Every Sinner is as a mad Gamester he ventures a Kingdom the largest and fairest that ever was at every throw and he is fure to lose it too Then consider the pains of Hell they will set out the greatness of Sin and consider them either in regard of Gods Ordination or Appointment or in regard of your own feeling 1. In regard of Gods Ordination and Appointment That the good of God who is meekness and sweetness and Bowels it self should adjudge his Creature to Eternal Torments certainly there is some cause We pity a Dog if he should be cast into a furnace for half an hour yet those tender Bowels of Mercy shrink not up at the sight of Sinners though Man be the work of his own hands and though the Creature screech and howl under these pains yet he will not lessen and take them away Surely there is some great evil in Sin that hath tyed up the hands of Mercy 2 Consider it in regard of your selves and your own feeling Oh for a short Temporal Pleasure thou runnest the hazard of Eternal pains We that cannot endure the scratch of a Pin or the aching of a Tooth how shall we endure the torment of so many thousand years and yet still to look for more Heb. 10.31 It is a fearful thing to fall into the hands of the living God Mark the Attribute the living God who Lives for ever to see the Vengeance accomplished as long as God is God Hell will be Hell there can never be any Hope that Gods Being can be destroyed or that there will be aâ—cessation of those torments and pains God ever liveth to reward the Godly and to punish the wicked 3. The third sort of Arguments are from the aggravations of Sin that may enhance it and show the greatness of it to your thoughts 1. It is natural to us It is necessary to reflect upon this Circumstance because it is the hardest matter in our Humiliation to be sufficiently affected with our Birth-Sin Evils that come by Accident are Objects of Pity but Evils of Nature are Objects of Hatred we pity a Dog that is poysoned but we hate a Toad that is poysonous by Nature oh how may the Lord hate us that have Evil in our Nature it is not accidental to us It is the great fondness of Men to make that an excuse which is in it self the greatest aggravation Some will say when they are reproved for Sin I cannot do otherwise it is my Nature this will be the cause of thy ruine without an Interest in Christ. The Waters that come out of a pure Fountain may be soiled and dirtied but they will be clear again but a puddle that runneth out of a Dunghil will be alwaies nasty and filthy Our Sins are not by Accident but by Nature they are not like the muddying of a clear Fountain but like the unsavoury liquor that comes out of a Dunghil Original Sin however you think of it is the sin of sins we are born with such a Sin and it is worse than any other Sin Actual Sins are but as a transient Act whereby there is a violence offered to one of Gods Commandments but this is a constant rooted abiding contrariety to Gods own Nature Actual Sins are a blow and away but this is a remaining Enmity Actual Sins are like a fit of Anger and Displeasure soon up and soon down but this is a rooted hatred This is the cause of all other Sins the bitter root that diffuseth a poyson into all the branches All other Sins that a Man commits are but Original Sin acted and exercised Look as in the Art of numbring the greatest number that can be numbred is but One multiplyed so the whole fry of Actual Transgressions is but Original Sin multiplyed this Spawn diffused and spread abroad all those Traiterous Actions that we are guilty of in the course of our Lives are all summed up in this sinning Sin 2. Our Sins are many We sin in praying in eating in ploughing in trading and any one of these is enough to undo a World The Angels became Devils for one Sin for one Sin of thought a proud thought against Gods Empire and Greatness and for this they were thrown into places of Darkness what ruine then will a great many Sins procure to thy Soul If single Sins seem light in themselves yet what are they all together There is nothing lighter than one Sand and yet nothing heavier than Sand in a great quantity A Gnatt a Fly a Locust are poor inconsiderable Creatures yet when they come in multitudes they are called Gods great Army and destroy whole Countreys Ioel 2.11 The Lord shall utter his voice before his Army for his camp is very great If every pore in the Body were but pricked with a Pin the veins would soon be emptied of Blood One Sin was deadly but what are they altogether when from Top to Toe there is nothing but sores and putrefaction Herod was eaten up with Lice a small inconsiderable kind of Vermin yet the abundance of them destroyed him so though Sins seem small in themselves yet when they come in clusters how soon will they devour and eat out the life and comfort of the Soul Psal. 40.12 Innumerable evils have encompassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of mine head therefore my heart faileth me And if David may say so may not we much more Nothing can be little that is committed against the great God but suppose them small yet they are a Company oh this will make your hearts fail The little finger of Sin is weighty but when all the loins of it are laid upon the Soul how great will the Burden be Lok upon all the troubles of the Servants of God and you will find they were first occasioned by a small Sin as Mr. Peacocks by eating too freely at a Meal but when innumerable evils shall compass you about that wherever you look there is Sin if you look on Duty there is Sin if you look on your Calling there is Sin if you look on your Recreations there is Sin if you look on the hours of your repast there is Sin Oh this will make your hearts fail indeed 3. If they have been such as have been committed against Knowledge There is more of the Nature of Sin in such Acts for the Nature of Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law now the more we know the Law the greater is the Transgression according to the sense we have of the Law so the offence is elevated and raised He that hath Knowledge is magis particeps legis the Law is a piece of himself it is impressed upon his Conscience and he offereth violence to the Principles of his own Bosome This is the Reason why the Children of God use this aggravation as David Psal. 51.6 In the hidden part thou shalt make me
Principle is That God is none of those things which are seen but something more excellent And in the second Commandment we have God's invisible Nature for Images are forbidden upon that ground because God cannot be seen Deut. 4.12 You saw no Similitude only you heard a Voice The third Principle is That God hath a care of Human Affairs and judgeth with Equity And in the third Commandment you have the Knowledg of Human Affairs even of a Man's Thoughts ascribed to God for that is the Foundation of an Oath Thou shalt not take the Name of the Lord thy God in vain The chief intent of that Commandment is to forbid Perjury it also forbids rash Swearing and mentioning the Name of God without Reverence for in an Oath God is invoked as a Witness as one that hath Knowledg even of the Heart there his Omniscience is acknowledged And in an Oath God is appealed to as a Judg and Avenger there his Justice and Power is acknowledged For the fourth Principle That this God is the Creator and Governour of all things that are without himself that is established in the fourth Commandment by the Law of the Sabbath For the Sabbath at first was instituted for this very purpose to meditate upon God as a Creator a Day on purpose is instituted to keep up the Memorial of the Creation of the World Well then you see what is the Foundation of Godliness Now out of these speculative Notions practically flow of their own accord to wit That God alone is to be worshipped obeyed honoured trusted And as far as we set up other Confidences or are ignorant of the Excellency of the true God or so far as we deny God his Worship and Service or serve him after an unworthy manner by superstitious or idolatrous Worship or carelesly and hypocritically or so far as we have gross Opinions of his Essence or exclude the Dominion of his Providence or cease to call upon his Name so far we are guilty of Ungodliness as will appear more fully hereafter The second Question What it is to deny Vngodliness Denying is a word that properly belongs to Propositions We are said to deny when we contradict what is affirmed but by a Metaphor it may be applied to Things which the Will refuseth as some are said to deny the Power of Godliness 2 Tim. 3.5 when they check and resist it and will not suffer Godliness to work tho they take up a Form of it Now there 's a great deal of reason for that Phrase whether we look to the inward Workings of the Heart or to the outward Profession which they made in those days 1. If you look to the inward Workings of the Heart all things are managed in the Heart of Man by rational Debates and Suggestions and we deny when we refuse to give Assent to ungodly Thoughts Suggestions and Counsels Before Sin be fastned upon the Soul there is some ungodly Thought some Counsel which when we suppress and will not hearken to those Thoughts which Sin stirs up we are properly said to deny it Every Corruption hath a Voice If Envy bids Cain Go kill thy Brother he hearkens to it Ambition speaks to Absalom thus Go rise up against thy Father and Covetousness speaks to Iudas Go betray thy Lord So Ungodliness hath a Voice Carnal Affection urged by Satan bids us neglect God or serve him in a slight manner mind thy own business favour thy self Corruption awakened by Satan will sollicite to Evil. Now suppressing and smothering such Thoughts and Suggestions with Hatred and Detestation is fitly exprest by refusing to hearken to Sin 's Voice or denying Vngodliness 2. Some ground there is for the Expression if we look to the Custom of those Times In making an outward Profession probably here is some Allusion to the ancient manner of Stipulation When any came to be admitted into the Church there were Questions propounded to him Abrenuncias Dost thou renounce Credis Dost thou believe Spondes Dost thou promise to walk before God in all holy Obedience And the Person answered Abrenuncio I do renounce Credo I do believe and Spondeo I do undertake This was that which Peter calls The Answer of a good Conscience towards God 2 Pet. 3.21 when in the presence of God they can answer to all these Demands SERMON IV. TITUS II. 12 That denying Vngodliness c. Secondly NOW let me open the thing it self In Ungodliness there is something Negative and that is denying God his due Honour and something Positive and that is putting actual Contempt upon him I. For the Negative Part when God is denied his Honour Now to find out how this is done let us a little enquire what is the special and peculiar Honour which God challengeth to himself It stands in four things To be the First Cause the Chiefest Good the Supream Authority and Truth and the last End And therefore when we do not acknowledg him to be the First Cause the Chiefest Good the Supream Authority and Truth and the last End we rob him of the Glory of his Godhead and are guilty of this which the Apostle calls Vngodliness I shall go over these Branches First God must be honoured as the First Cause which giveth Being to all things and hath his Being from none and so we are bound to know him to depend upon him to observe his Providence and to acknowledg his Dominion over all Events or Things which happen in the World And so far as any of these are neglected so far are we guilty of Vngodliness Well then under this Head 1. Ignorance is a Branch of Ungodliness and I name it in the first place because it is the Cause of all our Disorder in Worship and Conversation This is the first cause of all Wickedness to be ignorant of God The Apostle seconds the Observation 3 Epist. Iohn 11. He that doth Evil hath not seen God Certainly he that makes a Trade of Sin hath not a right sight and sense of God he knows not God A true sight and sense of God keepeth the Soul from Sin There is nothing that keeps in the Fire of Religion nor maintains Respect between Man and Man nothing that preserves Honesty and Piety so much as right Thoughts and Apprehensions of God But now generally People are ignorant of God they know him as blind Men do Fire A Man that is born blind can tell there is such a thing as Fire because he feels it warm but what a kind 〈◊〉 thing it is he that never saw it cannot tell So the whole World and Conscience proclaim there is a God the blindest Man may see that but little do they know of his Nature and Essence what God is according as he hath revealed himself in the Word Look as the Athenians built an Altar and the Inscription was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God Acts 17.23 so do most Christians worship an unknown God And as Christ taxed the Samaritans John 4.22
is and the Nature of it 432 752 952 1102 The Objects of it 432 435 721 753 952 1102 The Acts of the Soul about Faith 953 The Acts of Faith 433 435 436 1103 The Adjuncts and Qualifications of the Assent of Faith 433 Faith is a Consent and what kind of Consent 435 Implicite Faith what 432 Historical Faith what 434 Temporary Faith what 435 The Properties of Faith 437 Faith apprehends all things present it wants in the Creature 895 The Sight of Faith opened 438 476 Vid. Sight How the Sight of Faith influences the Acts and Effects of Faith 439 What a kind of looking Faith is 754 Light of Faith Vid. Light Instances of a strong Faith 459 Vid. Abraham Canaan Centurion How to judg of the Growth of Faith 432 436 The Relation of the Word to Faith Vid. Word Faith and Love inseparable Companions 430 The Respect Faith Hope and Love have one to another 1104 The Necessity of Faith 752 The Incouragement of Faith ibid. Fallen The Disorder and Danger of a fallen State 1159 Christ hath to do with fallen Sinners 783 He recovers them out of their fallen State by calling 784 Far. Many may go far and yet come short of true Grace 284 Men may go far and yet fall away and the Reasons of it 359 Father God is a Father by Creation or Adoption 1134 It is an Advantage to Patience in Afflictions to eye God as a Father 1134 1137 Fear vanquished by Faith 241 458 Arguments to remove Fear of Danger 1099 Fear of God the kinds of it 1070 Why it is required as the Principle of our Actions ibid. Feasts whether lawful 74 Filled Both the Backslider and the good Man seek to be filled 1110 They both take different ways to be filled 1111 Rightly understood every Man is filled from himself 1115 Finished Christ's Words It is finished opened 1149 In what Respect all was finished on the Cross 1150 Why Christ would not give over till all was finished 1153 Following Christ. What it is to follow Christ 388 Wherein we should follow Christ 346 Vid. Example Motives to follow Christ ibid. Fool. Every carnal Man a Fool 910 Forgiving Enemies a Duty 1143 Vid. Revenge Forsake Why God may sometimes forsake his People 1096 God never totally forsakes his People and why 1095 Objections answered ibid. Three kinds of forsaking 1096 Forsaking all when God calls us so to do 333 Reasons why we must so do 334 Directions to this Duty 335 Future State proved 1216 Light of Nature concerning a future State not to be rejected 1221 Thoughts of a future State Support in Afflictions and Death 1220 G GIfts the kinds of them 250 251 252 258 The Freeness of God's Gifts 250 Every one hath some Gift or other 257 Gifts are not given to all in a like measure 259 Reasons of it 260 Gifts are intrusted as well as given 253 Vid. Trust. God to be thanked for all his Gifts 251 Give Why it was necessary that Christ should give himself 157 Duties inferred from Christ giving himself 160 We are to be thankful that Christ gave himself 159 Glory what it is 1225 Godliness what it is 89 What Graces are necessary to Godliness ib. What are the Ordinances about which it is conversant 91 Godliness to be exercised in Worship in Conversation 93 94 95 Godliness and Holiness and Righteousness how they differ 39 89 Our Abode in the present World is the time to exercise Godliness 98 Reasons of it 100 Trial whether we are godly 96 Motives to Godliness ib. Good Then none is good how not to be understood 295 How it is to be understood ibid. Goodness of God's Nature opened and the Properties of it 298 300 The Goodness of his Bounty opened 300 When God is not honoured as the chief Good 36 Good Man what he is 1110 Good Things Who have their good Things in this Life 988 The Misery of those that have their good Things in this Life 990 How shall we know that Men count temporal things their good Things 988 Good Works the Beginning Increase and Accomplishment of them from God 686 Gospel a means of Salvation and how 15 No better way to save Sinners than that revealed in the Gospel 659 The Wisdom of God in the Gospel 658 The excellent Contrivance of the Gospel to be meditated on 656 Preparative Considerations to such Meditation 657 How we are to meditate on this Contrivance of the Gospel 658 Motives to regard the Gospel 17 No Reason to doubt of the Gospel 948 Government God governs the World by the Hopes and Fears of another Life 1171 Grace Whether they that improve common Grace shall have special Grace 1082 Increase of Grace must be acknowledged as well as the Beginning of it 427 Grace of God how many ways taken 2 Grace and Mercy in God how they agree and how they differ ib. Grace the Original of all Blessings 3 Why Grace is the Original of all Blessings 5 Grace doth not exclude Christ and the means of Salvation 4 What and how much of Grace is discovered in the Gospel 11 Grace but darkly discovered before the Gospel 10 What Reason Believers have to praise the Grace of God above other Men or Angels 9 How the Grace of God is wronged 6 Grace teacheth us Holiness 25 Trial whether we are Partakers of the Grace of God 26 H HAbitation God is the Habitation of his People 897 God's People may have no Habitation on this side God 895 God's being our Habitation is of use to us when we want and when we have a Dwelling-place 900 901 How God is our Habitation when we have a House 902 Vid. Dwelling in God Hardness of Heart sinful The terms of it opened what is meant by Heart what by Hardness 498 The Nature and Properties of it ibid. The Kinds of it 501 The Causes of it 503 The Hainousness of the Sin 505 Some Observations about it 507 Trial of a hard Heart 511 Motives to beware of Hardness of Heart 514 Motives to come out of this State ibid. Directions for the Cure of a hard Heart 515 Tendencies of it to be avoided 532 Hardness of Heart judicial How God may be said to harden 501 523 God's Iustice and Righteousness herein vindicated 524 Causes of God's hardning Sinners 527 Sometimes God may harden finally ibid. The Causes of this 528 God may harden his own People for a time 530 The Causes of it ibid. Means to cure it 531 Observations from the History of Pharaoh's Hardness of Heart 520 Hearing the Word an Ordinance of God 21 Objections against Hearing answered ib. Diligent attending to the Word wherein it consists 1078 Why we should take heed what we hear 1077 How they that hear shall have more given them 1080 Heart of the Wicked what it signifies 1059 The Pravity of it 1060 How the Heart of the Wicked is little worth ibid. Reasons of it 1062 Means to get another Heart or a Heart sanctified 1065 What Men may do towards getting their
God which is by Faith of Iesus Christ is unto all and upon all that believe for there is no difference they all take hold of the same Righteousness Look as a Jewel held by a Man and by a Child tho the Man holds it more strongly than the Child yet it is the same Jewel and of the same Worth and Value So the Righteousness of Christ is of the same Worth before God the stronger Believer holds it faster than the weaker Believer but tho he cannot be so high in Faith as Abraham and as other Worthies of God yet he hath his hold-fast upon God Differences of Nations and outward Condition do neither help nor hinder Salvation and different degrees of Grace tho they occasion some accidental difference in the spiritual Life as some have more Comfort than others yet as to the main all that accept have a like Priviledg The Reasons of it are partly because the same Grace is the cause of all Free Grace acts for the good of all upon the same terms Isa. 43.25 I even I am he that blotteth out thy Trangressions for my own sake and will not remember thy Sins God doth not take notice of Differences in them whom he forgives God may pardon the Sin of Andrew and Thomas as well as of Abraham and Paul Grace's Motives lie within it self And partly because they have the same Redeemer Jesus Christ theirs and ours Under the Law you shall find the Rich and Poor were to give the same Ransom The Rich shall not give more and the Poor shall not give less than half a Shekel Exod. 30.15 to signify the Price of Christ's Blood for all Souls is equal they have not a nobler Redeemer nor a more worthy Christ than thou hast And partly because your Faith is as acceptable to God as theirs 2 Pet. 1.1 To them who have obtained like precious Faith with us that is for kind tho not for degree It is of the same Nature Worth and Property with the Faith of the Apostle's tho every one cannot believe as strongly as Peter nor come up to his height Vse 1. If the Grace of God hath appeared to all Men then let us put in for a share Why should we stand out Are we excepted and left out of the Proclamation of Pardon and free Grace If Persons be excepted by Name when a Pardon is offered to Rebels they stand off and will not come within the Verge of such Power but if it be offered to all why should we stand out we must not add nor detract If God hath said Christ died for Sinners believe him upon his Word and say I am Chief do not say I am a Reprobate God hath no Favour for me Will you leave that Word and hazard your Salvation for a groundless Jealousy and Scruple Therefore confute your Fears and put all out of question by a thorow believing Vse 2. For Comfort to weak Believers Tho your Faith cannot keep time and pace with Abraham's nor your Obedience with the Worthies of God yet you are Followers of them who through Faith and Patience inherit the Promises Heb. 6.12 A little Faith is Faith as a Drop is Water and a Spark is Fire it is free to all that have or will accept say then as he Mark 9.24 Lord I believe help thou mine Vnbelief The least dram of Gospel-Faith gives a Title and Interest Indeed you must strive to make it more evident you cannot have Comfort till then and consider Endeavours of Growth do better than idle Complaints therefore follow on still with hope SERMON III. TITUS II. 12 Teaching us that denying Vngodliness c. II. THE next thing to be considered is the Lesson that Grace teacheth us Teaching us that denying Vngodliness and worldly Lusts we should live soberly righteously and godly in this present World But before I enter upon the Discussion of the particular Branches I shall observe some things in the General Observ. 1. Grace teacheth us Holiness It teacheth by way of Direction by way Argument and by way of Encouragement 1. It teacheth by way of Direction what Duties we ought to perform and so it maketh use of the Moral Law as a Rule of Life The Law is still our Direction otherwise what we do cannot be an Act of Obedience Certainly the Direction of the Law is still in force for where there is no Law there is no Transgression and Duty without a Rule is but Will-worship If the Law were blotted out the Image of God would be blotted out for the external Law is nothing but the Copy of God's Image that Holiness and Righteousness which is impressed on the Heart Now Grace doth not blot out the Image of God but perfects it In the new Covenant God promiseth to make the Law more legible Heb. 8.10 This is the Covenant that I will make with the House of Israel after those days saith the Lord I will put my Laws into their Mind and write them in their Hearts Well then we are not freed from the Authority and directive Power of the Law Grace adopts it doth not abolish the Law the Commands of the Law sway the Conscience and Love inclineth the Heart and so it becometh an Act of pure Obedience Obedience respects the Command as Love doth the Kindness and Merit of the Lawgiver 2. It teacheth by way of Argument it argueth and reasoneth from the Love of God Gal. 2.20 The Life that I now live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me There is Grace's Argument Christ loved me we should not then be so unkind as to deny God his Honour or Worship or cherish his Enemies 2 Cor. 5.14 For the Love of Christ constraineth us What will you do for God that loved you in Christ The Gospel contains melting Commands and commanding Intreaties The Law and the Prophets do not beseech but only command and threaten but the Grace of God useth a different method in the New Testament 3. It teacheth by way of Encouragement as manifesting both Help and Reward The Gospel doth not only teach us what we ought to perform but whence we may draw Strength and how kindly God will accept us in Christ. The Law is a School-master and the Gospel is a School-master but in the Discipline and manner of teaching there is a great deal of difference the Law can only teach and command but the Gospel is a gentle School-master it pointeth to Christ for Help Phil. 4.13 I can do all things through Christ which strengtheneth me and to God for Reward and Acceptance Heb. 11.16 He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him I do but mention these things because I shall handle the Encouragements hereafter Vse 1. Of Information It sheweth us 1. What is true Holiness such as cometh from the Teachings of Grace obliging Conscience to the Duty of the Law
