set up his Mercy above
Flesh was a Spur in his sides to quicken him in Prayer The Deer being shot with the Dart runs faster to the Water when a Soul is shot with the fiery Darts of Temptation he runs the faster to the Throne of Grace now he is earnest with God either to take off the Tempter or to stand by him when he is tempted 2. God makes the temptation to sin a means to prevent sin The more a Christian is tempted the more he Fights against the temptation the more a chast Woman is assaulted the more she abhors the motion The stronger Iosephs temptation was the stronger was his opposition The more the Enemy attempts to storm a Castle the more he is repelled and beat back 3. Godly temptations causeth the encrease of Grace Vnus Christianus temptatus mille One tempted Christian saith Luther is worth a thousand He grows more in Grace As the Bellows encreaseth the flame So the Bellows of a Temptation doth encrease the flame of Grace 4. By these temptations God makes way for comfort As Christ after he was tempted the Angels came and ministred unto him Mat. 4.11 As when Abraham had been warring Mechisedeck brought him Bread and Wine to revive his Spirits Gen. 14 18. so after the Saints have been warring with Satan now God sends His Spirit to comfort them which made Luther say that temptations were Amplexus Christi Christs embraces because he doth then most sweetly manifest himself to the Soul Thus you see what Rocks of support there are for tempted Souls That I may further comfort such as are tempted let me speak to two cases of the tempted 1. Case I have horrid temptations to blasphemy Ans. Did not the Devil tempt Christ after this manner Mat. 4.9 All this will I give thee if thou wilt fall down and worship me What greater Blasphemy can be imagined than that the God of Heaven and Earth should worship the Devil yet Christ was tempted to this If when Blasphemous thoughts are injected you tremble at them and are in a cold sweat they are not yours Satan shall answer for them Let him that plots the Treason suffer 2. Case But my case is yet worse I have been tempted to such sins and have yielded the Tempter hath overcome me Ans. I grant that through the with-drawing of Gods Grace and the force of a temptation a Child of God may be overcome David was overcome by temptation in case of Bathsheba and numbring the people There is a party of Grace in the Heart true to Christ but sometimes it may be over-voted by corruption and then a Christian yields 't is sad thus to yield to the Tempter but yet let not a Child of God be wholly discouraged and say there is no hope let me pour in some Balm of Gilead into this wounded Soul Tho' a Christian may fall by a temptation yet the Seed of God is in him 1 John 3.9 His Seed remaineth in him Gratia concutitur non excutitur Aug. A Man may be bruis'd by a fall yet there is Life in him a Christian being foiled by Satan may be like him who going to Iericho fell among Thieves wounded and half dead Luk. 10.30 but still there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vital principle of Grace his Seed remains in him Tho' a Child of God may be overcome in praelio in a skirmish yet not in bello in the main Battel an Army may be worsted in a Skirmish but overcomes at last Tho' Satan may foil a Child of God in a Skirmish by Tentation yet the Believer shall overcome at last A Saint may be foiled not conquered he may lose Ground not lose the Victory 3. God doth not judge of his Children by one action but by the frame of their Heart as God doth not judge of a Wicked Man by one good action so neither of a Godly Man by one bad action a Holy person may be worsted by a temptation but God doth not measure him by that who measures milk when it seeths and boils up God doth not take the measure of a Saint when the Devil hath boiled him up in a passion but God judgeth of him by the Pulse and Temper of his Heart he would fear God when he fails he weeps God looks which way the Biass of his Heart stands If his Heart be set against Sin God will Pardon 4. God will make a Saints being foil'd by Temptation turn to his spiritual Advantage 1. He may let a Regenerate Person fall by a Temptation to make him more Watchful Perhaps he walks loosly and so was decoy'd into sin but for the future he grows more curious and cautious in his walking The foiled Christian is a vigilant Christian. He will have a care of coming within the Lions Chain any more he will be shy and fearful of the Occasions of sin he will not go abroad without his spiritual Armour and he girds on his Armour by Prayer When a wild Beast gets over the Hedge and hurts the Corn a Man will make his Fence the stronger So when the Devil gets over the Hedge by a Temptation and foils a Christian he will be sure to mend his Fence and be more vigilant against a Temptation afterwards 2. God lets his Children be sometimes foiled by a Temptation that they may see their Continual Dependance on God and may go to him for strength We need not only habitual Grace to stand against Temptation but Auxiliary Grace As the Boat needs not only the Oars but Wind to carry it against a strong Tide God lets his Children sometimes fall by a Temptation that seeing their own Weakness they may rest more on Christ and Free-Grace Cant. 8.5 3. God by suffering his Children to be foiled by a Temptation will settle them the more in Grace they shall get strength by their Foils The Poets feign that Antaeas the Giant in Wrestling with Hercules got Strength by every fall to the ground it is true here A Saint being foiled in wrestling with Satan gets more spiritual Strength Peter had never such a strengthening in his Faith as after his being foiled in the High-Priest's Hall How was he fired with Zeal steeled with Courage He who before was dash'd out of Countenance by the Voice of a Maid now dares openly confess Christ before the Rulers and the Councils Acts 2.14 The shaking of the Tree settles it the more God lets his Children be shaken with the Wind of Temptation that they may be more setled in Grace afterwards This I have spoken that such Christians as God hath suffered to be foiled by Temptation may not cast away their Anchor or give way to sad despairing Thoughts Object But this may seem to make Christians careless whether they fall into a Temptation or no if God can make their being foiled by a Temptation advantagious to them Answ. We must distinguish between one who is foiled through Weakness and through Wilfulness If a Soldier fights but is foil'd for want of Strength the General