Ye worship ye know not what so generally do People worship they know not what Ask them what God is and whom they worship they cannot tell they are carried on by Custom and dark and blind Superstition and they mutter over their Prayers to an unknown Power such blind and wild Conceits have they of the Nature of God till they see him by the Light of his own Spirit This Ignorance is sad because it is a sign of no Grace and it is a pledg of future Judgment In these days of Gospel-Light it is a sign of no Grace Jer. 31.34 They shall all know me from the least of them to the greatest of them saith the Lord. God hath no Child so little but he knows his Father In the days of the Gospel now it is so clearly preached it is required of the meanest sort as well as those that have the advantages of better Education And it is a Pledg of future Judgment 2 Thess. 1.8 Christ will come in flaming Fire to render Vengeance on them that know not God and that obey not the Gospel We have low Thoughts of the Guilt of Ignorance and think God will not be severe against such many ignorant Creatures are harmless and do no wrong but to live and die in Ignorance is a matter of sad Consequence There is Vengeance for Pagans that know not God by showers of Rain and fruitful Seasons and indeed they principally are intended Divide Men into two sorts those that have only the Light of Nature Sense and Reason to guide them and those that have the Light of the Gospel there is Vengeance for Pagans that have no other Apostles sent to them but those natural Apostles of Sun Moon and Stars They had Light shining to them in God's Works and they had Sense and Reason Eyes to see the Light and so they were bound to know the first Cause and might see God working and guiding all things in the World but there is much more Vengeance for Christians for those that have God's Word the Light of Faith and yet shut their Eyes against the Light Usually come and talk with Men they will acknowledg they are poor ignorant Creatures and God that made them will save them tho the Scripture speaks quite contrary Isa. 27.11 This is a People of no Vnderstanding therefore he that made them will not have Mercy upon them and he that formed them will shew them no Favour God is exceeding angry when all Advantages of Light are lost A Pagan is ignorant of God but you are worse being unteachable He that hath only Sun and Moon to teach him shall be damned for his Ignorance of God but if you do not profit by the Light of the Gospel to conceive more worthily of the Nature and Glory of God your Judgment will be greater 2. We do not honour God as the First Cause when we do not depend upon him that is Ungodliness Trust and Dependance is the ground of all Commerce between us and God and it is the greatest Homage and Respect which we yield to the Creator and First Cause Now when Men can trust any visible Creature rather than God their Estates rather than God they rob him of his peculiar Honour That there is such a Sin as trusting in the Creature excluding God is clear from Job 31.24 If I have made Gold my Hope or have said to the fine Gold Thou art my Confidence Iob to vindicate himself from Hypocrisy reckons up the usual Sins of a Hypocrite among the rest this is one to make Gold his Confidence Men are apt to think it the Staff of their Lives and Stay of their Posterity and Ground of their Welfare and Happiness and so their Hearts are diverted from God and their Trust is intercepted It is a usual Sin tho little thought of for Men to intrench themselves within a great Estate and then think they are safe and secure against all the Changes and Chances of the present Life and so God is laid aside Let God offer to intrench us within the Promises and leave his Name in pawn with us yet we are full of Fears and Doubts Prov. 18.10 The Name of the Lord is a strong Tower the Righteous runneth into it and is safe But ver 11. The rich Man's Wealth is his strong City and as an high Wall in his own Conceit Such as think themselves safe in a great Estate do not acknowledg God as the First Cause which gives Being and sustains all things and therefore Covetousness is called Idolatry Col. 3.5 and a covetous Man is called an Idolater Ephes. 5.5 not so much because of his Love of Money as because of his Trust in it The Glutton counteth his Belly his God Phil. 3.19 Whose God is their Belly he mindeth the Gratifications of his Appetite yet he doth not trust in his Belly-Chear he thinks not to be protected by it therefore he is not called an Idolater as the covetous who robbeth God of his Trust. We are all apt to make an Idol of the Creature and poor Men think if they had Wealth this were enough to make them happy they trust in those that have it which is Idolatry upon Idolatry Therefore it is said Psal. 62.9 Surely Men of low degree are Vanity and Men of high degree are a Lie To appearance Men of low degree are nothing and Men of high degree are a Lie because we are apt to trust in them But chiefly it is incident to the Rich they that have Riches are apt to trust in Riches Mark 10.23 How hardly shall they that have Riches enter into the Kingdom of God! compared with ver 24. Children how hard is it for them that trust in Riches to enter into the Kingdom of God Now this is a secret Sin A Man doth not think that he makes Money his Idol if he he doth not pray or offer Sacrifices to it or give it some perceivable Worship and tho he use it as familiarly as any thing in a House But this Idolatry lies within tho a Man doth not entertain his Gold with Ceremony yet there is his Trust and Confidence that he shall be safe and do well because he hath such an Estate which he depends upon and not upon God We smile at the Vanity of the Heathens that worshipped Stocks and Stones and Idols of Gold and Silver and we do worse but more Spiritually when our Trust is terminated in the Creature Though we do not say to Gold Thou art my Confidence or you shall deliver me or I will put my Trust in you or use any such gross Language yet this is the Interpretation of our Carriage A covetous Man may speak as basely of Wealth as another he may say I know Gold is but refined Earth but his Heart resteth on it as his only refuge and stay and he thinks he and his Children cannot be happy without it which is a great Sin it sets up another God chains the Heart to the World and
the Heart for Duties of Religion SERMON VIII TITUS II. 12 We might live soberly c. II d Branch Sobriety in Meats and Drinks IF you ask which is worst Excess in Meat or Drink Gluttony or Drunkenness I answer Drukenness is more odious and doth more sensibly deprive a Man of the use of Reason and put him upon Actions unseemly and is the cause of more Diseases and Disorders in the Body but then Gluttony is very dangerous partly because it is not of such a great Disreputation among Men as Drunkenness and Shame is one of the Restraints of Sin partly because it insensibly creeps upon us as Austin complained Ebrietas longe à me est crapula autem nonnunquam surrepit servo tuo Lord I abhor Drunkenness but Gluttony creeps unawares upon me If it be required again which Sin is worst he that is immoderate in the use of Pleasure or he that is immoderate in Worldly Cares I answer gross Intemperance brings more Dishonour to God and Worldly Cares more spiritual Disadvantage to our Souls A Worldling doth not dishonour God openly so much as a Drunkard but then he is more uncapable of Conviction and of heavenly things and by distracting his Heart with Cares he shrewdly endangereth his Salvation As for Drunkards and Sensualists their Face declareth their Shame and their Crime is written in their Foreheads and so they have less of Defence against the Stroaks of the Word Therefore our Saviour saith Mat. 21.31 That the Publicans and Harlots go into the Kingdom of God before you These things premised I come to speak of Sobriety in the use of Meats and Drinks I join them both together because Grace is exercised in the Restraint of both Christians as we are your Remembrancers to God so we must be God's Remembrancers to you and every part of Conversation falls under some Rule of Religion The Apostle saith 1 Pet. 1.15 As he that hath called you is holy so be ye holy in all manner of Conversation in every Point and every Affair of Life and therefore eating and drinking being one part of human Conversation it is necessary to give you some Directions It is very familiar with Men to miscarry by Appetite more familiar with Man than with Beasts There is no Beast but Swine will over-eat themselves they know their stint and measure But Lord how far is Man fallen Nature is not only blind in point of Worship but weak in point of Appetite The Relicks of Inordinacy are in the Regenerate The holiest Men had need of Caution as Christ saith to his Disciples Take heed and beware that your Hearts be not over-charged with Surfeiting and Drunkenness Luke 21.34 And the Apostle bids Timothy to flee youthful Lusts to be chaste and pure as he was 2 Tim. 2.22 Flee also youthful Lusts but follow after Righteousness Faith Charity Peace with them that call on the Lord with a pure Heart Yea those that are wisest and most accomplish'd many times are swallowed up in this Gulf. Who would have thought that Adam and Eve endowed with the Image of God should have miscarried by Appetite by eating or that Solomon who had such large Gifts and Knowledg from the Cedar to the Hyssop should miscarry by Women and that Persons of excellent Abilities are many times of a riotous Conversation Certainly we are weakest where we think our selves strong When the upper part of the Soul is sufficiently fortified with Counsel and Knowledg the Devil dare not assault us in point of Error but then he draws us away by Appetite and the Baits of the Flesh and therefore we had need speak of Sobriety in Meats and Drinks Now Sobriety becomes all Persons especially Magistrates Ministers Women and Youth Magistrates and Ministers because of the Dignity of their Office Women because of the Imbecility of their Sex and Youth because of the slipperiness of their Age. 1. For Magistrates Prov. 31.4 5. It is not for Kings O Lemuel it is not for Kings to drink Wine nor for Princes strong Drink Give strong Drink to him that is ready to perish It is an Allusion to the Custom among the Iews if a Man were condemned to die it was their Courtesy to give him spiced Wine to attenuate and thin the Blood that it might sooner pass out of the Body and to inebriate the Senses that he might be less sensible of his Paâ—n Now it is not for Kings to drink Wine not for the Judg but for the condemned Person So Eccles. 10.16 17. Wo unto thee O Land when thy Princes eat in the Morning Blessed art thou O Land when thy Princes eat in due season for Strength and not for Drunkenness Magistrates cannot be good or bad alone when they are given to sensual Delights â—t is more odious in them for it unfits and diverts them from publick Business when they spend their time in Excess they are totally indisposed for Counsel and wise Debates and weighty Affairs therefore the Carthaginians forbad Wine to Magistrates during the time of their Magistracy And by Solon's Law a drunken Prince was to be slain 2. For Ministers their Work lies with God therefore they had need live in constant Sobriety Under Pain of Death neither Aaron nor his Sons the Priests were to drink Wine or strong Drink when they went into the Tabernacle of the Congregation Levit. 10.9 Do not drink Wine nor strong Drink thou nor thy Sons with thee when ye go into the Tabernacle of the Congregation lest ye die It shall be a Statute for ever throughout your Generations It is probable Nadab and Abihu their Miscarriage in offering strange Fire was occasioned by Fumes of strong Drink for presently God makes that Law for Aaron and his Sons So the Apostle 1 Tim. 3.3 A Bishop must be sober not given to Wine because of the Excellency of his Ministration which requires Meditation and Freedom of Contemplation which is hindred by the Fumes of Wine and strong Drink 3. For Women because of the Weakness and Modesty of their Sex In some Nations it was Death for Women to be intemperate because by this means they make Shipwrack of that Modesty which is the Ornament of that feeble Sex and therefore Excess in them is more filthy and shameful 4. For Youth they need chiefly to be press'd to this Sobriety because of the Slipperiness of their Age their Judgments are weak and green and their Affections are violent Nature is strong in them and Satan is diligent to seduce them he prizeth young Affections and they are but newly come to the Use of their Reason from living the Life of Sense and the natural Heat of the Stomach that is found in Youth is a great Provocation Though all need to be fortified yet especially these But what is this Sobriety that is required I answer You may know it by the Sin that is contrary to it and we sin against Sobriety when we offend by Quantity Quality and in the manner of Usage 1. There
will be little enough to repent the loss of that which is past Consider a Man can never come soon enough into the Arms of Mercy nor soon enough out of the Power of Satan Present Necessity admits of no Deliberation therefore charge your selves to be more solid and serious Sin if you let it alone will gather more Strength Jer. 13.23 Can the Ethiopian change his Skin or the Leopard his Spots then may ye also do Good that are accustomed to do Evil. When a Stick hath been long bent it will hardly ever be set right again Some that have been late converted have much bewailed their Disadvantage their standing out so long till their Inclinations were fixed and that they have got a stubborn Nature so strong and ever apt to recoil upon them Consider we would not have God to put us off when we come for Mercy and are in present need and shall we put off God We would count a Delay to be as bad as a Denial therefore take heed of Delays in this kind for if ever you be called to Grace you will smart for it soundly Christ waited upon the Spouse for Entrance Cant. 5.2 My Head is filled with Dew and my Locks with the drops of the Night and then the Spouse waited for Comfort ver 6. I opened to my Beloved but my Beloved had withdrawn himself and was gone my Soul failed when he spake I sought him but I could not find him I called him but he gave me no Answer What is the Reason when the Work is begun and the first stroke is given to Sin that Christians walk so mournfully for a great while O they have made God wait long and stood out many a Call therefore the Lord exerciseth them with waiting Let all this work thee to comply with the Importunity of the present Conviction of the Holy Ghost Vse 2. Is to reclaim us when we are greedily set upon other Businesses and Projects than the great Business of our Lives as to get Wealth Honour and great Estates Remember what is thy Duty and Work in this present World Consider 1. The shortness of Life We have a great deal of Work to do in a little time therefore we should not waste it every day we are nearer to the Grave We are sensible of the Decays of others but not of our own thou seest others wax old and die remember thou thy self art going that way When two Ships meet one another in the Sea the other Ship seems to fail faster than yours tho both pass away alike because you are not sensible or do not observe your own Motion We see others are mortal but do not number our own Days This is a Point of Prudence Psal. 90.12 So teach us to number our Days that we may apply our Hearts unto Wisdom A Man would think of all Points that were plainest and soonest learned yet it is very hard to learn the lesson of our own Frailty I mean to learn it by Heart to learn it practically 2. The Uncertainty of Life We know not when Death will surprize us it is ill to be taken unprovided when Death comes to say Hast thou found me O my Enemy Every day we have cause to look to it more are mistaken in reckoning upon Life than upon Death Thou art asleep in the Wolf's Mouth there is no Remedy but imploring the Shepherd's Help A Carnal Man that goeth on in Sin provoketh God to his Face and trieth whether he will cut him off yea or no. We are sure to live to enjoy what we provide for Heaven but we are not sure to live to enjoy what we provide for the World A Man may not rost what he took in hunting but when he cometh to enjoy his Estate God cutteth him off Luke 12.20 Thou Fool this night thy Soul shall be required of thee then whose shall those things be which thou hast provided And shall my Master come and find me idle 3. After Death followeth Eternity the great Amazement of the Soul Now if Death find you at Peace with God Eternity will be comfortable and Death sweet Body and Soul part but God and the Soul meet When we can see Angels ready to do their Office and Conscience becometh our Compurgator I bear you witness you have spent your time in this World in obeying and serving God and then Body and Soul take leave of one another it is a blessed parting But now when you have not regarded your Work you are then delivered up to Satan by such an Excommunication as shall never be reversed Accursed till the Lord come and then Body and Soul meet to be tormented for ever It is a sad parting when Conscience falls a raving and we curse our selves and the day of our Birth O that ever such a Creature were born O that I had been stifled in the Womb and never seen the Light 4. The necessity of working out our own Salvation God's Stipulation with Mankind is not made up all of Promises something is required Holiness is the way to Salvation Men that live as they list can claim nothing The World is a common Inn for Sons and Bastards in the time of God's Patience he keeps open House for just and unjust but no unclean thing entreth into Heaven At the great Rendezvouz God maketh a Separation Psal. 1.5 The Vngodly shall not stand in the Iudgment nor Sinners in the Congregation of the Righteous The wicked shall not be able to look Christ in the Face nor vail themselves in the glorious Assembly 1 Cor. 6.9 10. Know ye not that the Vnrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God Our Desires settle into Opinions we think God will not damn his own Creatures and an universal Hope is natural 5. The Folly of not doing our Business To get bodily Supports is but our Errand by the by these Souls were not given us to scrape up Wealth and only to provide and purvey for the Body Let us use them to the end that God gave them to think of Eternity Luke 10.41 42. Martha Martha thou art careful and troubled about many things but one thing is needful And Mary hath chosen that good part which shall not be taken away from her Martha was careful to entertain Christ in her House but Mary to entertain him in her Heart The one thing needful is the Care which every one ought to have of his own Salvation Every thing is best that helpeth us on towards Heaven and that is evil that hindreth us in our pursuit of Heaven This will appear to be the greatest Wisdom at length and not to spend your Lives in getting Honours or Pleasures or screwing your selves into the Favour of great Personages It is commonly said of a Man that hath gotten an Estate that he
Intercession for us By his Merit our Right to Heaven is purchased and by his Intercession it is maintained for us SERMON XIV TITUS II. 13 That Blessed Hope c. Doct. II. THE Hope of Christians is a blessed Hope Hope is here put for the thing hoped for as Col. 1.5 For the Hope that is laid up for you in Heaven Where Hope is put for the Object of Hope Now this Matter or Object of our Hope is sometimes called Life sometimes Glory sometimes Joy and Pleasure It is a Life that never shall be quenched or put out Iude 21. Looking for the Mercy of our Lord Iesus Christ unto eternal Life It is a Glory that is Eternal for Duration 2 Cor. 4.17 it is called a far more exceeding and Eternal Weight of Glory for the measure of it it is above our Conceit and Expression as much as a Creature can bear It is Joy and Pleasure without Mixture and without End Psal. 16.11 In thy Presence is Fulness of Ioy at thy right Hand there are Pleasures for evermore Now this Hope is said to be blessed because it puts us into the Fruition of absolute Blessedness We cannot conceive of it now to the full when we come to injoy it we shall find it above all that ever we could conceive or hear of it As much as we see and know of it sheweth it is a blessed thing but we shall understand it best when we hear the great Voice calling us Come up and see But a little to set it before you In Blessedness there must be a Removal of all Evil and a Coacervation and compleat Presence of all that is Good As long as the least Evil continueth a Man is not blessed only he is less miserable If a Man had all things that Heart could wish for what would it avail him as Haman when he wanted Mordecai's Knee Esther 5.13 All this availeth me nothing so long as I see Mordecai the Iew sitting at the King's Gate Ahab had the Kingdom of Israel but yet he fell sick for want of Naboth's Vineyard If a Man were never so well fitted for a Journey a little Gravel in his Shoe would founder him As in Carriages of War though there be a great Train yet if one Peg be missing or out of Order all stoppeth Or in the Body if one Humour be out of Order or one Joint broken it is enough to make us sick or ill at Ease though all the rest be sound and whole so if there be the least Evil a Man cannot be a compleat happy Man Complaining will not suit with Blessedness Now First In the Hope that we look for there is a Removal of all Evil. Evil is twofold either of Sin or of Punishment and in Heaven there is neither Sin nor Misery 1. To begin with Sin that is the worst Evil. Affliction is Evil but it is not Evil in it self but only in our Sense and Feeling if a Man had a Dedolency it is no Pain to a benummed Joint to be scourged But Sin is evil whether we feel it or no but it is worst when we feel it not Certainly that is Evil which separateth from the chiefest Good Affliction doth not separate from God it is a means and an Occasion to make us draw nigh to him many had never been acquainted with God but for their Afflictions but Sin separateth us from God Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear Let a Man be never so loathsome yet if he be in a State of Grace he is dear to God the Lord taketh Pleasure in him though rough-cast with Ulcers and Sores and thrown into a Prison yet God will kiss him with the Kisses of his Mouth There is nothing so loathsome and odious to God as Sin This grieveth the Saints most Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death If any Man had Cause to complain of Afflictions Paul had he was often in Perils whipped imprisoned stoned but he doth not cry out When shall I be delivered from these Afflictions O but this Body of Death was worst of all Lusts troubled him more than Scourges and his Captivity to the Law of Sin more than Chains and Prisons This is the Disposition of the Saints they are weary of the World because they are sinning here whilst others are glorifying God not only that they are suffering here whilst others are injoying God A Beast will forsake the Place where he hath neither Meat nor Rest. Carnal Men when they are beaten out of the World have a Fancy to Heaven as a Place of Retreat but that which troubles Godly Men is their Sin Well but in Heaven there is no Sin Eph. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish There is neither Spot nor Wrinkle upon the Face of the glorified Saints Their Faces were once as black as yours but now Christ presenteth them to God as a Proof of the cleansing Virtue of his Blood And how pure and clean they are without Spot or Wrinkle the Apostle's Words that he might present it imply as if Christ did glory and rejoice in their Purity as the Fruits of his Purchase There you are freed from all Sins With much ado we mortify one Lust but Nature recoileth as Ivy in the Wall if you cut it down it breaketh out again It is much here if the Dominion of Sin be taken away there the being of it is abolished in Heaven it is not at all you will displease God no more and are freed from all the immediate and inseparable Consequences of Original Sin detraction in Duty and the like Here is no perfect Love and therefore the Soul cannot be fixed in the Contemplation of God that 's the Reason of wandring Thoughts but there the Heart cleaves to God without stragling In Heaven we shall be freed from Pride which lasts as long as Life therefore called Pride of Life 1 John 2.16 We cannot have a Revelation now but we grow proud of it 2 Cor. 12.7 And lest I should be exalted above measure through the abundance of the Revelations there was given to me a Thorn in the Flesh the Messenger of Satan to buffet me lest I should be exalted above measure Nor can there be an Influence of Grace but we are apt to be proud of it There is a Worm in Manna but then we are most high and most humble because most holy O Christians is not this a blessed Hope that telleth you of a sinless State of being like Christ in Purity and Holiness 1 Iohn 3.2 Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is What is it
these two Prophets Moses and Elias Mat. 17.4 Heaven is called not only a Palace but a City a World to come where there is a Multitude which no Man can number This for the Parts of this Happiness 2. For the Manner and Degree of enjoying it is full We are filled with the Fulness of God and shall eternally lose our selves in an Ocean of Sweetness the Soul is more capable stretched out to the greatest Capacity of a Creature yet God filleth it Here we have but a few drops there we shall be filled up to the Brim and have as much as we can hold Psal. 17.15 I shall be satisfied when I awake with thy Likeness There shall be compleat Joy and Satisfaction all Want Sorrow and Sin shall be done away we shall enter into our Master's Joy We do not say the Sea entreth into a Bucket or Cup or a River into a Man In Heaven the Soul is so full of Joy and Glory as is inexpressible 3. For the Duration of it it is eternal Our Happiness is immortal we can never lose it which doubleth the Joy and Contentment of that State God's Love is everlasting and so shall our Happiness be there will be no fear of losing it Rev. 22.5 They shall reign for ever and ever We shall never lay aside our Diadem of Glory it is a Garland that shall not wither It is not only a certain and eternal State but a State of actual Delights Christ's Manifestations are not lessened by Enjoyment but they are like the Widow's Barrel of Meal and Cruse of Oil never spent but we shall always have the actual Comfort of his Presence SERMON XV. TITUS II. 13 That blessed Hope c. Vse 1. FOR Information in seven Particulars 1. That the Children of God are not so miserable as they appear they have other Hopes and Enjoyments than are seen a large Estate that lies in an invisible Country it is not Terra incognita a Land unknown but it is a Land unseen Pearls and precious things lie out of sight so doth the Glory and Blessedness of a Christian. Our Happiness is a Mystery to a carnal Heart it lieth in another World 1 Iohn 3.2 It doth not yeâ— appear what we shall be Here we have a Right but the Children of God are subject to the Chances and Accidents of the present World as well as others Our Happiness is only to be seen with a spiritual Eye and with spiritual Light Ephes. 1.18 The Eyes of your Vnderstanding being opened that ye may know what is the Hope of your Calling and what the Riches of the Glory of his Inheritance in the Saints However Christians seem in the Eye of the World mean afflicted despicable yet they are blessed Creatures Look as Beasts know not the Excellency of a Man so carnal Men know not the Excellency of the Saints The Whore of Babylon the corrupt Church is set out in her glorious Out-side with a Golden Cup so carnal Men saith the Apostle make a fair shew in the Flesh Gal 6.12 that is excel in Pomp and Worldly Splendor but a Christian's Glory and Blessedness is under a Vail and Disguise which shall not be fully taken off till the Day of Judgment Col. 3.3 4. Your Life is hid with Christ in God When Christ who is our Life shall appear then shall we also appear with him in Glory Look as in a Dark-lanthorn the Light is hid till the Cover be removed little of the brightness of the Light is seen So there is an Eclipse upon the Christian's Glory now it is covered and vailed and therefore now the Christian passeth under Censures and Reproaches thus was Christ in the World and we must be like him but then all shall be discovered A Garden and a Field differ little in Winter so doth a Christian and other Men till the great Imperial Day of Christ then shall we put on our best Robes Yea this Happiness in a great part is hidden from our selves If we hearken to Sense and present Experience there is not such a miserable sort of People in the World as God's dearest Servants are 1 Cor. 15.19 If in this Life only we have hope in Christ we are of all Men most miserable It is true by the Perspective of Faith we may have a glimpse now and then Holy Meditation strikes out and opens a Window into the New Ierusalem and we have some sight of it A young Heir doth not know the Particulars of his Estate neither do we exactly know the Happiness of our Portion and Inheritance in Light 2. It informs us what Cause we have not only to be patient but to be thankful during the time of our Pilgrimage here while we are liable to Sin and Sorrow we may bless God afore-hand That 's one Reason why God hath revealed these things before we came to enjoy them that we may give Thanks for our Hopes Abraham when he had only a Grant and a Promise of Canaan not a Foot of Land actually possest there he built an Altar and offered Sacrifice and Praise Gen. 13.17 18. So this is one Effect of the certainty of Faith it beginneth the Life and Work of Heaven and can praise God before enjoyment Though we be subject to Sin and Misery here yet in despight of Sense Faith will praise God and rejoice in him before we enjoy him Thus the Apostle blesseth God for his Hopes 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Iesus Christ from the Dead unto an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you Certainly we may bless God where God blesseth us our Blessing is but the Eccho of his Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual Blessings in heavenly places in Christ. And therefore we have cause to bless him for our Hopes as well as our Enjoyments for the best of our Portion is to come therefore whenever we think of Eternity we should presently fall a blessing of God however it be with us for the present To this end let me shew you how much we expect and how much we are engaged to every Person of the God-head 1 st How much we do expect There is freedom from Eternal Torments and possession of Eternal Glory 2 Thess. 1.10 Even Iesus who hath delivered us from VVrath to come Wrath present is nothing to Wrath to come Now God manageth all things by Creatures and no Creature is sufficient to manifest all God's Wrath. Those Everlasting Flames that are the Portion of the Damned this is that from which we are delivered We tremble at the Name of Hell what should we do at the sense of those Torments that are without End and Ease The Gripes of Conscience for an Hour how terrible are they Then what is
Judgment and Hell are a part of our Bondage But now what cause have we to bless God Rom. 8.1 There is no Condemnation to them that are in Christ Iesus Then to be under the Power of Sin is a woful Bondage to be at the beck of every Lust and carnal Suggestion Men rejoice in their Bondage they think there is no such Life as to live at large and to do as we list but the more liberty we take in Sin the greater Slavery the Work is Drudgery and the Reward is Death Sin hath reigned unto Death Rom. 5.21 2 Pet. 2.19 While they promise them Liberty they themselves are the Servants of Corruption for of whom a Man is overcome of the same is he brought into Bondage It is the saddest Judgment to be given up to our own Will to be given up to Satan to be given up to Self What a Slavery is this when we see Mischief and know not how to avoid it Conscience is held a Prisoner we cannot see a Vanity but the Heart lingereth after it and groweth sick as Ahab for Naboth's Vineyard Duties of Godliness are esteemed an heavy Task the Law of God is impelling to Duty and the Law of Sin impelling to Evil. What Thanks is due to God for delivering us from so great a Bondage Vse 2. To press us to avoid Sin Mortify the Lust and prevent the Action let it not reign in the Heart nor be discovered in the Life and Conversation Christ died that the Body of Sin might be destroyed Rom. 6.6 And he died to redeem us from our vain Conversation 1 Pet. 1.18 Consider when Sin remains in its Power and while you serve Sin what Dishonour you do to God and what Disadvantage it is to your selves 1. The Dishonour you do to God to all the Persons in the Godhead To the Father by making void the whole Plot of Redemption This was the eternal Project and Design as it were of God the Father the wise Counsel his Wisdom found out to remedy the Fall of Man Jesus Christ was ordained before all Worlds to redeem us from our vain Conversation 1 Pet. 1.20 Who verily was fore-ordained before the Foundation of the World The Lord projected this way of Restitution from all Eternity that this Course should be taken to destroy Sin Now will you go about to make all this void Then you wrong God the Son and that many ways You disparage the worth of his Price as if it was not sufficient to purchase Grace and so seek to put your Redeemer to shame Nay you disparage the Purity of his Person for you were redeemed with the Blood of Christ as a Lamb without spot and blemish Nay you disparage the Greatness and Extremity of his Sufferings It cost him dear to purchase Grace and Deliverance from Sin and you slight it and make nothing of it Then you rob him of the Greatness of his Purchase he bought us with this great Price that we might not be our own and live to our Lusts. Such as are bought with Money are theirs who bought them 1 Cor. 6.20 For ye are bought with a Price therefore glorify God in your Body and in your Spirit which are his Did Christ pay our Debts and shall we like desperate Prodigals do nothing but encrease them by our Sin Then you disparage the Holy Ghost the Spirit whom Christ doth shed abroad to accomplish his Work 2 Cor. 3.17 Where the Spirit of the Lord is there is Liberty The great Work of the Holy Ghost is to free us from the Bondage of Sin Have you the Assistance of such a Spirit and can you not resist carnal Motions And are you taken with every vain Delight a Fashion a sensual Bait Thus consider what a dishonour it is to God to let Sin live if Christ died to redeem us You do as much as in you lieth to defeat the Project of God the Father the Purchase of the Son and the Work of the Spirit 2. It is a Disadvantage to your selves You cut off your own Claim and declare you have no Interest and Share in Christ if Sin live for he came to redeem us from Iniquity We cannot have an Interest in any part of Christ's Redemption till this be for all these go together God's Anger is not appeased the Devil's Power is not restrained the Law 's Curse is still in force as long as Sin lives You can have no Comfort if you be not freed from Sin the Wrath of God is against you and Hell is your Portion nay if you are not redeemed from all Sin for he redeems us from all Iniquity A Bird that is tied by the Leg may make a shew of escape but it is fast enough So though many may abstain from gross Sins for they that commit such shew plainly they are acted by the Spirit of the Devil yet if one Sin remains unmortified it enthralleth as well as many but if it reigns in the Soul you have no Interest in Christ. Object You will say Why should we mortify what should we trouble our selves about this Christ hath done all this Answ. No Christ hath redeemed us from all Iniquity but his Redemption doth not make void but oblige our Endeavours for he undertook as God's Surety that Sin should be destroyed and as our Surety that we should not serve Sin Rom. 6.6 Our Old Man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin There 's a Work on God's part he undertook for the pouring out of Grace and on our part that we should be watchful and strive against Sin and watch against all Occasions of it And he hath given us encouragement so to do Non pugna sublata est sed Victoria It is not the Conflict against Sin that is taken away by Christ but the Victory of Sin Look as when the Israelites had a Promise that God would give their Enemies into their Hands the meaning was not that they should not strike a Stroke but they were to fight the Battels of the Lord So when Christ hath redeemed us from Iniquity yet we are to use all spiritual means of Mortification to subdue the Lusts and to prevent the Act of Sin It will be our great Condemnation when we have so much help that still Sin should remain Certainly he is very lazy that will not ply the Oar that hath both Wind and Tide on his side And when the Lord Christ hath purchased Grace and the Spirit yet we will not endeavour against Sin Stand fast therefore in the Liberty wherewith Christ hath made us free and be not intangled again in the Yoke of Bondage Gal. 5.1 Vse 3. Direction When-ever you are troubled with your Sins and Lusts are too hard for you go to Christ. It is his Office to redeem you from your Iniquity and the Tyranny of Sin Therefore when you feel any Corruption stir go and complain to him as Paul did I cannot do the things
Psal. 2.3 Let us break their Bands asunder and cast away their Cords from us In the latter Ages of the World it is foretold in the Prophecies of Scripture that the Church is in danger of turning to Libertinism we cast away Yoke after Yoke till we have left Christ nothing but an empty Title How busy are Men now to find out a North-East-Passage a nearer cut to Heaven and therefore the Lord swears and ratifies the whole Tenor of the Gospel by an Oath to meet with our Enmity and natural Contrariety which makes us so apt to misbelieve 6. Another Cause why those that are touched with a sense of Sin suspect God's good Affection is a Jealousy of Assurance or a secret fear of presuming All the Doubts and Scruples of a troubled Conscience come to this Issue and may all be referred to this Head a fear of presuming Many will plead the number of their Sins and how many Affronts they have put upon the Grace or God Some will plead the Greatness and the Aggravations of their Sins Relapses into Sin Sins against Light against the Advantages of Grace but they all end in this one thing a fear of being too bold with the Comforts of the Gospel and that Comfort doth not belong to Persons in their case This is the Cable-Rope which keeps them from floating out amain upon the Ocean of God's Mercy as if the Lord delighted in their Grief rather than in their Assurance and Satisfaction Usually thus it is with disturbed Consciences Trouble that is once swallowed is hardly got up again and Men think Sadness is more pleasing to God than Comfort and that Doubts sute with a Christian Frame rather than Confidence and so they hug a Distemper instead of a Duty Therefore the Lord is fain to swear that certain it is Nay it is not for nothing that this makes the Heart of Christ so joyful that we live upon the Provision he hath made for us Iohn 15.11 These things have I spoken unto you that my Ioy might remain in you and that your Ioy might be full This is the very Aim of God's Oath he would shew as I shall further clear by and by that our Assurance is more pleasing to him than our Doubting that he is better pleased with our Comfort nay tho it rise up to strong Comfort than with our Sorrow Thus you see that Diffidence and Incredulity is deeply rooted in our Nature yea Believers themselves are liable to many Doubts out of the Relicks of Atheism and Unbelief that yet remains in them Secondly I am to shew that we are apt to suspect his Truth in keeping his Promise When Straits and Difficulties come and things go cross to our Expectation we had need of more than God's single Word There is not one of an hundred that lives by Faith and can bottom his Comfort on a single Promise and can rejoice in the Lord his God when outward Supports fail We are led altogether by Sense and therefore in cross Providences we look upon Promises as words of course and are apt to say Where are his Promises and the Soundings of his Bowels and where is the ready Help which God hath promised in the time of Trouble And therefore as a Prop to the Soul he hath backed his Promise with an Oath Mark it Christians it is very usual even with God's dearest Children to unravel their Hopes and to question all upon a cross Providence as David Psal. 116.11 I said in my haste All Men are Liars Why doth David retract that Charge and impute it to his haste The Apostle saith Rom. 3.4 Let God be true and every Man a Liar We are changeable Creatures our Beings are a Lie to day we are and to morrow we are not and so our Promises are a Lie we say and do not and therefore why doth David impute it to his haste as if he had spoken something that were untrue Certainly there was some blame in the Expression for he acknowledgeth it was spoken in haste The Speech hath respect to those Messages and Assurances which were brought to him from the Mouth of God by Samuel Nathan and other Prophets They comforted him with God's Promises and now he was Thunder-struck blasted with some sore Affliction far enough from the Case of a Man that had many Assurances from Heaven now all Men are Liars Prophets and all Once more Psal. 31.22 I said in my haste I am cut off from before thine Eyes nevertheless thou heardest the Voice of my Supplications when I cried unto thee God hath cast off all care of David he doth not look after a poor banished Man which wandreth up and down in the Wilderness a poor Flea that is chased and hunted to and fro Such Pets and Passions of Distrust such irregular and unbelieving Thoughts usually have we upon any cross Providence when Sense contradicts the Promise Always we find Sense and Distrust making Lies of God therefore a single Promise will not serve the turn but we need an Oath Surely if God hath sworn we may wait upon him Doubts now God hath passed his Oath do but accuse him of Perjury And therefore you shall see the Oath of God hath always been the Refuge of the Saints even in the worst of Times when they seemed most of all to â—lour upon their Hopes and Expectations Hab. 3.9 The Affairs of the Church were at that time desperate but saith the Prophet Thy Bow was made quite naked according to the Oaths of the Tribes even thy Word Selah God for his Covenant and Oath 's sake revived the Affairs of the Church when they were at a desperate pass It is there expressed in the Plural Number Oaths because they were often renewed with the Church and they are called the Oaths of the Tribes because this was the Church's Treasure because of the Oath God made with the Tribes for it is not meant of the Oaths the Church made with God Look as the Covenant of Abraham is God's Covenant made with Abraham and the Mercies of David were God's Mercies bestowed upon David So the Oaths of the Tribes are not taken actively for the Oaths which the Tribes deposited with God but passively for the Oath God deposited with the Tribes that is the Church God took this Bow out of the Case and bestows the Arrows of his Vengeance upon the Adversaries of the Church That this Exposition is true it appeareth in what follows even thy Word Selah There is his Word and that confirmed by an Oath the two immutable things these relieve the sinking State of the Church It goes ill with the Church along time that we might have Experience what God can do Look what Florus said of the State of Rome Romani praelio saepe victi bello nunquam The Romans were often overcome in Battel but never in War So of the Church they go by the worst in some particular Cases and in some particular Times that we might try God and
and neglected It is very sad when God is provoked to swear to the Damnation of any Creature Who are the Persons that may stand in dread of this Oath why they that believe not Heb. 3.18 To whom swear he that they should not enter into his Rest but to them that believe not It is the Sin of Unbelief after many tenders and offers of Mercy which provokes God to this Indignation Here is Oath against Oath the one to drive us the other to draw us and pull in the Heart to God If you continue in this course you shall have neither Part nor Portioâ— in Christ nor in the Land of Promise It is better to be satisfied with God's Oath in Mercy than to run the hazard of his Oath in Judgment Therefore speak to Conscience Do I come up to this Certainty and Confidence Is the Controversy ended between God and me Are all Suspicions laid aside Obj. But you will say I do not doubt of the Truth of the Gospel but of my own â—nterest I doubt that I am the Person to whom God hath sworn The Truth of God is sure but my Interest is not clear Sol. In Answer to this consider 1. It doth but seem so that all Doubts are about our own Interestâ— but it is not so indeed If once you were heartily perswaded of God's good Affection in Christ Doubts and Scruples about our own Estate would soon vanish Look as the Fire when it is well kindled bursts out of its own accord into a Flame so if Faith were once well laid in the Soul if Men could rest upon these two immutable things Consolation would not be so far from them if there were a firm Assent to the Doctrine of the Gospel there would not be so many Buts if you did firmly believe his Mercy in Christ it would soon end in a stedfast Confidence This appeareth from the nature of the thing All Uncertainty ariseth either from a Neglect of the great Salvation or else from Trouble of Conscience Now carnal Men neglect it because they are not perswaded of the Worth and Excellency of it and Men under Horrors of Conscience distrust it they are such Sinners they dare not apply it and are so full of Doubts and Scruples because they are not perswaded of the Truth of the Gospel See how the Apostle proposeth the Gospel 1 Tim. 1. â—5 This is a faithful Saying and worthy of all Acceptation that Iesus Christ came into the World to save Sinners of whom I am chief If negligent and carnal Men would but look upon it as worthy of all Acceptation and troubled Conscience look upon it as a faithful Saying there would be more regular Actings and Effects found in their Hearts and Lives the Negligent would give more Diligence and the Contrite would rise up into a greater Hope and Confidence If Men did believe the Worth of Salvation they would not run after lying Vanities If they did believe the Truth of Salvation for Sinners there would not be so many Scruples and Fears It is notable that the Scriptures very seldom do press Assurance of the Subject but Assurance of the Object in very many places to believe the Doctrine it self for there is the greatest Difficulty and in the Word of God we have no Precedent of any that were troubled about their own Interest If an Earthly King should proclaim a general Pardon and an Act of Grace to all Persons in Rebellion only on terms of Submission and laying down their Hostility and returning to their Duty and Allegiance the Doubt would not be of their own Interest but of the truth of his Intention to shew them such Grace and Mercy So it is with God he hath proclaimed Terms of Grace in the Gospel provided we will lay down the Weapons of our Defiance and return to the Duty of our Allegiance now that which we suspect is the Heart of God and the Gospel in the general whether there be Mercy for such kind of Sinners as we are 2. Because we cannot perswade Men to a Certainty against their Consciences what should hinder but that now you should establish your Interest and that you now make your Plea and Claim according to God's Word and Oath for Joy must arise from a Sense of it Your complaining is not the way to ease your Conscience but Obedience It is an Advantage to find our selves in an ill Condition not a Discouragement As the Woman in the Gospel made an Argument of that that she was a Dog Mat. 15.27 Truth Lord yet the Dogs eat of the Crumbs that fall from their Masters Table As when the Man-slayer saw the Avenger of Blood at his Heels this made him mend his pace and fly for Refuge so when we see we are under the Wrath of God this should make us more earnest to look after Christ and Salvation in and by him The Cities of Refuge under the Law stood open for every Comer and there was free Admission till their Cause was heard So Christ is the Sanctuary of a pursued Soul and whosoever comes shall be received Iohn 6.37 Him that cometh to me I will in no wise cast out God excludeth none but those that exclude themselves No Sin is excepted but the Sin against the Holy Ghost Therefore make your Claim till your Cause be heard The great Affront we put upon God's Oath is not so much doubting of our Condition but not running to Christ for Refuge If we still stand complaining of our lost Estate and do not attempt the Work of Faith we put an Affront upon God's Oath If the Lord had bid thee do some great thing I allude to the Speech of Naaman's Servants wouldst thou not have done it to be freed from Death and Hell How much rather when he saith unto thee Only come fly as for thy Life and see if I will cast thee out Take up a Resolution to try God and see if he will not be as good as his Word and Oath Say Lord thou hast given two immutable Grounds of Hope here I come I will wait to see what thou wilt do for me in Christ. 3. I answer Do but see whether thy Interest in Christ be not established or no Here is the lowest Qualification of an Heir of Promise and yet the highest and most solemn way of Assurance Here are two immutable Grounds and yet what 's the Description we who have fled for Refuge to lay hold upon the Hope set before 〈◊〉 Here is a driving Work that belongs to the Law implied in these words We fly 〈◊〉 Refuge then a drawing Work which belongs to the Gospel in these words To lay hold on the Hope set before us The Law begins and works preparatively as Moses brought the Children of Israel to the Borders then Ioshua led them into the Land of Canaan The Law shews us our Bondage and makes us fly for Refuge but then the Gospel pulls in the Heart to God There is a necessity of the preparing
are to be pitied who are provoked to Sin yet the Provocation excuses not the Sinner Moses had led them by God's Direction to this Place and there they murmured against him when they wanted Water and to such a height that he was fain to take shelter in the Sanctuary to avoid their Fury But this doth not excuse Moses Psal. 106.32 They angred him at the Waters of Strife so that it went ill with Moses for their sakes Their Peevishness provoked him yet because he commanded not his Passion he was punished with an exclusion out of Canaan Aaron upon another occasion thought to excuse himself Exod. 32.22 Let not the Anger of my Lord wax hot thou knowest this People that they are set on Mischief c. But Aaron's Sin was so great that God was very angry with him and thought to have destroyed him if Moses had not prayed for him as you may see Deut. 9.20 The Lord was very angry with Aaron to have destroyed him and I prayed for Aaron also at the same time Alas these Excuses are frivolous 't is long of others and consider the great Injuries I received Every Man is to answer for his own Actions and cannot be hurt by others without his own Consent 4. Both the Persons were in publick Offices the Magistracy and the Ministry and the highest and most eminent of their Rank The one chief Governour of Israel the other High-Priest God will spare none yea the higher they are the greater are their Offences because of the influence of their Example and therefore their Lot will be the harder God will reckon with them when he passes by others If any the Duty of whose place obliges them to be eminent in Faith and Holiness miscarry the Provocation is the greater As David's Sin is aggravated by his Office I anointed thee King over Israel 2 Sam. 12.7 And the Priests are sorely threatned Mal. 2.7 8. The Priests Lips should keep Knowledg and they should seek the Law at his Mouth for he is the Messenger of the Lord of Hosts But ye are departed out of the way ye have caused many to stumble at the Law ye have corrupted the Covenant of Levi saith the Lord of Hosts Their Negligence and Errors are greater than others they should be Examples to the Flock 1 Pet. 5.3 2 dly The nature of the Crime 1. It was a spiritual one They did not sanctify God in obeying and depending upon his Word before the Eyes of the People We only look to outward gross Sins but spiritual Sins we take no notice of There are Sins in genere moris and in genere fidei Sins against our Moral Duty and Sins against the Rule of Faith There are Peccata majoris infamiae and peccata majoris reatus Sins of greater Infamy and more publickly hateful and Sins of greater Guilt Of the first sort are Murder Adultery Theft c. Natural Light puts a Brand upon these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.19 The Works of the Flesh are manifest which are these Adultery Fornication Vncleanness Lasciviousness These smell rank in Nature's Nostrils every one knoweth them to be great Sins and a Child of God doth hardly fall into these sensual Villanies But there are other Sins of a more spiritual Nature such as want of Love to God and Faith in Christ and hope of eternal Life or such necessary degrees of either as may enable us to honour him in the World Few take notice of these but God judgeth not as Man judgeth these may be more dangerous as being not only against our Duty but our Remedy Few think distrustful Thoughts or distracting Cares or sinful Fears or immoderate Sorrow are such grievous Distempers as they afterwards prove to be till they cherish them so long that they find the Grievousness of the Sin in the Greatness of the Punishment 2. It was a sudden occasional Passion or fit of Impatience But by that we may give place to Satan and grieve the Spirit of God Eph. 4.26 27. Let not the Sun go down on your Wrath neither give place to the Devil and ver 30. Grieve not the holy Spirit of God Therefore we should watch against the sudden Disorders of our Passions and Affections otherwise we may do that in a moment the Effects of which will not be altogether blotted out by a long Repentance If we give way to excessive Anger we open a Door to Satan and give him an advantage to excite us to more Evil and the Work of Grace may be so darkened in us that we may long miss of Comfort If we once let the Fire be kindled it will presently send up a black Smoak whereby we dishonour our Profession and provoke God And whatever just cause of Provocation we have we are to overcome and bridle the Exorbitances of our Passions for tho we be provoked we must not provoke God 3. The Sin consisted in this that the Exemplariness of their Faith and Obedience was somewhat obscured We should look to this to have a Faith that will not only save our selves but tend to the Glory of God 2 Thess. 1.11 12. We pray always for you that our God would count you worthy of this Calling and fufil all the good Pleasure of his Goodness and the Work of Faith with Power that the Name of our Lord Iesus Christ may be glorified in you and ye in him We may not be guilty of other Mens Sins We must have Grace not only for our own private Benefit that we may be saved but for a more publick Good that God may be glorified and others edified by our Example Many make an hard shift to go to Heaven they may have Grace enough for their own Salvation but yet have not Grace enough for the Honour and Exaltation of God in the World Now it is a great Fault especially in the Eminent if they neglect the glorifying of God in the Eyes of others Noah was raised up in his Age to condemn the World Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with Fear prepared an Ark for the saving of his House by the which he condemned the World that is of their Security and contempt of God's Warnings Thus Moses and Aaron should have condemned the Israelites by their own Faith and ready Obedience And if we do not mind this in our selves we are the more culpable before God 1 Pet. 2.12 Having your Conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good Works which they shall behold glorify God in the Day of Visitation that is in the Day when he shall please to visit them by his saving Grace Otherwise we are accountable for those Sins we draw others into And so a Man may sin after he is dead as his Example out-liveth him In short God is severe upon his scandalous Children though he may pardon their Faults as to Eternal Punishment yet they smart for it
by without some mark of his Displeasure for a Warning to others and that he may be known to be an holy and righteous God Ezek. 38.23 Thus will I magnify my self and sanctify my self and I will be known in the Eyes of many Nations and they shall know that I am the Lord that is by his Judgments he will shew that he is the Ruler of the World and ruleth with Equity 2. The other special Reason is to shew his Love to his People because they are his People he will reclaim them and will not altogether lose them whereas he lets others walk in their own Ways That sharp Afflictions may proceed from Love appeareth from that of the Apostle Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth And that it is to reclaim them appeareth by that 1 Cor. 11.32 But when we are judged we are chastened of the Lord that we should not be condemned with the World that being amended by our Stripes we may be kept from those Punishments which shall light on the Wicked to all Eternity So that it is an Argument of his paternal Love to his Children and Servants when to promote their Repentance he dealeth thus sharply with them permitting them to be persecuted and troubled in the World Vse 1. It informs us that God may be angry with his People He was so with Moses Deut. 4.21 The Lord was angry with me for your sakes With David 1 Chron. 21.7 And was displeased with this thing therefore he smote Israel The Lord was displeased with David for numbring the People So again 2 Sam. 11.27 But the thing that David had done displeased the Lord. God's Anger is the Offence taken and his Will to punish Their Sins are a great Offence to him a greater in some respects than the Sins of others If the ignorant World who know him not and are Strangers to him and his Grace dishonour his Name and transgress his Laws they do but according to their kind He expecteth better things from you whom he hath owned and adopted into his Family and embraced with the Bowels of his tenderest Mercies Others run blindfold against God you with open Eyes strike at him therefore it is a greater Offence to him and Grief to his Spirit His Anger also implieth his Will to punish Though you be not Vessels of Wrath as the Reprobate nor Children of Wrath as all were in their unregenerate Condition yet you may be Children under Wrath. And it is a dreadful thing to be under God's Anger it is dreadful in it self and it is dreadful in the Effects It may cost you dear here in this World you may lose much of the Comfort of your Pilgrimage and sweetness of your Service by your Folly for God will make you know what an evil and a bitter thing it is to forsake the Lord Jer. 2.19 that the smart of the Correction may teach you more Wisdom 2. It teacheth us a Lesson of Circumspection and Watchfulness that we fall not into God's Displeasure Good Men may prophane and pollute their best Engagements for God with such Excesses of Passion as may be very provoking to him Therefore Christians had need always live with the Yoke of Christ upon their Necks and his Bridle in their Mouths Such a strict Course may be tedious at first but Use and the pleasure of Holiness maketh it easy You are in danger not only of obvious Temptations but Sins that we little think of Therefore we need always to stand upon our Guard lest the Faults of an Hour may cost you many Days mourning Well then let your Eyes be in your Head and look right on Prov. 4.25 26. Let thine Eyes look right on and let thine Eye-lids look streight before thee Ponder the Path of thy Feet and let thy Ways be established As he that would not stumble had need look to his Way Our End and our Rule must always be before us You are in apparent danger when your Passions will not allow you Season to deliberate and Reason to consider what you are a doing nay Sin already hath too much surprized the Heart 3. It teacheth us a Lesson of Self-reflection When God denieth you many Privileges and Favours which are useful to your Service is it not because of some Sin of yours which hath brought this Evil upon you Have you born the Name of God up and down in the World with Honour and sanctified him in the Eyes of the People as you ought to do Lam. 3.39 40. Wherefore doth a living Man complain a Man for the punishment of his Sins Let us search and try our Ways and turn again unto the Lord. Surely we have no cause to complain of God since all the Evils we suffer we procure to our selves It is Sin hath exposed us to manifold Annoyances and Afflictions There is a Cause and a narrow Search will shew us for what Cause and then our Affliction will not be so bitter as Repentance will be sweet and lovely to us 4. It teacheth us a Lesson of Patience and humble Submission We should look up to the Hand of God in all Punishments Corrections and Trials As David did on Shimei's Cursing 2 Sam. 16.11 Let him alone and let him curse for the Lord hath bidden him He looked upon God as the supream Cause correcting him for his Sins against whom he was not to repine Not that Shimei had any Command from God so to do but was only permitted by his Providence We must not look to the Stone but to the Hand that casts it and this should breed Humility and Patience in us If we had not provoked God to Anger to cast us into these Troubles they would never have come Therefore we must accept the Punishment of our Iniquity Mich. 7.9 I will bear the Indignation of the Lord because I have sinned against him When God is angry we must humbly stoop under his afflicting Hand without repining 5. It teacheth us a Lesson of Prayer We must not give over the Cause as hopeless for we have to do with a good God who aimeth not at our Ruin but the righting of his own Glory Moses prayeth to reverse the Sentence but in this Case God would not do that to preserve the Harmony of his Providence for Moses was only to lead them to the Borders but Ioshua to bring them into Canaan who was therein a Type of Jesus Christ who leadeth his People into the Land of Rest. But yet God gave him a sight though not leave to enter there is a Mitigation And David prayeth Psal. 6.1 O Lord rebuke me not in thine Anger neither chasten me in thy hot Displeasure It is a Mercy if the Judgment break not out in all Extremity against us 6. It teaches us a Lesson of Thankfulness because Eternal Mercies are sure whatever liberty God taketh in the disposal of our Temporal Interests we may still bless God for Christ and Heaven Aye you will say if
lay hold of the second Covenant we must be dead to the Law Men are slight and careless untill the Curse of the Law puts them so hard to it that they are made to despair of getting Heaven and Salvation by Obedience to it O then they think of a New Life and a New Claim The Curse of the Law follows them close makes them utterly despair in themselves then they are fit to live unto God The Apostle tells us this is the great Use for which the Law now serveth Rom. 5.20 The Law entred that the Offence might abound Gal. 3.19 Wherefore then serveth the Law it was added because of trangression that is to convince Sinners of their lost Estate that men might be sensible of their Sins and so forcibly constrained to make after another Righteousness None pass from one Covenant to another but they have a taste of the first I. VSE To inform us how the two Covenants agree and are subservient to one another For these two are not contrary being both Truths revealed by God they have a mutual respect the Law serveth to make Sin known Rom. 3.20 For by the Law is the knowledge of Sin and the Gospel holdeth forth the Remedy of Sin Iohn 1.29 Behold the Lamb of God which taketh away the Sin of the World The Law paints out our need oâ— Christ who is the end of the Law for Righteousness Rom. 10.4 The Gospel maketh an offer of Christ that in him we may have what we could not attain by the Law 1 Cor. 1.30 For of him are ye in Christ Iesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption The Law discovers those Duties wherein a Man made Righteous ought to walk and testifie his Thankfulness Eph. 4.1 2. I beseech you that you walk worthy of the Vocation wherewith ye are called with all lowliness and meekness c. The Gospel furnisheth him with Spiritual Strength to walk in those Duties which the Law prescribeth 2 Cor. 3.6 The Letter killeth but the Spirit giveth life Lex jubet Gratia juvat The Law commands but Grace helps us Thus they fairly agree and are mutually useful II. VSE To awaken our Consciences to consider upon what Terms we stand with God and by what Covenant we can plead with him by the Covenant of Works or by the Covenant of Grace If we be yet under the Covenant of Works and have not got the Sentence of the Law repealed O miserable Creatures there is no hope Psal. 130.34 If thou Lord shouldest mark Iniquity O Lord who shall stand But there is forgiveness with thee that thou mayest be feared If God should deal with us in a way of strict Justice according to the tenor of the Law and the Covenant of Works no Man can escape Condemnation and the Curse There is another Covenant but how will you decline Judgment according to the first Covenant 1. There is no hope of your pleading another Covenant till you own the first Covenant to be just and with Brokenness of Heart you look upon your selves as shut up under the Curse and you acknowâ—edge your selves lost and undone Sinners The great thing that this Young man wanted was Brokenness of Heart and therefore Christ would have him see himself in the Law The Heirs of Promise are described to be those that have fled for refuge to lay hold upon the Hope set before them Heb. 6.18 It is all Allusion to those that fled for their Life If one had kill'd a Man by chance and not out of Malice prepense there was a City of Refuge appointed and if he fled there before the Avenger of Blood the next of kin seized upon him the Man was safe None are brought in to Christ but they come as those that have the Avenger of Blood following them they are driven and must away from the first Covenant by a deep sense of their Misery Men that are Heart-whole and have only Doctrinal Notions about the two Covenants without feeling the force of either and being driven out of themselves to ly at God's Feet for Mercy they as yet remain under the Old Covenant and need be prepared by this breaking Work Indeed Degrees are different but all feel some Trouble some with great Horror and Despair but others with Anxiousness and Solicitude the Curse is at their heels therefore they desire to be found in Christ Now have you felt any thing of the Spirit of Bondage The deepness of the Wound is not to be looked after but the soundness of the Cure but yet some Wound there will be And therefore till there be some Grief and Shame and Sorrow and bitter Remorse because of Sin a smiting upon the Thigh because of the Indignation of the Lord and humbling our selves before God we are not fit for Mercy We are not Heirs of the Promise if we do not hasten to the Hope set before us 2. They that do as yet trust to their good Meanings and Endeavours and seek Salvation by their own Doing must yield perfect Obedience to the Law of God or else they cannot obtain Eternal Life we make this to be our Covenant by sticking to any one Work of ours Gal. 5.2 3. Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing For I testifie again to every one that is circumcised that he is a Debtor to do the whole Law If another Man had spoken this possibly you would have judged him rash and uncircumspect But I Paul say unto you I that have an Apostolical Authority I that know the mind of Christ I testifie this again and again that observing any one Ceremony as part of a Mans Righteousness necessary to Salvation cuts off the Observer from all Benefit by Christ he is a Debtor to the Duty of the whole Law he obligeth himself to perfect Obedience without which the Law cannot justifie any he saith it again and again that Man might take heed This trust in his own Righteousness in effect is a renouncing the Gospel Covenant Christ must be our whole Righteousness and a compleat Saviour or not at all If we rely upon any thing besides him or joyntly with him as a meritorious Cause of Salvation we lose all Hope and Comfort by Christ. This is the great Concernment of the Soul therefore to be inculcated with such Seriousness and Earnestness 3. By living in any known allowed reigning Sin shews we have no Claim to the second Covenant Saith David Psal. 19.13 Keep back thy Servant also from presumptuous sins let them not have Dominion over me so shall I be upright and shall be innocent from the great transgression Our Qualification under the second Covenant is not a Soul exactly perfect but a Soul sincere Now if any Sin hath Dominion over us our Sincerity is gone Rom. 6.14 Sin shall not havâ— dominion over you for ye are not under the Law but under Grace There were no cogency in the Argument
Again compare him with the Man that brought his Son that was possessed with a dumb Devil he brought him to Christ to be cured and Christ asked him Dost thou believe I can do it And he cryed out with tears Lord I believe help thou my unbelief Mark 9.24 That was an humble Spirit indeed there 's a Work of Faith Lord I believe but he acknowledgeth mixtures of weakness help thou my unbelief But here is no lamenting of defects All these have I kept from my Youth Good Souls in the best Actions they perform will bewail the mixtures of Sin when they own any thing of Grace they are still acknowledging their weakness and many Infirmities We may and we must acknowledge the Good that is wrought in us but still we may and we must be sensible of the mixtures of Infirmity in our best Actions Again compare him with Paul he was one that had cause to stand upon his Priviledges as much as any he had all those things which the finer sort of Hypocrites can plead and rely upon before they come to Christ. Before he became a Christian he was as touching the righteousness which is by the law blameless Phil. 3.6 He had a Life free from all Scandal and any outward Vice yet when he comes to look upon this he says I count all but loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ. Verse 8. Paul was broken-hearted touched with a sight of Sin and deserved Wrath But this Man what an utter Stranger was he to this Blessed Work of Brokenness of Heart All these have I kept from my Youth In short that I may gather up the Discourse Here was wanting Iosiah's Tenderness who rent his Cloaths and the other Man's Humility and Paul's Self-denyal therefore certainly his Answer shews that he was not truly acquainted either with the Law or with himself So that the Note which I shall prosecute will be this Doct. That Men are too apt to think well of themselves or of their own Goodness and Righteousness before God Here is a Young Man drunk with a foolish Confidence and therefore boasteth that he had ever performed his Duty And to be sure he hath more fellows in the World some that are as Confident as he but upon far less grounds It is said of the Scribe that came to Christ Luke 10.29 But he willing to justifie himself That is the Temper and Disposition of Man So Rom. 10.3 For they being ignorant of God's righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God So Rev. 3.17 Thou sayest I am rich and increased with goods and stand in need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Oh how apt are many to conceit of themselves beyond what they ought Obj. But what 's the Cause that Men are so apt to over rate their own Righteousness and Goodness before God I answer Ignorance Error Self-love Negligence and Security First Ignorance They are ignorant of the Law and of the Gospel 1. Ignorant of the Law of the Spiritual meaning of the Law They think they are well enough if they refrain from outward gross Sins and so say All these have I kept because they keep it in an outward way as that Pharisee Luk. 18.11 God! I thank thee I am not as other men are Extortioners Vnjust Adulterers or even as this Publican Men please themselves in this as if open and gross Sinners were only lyable to the Wrath of God O how Natural is it to us to cut short the sence of the Law that which may suit it to our own practice and our own course of Duty Ignorant Persons think that no Man is an Idolalater or guilty of the breach of the First Commandment but he that doth grosly and openly worship Stocks and Stones and Beasts and Serpents and none a Murderer but he that hath kill'd a Man none an Adulterer but he that hath defiled his Neighbours Bed none a Thief but he that robs by the High-way side or that pilfers anothers Goods They look to the gross and outward sence of the Law and not to the inward Spiritual meaning thereof The Lord Christ rebukes this Ignorance Matth. 5.22 and shews that rash anger and contumelious words are Sins and he is a Murderer not only that doth kill another but he that breaks out into Passion that calls his Brother Fool he is in danger of Hell-fire that Lustful glances are Adultery that the Law requires not only an External Conformity in Manners and Actions but Purity and Righteousness in all our Thoughts internal Motions and the Affections of the Heart Therefore the poor ignorant Self-deceiving Man that triumphs over Sin as if it were wholly dead in him because it breaks not out into open wickedness and enormous Offences is wholly mistaken as Paul was alive without the Law O this Man is foully mistaken for he knows not the Law aright for it doth not only Command some External Duties and forbid some of the grosser Sins but reacheth the Heart it condemneth Lust evil Concupiscence and inordinate Motions and Stirrings A Man that keeps the Law only outwardly can no more be said to keep the Law than he that hath undeâ—â—â—â—n to carry a Tree and only takes up a little piece of the Bark 2. They are ignorant of Gospel Righteousness which consists in the remission of Sins and Imputation of Christ's Righteousness applyed by true Faith What 's the Reason men are so apt to over-rate their own Righteousness They are ignorant of the Righteousness of God Rom. 10.3 They do not know the true Plea in the Gospel Court which is not Innocency but a broken-hearted Confession of Sin Thâ—â— Perfection of personal Obedience which the legal Covenant requireth they acknowledge not and being ignorant of the second they patch up a piece as well as they can of the Duties of the Law ill understood that the Ell may be no broader than the Cloath Ignorance then is one great Cause of this Disposition in men to justifie themselves Ignorance of the Legal and Gospel Covenant they are ignorant of the Nature Merit and Influence of Sin and of the severity of God's Justice Secondly Another Cause is Error They are leavened with sottish Principles and that disposeth them to a Conceit of their own Righteousness I shall name several of them 1. That they live in good Order and are of a Civil harmless Life and are better than others or better than themselves have been heretofore and therefore are in good Condition before God and yet a man may be Carnal for all this I will take this Principle asunder Take the Positive part A Man may live in good Order be of a civil and harmless Life and yet be destitute of Grace and of the Life
shew how favourable a Judgment it must needs be that we pass upon our selves Psal. 36.2 He flatters himself in his own eyes until his Iniquity be found to be hateful a Man is well pleased with his own Doings That Self-Love is a Cause appears by this a man will not see Sin no not when any man that looks upon his Way may see it till it break forth in Shame and makes him to be hateful the mistake vanisheth not till all the Town cryeth Shame upon him While a Man cryeth out against Sensuality Drunkenness Gluttony he is so full of Self Love that he is loth to pass a Sentence against his own Soul Fourthly Negligence and want of Searchings and taking the Course whereby we may be undeceived He that thinks better of himself than there is Ground and Reason for the only way to bring him to himself is to put him upon often Tryal So saith the Apostle Gal. 6.3 If a man think himself to be something when he is nothing he deceiveth himself But alas this is a common Case and what more ordinary than for a Man to conceit too highly of himself and flatter himself with those Excellencies he hath not and cry Peace Peace when the wrath of God and sudden destruction is upon him But how shall a Man do to come out of this Fool 's Paradice that he may undeceive himself see the next Verse 4. But let every man prove his own work try their Work and Carriage by the Rule of God's Word what he doth and upon what Motives and for what Ends let him prove so as to approve himself to God 2 Cor. 13.5 Examine your selves whether you be in the Faith prove your selves know ye not your own selves how that Iesus Christ is in you except ye be Reprobates O search and see what is the frame of your Hearts what true Grounds of Confidence you have towards God Now when Men will not so much as put it to the Question whether it be well or ill no wonder they slightly return an Omnia bene All these have I kept from my Youth A Natural man is under this Dilemma If I should not search I should not know my self if I should search I should not like my self and therefore out of Laziness and Self Love he chooseth the latter Plutarch saith Evil Men turn from their own Lives as the worst Spectacle that can be presented to them We could not be so grosly deceived by Sathan as we are if we did not turn our Eyes away from our own Hearts and Ways but did oftner call our selves to an Account Fifthly Security As they will not search so they will not know themselves when they are searched and cannot endure throughly to be discovered to themselves There is a voluntary Examination of Conscience and an involuntary Impression by which Conscience is awakened against our Wills either by the Preaching of the Word or by Afflictions sent from God In both these Cases men discover this Self-conceit in that they do defeat those methods which God useth when they are searched by God 1. They cannot endure to be searched by the Word Iohn 3.20 Every one that doth evil hateth the light neither cometh he to the light lest his deeds should be reproved Men will stand out as long as they can in defence of their own Righteousness and are loth to be convinced and discovered to themselves and to be seen what indeed they are and that is the Reason they cannot endure a reproving Light a searching Ministry But the Word doth seize upon them by chance as sometimes it will Thus Foelix when Paul rubs his Privy Sore discoursing of Righteousness Temperance and Judgment to come it sets him all in an Agony Foelix trembled Acts 24.25 What then he puts it off to a more convenient Season When God ransacks the Conscience by his Word they are not pleased with this but seek diversions Lusts quench and drown their Convictions The Apostle Iames compares a careless Hearer Chap. 1.23 24. to a man beholding his natural Face in a Glass for he beholdeth himself and goeth away and straightway forgetteth what manner of person he was Men content themselves with a slight transient glance and are troubled for the present they have but a weak Impression wrought upon them which is soon worn out Or 2. When God searcheth them by Affliction when they do not judge themselves they are judged by the Lord. As Iosephs Brethren their Consciences had slept many years securely in their Sins but God casts them down and revives their Thoughts they have many tremblings and workings of Soul Gen. 42.21 They said one to another we are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear him therefore is this evil come upon us Now how few are there that will hear the Rod or if they be a little affected when the smart is upon them they go away as Heart-whole as ever and when they are well are as vain as ever and do not profit by their Troubles Therefore since there is so much Ignorance of the Legal and Gospel Covenant so many sottish Errors wherewith men are prepossessed so much Self-Love Negligence and lothness to search so much Security and not improving Convictions when God searcheth no wonder a Man is so conceited of himself VSE Let us take heed of Self-conceit and Self-Righteousness Especially this concerns you that have a Civil and sober Education and are as to Externals blameless as you love your own Souls take heed of a Self-Righteousness Thô you do not run into the same Excess of Riot which others do and are free from outward Vice yet God hath enough against you to condemn you for ever Therefore study the Covenants lay aside gross Conceits of God and Holiness take heed of being blinded with Self-Love search often and see what claim you have to Heaven observe Ordinances and Providences and improve your Convictions that you may turn to the Lord Else you may have a flattering Hope but can have no solid Peace in your Consciences till with Brokenness of Heart you quit your own Righteousness and fly to Christ alone And that you may not be besotted with a Dream of your own Righteousness consider 1. How Light every one of us shall be found when we are put in the Ballance of the Sanctuary All the ways of a man are clean in his own eyes but the Lord weigheth the Spirits Prov. 16.2 Mark what is weighed not Opus the Matter of the Action but our Work with the Motives the Principles the Ends of it and the State of your Hearts and it is weighed it is put into the Ballance God knows all things by number and weight 2. Consider how different the Judgment of God and Men will be Luke 16.15 Ye are they which justifie your selves before men but God knows the Heart For that which is highly esteemed amongst men is abomination
before us Partly as it assureth us of his sympathizing with us in our hard Service he knoweth the weaknesses of Humane Nature and its reluctancies to the Law of God Christ learned Obedience by the things that he suffered Heb. 5.8 and having experienced the hardships of suffering his Heart is intendred towards those that are in the like Case Heb. 2.18 For in that he himself hath suffered being tempted he is able to succour them that are tempted Partly because of the Perfection of his Obedience to cover our Infirmities God hath had full Obedience from Christ and therefore where a poor Soul doth its utmost it can rely on God for acceptance which is a great encouragement in our work Rom. 5.19 By the Obedience of one shall many be made righteous VSE To perswade us to follow Christ. 1. Our general Profession of being Christians doth oblige us to be like him Head and Members should be all of a piece If we take the Name of Christ upon us we had need express him to the Life 1 Pet. 2.9 Ye are a chosen generation a Royal Priesthood an holy Nation a peculiar People that ye should shew forth the Praises of him who hath called you out of darkness into his marvellous light If a Man should put your Name to the Picture of a Swine you would account it a disgrace Oh what an affront is it to Christ to put his Name to the Picture and Image of the Devil we do but express him in scorn and contempt When we are wrathful unclean covetous unchaste sensual proud unholy and say we are Christians what a dishonour scorn and contempt do we put upon Christ What did the Heathens say heretofore Estimari a cultoribus potest ipse qui colitur You may know what one he is whom they worship by them that worship him We profess to bear the Image of Christ yet are vain turbulent carnal unthankful unholy Oh what is this but to carry the Name of Christ in disgrace up and down the World 2. We shall never be like him in Glory unless we be like him in Grace also Rom. 8.29 For whom he did foreknow he also did predestinate to be conformed to the Image of his Son Here the Foundation is laid If you would appear before God with confidence and not be ashamed at the great day be like to him then you shall have boldness 1 Ioh. 4.17 Herein is our love made perfect that we may have boldness in the Day of Iudgment because as he is so are we in the World Otherwise how can we look him in the face Therefore let us follow him Assequi nunquam possumus sequi tamen nunquam desinamus though we cannot follow him as Asahel did Abner close at the heels yet let us follow him however thô it be but as Peter followed Christ afar off to the High Priest's Hall But wherein should we follow Christ I Answer 1. In his Self-denyal This is the first Lesson in Christianity and one of the hardest Christ came from Heaven to teach us this Lesson and his Birth Life and Death was a continual Lecture of Self-denyal His Birth it was a great step from God's Bosom to the Virgin 's Lap. None can deny themselves as Christ who when he was rich viz. in all the Fulness and Glory of the Godhead yet for our sakes became poor that we through his poverty might be rich 2 Cor. 8.9 None was so rich as Christ and therefore none can deny themselves as Christ did We may talk of Flocks and Herds and Lands and Lordships and the Ornaments of the present Life but he had the possession of a perfect and unbounded Happiness and Glory and yet he was born of a Woman he had a poor Mother in a poor place and was wrapt up in cheap swadling Cloaths He that was God's Fellow the Heir of all things the Lord of Angels was thrust among the Beasts of the Stable Certainly Christ came into the World with such a slender Provision that we might not stand upon Greatness and Bravery His whole Life after he was born was exercised with Labours and Sorrows Rom. 15.3 Even as Christ pleased not himself that is he did not Study the Interest of that Life which he assumed Certainly if any had cause to love Life Christ had his Soul dwelt with God in a Personal Union in such a near Fellowship as we are not capable of and yet he pleased not himself but gave up himself for our sins It is ridiculous to profess him to be our Master and not to follow his Example We have no Reason to stand upon our Points as we do to be delicate and tender of our Interests when Jesus Christ pleased not himself We murmur if we have but a little bad Entertainment in the World for his sake and yet we cannot be worse used than Christ was Mat. 10.24 25. The Disciple is not above his Master nor the Servant above his Lord It is enough for the Disciple that he be as his Master and the Servant as his Lord. We have no Cause to complain if we be reduced to course Apparel when we remember the Swadling cloaths of Christ or to complain of a hard Bed and Prison when Christ was laid in a Manger Christ would teach us hereby that an innocent Poverty is better than all the Pomp of the World and for his Sufferings from the Cratch to the Cross still he was a Pattern of Self-denyal therefore they that indulge themselves in all the delights of the Flesh seem not to believe in Christ who was a Man of Sorrows We are in a base condition but two or three degrees distant from Dust or Nothing yet how are we for pleasing and satisfying our selves even to the dishonour of God and wrong of Conscience 2. In his Humility Christ did not this out of Necessity but Choice Matth. 20.28 The Son of Man came not to be ministred unto but to minister and to give his life a Ransom 〈◊〉 many He came not in the Pomp and Equipage of Princes but in the Form of a Servant How should this check aspiring after and affecting Domination especially in the Church They that love Preheminence and would be great and hig◠〈◊〉 to affect another Jesus They that rend and tear all to pieces eiâ—her 〈…〉 their Greatness or grow greater have not the same Mind that was in Jesus You should be humble and lowly and condescending to the meanest Offices It is worth your Observation that in the Gospel we are so often told that after the Lord Jesus had performed some eminent Miracle he withdrew himself and retired from the Multitude that so he might not be mixed with their Praises Thus when he received that Glorious Testimony from Heaven declaring him to be the Son of God Matth. 3.17 And lo a voice from Heaven saying This is my belovâ—â— Son in whom I am well pleased he retired into the Wilderness So when he had raised his Fame by curing
Soul but they all agree in this both the Muck-worm and the Epicure that they trust in Riches 2. He instanceth in this Trust rather than Love of Riches not how hard is it for them that love Riches but how hard is it for them that trust in Riches because this is more and doth more express the disposition of Worldly Men. We Love many things in which we do not put our Trust but we put our Trust in nothing but what we Love A Glutton loves his Belly-chear but he doth not trust in it as thinking to be protected by it as the Covetous doth by his Estate and therefore tho' he make his Belly his God or his chief good and last end yet he doth not make it the first Cause and Fountain of his Happiness But now this gives all the Titles and Priviledges of God to Wealth Trust makes Wealth to be the first Cause the chief Good and the last End Well then for these two Reasons doth Christ instance in this one sin as being a common Disease and cause of all the rest or implying them at least This young Man who went away sorrowful from Christ thought he should be despised and grow necessitous if he should forsake all upon the Command of Christ he made his Riches to be the Fountain of his Hope and Confidence and therefore doth Christ say How hard is it for them that trust in Riches to enter into the Kingdom of God! Doct. That rich Men are very prone and apt to put their Confidence in Riches and so thereby render themselves uncapable of the Kingdom of God In the handling this Point I shall 1. Shew there is such a Sin as Trusting in Riches 2. The Heinousness and evil of it 3. The Signs and Discoveries of it 4. The Remedies I. That there is such a Sin and that a very common sin The Scripture shews it plentifully Iob when he protested his Innocency among other sins he reckoned up he disclaims this Chap. 31.24 25. If I have made Gold my hope or said to the fine Gold thou art my Confidence If I rejoyced because my Wealth was great and because my hand had gotten much Iob to Vindicate himself from Hypocrisie reckons up the usual Sins of Hypocrites and among the rest this for one making Riches our Hope and Confidence He had immediately before waved the Crime of Extortion and Oppression but he thinks not that sufficient to clear himself and therefore he further denyeth also the Crime of Carnal Confidence It is not enough that our Wealth be not gotten by Fraud Cousenage and Extortion but we must not trust to it Symachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Safety and Security the Cause why I am not afraid The World looketh upon Wealth as that which will help us to all we want defend us from all we fear and procure to us all we do desire as if by that we were out of the reach of all Danger and in a Capacity to live longer and happier under the Patronage and Provisions which our Money shall procure to us Another place is Prov. 18.10 11. The Name of the Lord is a strong Tower the righteous runneth into it and is safe The rich man's wealth is his strong City and an high Wall in his own conceit Mark what the Name of the Lord is to the Believer that is Wealth to the Carnal rich Man in his own Conceit A godly Man never thinks himself safe 'till he can get into the Name of the Lord and be within the compass and Verge of the Covenant But a Carnal rich Man if he be walled and intrencht within his Wealth thinks himself secure against all Changes and Chances and so God is laid aside and little cared for That there is such a Sin you see but I shall prove that it is a common sin very incident to all Men and that it is a very secret sin but yet of a Pestilential Influence 1. It is very Natural to all Men yea impossible almost to be free from it Consider Man as degenerate and in that corrupted Estate in which he is as fallen from God as his chief Good and last End and so he is an Idolater and makes the Creature his God or sticketh too much to it more especially to Wealth Wealth is the great Instrument of Commerce it cannot be denyed to have a Power and Influence upon Humane Affairs Eccl. 10.19 Money answereth all things It can do much in this lower World and saveth us out of many Dangers Prov. 13.8 The ransom of a man's Life are his Riches It hath its use in this World as a Means in God's hands to sustain and preserve Life But what more common than for a Man to look to the subordinate Means and neglect altogether the first Cause as Children will thank the Taylor and think they owe their new Cloaths to his Provision rather than to their Parents Bounty So we look to the next hand and set up that instead of God Rich and Poor cannot be exempted from â—his Sin 1. The Poor and those that have not Wealth they Idolize it in Fancy and Conceit that if they had Estates this would make them happy and glorious and because they have not they trust in those which have which is Idolatry upon Idolatry see Psal. 62.9 Surely men of low degree are vanity and men of high degree are a lye To appearance men of low Degree are nothing and can do nothing towards our Relief and so are Vanity but Men of high Degree they are aâ— Lye because they disappoint those that trust in them to the wrong of God Alas they have neither Power to help nor hurt if the Lord will not 2 Kings 6.27 If the Lord do not help thee whence shall I help thee And therefore we need not fear the hazard of their Frowns nor of their Displeasure we need not with such restlesness court their Favour and trust in them that have Wealth 2. But chiefly this is incident to worldly Great Men to trust in what they have Their Minds are secretly enchanted by their Estates when they are encreased to them Still the Distemper grows with the encrease of worldly Accommodations Psal. 62.10 Trust not in oppression and become not vain in robbery If Riches increase set not your heart upon them As soon as we begin to have any thing about us from thence forward we date our Happiness and Security Many that in Want despise Wealth and live in an actual dependance upon God's Providence as soon as they have somewhat in the Creature they begin to value themselves at a higher rate as if they could live alone without God and their Hearts are altogether for encreasing their Store or keeping and retaining what they have already gotten 2. It is a very Secret Sin and found in those that are least sensible of it We seldom or never mistrust our selves of this Confidence which is so Natural and so Common and why Because we have too
not where such a total Resignation there must be of our selves to the Will of God This was done by him and must be done by all that will be saved We know where the Land of Promise is and the way to it but it lyeth in an unknown World 2. Another Tryal was Heb. 11.17 18. By Faith Abraham when he was tryed offered up Isaac and he that had received the Promise offered up his only begotten Son of whom it was said that in Isaac shall thy seed be called Because God would make Abraham an Example of Faith to all future Generations therefore he puts him to this Tryal to see whether he loved his Isaac more than God Now Abraham gave him up wholly to God's disposal even Isaac on whom the Promise was settled being assured of God's Power he made all things ready for the Sacrifice VSE Let us get such a Faith even such a sincere hearty giving up our selves to Christ firmly to rely upon the Promises and faithfully to obey all his Commands delivered in the Gospel The Gospel is a summary of what we are to believe and do Psal. 119.166 I have hoped for thy Salvation and done thy Commandments Stick to this whatever Tryal is made of you and you have the Faith of Abraham SERMONS UPON St. MARK III. 5. SERMON I. MARK III. 5 And Iesus looked round about on them with Anger being grieved for the Hardness of their Hearts IN the first Verse of this Chapter we read that there was a Man which had a withered Hand who came to Jesus for Relief on the Sabbath-Day Here was a fair Occasion offered to the Pharisees to display their Malice The Sabbath was of high Esteem and Veneration among the Jews and therefore now they thought by this means to blast the Repute of Christ among the People In case he should heal on the Sabbath-Day their Noise and Clamour against him might seem to be justified Therefore 't is said They watched him whether he would heal on the Sabbath-day ver 2. But Christ is not daunted he goeth on with his Work for all their Prejudices nay to make the Miracle more manifest he biddeth him stand forth ver 3. However to satisfy the People he disputeth with them they themselves would do more to a Beast than he was requested to do to the Man with a withered Hand Ver. 4. He saith unto them Is it lawful to do good on the Sabbath-day or to do evil to save Life or to kill In Matth. 12.10 it is said they propounded the Question to him and in the 11 th Verse by way of answer he maketh use of an Argument from a Beast fallen into a Pit He said unto them What Man shall there be among you that shall have one Sheep and if it fall into a Pit on the Sabbath-day will he not lay hold on it and lift it out But they held their Peace They could reply nothing by way of Answer and sufficient Confutation and they would reply nothing by way of Approbation and Consent At their malicious Silence Christ is both angred and grieved There is an excellent Temper and Mixture in his Affections In Christ's Anger there is more of Compassion than of Passion he knew how to distinguish between the Man and the Sin and to manifest his Displeasure and Grief at the same time The Cause of both is assigned in the Text for the Hardness of their Hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was softned for their Hardness The Point which I mean to handle is the Grievousness of the Sin of Hardness of Heart Christ was grieved with it in the Pharisees and there is not a greater cause of Offence to his Spirit Doct. That Hardness of Heart is a grievous Sin very offensive and provoking to Iesus Christ. I shall I. Open the Terms II. Shew you the Nature of this evil Frame of Heart III. The Kinds of it IV. The Causes of it V. The Heinousness of it VI. Some Observations concerning this spiritual Malady I. For the Terms by which it is expressed they are two Heart and Hardness 1. Heart This Hardness is sometimes ascribed to the Neck as Prov. 29.1 He that being often reproved hardneth his Neck shall suddenly be destroyed and that without Remedy And then it is a Metaphor taken from refractory Oxen that will not endure the Yoke and so it noteth Disobedience Sometimes to the Face as Ier. 3.5 They have made their Faces harder than a Rock And so it noteth Impudence they can no more blush than a Rock or Stone But most usually it is ascribed to the Heart as in the Text so Ezek. 3.7 The House of Israel will not hearken to thee for they will not hearken to me for all the House of Israel are impudent and hard-hearted And so it noteth Obstinacy All go together an hard Heart an hard Neck and an hard Face Men are first disobedient then obstinate then impudent But it is the Heart that we are to consider which naturally and in its first Sense signifieth a piece of Flesh in the Body which is the chief Seat and Shop of Life but morally and metaphorically it signifieth the Soul 1 Sam. 12.20 Serve the Lord with all your Heart that is with all your Soul Now in the Soul there are many Faculties the Mind the Conscience the Memory the Will and Affections and they are all expressed by this Term Heart The Mind is called Heart Rom. 1.21 Their foolish Heart was darkned that is their Mind The Conscience 1 Sam. 24.5 David 's Heart smote him that is his Conscience The Memory Phil. 1.7 I have you in my Heart that is I am mindful of you But usually it signifieth the Will and Affections as Mat. 22.37 Thou shalt love the Lord thy God with all thy Heart And this is the Faculty in which this Disease is seated Blindness is incident to the Mind Searedness and Benummedness to the Conscience Slipperiness to the Memory Deadness to the Affections but Hardness is incident to the Will that part of the Soul by which we chuse and refuse Good or Evil. 2. Hardness It is expressed by different Terms in Scripture sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Text and Ephes. 4.18 which noteth a callous brawny insensible Hardness such as is in the Labourer's Hand or the Traveller's Heel Sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it is a Metaphor taken from dry Bodies when the Parts are more condensed and so more impenetrable Dâ—xities est qualitas densas bene compactas habens partes difficulter cedens tactui It doth not easily yield to any Impressions from without So it is set forth by the Hardness of the Adamant Zech. 7.12 They made their Hearts as an Adamant Stone They can no more be wrought upon to receive any Impression of Grace and Reformation than the Diamond or Flint or hardest Rock can be ingraved or fashioned to any Form by the Tool of the Artificer II. I
former Prophets There are so many Degrees mentioned first they grow slight and careless and do not care to hear what you say then they refuse to obey what they have heard then they grow Sermon-Proof they can hear and have no Benefit by it As long as the Word doth any way affect a Sinner there is some Hope but within a while Conscience smiteth not and Men have gotten the Victory over their Fears and Scruples And thus they go on from natural to voluntary and from voluntary to judicial Hardness of Heart and so are a ready Prey for the Devil 8. Dilatory Excuses are the last Refuge of an hard Heart When they can no longer withstand a Conviction they adjourn and put off the Compliance with God's Will and so elude the Importunity of the present Conviction Felix his Heart boggled Acts 24.25 And as he reasoned of Righteousness Temperance and Iudgment to come Felix trembled and said Go thy way for this time when I have a convenient Season I will call for thee Mind the present Season when God is affording Opportunities of getting Grace Heb. 3.7 8. To Day if ye will hear his Voice harden not your Hearts Psal. 119.60 I made haste and delayed not to keep thy Commandments Zacheus Luke 19.6 he made haste and came down and received him joyfully Peter and Andrew Mark 4.20 They straitway left their Nets and followed him Paul Gal. 1.16 Immediately I conferred not with Flesh and Blood If God hath given you any Will and Inclination for the present it is an Advantage Sin the longer it continueth the stronger it groweth He that doth not go over at the Fountain-head will not be able to go over when the Stream groweth broader and the farther he goes downward the broader still he findeth it Every Day 's Impenitency bringeth on a new Degree of Hardness Would a Man that is to drink that which to his knowledg is poisoned put the more into his Cup and then take it off out of a Presumption that at length he shall find an Antidote Alas thou may'st be poisoned and dead before the Antidote comes SERMON III. MARK III. 5 And Iesus looked round about on them with Anger being grieved for the Hardness of their Hearts Vse 1. OF Trial. Is this our State Take the two Properties to judg by Insensibleness and Inflexibleness First A hard Heart is insensible insensible of Providences of the Word and of the State of the Soul 1 st Insensible of Providences 1. Of Mercies Either of the Author of Mercies they never look up to the God of their Mercies Hosea 2.8 She did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold As Swine that feed upon the Acorns but never look up to the Tree from whence they fall Cant. 4.1 Behold thou arâ— fair my Love behold thou art fair thou hast Doves Eyes As Doves peck and look uâ—ward It is a sign of a tender Heart to see God in every Mercy A drowsy and unattentive Soul never heedeth it is wholly swallowed up in present Enjoyments and looketh no farther It is our Privilege above the Beasts to know the fâ—rst Cause other Creatures live upon God but they are not capable of knowing God they glorify God in their Kind but we may know him Idolatry and Sottishness had never crept into the World if Men had owned the first Cause Or of the End of Mercies which is to draw in our Hearts to God therefore they are called Cords of a Man Hosea 11.4 I drew them with Cords of a Man with Bâ—â—ds of Love Esther 6.3 What Honour and Dignity hath been done to Mordecaâ— for 〈◊〉 2 Sam. 7.2 Thâ—â— the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains When the Heart is urging to Duty upon this score God hath been good to me he hath given me Food and Raimâ—â—â— What have I done for God Now the Heart is hard when we are not sensible of his daily Providence and gracious Supplies in this kind 2 Sam. 12.7 8 9. Thus saith the Lord God of Israel I anointed thee King over Israel and delivered thee out of the Hand of Saul And I gave thee thy Master's House and thy Master's Wives into thy Bosom and gave thee the House of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandment of the Lord to do evil in his sight David had lost his Awe of God because he had not a thankful sense of the Mercies of God 2. Of corrective Providences The Body is a tender Part with wicked Men when they are straitned for bodily Conveniences they will complain yet the hard Heart is still insensible of Judgments They are insensible of the Author or discerning Cause they do not look upward nor inward and though doctrinally right in these things yet they do not seriously consider it and recal it to mind Opinion is one thing and Consideration is another wicked Men may take up good Opinions but they do not consider the Force and Consequence of them 1. They do not see the Hand of God in them Isa. 26.11 Lord when thy Hand is lifted up they will not see They look on these things but as a Chance 1 Sam. 6.9 And see if it goeth up by the way of his own Coast to Bethshemesh then he hath done us this great Evil but if not then we shall know that it was not his Hand that smote us it was a Chance that happened to us If Men own God's Hand they should take up the Matter with him but they own it doctrinally though not practically A Godly Man hath explicite Thoughts of God Iob doth not say the Sabeans and the Chaldeâ—â—s but the Lord gave and the Lord hath taken away Job 1.21 They do not complain when they are crossed of Chance but the Lord is angry and when they are stricken they consult with him and humble themselves before him Wicked Men are sensible of the smart of the Rod but not of the Hand that holds it 2. They do not see the deserving Cause of them which is Sin Lam. 3.39 40. Wherefore doth a living Man complain a Man for the punishment of his Sins Let us search and try our Ways and turn again to the Lord. If Sickness cometh if a Relation be taken away if an Estate be blasted a waking Conscience looks to the Cause they would see the Mind of God in the Rod. When Israel fell before the Men of Ai Ioshua looketh out for the Troubler so do God's Children 2 dly Insensible of the Power of the Word they have no taste no feeling of the Powers of the World to come Jer. 23.29 Is not my Word like a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces There is a breaking and a melting Power in the Word
will fret and soak in more and more 4. Use frequent Recollection and communing with your Hearts Man hath Reason and can talk with himself God that cannot err surveyed every Day 's Work and found it good Cast up your Account at the foot of every Page he that runneth in Debt and never casteth up his Accounts will sink at last A Man is insensibly hardned for want of searching and ransacking his Conscience there is no serious Repentance with it Lam. 3.40 Let us search and try our Ways and turn again to the Lord. God will search you if you leave the Work to him 5. Improve Afflictions It is a Means God hath appointed to shake us out of our Security We are apt to be lulled asleep with the Delights and Pleasures of Sin till we feel the sharp Rod of Afflictions 2 Chron. 28.22 And in the time of his Distress did he trespass yet more against the Lord This is that King Ahaz They are Monsters of Nature and hopeless Wretches that are not reclaimed by Afflictions God sets a Brand on Ahaz like a dogged Servant that will not stir beat him never so much Unprofitableness under the Rod is an ill Presage In Hell Sinners are always suffering and always sinning 6. Beware of those things which are both Steps unto and Causes of hardness of Heart for one Degree is the cause of another as when Sin is committed without Remorse and swallowed without Grief 7. Beware of extenuating Sin of having less Thoughts of it and being less troubled about it At first it seemed a horrible thing a Burden too heavy for us but afterwards it grows less light and the Heart more insensible and Sin more delightful The Burden of Sin encreaseth in the Children of God as Light and Acquaintance with God increaseth that which they made nothing of at first groweth very heavy 8. Keep Grace in a constant Exercise Let the Fire be kept always in that came down from Heaven 2 Tim. 1.6 VVherefore I put thee in remembrance that thou stir up the Gift of God that is in thee 9. Frequent the Society of God's People Want of care of our Company is a great Fault for Company hardneth in Sin or humbleth The very Example of God's People will be a great help to you how tender they are how watchful what meltings of Heart they have in Prayer how they make conscience of the least Sin how they complain of themselves O what a hard Heart have I Coals lying together keep Fire This is a means to keep us tender Heb. 3.13 But exhort one another daily while it is called To Day lest any of you be hardned through the Deceitfulness of Sin SERMONS UPON EXODVS IV. 21 SERMON I. EXOD. IV. 21 I will harden his Heart that he shall not let my People go I Have spoken of hardness of Heart as it is proper to Man I shall now speak of that Judicial Hardness which is inflicted by God a notable Instance whereof we have in Pharaoh that was raised up that God might in him make his Power known that is he was born into the World and advanced to Royal Dignity that the World may know what God can do against an obstinate contradicting Creature And accordingly it is applied by the Apostle Rom. 9.17 For the Scripture saith unto Pharaoh Even for this same Purpose have I raised thee up that I might shew my Power in thee and that my Name might be declared throughout all the Earth Therefore it is an Instance worth the viewing In this place God acquainteth Moses of it aforehand to fortify him against all Discouragements he was to deal with an obstinate Creature but it was that which God had fore-seen and fore-decreed I will harden his Heart that he shall not let my People go The Point or Head of Doctrine is God's hardning of Sinners You may take it in the form of a Proposition for the help of the weakest Doct. God himself hath an Hand in the hardning of obstinate Sinners About fourteen times is the Hardness of Pharaoh's Heart spoken of and thrice it is said he hardned his own Heart Exod. 8.15 When Pharaoh saw that there was respite he hardned his Heart and hearkned not unto them as the Lord had said So ver 32. And Pharaoh hardned his Heart at that time also neither would he let the People go And again chap. 9.34 And when Pharaoh saw that the Rain and the Hail and the Thunders were ceased he sinned yet more and hardned his Heart he and all his Servants In all the other places it is ascribed to God himself Man hardneth and then God hardneth When God blindeth a Man he first closeth his own Eyes and when God hardneth a Man he first contracteth a Brawn and Stiffness upon his own Heart Pharaoh in hardning himself is charged with two things slighting of the Judgment chap. 7.23 And Pharaoh turned and went into his House neither did he set his Heart to this also And contempt of the Threatning chap. 8.15 He hardned his Heart and hearkned not unto them as the Lord had said And the very same thing also is said to be of God chap. 7.13 He hardned Pharaoh 's Heart that he hearkned not unto them as the Lord had said For the clearing of this I shall I. Give you some Observations from the Story II. Shew you how God hardneth III. The Causes of it I. I shall give you some general Observations from the Story for in the Story of Pharaoh we have the exact Platform of an hard Heart 1. Between the hard Heart and God there is an actual Contest who shall have the better The Parties contesting are God and Pharaoh See the first Sermon on Mark 3.5 pag. 506. 2. The Sin that hardned Pharaoh and put him upon this Contest was Covetousness and Interest of State Iacob's seventy Souls that he brought down to Egypt were grown to six hundred thousand fighting Men besides Children and to â—et such a Company of Men go whom they used as Slaves besides the Prey of their Herds and Flocks seemed hard to Pharaoh Which is not only an Item to Magistrates to retain nothing which God hateth out of Interest and Reason of State but also to private Christians Whatever of Gain and Advantage we may fancy in Sin it will at length prove a certain Loss If God send a Message for our right Eye we must pluck it out or for our right Hand we must cut it off It is dangerous to deny God any thing If he demand Israel and all the Flocks and Herds let them go the sweetest Interests the dearest Pleasures the most gainful Imployments if they are unlawful let them go There is an usual Contest between Interest and Duty between Pleasure and Obedience between Profit and the Command but it is better our own Faith should give the Command the Victory than God's Power 1 Joh. 5.4 This is the Victory that overcomes the World even our Faith He had before spoken of keeping
Power but also with his Goodness and Mercy and therefore it must needs succeed ill with us Before God breaketh out with Fury he treateth with us in a mild condescending way he beseecheth his own Creature Jer. 13.15 16. Hear ye and give ear be not proud for the Lord hath spoken give Glory to God before he cause Darkness and before your Feet stumble upon the dark Mountains and while ye look for Light he turn it into the Shadow of Death and make it gross Darkness 2. An hard Heart makes us Rebels to God and Slaves to every thing else for we are wedded to some inferiour thing we are our own Pharaohs and will not let our selves go 2 Tim. 3.4 Lovers of Pleasures more than Lovers of God 3. It is in it self the sorest of all Judgments 4. It never goes alone but brings other Judgments along with it 5. It is the great hindrance of the Spiritual Life See Sermon on Mark 3.5 pag. 505 506 507. 2 dly From the Parties whom it may befal not only the open Wicked but in some measure God's own Children for God may harden two ways as a Judg and as a Father by way of Punishment and by way of Correction By way of Punishment again two ways totally and finally Some are totally hardned and have nothing of a soft Heart in them and yet not finally the dreadful Sentence of Obduration is not yet past upon them as it may be upon others and that during Life when God leaveth them to their own Hearts Counsels without any Check or Restraint of Providence or Purpose to reclaim them These three Kinds I must then speak of God's hardning the Wicked in general his final hardning and his hardning in part his own Children SERMON II. EXOD. IV. 21 I will harden his Heart that he shall not let my People go First OF God's hardning wicked Men in general as a Judg. The Causes of it are 1. Ignorance for Light and Love make the Heart tender Light is that which we are now to take notice of Light begets Tenderness as it discerneth Sin and maketh us sensible of it especially the lively Light of the Spirit Rom. 7.9 I was alive without the Law once but when the Commandment came Sin revived and I died Sense of Guilt and Punishment soon flashed in his Face as in a Dungeon the Worms crawl as soon as Light is brought in Jer. 31.19 After I was instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth Instruction breedeth Remorse and awakneth Men out of their stupid Security but while Men continue in their Ignorance they are stupid and sensless Now thus Men may be for a long time and yet afterwards God may make the Scales fall 〈◊〉 from their Eyes and open their Eyes and turn them from Darkness to Light and from the Power of Satan unto God Acts 26.18 However affected and vincible Ignorance when Men are willingly ignorant and err in their Hearts that is when Men have powerful and enlightning Motives and yet remain ignorant this is very dangerous And for the present that Ignorance is one cause of their hardning is evident because the worst usually when they come to die are sensible their Mind is then cleared from the Fogs and Steams of Lust and Conscience being awakned they then feel their Load and a great weight of Sin lying upon them and most wish they had lived in a more strict and ready Obedience to God's Will 2. Unbelief There is an Hardness of the Heart against the Light and Offers of the Gospel when Christ is tendred but not received and the cause of that is Ignorance affected Ignorance and there is an hardning of the Heart against the Truth once received out of love of their temporal Peace Liberty and Safety of Life and Estate this cometh from Unbelief and want of a sufficient sense and sight of the World to come Which Hardness is caused by the Veaglement and Importunities of the Flesh craving its Satisfactions in the present World and denying or disbelieving the Blessedness to come If Men did believe Heaven and Hell they would be more pliable to God's Motions and more deaf to the Importunities of the Flesh but that this is a cause of hardning appeareth by Christ's chiding his Disciples for their Unbelief and hardness of Heart Mark 16.14 Afterward he appeared unto the Eleven as they sat at Meat and upbraided them with their Vnbelief and hardness of Heart because they believed not them which had seen him after he was risen 3. Sinning against Light either by way of Omission or Commission This provoketh God to give us over to more hardness of Heart By way of Commission is easily granted but it is also by way of Omission Iames 4.17 To him that knoweth to do Good and doth it not to him it is Sin They will find it to be Sin in the sad Effects of it See Sermon on Mark 3.5 pag. 508. 4. Custom in Sinning See on Mark 3.5 pag. 504. 5. Small Sins may occasion this Judgment and harden the Heart as well as great Sins It is not easy to say which doth most indeed great Sins get into the Throne presently but small Sins insensibly and by degrees Psal. 19.13 Keep back thy Servant also from presumptuous Sins let them not have Dominion over me A small Sin may get the upper hand of a Sinner and bring him under in time and after that it is habituated by constant Custom so that he cannot easily shake off the Yoke and redeem himself from the Tyranny thereof as if a Man be addicted to any Vanity and foolish Delight These do not exercise Dominion over the inslaved Soul till they have gotten Strength by many and multiplied Acts. But presumptuous Sins by one single Act weaken the Spirit and give a mighty Advantage to the Flesh even almost to a compleat Conquest So that for the present little Sins do not harden the Heart so much as greater See Sermon on Mark 3.5 pag. 508. Now all these Causes concur to the hardning of the Heart and making it as a Stone but yet out of these Stones God can raise up Children to Abraham Secondly Of God's final hardning when God leaveth Men to perish and will no more treat with them Now here I shall shew 1 st That there is such a Dispensation 2 dly The Causes of it 1 st That there is such a Dispensation 1. It is an usual Dispensation for God to leave Men to perish in their Sins and that irreversibly even before Death and will be intreated no more for them It appears by many places of Scripture Rev. 22.11 He that is unjust let him be unjust still and he which is filthy let him be filthy still Those which remain obstinate after many Warnings and Calls it is usual with God to give them over to their Lusts that they may be ripe for Hell Ezek. 3.27 He that heâ—â—eth let him hear and
63.10 But they rebelled and vexed his holy Spirit therefore he was turned to be their Enemy and he fought against them Sâ—vit infelix Amor. Gen. 6.3 My Spirit shall not always strive with Man for that he also is Flesh. The Heathens did acknowledg that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods of Cities and Nations did for the Provocation of the Inhabitants forsake their Altars and Temples The more Calls and Convictions we resist in this kind the more difficult and improbable is the reducing a Sinner to God every day he groweth more wicked and profane To resist the Clamours of Conscience is sad but to weary and grieve the Spirit is dreadful Ezek. 24.13 In thy Wickedness is Lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy Filthiness any more till I have caused my Fury to rest upon thee God sets them over the Fire till their Hearts begin to be warmed and then lets the Sun remain on them 3. Gross Hypocrisy This is a constant Lie a Contempt of God an habitual and customary stifling and smothering of Checks of Conscience For their Form and Profession sheweth what they should be and if they were what they seem to be all would be well Men have Light enough to take on the Form of Religion and Sin enough to resist the Power of it And therefore their Judgment is the greater for their whole Life being a constant rebelling against the Light they are left to perish by their own Deceivings 2 Thess. 2.10 11. Because they received not the Love of the Truth that they might be saved For this cause God shall send them strong Delusions that they should believe a Lie The carnal Christian being not brought to true Faith and sincere Repentance God giveth them up that they may be deceived by every vain Pretence 4. Apostacy from Grace received Men are not only warmed but begin to have a Taste They that take up with some Profession of the Things of God but afterwards fall away again to Looseness and Vanity and Worldliness they are more left by God than others Heb. 6.4 5 6. For it is impossible for them who were once enlightned and have tasted of the Heavenly Gift and were made Partakers of the Holy Ghost and have tasted the good Word of God and the Powers of the World to come if they shall fall away to renew them again to Repentance For they dishonour him more and bring an evil Report upon God The Devil hath more Power over them as a Prisoner that hath made his Escape if he be taken afterwards hath more Chains put upon him 2 Pet. 2.21 22. For it had been better for them not to have known the Way of Righteousness than after they have known it to turn from the holy Commandment delivered unto them For it is happened unto them according to the true Proverb The Dog is turned to his own Vomit again and the Sow that was washed to her wallowing in the Mire They themselves are made more uncapable of ever owning the Ways of God again it is impossible they should renew themselves it groweth up into a wilful Malice Heb. 10.26 For if we sin wilfully after we have received the knowledg of the Truth there remaineth no more Sacrifice for Sins Grace will not pardon them the Mediator will not intercede for them Apostatae sunt maximi osores sui ordinis Apostates hate the Ways they have professed Hosea 5.2 The Revolters are profound to make Slaughter None so cross and malicious and perverse in their Cause 5. Sottish Despair there is a raging Despair and a sottish Despair the one is when Conscience is terrified the other when it is stupified when to Custom in sinning there is added a passionate Will Jer. 2.25 Thou saist There is no hope no for I have loved Strangers and after them will I go Jer. 18.11 And they said There is no hope but we will walk after our own Devices and we will every one do the Imagination of his evil Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men do not use to consult about things that are impossible It is said of the Israelites Exod. 6.9 They hearkned not unto Moses for Anguish of Spirit and for cruel Bondage Lust is so deeply rooted that they cannot help it the Case is desperate they are at a point as we use to say Past Cure past Care they grow out of Heart and so lie down under the Power of their Lusts they resolve to persist in their Sins to live as they lift and it is to no purpose to speak to them Thirdly Of â—â—d's hardning as a Father in a way of the highest fatherly Anger and Displeasure This may be 〈◊〉 Isa. 63.17 O Lord why hast thou made us to err from thy Ways â—nd hardned our Heart from thy Fear This is a partial Hardness There may be Desertion in point of Grace tho some Tenderness left in the Understanding that discerneth Good and Evil in the Conscience that is dissatisfied in its 〈◊〉 State in the Will that owneth the Ways of God so that there is a general Purpose to please him in all things Yet the Heart groweth dead and stupid there is an unaptness for holy Things they are less sensible of the Evil of Sin they have not such Delight in the Word nor Rejoicing in Hope nor Freedom for Prayer nor Patience under Afflictions nor Complacency in Communion with God And it is sad when it is so when to Sense there is little difference between them and the Wicked there is Hardness in a Stone and Hardness in a piece of Wax I will shew the Causes of this and the Means to cure it 1 st The Causes of this are 1. Sinning against Conscience There are Sins of daily Incursion and sudden Surreption and there are Sins of Presumption into which God's Children may in some rare Cases fall but then they make great Waste and Havock in their Souls as David's great Sin by which he lost that free Spirit and was forced to beg a new Creation as if all were to begin again Psal. 51.10 11 12. Create in me a clean Heart O God and renew a right Spirit within me Cast me not away from thy Presence and take not thy holy Spirit from me Restore unto me the Ioy of thy Salvation and uphold me by thy free Spirit Many are the Mischiefs which come by such Sins Partly God's Love is obstructed that he is not so ready to do them good Isa. 59. Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear That is the good Will and Favour of God is as it were bound up and hindred from shewing it self in all those gracious Effects which otherwise it would put forth for our Comfort and Peace he doth not actually pardon their Sins nor make them Partakers of spiritual Benefits in so ample and full a Measure as otherwise he would but
Lord hath taught thee better as David when he had chosen the Lord for his Portion Psalm 16.7 I will bless the Lord who hath given me counsel My own Reason would never have taught me so much that is a dimm light there were some obscure instincts to sway me to my happyness in general but I might have groped about for the Door of Grace but not have found it but God gave me Counsel As Austin saith Errare per me potui redire non potui Lord I could go astray of my self but I could not return of my self so we could go astray fast enough out of the Inclination of our own Nature but thou hast brought home a poor lost Sheep on thine own Shoulder if I had been left to the Counsels of my own heart what would have become of me 5. By Soliloquie with your own Souls Expostulate with your selves for your former Errors and Follies Rom. 6.21 What fruit had ye in those things whereof ye are now ashamed The end of those things is death why should I melt away my Spirit and emasculate my Soul by stooping to such low Contentments VVhat have I got by turning away from God but a VVound and Disquiet in my Conscience Then charge your Souls Issue out a practical Decree determine with your selves VVell Now I see it is best to cleave to God I will choose God for my chiefest good and utmost end Oh my Soul I see with David Psalm 73.28 It is good for me to draw nigh to God Therefore farewel my Pleasure that pleased my Childish Age when I was a Child I did as a Child it shall be my care now to enjoy Communion with God to be Ruled by his VVord to live to his Glory those things that have intercepted the Delight and Contentment of my Spirit I will leave them to the Men of the VVorld SERMON VII GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide Secondly I AM now to propose to you another Object of Meditation which is the sinfulness of Sin an Argument very necessary and practical It is necessary in several respects Partly to humble us we have low thoughts of Sin and therefore we are but slight in the Matter of Humiliation Until we understand the Evil of Sin sufficiently we do not think it worthy of Tear a or one hearty sigh but when the Understanding is once opened the Heart is deeply affected Psalm 6.6 I am weary with my groaning all the night make I my bed to swim I water my couch with my tears VVe see such filthiness in Sin as cannot be washed away without a Deluge of Sorrow And it is necessary partly to awaken us to a greater Care and Conscience who would adventure upon a Sin that doth but know and seriously consider what it is Gen. 39.9 How can I do this great wickedness and sin against God That will be the Issue of such a Consideration The Child will thrust his Fingers into the Fire that doth not know the pain of being scalded or play with a snappish Cur that hath not been bitten Men are the more bold in adventuring upon Sin because they do not know the danger And it is necessary partly to urge us to come to Christ none look to the Brazen Serpent but those that are stung so none regard Salvation but those that have been stung with some remorse in their Consciences for the great Evil of Sin when the poor Soul feels the weight and burden of Sin then it will come to Christ. And it is necessary partly that we may more loath our selves when we come into the presence of God Gracious Men are most self-abhorring Elijah covered himself with a Mantle Isaiah said Isa. 6.5 Wo is me for I am undone because I am a man of unclean lips Peter had such a Sense of his Sins that he saies â—uke 5.8 Depart from me for I am a sinful man O Lord Though there was something of Excess and Sin in these Dispositions that is so far as they do exclude the Encouragements of the Gospel but yet there is somewhat worthy of Imitation so far as they had a deep sense of their own unworthyness It is a necessary Argument you see and of much Practical use but very large and will yield great plenty of Thoughts it will be harder to know what we should omit in the Consideration of it than what we should pitch upon I shall pursue it in this Method 1. I shall give you some general Rules and Observations concerning Meditating on the sinfulness of Sin 2. VVhat Arguments you should propound to your Souls to work your Hearts to a sense of it 1. For the general Observations and Rules concerning the sinfulness of Sin 1. None can know the utmost Evil of Sin perfectly but God There is a kind of Infiniteness in Sin because it is committed against an Infinite Object and therefore a finite and limited Understanding cannot conceive of the Evil of it The greatness of Sin is known by the Party offended and the Party satisfying both are Infinite 1 Iohn 3.20 If our heart condemn us God is greater than our heart and knoweth ull things As if he had said your Heart doth not suggest half the Evil that there is in Sin for the Infinite God knows there is a great deal more Evil in it than you can conceive VVhat is our Light to the Eye of God VVe are the guilty Parties and so are apt to be partial in our own cause but God is the Party offended and therefore he can best judge of the measure of the Offence Again Gods whole Nature setteth him against it we have but a drop of Indignation against Sin God hath an Ocean he is most good and therefore most hateth what is Evil. The truth is there is nothing properly an Object of Divine Hatred but Sin it is wholly and only carryed out against it and therefore he seeth more Evil in it than any Creature possibly can 2. Mans Knowledge of Sin is more clear at sometimes than at others VVhen Conscience is opened there is not a greater Load and Burden David could say Psalm 40.12 Innumerable evils have compassed me about mine Iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me It is a Rule in Philosophy Elementa non gravitant in suis locis Elements are not heavy in their proper place a Fish in the VVater feeleth no weight though it would break the back of a Man if that weight of VVater lay upon him So VVicked Men are in their Element when they are in the heat of their sinful pursuit here they sport and play and feel not the burden of Sin Sometimes when Men come to dye Conscience is touched and then they cry out of the burden of Sin 1 Cor. 15.56 The sting of death is sin then their Hearts are filled with a sad despair
day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil 2. Consider the Nature of Sin with respect to your selves and so the evil of it appears in these respects 1. It is a degradation of your Natures and sets you beneath the rank of Men and equals you with Beasts Psal. 49.12 Nevertheless man being in honour abideth not he is like the beasts that perish In the Original it is he abideth not for a Night Adam sinned the very same day that he was created So Psalm 32.9 Be ye not as the horse or as the mule that have no understanding implying that inconsiderate and rash Men that never consider their wayes are like the Horse and Mule which are void of Understanding and are guided only by their own Instinct to what use do Men put their Reason that do not reflect upon their Consciences It would be an odd sight to see a Man with the head of a Mule or the feet of a Horse yet there is a greater affinity between the Body of a Beast and the Body of a Man than between a Beast and a Mans Soul the former are in the same degree of Being as Material substances 2. It is the defilement of your Natures The Scripture when it speaks of Sin sets it out by filthiness and superfluity of naughtiness Iames 1.21 An allusion to the Brook Hedron where the Garbages of the Sacrifices were wont to be cast So it is called a blot these Notions are to heighten our Souls into a detestation of it Omne malum naturam aut timore aut pudore perfudit There is such a filthiness in Sin that it is ashamed out of it self and therefore it alwaies seeketh for a disguise there needeth no Argument against it but to be seen in its proper colours it either seeketh a shew of Vertue or a vail of Darkness Pray why doth the Adulterer seek for the twi-light Prov. 7.9 In the twi-light in the evening in the black and dark night but that he is ashamed of Sin Sin is so Monstrous and Deformed that it seeks to hide it self from those that love it most from the Conscience of the Party that committeth it or from the sight of others Nay there is such a Turpitude in it that some Sins beget shame in their very name and mention The Apostle speaks of a Sin that is not so much as named among the Gentiles 1 Cor. 5.1 and Eph. 5.3 But fornication and all uncleanness and covetousness let it not be once named among you as becometh Saints Socrates hid his face whenever he spake against wantonness 3. It is the Bondage of your Natures Oh what worser Captivity can there be than this for Reason to be put out of its Empire and that you should be under the command of vile Affections a Slave to Pride and a Drudge to your Lusts and Carnal Pleasures Sin is a Bondage here and hereafter here it binds you with the Cords of Vanity and hereafter with the Chains of Darkness This is the preposterous Judgment of Men that they look upon the Service of God as their greatest Bondage Psalm 2.3 Let us break their bands asunder and cast away their cords from us but it is otherwise there is no greater freedom than to be employed in the Service of God and to be free for the Actions of a Holy Life Psalm 119.45 I will walk at liberty for I seek thy precepts The Bonds of Duty are not Gives but Ornaments And there is no greater Bondage than to be a Slave to Sin 2 Pet. 2.19 While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought into bondage What a Bondage is this to be a Vassal of Hell to be at the command of our Lusts a Slave to Pride and Uncleanness and we know not how to help it SERMON VIII GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide 2. ANother Argument to prove the Evil of Sin is taken from the Effects of Sin We being in a lower Sphere of Understanding know Causes by their Effects Ier. 2.19 Know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God When they had seen the sad Effects of it their Cities wasted and destroyed And where shall we not find the sad Effects of Sin Survey the story of Sin since it came into the World The first news we hear of Sin is in the fall of the Angels and what a dreadful instance is that The Angels that were the most noble part of the Universe the Courtiers of Heaven and assoon as they had sinned in a moment of Angels they were made Devils and cast down into the pit of Darkness for one aspiring thought against Gods Imperial Majesty If we should see Ten Thousand Princes executed in one day we would wonder at the Cause of it and yet this is but a short resemblance of this case Think of those Princes of the Creation those Morning-Stars those Sons of God now if one Sin cast down these Angels what will become of us who have Millions of Sins If God be so angry with the Nobles how may the Scullions tremble If God will cast Angels out of Heaven for one Sin of Thought what will become of us poor Dwellers in Clay who are but a little enlivened Dust that may be soon crumbled into nothing Yet Christ was not made an Angel for Angels as he was made a Man for me If you should hear of a drop of gall that should imbitter an whole Ocean of sweetness you would wonder at the Pestilential influence of it here is one sin of thought imbittered the whole Ocean of the Angelical sweetness The next news we hear of Sin is in the Fall of Man Who would taste of that Poyson that poysoned all Mankind at once Adam did but taste of the forbidden Fruit and all his Posterity were poysoned in the Morning he was Gods Favourite and in the Evening the Devils Slave he slept not one Night in Innocency Nay this is not all you shall see the venom of Sin went further it did not only ruine all Mankind but it gave a crack to the whole Creation All the Creatures groan under Sin Rom. 8.20 21. For the creature is made subject to vanity not willingly but by reason of him who hath subjected the same in hope Because the Creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God When God looked upon the Creatures that he had made he saw all was good but when Solomon looketh upon Gods Works he seeth nothing but Vanity what is the Reason of this Sin intervened so that the Creatures are not only the Monuments of Gods Power but of Mans Rebellion The next dreadful instance of Sin is in the Old World and there all Mankind except Eight
Persons were swept away at once The next news of Sin is in the instance of Sodom and there Sin was of such an evil influence that it made God to rain Hell out of Heaven as one expresses it Gehennam misit e coelo Gen. 19.24 Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of Heaven Dominus a Domino the Lord Christ from the Lord Jehovah Jesus Christ himself will become the Executioner upon such a Wicked People Go from Sodom to Sion and further trace the Story of Sin Who can read the Lamentations without lamentation or run over the story of Ierusalems sorrows with dry Eyes There was not such a People under Heaven both for Mercies and Judgments the dearly beloved of his Soul given up to a sad ruine Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his Sins What is the reason of all this but Sin Will you go further and see the Effects of Sin upon the Son of God himself who was the Son of his Love the man Gods fellow as he is called Zech. 13.7 his Associate they solaced themselves mutually in each other Prov. 8.30 There was I by him as one brought up with him I was dayly his delight rejoycing alwaies before him See what Sin did to him that was but imputed to him Look into the Garden see him in his Agonies go to Golgotha see Christ hanging on the Cross if you would know Sin Gold and Silver would not ransom us nothing would serve but the Blood of Christ Oh come and wonder The boundless Sea of the God-head was stopped by the bank of Sin For a Candle to be put out is no such matter but for the Sun to be quenched and darkned this is dreadful So for a poor Creature to be forsaken is nothing but when the Son of God shall complain that he cannot actually enjoy the Comfort of the God-head when the Sun of Righteousness shall complain of an Eclipse and of a suspension of Consolation this is dreadful Though the Humane Nature recoyled out of a just abhorrency of the Sufferings he was to endure and he came to his Father Matth. 26.39 Oh my Father if it be possible let this cup pass from me And again ver 42. and again ver 44 saying the same words yet Divine Justice would not bate him one farthing what then would have become of us if Jesus Christ had not catched the blow Then survey common Experience If all the Charnels in the World were emptied upon one heap and all the Bones of all that ever dyed were laid together you might say all these were slain by Sin Whenever you see Sin you may entertain it as Elisha did Hazael Thou art the Murderer All Diseases Pestilences Wars Famines Tumults Earthquakes these are but the births of Sin it hath laid Houses desolate wasted Kingdoms destroyed Cities Sin may say Zephan 3.6.7 I have cut off the nations their Towers are desolate I have made their streets wast that none passeth by their Cities are destroyed so that there is no man there is none inhabitant I said surely thou wilt fear me that which we â—eel we may fear But we may come nearer home Do but consider the Effects of it within your selves in the Terrors of Conscience What a sorry Creature is Man when God arms his own thoughts against him and sets home one Sin upon his Conscience He longs for Death rather than Life Heman who was a Child of God complains Psal. 88.16 17 Thy fierce wrath goeth over me thy terrors have cut me off They came round about me dayly like water they compassed me about together What a sad thing is this that a Man should be Magor Missabib fear round about that his own Thoughts should be his Hell and wherever he goes he carries his Hell with him when he lies down in his Bed Hell lyes down with him when he walks out into the Field or Garden Hell walks with him when he goes about his Business Hell goes with him Sin is its own Executioner however it smiles in the first address yet afterwards it scourgeth the Soul with horror and despair Consider the horrors in Death There is a Natural abhorrency from Death as an Evil to our Life and Being but that which increaseth Horrour is Sin 1 Cor. 15.56 The sting of death is sin Oh what agonies will it raise in our Souls when we come to dye if we dye in our Sins Though we were immortal yet Sin is so great an Evil that it were not to be committed but when we are to dye and give an account how doth it fill the Soul with horror and diffidence and shame and anger Some wicked Men indeed dye stupid and careless at least doubtful and some may be fool-hardy like a Man that fetcheth a leap in the dark over a bottomless gulph he doth not know where his feet may light A Wicked Man is like a Tree that grows on the Bank of a River he is on the Borders of Hell and when he dyes he falls into it When they come to dye Sin will be accusing Conscience witnessing the Law condemning Satan insulting Heaven will be shut up against them and Hell inlarging her mouth Oh how will the Body curse the Soul for an ill guide and the Soul curse the Body as a wicked Instrument It is a sad parting when these two loving Friends Body and Soul part with Curses and can never expect to meet again but in Torment A Godly Man when he dyes takes a fair leave of his Body and saies farewel flesh He goes down to the Grave with the Covenant of Grace in his hand my flesh shall rest in Hope but a wicked Man dreadeth it that ever his Body and Soul must be united again they part with an expectation never to meet but in flames But all this is nothing to the Everlasting Estate that follows after it consider either the Loss or the Pain both will represent the Evil of Sin Consider the loss by sinning thou losest God and Heaven and Glory for a trifle for a little dreggy pleasure thou thrustest away Eternal Joyes thou dost as it were say I care not for Heaven so I may have carnal satisfaction as of Esau it is said Gen. 25.34 Thus Esau despised his birth-right it is not worth a Mess of Pottage With what sad Reflections wilt thou declaim against Sin when thou shalt see the Holy ones of God stand at the right hand of Christ and thou art halled to thy own place How will thy Heart turn upon thee for thy own folly then As one dreamt that his heart was boyling for his Sins in a Kettle of Scalding Lead and it cryed out to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is I that have been the cause of this Were it not for Sin I might have had a place in Abrahams Bosom but now I am going to Everlasting Torment then you will know what Sin is
his Sufferings 1. In the value of the Sacrifice Nothing could expiate Sin but the Blood and Shame and Agonies of the Son of God A Man would have thought that a Word of Christs Mouth would have pacified God but so great was the offence that though he cryed with strong cries God would not hear him till he had endured his Wrath. Christ prayed Matth. 26.39 O my Father If it be possible let this cup pass from me But God would not bate him a farthing If you would know Sin go to Golgotha 2. The Extremity of his Sufferings His outward Sufferings were much If you consider the Majesty of his Person he was the Great God that filled Heaven and Earth with his Glory and yet was sold for thirty pence the price of a Slave His back was mangled with Whips his Body nailed to the Cross he was scorned in all his Offices a variety of Sorrow was poured in by the Conduit of every sense seeing smelling tasting hearing and feeling If you consider the Excellency of his Constitution his Body being framed by the Holy Ghost was of a more exact temper his Senses more lively they that enjoy Life in a higher measure than others the more delicate the Sense the higher the Pain the back of a Slave is not so sensible of stroaks as of one that is nicely and tenderly bred His Senses were kept lively and in their full vigour he refused the stupifying Cup that was given to him He kept his strength to the last this appeared by his strong cry when he gave up the Ghost Luke 23.46 And when Iesus had cryed with a loud voice he said Father Into thy hands I commend my spirit and having said thus he gave up the ghost But what is this to what is inward The Agonies of his Soul under the Curse and Wrath of God due for Sin his Desertion of the Father it is more to see the Sun eclipsed than to see a Candle put out he complained that his soul was exceeding sorrowful even unto death Matth. 26.38 His Soul dwelt with God in a Personal Union Christ knew how to value his Fathers Wrath he had an excellent Judgment and tender Affections When he sweat drops of curdled Blood he needed support from an Angel Now put all these Circumstances together and see if Sin be a light thing Object But many think this lesseneth Sorrow Christ hath endured so much what need they be troubled Answ. 1. These know not what Faith and Love meaneth Can a Man love Christ and not mourn for that which was the cause of his Sufferings Thou art the Man that laid all this upon Christ. 2. Slight thoughts of Sin are a disparagement of Christ's Sufferings you make nothing of that which cost him so dear 3. Christ's Death doth not nullifie our Duty in this kind but ratifie it He died not only to expiate the guilt of Sin but also to shew the heinousness of it God might have taken another course This for Humiliation 2. As to Reformation The Death of Christ furthereth this 1. By way of Obligation Gal. 2.20 I am crucified with Christ Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me The great Argument that quickneth us to the Spiritual Life is that it is a thing pleasing and acceptable to him If we knew any thing pleasing and acceptable to a Man that had redeemed us out of a miserable thraldom we would do it They are unthankful Wretches that dare to deny Christ any thing 2. By way of Purchase Our Liberty from Sin was bought at a dear rate not with Silver and Gold You disparage your Redeemer and seek to put him to shame if you live in Sin for you go about to make void the purchase and to overturn the whole business which Christ hath been establishing with so great a cost He paid dear for that Grace which you slight you tye the Bonds which he came to loosen 3. By way of Conformity to the purity of our Sacrifice He was without spot and blemish A Carnal Christian dishonoureth his Head and puts him to an open shame as if the Church were but a Sanctuary for naughty Men and Christianity a design to make us less Careful and Holy What a spotted Christ do we hold forth to the World We are to look upon Christ crucified so as to be crucified with him 2. The Day of Judgment The serious Consideration of that day is an help to Repentance Acts 17.30 31. He hath commanded all men every where to repent Because he hath appointed a day in which he will judge the world in righteousness As Hell worketh on Fear so this on Shame It helpeth Humiliation and Reformation 1. Humiliation It is a means to prevent the Shame of that Day if we do not call Sin to mind God will call it to mind Psalm 50.21 I will set thy sins in order before thee The Book of Conscience shall be opened and not only ours but Gods Book too Now it will cost us grief to look upon our Sins then grief with desperation terms of Grace are ended and we can have no hope A Sinner now blots the Book that is in his own keeping but then he cannot We will not own the Convictions of the Word when it sheweth our Face but then Iude 15. He will convince all that are ungodly of all their ungodly deeds that they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Confession now is neglected but then all shall be brought to light out of our own Reins 1 Cor. 4.5 Iudge nothing before the time until the Lord come who both will bring to light the hidden things of darknâ—ss and will make manifest the counsels of the hearts and then shall every man have praise of God Let us take shame before it be imposed on us Sins repented of will not be mentioned to our confusion but only to the glorifying of the Riches of the Lords Grace They that repent their Sins shall be then blotted out Acts 3.19 Repent and be converted that your sins may be blotted out when the days of refreshing shall come from the presence of the Lord. 2. Reformation It includeth Faith and Obedience 1. Faith Let us get our discharge before that day cometh then we shall have boldness 1 Iohn 2.28 And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming The Members of Christ's Mystical Body need not to be affraid of Christ's Judgment their Advocate shall be their Judge their Hearts are sprinkled with his Blood as the Door-posts against the destroying Angel They that are not careful to be found in Christ surely they do not believe that God will make inquisition for Sinners Is the day of Judgment a Fable Scripture
from 2 King 20.6 And I will add unto thy dayes fifteen years and I will deliver thee and this city out of the hand of the king of Assyria The Report of which flying abroad all the Princes round about him stood in awe of him his Neighbours sent him presents his Treasures were increased yea Nations remote and those of no small Power as the King of Babylon reckoned to be Seven hundred Miles distant from Ierusalem sent Congratulatory Embassyes to his Court. Well then Hezekiah was looked upon as one highly in favour with God Honoured of Men courted on every side with costly and precious Presents and so grew full of Treasure and Wealth When such strong Winds fill the Sails it is hard to stear right This was the benefit done to him all things fell out according to his Hearts desire and concurred to the lifting up his Heart Hezekiah rendred not according How can that be He was an holy Man and a thankful Man He penneth a Psalm of Thanksgiving and sung it yearly as a Memorial of God's Mercies to him Isa. 38.9 The writing of Hezekiah king of Iudah when he had been sick and was recovered of his sickness God will not be complemented with It is not Words and Ceremonies Formal Acknowledgments and Dayes of Thanksgiving that God standeth upon but Holy and Humble Carriage under Mercies and therefore Hezekiah though he rendred somewhat to God he rendred not according there was a defect which is here charged as his Sin He should have carryed it more humbly as holding his Life and Kingdom and every thing of the Grace of God 2. The Proof and Argument How doth it appear that he rendred not according His heart was lifted up There is a two-fold lifting up of the Heart In a way of Zeal and Incouragement in the Lords wayes So it is said of Iehosaphat 2 Chron 17.5 6. That he had presents and riches and honours in abundance and his heart was lift up in the wayes of the Lord. Moreover he took away the high places and groves out of Iudah This is a good lifting up when a Man groweth chearful and undaunted in the Lords work and therefore falleth a reforming whatever it cost him He knoweth the God of his Mercies will bear him out But there is a carnal lifting up of the Heart in a way of Pride and vain Glory or daring Violence and Oppression Thus it is said of Amaziah after he had smitten the Edomites 2 Chron. 25 19. That his heart was lifted up to boast And this was in part Hezekiahs Sin Indeed it is not easie to state the kind of his Pride 1. Whether the Pride of Arrogancy or self-ascription or taking Gods part to himself as if the Blessings were merited by him a Disease incident to the Creature when exalted Deut. 9.4 Speak not thou in thine heart after that the Lord thy God hath cast them out from before thee saying For my righteousness the Lord hath brought me in to possess this Land And therefore God puts in a caution against it 2. Or else conceit musing upon and admiring his own greatness as the king of Babylon strutteth and vaunteth Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty Dan. 9.30 Pride of all Sins puts Men upon vain Musings Luke 1.51 He hath scattered the proud in the imaginations of their hearts Proud Men of all others are subject to imaginations or self-admiring thoughts His Heart was too much tickled In the Story it is said when Merodach Baladan sent Letters and a Present to Hezekiah Isa. 39.2 He was glad of them wherein the secret intimation of his Spirit was discovered Or else 3. The Pride of Security or Self-dependance When we are well God is forgotten good Men are apt to sleep upon a Carnal Pillow or Bolster and dream many a pleasant dream till God taketh it away from under their heads Psalm 30.6 And in my prosperity I said I shall never be moved Carnal Confidence is very Natural Or 4. The Pride of vain Glory or Ostentation He seemeth to be tainted with a spice of that vanity by shewing his Treasure to the Embassadours of the King of Babylon He shewed them the house of his precious things the silver and the gold and the spices and the precious ointment and all the house of his armour and all that was in his treasures there was nothing in his house nor in all his dominion that Hezekiah shewed them not Isa. 39.2 Whether one or more or all I will not determine they are all branches of the same Root Certainly vain Men are apt to be puffed up in all these kinds that have had deliverances far less strange than was this of Hezekiah 3. Come we now to explain the Punishment and sad Effects of this great Failing Wrath was upon him and upon Iudah and Ierusalem 1. Upon his particular Person wrath was upon him There is a near link between Pride and Wrath. His heart was lifted up and presently wrath was upon him Prov. 18.12 Before destruction the heart of man is haughty It is a sure sign of the loss of our Comforts Parts Estate Children Authority when we grow proud of them It is a sin that God deeply detesteth and will severely chasten it even in his own dearest children Wrath was upon him Sentence was passed but Execution respited All was well for the present Wrath is said to be upon us as soon as Sentence is passed Men think not so but God judgeth so Wrath was upon him Doth it stay there No. 2. Upon his People It followeth and upon all Iudah and Ierusalem The whole Land smarts for the Sins of Magistrates delirant Reges Kings offend Hezekiahs heart was lifted up Plectuntur Achivi the People are punished Iudah and Ierusalem are obnoxious to the stroke of Gods Vengeance But how can this stand with the Lords Justice What hath these sheep done As David said in a like case 2 Sam. 24.17 I Answer They had done enough to ruin them long since Hezekiah's Sin was not the main cause but one great occasion of hastning the Judgement Sometimes God takes occasion to punish Magistrates for the Peoples Sin Prov. 28.2 For the transgression of a land many are the princes thereof The Government is often altered and they are tossed from hand to hand as a just Punishment At other times the People are punished for the Magistrates Sins Zach. 10.3 Mine anger was kindled against the shepherds and I punished the goats A great Oak cannot fall but all the little shrubs about it suffer loss On the other side when the burning beginneth at a Cottage it may increase till it come to the Palace If the dispensation seem harsh remember that God would involve us in one anothers Judgments to make us more careful of one anothers Duties That when Magistrates transgress the People may mourne and with that Modesty which will
Office 1. As to his Person There we must consider the Original Holyness of his Natures Divine and Humane Divine he is called Isa. 45.21 A just God and a Saviour Humane he was wholly free from that Original Contagion wherewith others that come of Adam are defiled Luke 1.35 That holy thing that shall be born of thee shall be called the Son of God Now add to this his perfect Actual Obedience to God both in Heart and Life and this either to the Common Law of Duty that lyeth upon all Mankind for it became him to fulfil all righteousness Matth. 3.15 Or that particular Law of Mediation which was proper to himself Heb. 5.8 Though he were a Son yet he learned obedience by the things he suffered by which he answered the end of the Law which we have broken and was also the meritorious cause of the Covenant of Grace by which all Blessings are conveyed to us 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Well then his Personal Holyness did make him acceptable to God and should make him amiable to us He loved righteousness and hated iniquity Adam in the state of Innocency did perfectly love Righteousness and hate Sin but not constantly for he soon fell Believers in the state of Regeneration love Righteousness and hate Iniquity sincerely and constantly but not perfectly but Christ when he assumed our Nature did love righteousness and hate Iniquity both perfectly and constantly in Heart and Practice and this even to the Death This qualified him for his Office of Prophet Priest and King As a Prophet who is so fit to teach the World Holyness as one that hath a perfect love to Holyness and hatred of Sin and this manifested in our Nature Angels are Holy and Righteous but not so as Christ who besides the Essential Purity and Holyness of the God-head hath also assumed our Nature and preserved it in Purity and Innocency And therefore his Nature and Practice agreeth with his design 1 Iohn 3.5 He was manifested to take away our sins and in him is no sin So as a Priest his Holyness gave a value both to the Merit of his Sacrifice and Intercession Heb. 7.25 26. Wherefore he is able to save them to the uttermost that come to God by him seeing he ever liveth to make intercession for them For such an high priest became us who is holy harmless undefiled separate from sinners Here was a pure unspotted Sacrifice offered up to God here upon Earth and pleaded and represented in Heaven He that was to satisfie in the behalf of others needed to be free from the defilement of Sin himself that he might be not only our Ransome but our Patterne Then as a King this Purity and Holyness is necessary not only that he might powerfully Effect but also Favour and Patronize all that is good Holy and Just in the World For Prov. 15.9 The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousness The one are the Objects of his Abomination the other of his love The Wicked are for a while prosperous and successful therefore they think God loveth them but they are an abomination to him into whose hands all Judgment is put They cannot collect or conclude his approbation from his forbearance no nor any neglect of Humane Affairs as if they were left to their own Chance and Arbitrement No all that can be gathered from hence is his great forbearance and Mercy to the worst while he is inviting them to Repentance On the other side you have the disposition of the Regenerate set forth who do not perfunctorily and by the bye do that which is Holy and Righteous but set their whole Heart and Desire to it They follow after Righteousness their business is to be eminently Holy and surely they are loved by Christ For he that hateth Iniquity and loveth Righteousness will love those that follow after it than which nothing more sweet honourable and blessed can be thought of by us than to be loved by our Redeemer To have a Prince love us or a Wise or Learned Man love us we highly value it What is it then to have Christ love us This will not be a barren or an empty Love Well then he is fit to be the King of the World 2. All this while we have spoken of his Personal Holyness which maketh him acceptable to God and amiable to us and qualifieth him for his Office Now let us see how he sheweth this love to Holyness and hatred to Iniquity in his Office as well as in his Person The general terme whereby this Office is expressed is Mediator The Three particular Functions are those of Prophet Priest and King 1. As to the general terme Mediator whose work it is to bring Heaven and Earth to kiss each other or to make Peace between God and Man God offended and Man guilty All that he did herein was out of his Love love to Righteousness and hatred of Iniquity which was the great Make-bate between God and us therefore surely his chief design was to destroy Sin and to promote Holyness So much we are told Dan. 9.24 That the Messiah shall come to finish transgressions and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesie and to anoint the most holy The great business for which the Mediator came into the World was to destroy the Reign and Power of Sin and to advance the practice of all goodness and Holyness and to recover the lost World to God Now because his Heart was so much set upon this God anointed him with the oyl of gladness above his fellows 2. Come we to those Three particular Functions wherein this Office is exercised those of Prophet Priest and King 1. As a Prophet by his Doctrine he sheweth that he loveth Righteousness and hateth Iniquity for the whole frame of it discovereth and breatheth out nothing else but an hatred against Sin and a Love to Holyness Iohn 17.17 Sanctifie them through the truth thy word is truth Psalm 119.140 Thy word is very pure All the Histories Misteries Precepts Promises Threatnings aim at this one business that Sin may be subdued in us and brought into disrepute and disesteem in the world The Histories are certain Patterns and Example of Holyness and those taken from Men and Women that had not devested themselves of the Interests and Concernments of Flesh and Blood no more than we have and yet pleased and served God in their several Generations to excite us to like diligence and Self-Denyal Heb. 6.12 Be followers of them who through faith and patience inherit the promises The Misteries are not only to raise our wonder but breed a true Spirit of Godliness 1 Tim. 3.16 And without controversie great is the mistery of
thee pray to God for us that he take away the fiery serpents In Adversity Men will own the faithful Servants of God against whom they have murmured when all is well Moses forgetteth the injury and prayeth to God for them and God though he doth not take away the Serpents yet he provideth a Remedy unlikely in appearance a Brazen Serpent to cure the bites of Living Serpents but Divine Institution conveyeth a Blessing The word of Command is that they should look upon the brazen serpent and the word of Promise is that they should be healed Numb 21.8 Make thee a fiery serpent and set it upon a pole and it shall come to pass that every one when he is bitten that looketh upon it shall live This is in short the History Secondly The Mistery or Typical use of the Brazen Serpent The chief things represented in it are Sin Christ and Faith the deadliness of Sin the manner of our deliverance by Christ and the Nature of Faith 1. Israelites deadly Sin and Misery occasioned the setting up of the Brazen Serpent so the occasion of Christs sending into the World was Mans Sin and Misery we being all bitten by the old Serpent and so liable to the Curse The Devil is called the old serpent Rev. 12.9 And in the appearance of a Serpent he deceived our first Parents Therefore we read that the serpent beguiled Eve 2 Cor. 11.3 Humane Nature was then stung to Death by Sathan and the Venome dispersed its self throughout the whole Race of Mankind Among the Israelites there were but a few stung here all there their Bodies here the Soul there Temporal Death followed here Eternal In the Sting of these fiery Serpents two things representeth our Misery by Sin 1. It is painful 2. Deadly 1. This Sting is painful The bitings did presently cause pains and an intolerable thirst and burning which was very grievous to them so the sting of Sin is painful not alwaies felt but soon awakened In Spiritual things we are more stupid and are not so sensible of the Maladies of the Soul as they were of the pains of the Body We are subject to bondage Heb. 2.14 Though we do not alwaies feel actual horrour There is a fire smothering in our Bosoms though it be not blown up into a Flame One of our Spiritual Diseases is a Lethargy and it is a great part of our Misery not to know our Misery If Conscience were not lulled asleep we would be more sensible Surely Sathans bites are more painful than those of these Serpents his Darts are called fiery darts Eph. 6.16 His Darts are dipt in the gall of Asps and Vipers Boiling Lusts will in time awaken raging Fears and Despair O what horrour and torment will Sin procure to us if it be not speedily cured Sin is an Evil and a Mischief whether we feel it yea or no but we shall soon feel it an Evil as the stung Israelites felt the biting of the Serpents Sin in the Life will make Hell in the Conscience it seemeth a sweet draught while we are taking it down but there is rank poison at the bottom A wounded Spirit findeth it now Prov. 18.14 A wounded spirit who can bear Horrour and anguish of Conscience is insupportable ask any Man whose Heart is well awakened and he will tell you that the sense of the guilt of Sin is more bitter to the Soul than the gall of Asps no terrour comparable to the terror and sting of an accusing Conscience Gods terrors are compared to a Fire that drinketh up the Blood and Spirits Iob 6.4 The arrows of the almighty are within me the poison whereof drinketh up my spirit the terrors of God do set themselves in array against me No poison more burning than Sin in an awakened Conscience it may lie asleep till you come to dye in Sin stupid and benummed Creatures But then the sting of death is sin 1 Cor. 15.56 Death is made terrible by those sad horrors and apprehensions which Sin raiseth in us 2. This Sting is deadly As the biting of the Fiery Serpents could not be cured but was present Death till God found out a Remedy so this sting of Sin is deadly Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Gen. 2.17 In the day thou eatest thereof thou shalt surely dye dying thou die Rom. 6.23 The wages of sin is death Death Temporal Eternal Thou art a dead Man lost for ever if thou art not cured Those who were not solicitous about their Cure are a figure of the impenitent who obstinately continue in their Sins though they bring destruction upon them Not only Death Temporal which consists in the separation of the Soul from the Body but Death Spiritual which consists in an estrangement from God as Author of the Life of Grace yea Death Eternal which consists in a separation both of Body and Soul from the presence of God for evermore and is a perpetual living to deadly pain and torment This Second Death is set forth by two solemn Notions the worm that never dyeth and the fire that shall never be quenched Mark 9.44 By which is meant the Sting of Conscience and the Wrath of God Prov. 8.36 All they that hate me love death 2. Christ is set forth by the Brazen Serpent Here I shall shew you 1. The Resemblances 2. The Superexcellency of Christ above this and all the Shadows and Types of him 1. The Resemblance between Christ and the Brazen Serpent 1. The Brazen Serpent was a Remedy of Gods own prescribing out of his great Mercy So is this Remedy for lost Sinners the meer Fruit of Gods Love Iohn 3.16 God so loved the world that he gave his only begotten Son the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Occasion or outward moving Cause was our Misery the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward impulsive Cause was his own love and pity to lapsed Mankind God found out the Remedy we neither plotted it nor asked it he saw the world of Mankind was perishing and involved in Eternal Ruine and because there was no Intercessor therefore his own Arm wrought out Salvation Herein the Antitype differeth from the Type The stung Israelites having Death in their bosoms go to Moses Moses goeth to God for he saw there could be no help elsewhere then God said Make thee a brazen serpent The motion came from them first but here it is quite otherwise God is the offended Party yet he maketh the first motion 1 Iohn 4.19 We love him because he loved us first There God found out the Remedy but here his meer love began the whole business and did set at work all the Causes that did concur to our Salvation we neither minded our Danger nor asked our Remedy 2. The conveniency of this Type to set out the low Estate and Humiliation of Christ. The form of a Serpent was chosen to shew
without the apprehension of his doing good Psalm 119.68 Thou art good and doest good And of him and to him and through him are all things Rom. 11.36 Gods Essential Goodness is not I confess the first inviting Motive to draw our Hearts to him but his beneficial Goodness Yet the infinite perfection of his Nature is also an Object of our Love and Delight For the Creature was made for him and our good and benefit is not the last end As the Angels admire and adore God not only for his benefits but also for his Holiness and Soveraign Majesty and Dominion Isa. 6.3 Holy Holy Holy is the Lord of hosts the whole earth is full of his glory So should we who are to laud God and serve God on Earth as he is served in Heaven Matth. 6.10 Admire him and delight in him for his Holyness and the infinite perfection of his Nature Surely we are not only to bless him but praise him Psalm 145.2 Every day will I bless thee and I will praise thy name for ever and ever And verse 10. All thy works shall praise thee O Lord and thy saints shall bless thee These two words have their distinct reference Blessing to his Benefits and Praise to his Excellencies and when we praise God for his Glorious Being we should do it in a delightful manner Psalm 135.3 Praise ye the Lord for the Lord is good sing praises unto his name for it is pleasant It is pleasant and delightful to think of or speak of or shew forth the Excellencies of his Heavenly Majesty Again his Holiness is an amiable thing and therefore the Object of our Delectation If we must delight in the Saints because of their Holiness though they have never done us good Psalm 16.3 But to the saints that are in the earth and to the excellent in whom is all my delight If we are to account them the excellent ones of the Earth because of the Image and Beauty of God that is upon them then surely we are much more to love God not only because of his Benefits but because of his Holiness Yea if we are to love the Law of God and to delight in it as it is pure Psalm 119.140 Thy word is very pure therefore thy servant loveth it Then surely we are to love God also because of the immaculate purity of his Nature and to delight in him At least this is one though not the only nor the first reason of our love to him and delight in him 2. We are to delight and rejoyce in God as he hath discovered himself to us in Christ. That was the foundation of his beneficial goodness and the greatest discovery of the amiable Nature of God that ever was made to the Creature Iohn 3.16 God so loved the world that he gave his only begotten Son Rom. 5.8 Bâ—â— God commendeth his love towards us in that while we were yet sinners Christ dyed foâ— us That we might not conceive God to be all Wrath and inexorable unless upon hard terms therefore Christ came as the express Image of his Person full of Grace and Truth Well then God reconciled in Christ is the Life and Spirit of all our joy and gladness In Christ we see him accessable near to us and within the reach of our Commerce as dwelling in our Nature In Christ we see him gracious and propitious to us ready to do us good Luke 1.46 47. My soul doth magnifie the Lord and my spirit hath rejoyced in God my Saviour We have a great and a good God in Christ he is God and our Saviour 3. We rejoyce in God as we reâ—oyce in the fruits of our Redemption or in all those Spiritual Blessings which are offered or given to us by Christ such as Reconciliation or Gods admitting of us into the priviledges of his Holy Covenant Rom. 5.11 We joy in God through our Lord Iesus Christ by whom we have now received the atonement Clear that once and the cause of all our sadness and drooping discouragements is taken out of the way The bottom cause of our bondage and fears is the quarrel God hath against us by reason of Sin we can never be soundly merry and comfortable till that be taken up for as long as we apprehend him an Enemy and an Avenger how can we rejoyce in him So Psalm 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart The Psalmist speaketh of the pardon of Sins it is Davids Maschil an instruction from his own experience he begins the Psalm Blessed is he whose iniquity is forgiven whose sin is covered Blessed is the man unto whom the Lord imputeth not sin Then he concludeth rejoyce ye upright A Man that is condemned for some Criminal Offence and ready to be executed oh what joy hath he when he hath received his pardon So we should rejoyce in God who are as it were brought back again from the Gibbet and have received our Atonement So also in the gift of the Holy Spirit to sanctifie and heal our Natures if the Angels who are but the Spectators and Lookers on rejoyce in the Conversion of a Sinner should not the Parties interessed Luke 15.10 There is joy in the presence of the angels of God over one sinner that repenteth So in the hopes of Glory Luke 10.20 Rejoyce because your names are written in Heaven Rom. 5.2 We rejoyce in hope of the glory of God 4. We rejoyce in God when we delight to do his Will and are fitted for his Use and Service To be set and kept in the way to Heaven is a greater Comfort to us than if we had all the World bestowed upon us Psalm 119.14 I have rejoyced in the way of thy testimonies as much as in all riches David had experience of both as a puissant King and as Gods Servant So 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world In Carnal Rejoycing Men seek to conceal and hide the grounds of their Joy as being ashamed of them the Worldling in his Bags the Voluptuous in the Instruments of his Pleasure the Glutton will not point to his Dishes nor the Drunkard to his Pots and say This is my Rejoycing but a Christian dareth own his Joy this is my rejoycing that God hath taught me his wayes and inabled me to walk in them 5. We also rejoyce in God when we rejoyce in the Blessings of his Providence as they come from God and lead to God Ioel 2.23 Be glad then ye children of Zion and rejoyce in the Lord your God for he hath given you the former rain moderately and he will cause to come down for you the rain the former rain and the latter rain in the first moneth So Gods care in protecting us Psalm 5.11 But let all those that put
swallowed up of this Joy shall we be no more affected with it now We that shall so shortly be so full of joy shall we be empty now Shall not we rejoyce who have now a Title to Heaven and shall in a little time be in the full and perpetual possession of it III. The many Reasons which shew we should have a greater inclination to this Blessed Work than usually we have and be oftner in it 1. Because God hath done so much to raise it in us All the Persons of the God-head concur and contribute their Influence in that way of operation which is proper to each to give us grounds of joy 1. The Father giveth himself to us and his favour as our felicity and portion Gods Love is the bosom and bottom cause of all our Happiness which sets all other causes at work and when we have the sure effects of it can any thing so bitter befal us that will not be sweetned by the Love of God Or so evil that this shall not be ground of Comfort to us Psalm 4.6 7. There are many that say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their corn and their wine increased Carnal Men must have something good to sense but Godly Men take their full delight in God This doth them good to the Heart it is not like a little Dew that wets the Surface but like a soaking Showre that goeth to the Root And more enough to draw us off from the World enough to swallow up all our infelicities yea to encounter the Thoughts of Death Hell and Judgment to come 2. The Son is also matter of rejoycing to us as our Redeemer and Saviour You are to consider what the Lord Jesus hath done to deliver you from Sin and the bitter Curse of the Law and the Fears of Death and the Flames of Hell The Eternal Son of God came to heal our wounds Isa. 53.5 By his stripes we are healed To make our peace with the Father by the Blood of his Cross Col. 1.20 To vanquish our Spiritual Enemies and triumph over them Col. 2.14 15. to be the ransom of our Souls 1 Tim. 2.6 The Captain of our Salvation Heb. 2.10 the Head of his Church Eph. 1.22 The Treasury and Storeâ—ouâ—e of all our Comforts Iohn 1.16 and in short he hath recovered us to God and hath given us an Interest in the Comforts of his Gospel and the Promises thereof which are in him Yea and in him Amen and is not this matter of joy and rich comfort The whole Covenant breed strong consolation in the hearts of Gods People Heb. 6.18 And David saith Psalm 119.111 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart It doth our hearts good when we take these things for our Happiness Abraham rejoyced in the fore-thought or fore-sight of Christs day Iohn 8.56 Your Father Abraham rejoyced to see my day and he saw it and was glad And should not we rejoyce that live under the clearest dispensation of it The benefits of our Redemption by Christ should be so esteemed that no Affliction should be grievous The Kingdom of Christ is every where represented as a Kingdom of Joy and Comfort Rom. 14.17 The kingdom of heaven is not meat and drink but righteousness and peace and joy in the holy Ghost And if we be real Members of it we should see more cause of rejoycing in Christ Jesus 3. The Holy Ghost concurreth in his way of Operation as a Sanctifier Guide and Comforter As a Sanctifier he layeth the foundation for Comfort for it is the spirit of Delusion that comforts us in our sins that by imaginary Comforts he may keep you from those that are real solid and everlasting But the true Spirit is a Sanctifier and therefore a Comforter he first poureth in the Oyl of Grace and then the Oil of gladness Comfort and Joy follow Holiness as Heat doth the Fire And then as a Guide either in his restraining Notions as he mortifieth Sin or in his inviting motions as he exciteth and quickneth to Holiness These are helps to our Comfort cannot a Man live merrily without Sin And do you think a Life of Holiness irreconcileable with a life of rejoycing no such matter it is the ready way to joy especially to joy Spiritual But chiefly as a Comforter he is purposely given us to keep in this Holy Fire and maintain a constant delight in God in our Souls And therefore it is called Joy in the Holy Ghost where God himself taketh upon him the Office of a Comforter surely there will be comfort Life will quicken light will illuminate and the comforting Spirit will comfort in that season and degree God seeth fit and we are capable to receive Now he comforteth partly as sealing partly as giving earnest 2 Cor. 1.22 Who hath also sealed us and given us the earnest of the spirit in our hearts As sealing us by stamping the impress and image of God upon us which is the mark of his Children the sure Evidence of his Love and the Pledge of our Happiness And as giving us the earnest of a Blessed Estate to come that Life is begun which there shall be perfected Now consider all this when God himself will be our Portion our Saviour our Comforter should not all this cause us to rejoyce in God what-ever our Condition be in the World 2. All the Graces tend to this Faith Hope and Love 1. Faith That is a dependance upon God for something future that lyeth out of sight Now these invisible and future Objects are so great and glorious that they support and comfort the heart how afflicted soever our present Condition be 1 Pet. 1.8 In whom believing ye rejoyce with joy unspeakable and full of glory Rom. 15.13 Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost In both these places Faith implyeth a firm belief of and dependance upon Christ as an All-sufficient Saviour by whom alone God will give us Eternal Life This Faith will breed a perpetual rejoycing in the Soul if it be firm strong and operative 2. Hope breedeth this Joy also Rom. 12.12 Rejoycing in hope and Rom. 5.2 We rejoyce in hope of the glory of God Though we be pressed with Miseries for the present yet there is a better Estate to come the excellency and certainty of which causeth us to rejoyce and giveth us a foretast of it Joy is chiefly for Injoyment but there is a partial Injoyment by hope which is not only a desirous expectation but delightful for tast or praeoccupation of the thing hoped for 3. Love to God also causeth us to rejoyce in him For it sheweth it self in a complacency and well-pleasedness of Mind in God as our chief good Psalm 16.5
6. The Lord is the portion of mine inheritance and of my cup thou maintainest my lot The lines are fallen to me in pleasant places Certainly they do not love God that do not value and esteem him as better than all worldly things Other things without him cannot give any solid contentment to the Soul but he without other things is enough he is all in all to the heart that loveth him Therefore if we be rooted and grounded in love to God he will be the delight of our Souls and our exceeding Joy whatever we loose in the World Thus you see Faith Hope and Love have a great influence upon this joy 3. All the Ordinances and Duties of Religion were appointed to breed and feed and act and increase this joy in us Reading Hearing Praying Meditating the Lords Supper all these Duties were appointed to quicken the Soul to delight in God and they must all be used to this end Reading wherefore were the Scriptures written but to beget in us a comfortable sense of the Love of God in Christ 1 Iohn 1.4 These things write we unto you that your joy may be full The word doth beget and keep up our delight in God by those discoveries which it maketh of his goodness to us in Doctrines Counsels and Promises that every time we look into Gods blessed Book we might have a fresh delight acted and stirred in us So for hearing its main end is to increase our joy therefore was the Ministry appointed Not for that we have dominion over your faith but as helpers of your joy 2 Cor. 1.24 That is the main end of our Ministry because the Gospel-Dispensation is a Dispensation of Grace We must press repentance but it is to cure you of your vain rejoycings in order to more solid comfort to put you out of your Fools Paradise that you may prize and esteem your Saviour and set more by him than by all the Pleasures Honours and Riches of the World Holy Mourning is in order to Comfort the vain Delight and carnal rejoycing is checked and deadned that we may raise in you the true Joy We are helpers of your joy in Gods way and truely that is the only way we need not over-Gospel the Gospel as Honey needs not to be sweetned with other things So Prayer we put promises in suit that we may have new experiences of the Love and Bounty of God Iohn 16.24 Ask and ye shall receive that your joy may be full In Prayer you come to solace your selves with God and to unbosome your selves to him as your best Friend Meditation on Gods Excellencies and Benefits it is still to maintain this delight in God Psalm 104.34 My meditation of him shall be sweet I will delight in the Lord. The Lords Supper was appointed for the Elevation of our joy to the height it is our Spiritual Feast and Resection that we may go on our way with joy as the Eunuch when baptized he went on his way rejoycing Acts 8.39 Here the whole Gospel is applyed and sealed to us and Bread and Wine doth not so much chear the Body as the Body and Blood of Christ doth the Soul You come not only to remember your priviledges by Christ but it is your solemn investiture here you take possession of Christ and all his benefits The Second SERMON On I. Thessalonians v. 16 Rejoyce evermore VSE TO press you to this Spiritual Rejoycing God never hath our Hearts till he hath our delight To enforce this Exhortation I must First Take off prejudices Secondly Perswade by Arguments Thirdly Direct you in the exercise of this great Duty First To take off Prejudices and Objections which may lye in the Hearts of Men against this Duty 1. Prejudice How can this rejoycing evermore stand with that sense which we should have of Afflictions coming from God Is it not a stupid thing to be merry when God is angry Must we rejoyce in troubles notwithstanding the breaches God hath made upon us I Answer 1. Carnal Rejoycing is a very provoking thing because it is an affront to Gods Providence It is a defiance of the dispensation we are under when we are not affected with our own or our Brethrens Misery or our Fathers anger Isa. 22.12 13 14. In that day did the Lord God of hosts call to weeping and to mourning and to baldness and to girding with sack-cloth And behold joy and gladness slaying oxen and killing sheep eating flesh and drinking wine let us eat and drink for to morrow we shall die It was revealed in mine ears by the Lord of hosts surely this iniquity shall not be purged from you till you die So Iames 4.9 Be afflicted and mourn and weep let your laughter be turned into mourning and your joy into heaviness And chap. 5.1 Go to now ye rich men Weep and howl for your miseries that shall come upon you and verse 5. Ye have lived in pleasure upon earth and been wanton ye have nourished your hearts as in a day of slaughter Now compare this with chap. 1.2 My brethren count it all joy when ye fall into divers temptations Never any were reproved for rejoycing in God in Calamities but for Carnality and for Reâ—oycing in sensual satisfactions If you say the answer cometh not home you may rejoyce in unjust dealings and persecutions of Men or in Tryals but in corrective dispensations from the immediate Hand of God how shall we rejoyce I reply we are directed to this rejoycing in God in those Calamities which come from Gods immediate Hand Habak 3.17 18. Although the fig-tree shall not blossom neither shall fruit be in the vines the labour of the olive shall fail and the fields shall yield no meat the flocks shall be cut off from the fold and there shall be no heard in the stalls Yet I will rejoyce in the Lord I will joy in the God of my salvation Surely Famine and Desolation come from God and come as a punishment yet I will rejoyce in the Lord. This Spiritual rejoyâ—ing is not an irreverence but an honour to God when we are satisfied in him though all Creature Comforts and Means of subsistence are blasted and we shew that we have Comfort enough in God that is out of the reach of trouble and this can support us when all things beneath God fail Iob 5.22 At destruction and famine shalt thou laugh Stupidity and Carnal Mirth are very unseasonable but to live above the Creature and without the Creature is an high point of Faith and love to God and to rejoyce in him when all outward Causes of rejoycing cease is so far from being a Sin that it is an eminent Duty Our better part and happiness is out of the reach of trouble though it be never so grievous 2. We must distinguish between the sense of Affliction and support under it For we must neither sleight it nor faint under it Heb. 12.5 My Son despise not thou the chastning of the Lord nor
faint when thou art rebuked of him These are the two extreams The sense of our Condition is necessary that we may not sleight the Affliction and the support that we may not faint under it Both may and must stand together for in all worldly cases we must weep as if we wept not 1 Cor. 7.30 And again sorrow not as those without hope 1 Thess. 4.13 and so be without all comfort In short the sense is necessary for improvement the support to make trouble easie 1. If we have not a Sense we cannot make a right use of our Sufferings and Afflictions but our Hearts will be more hardned in Sin God is their Author Repentance is their end and their cause is Sin Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sins And therefore though we be not to droop and languish under our Afflictions yet we must consider the righteous Providence of God and the smart of his displeasure must awaken us to Repentance otherwise the Affliction is frustrated and you leave the thorn in your foot which caused your first pain and soarness If you do not repent of your Sins and no cure is wrought if you still let out your hearts freely to the World and the prosperities and delights thereof this is the high way to security and carelesness of Soul Concernments 2. You must not faint and despair as if all joy and comfort in God were lost For 1. We are not utterly undone as long as we have God for our Portion Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him Though the Creature be blasted he is alive still and should be the joy and delight of our Souls for then we are tryed whether he be so or no. 2. God is a Loving Father when he corrects Our chastisements are effects not only of his Justice but Mercy it is a Rod in the Hand of our Father wherewith we are scourged Iohn 18.11 The cup which my Father hath given me shall I not drink it And so it is an Act of Love and kindness to us 3. Our Father hath Mercy enough to turn it to our benefit Heb. 12.10 They verily for a few dayes chastned us after their own pleasure but he for our profit that we may be partakers of his Holiness And shall we mourn for that which is for our benefit If we rejoyce in God and Holyness it will not be so If God will stir us up to more Humility contempt of the World confidence in himself and to place our delights in him alone shall we be dejected and displeased as if some great wrong had been done us 4. If this Affliction fits us for Everlasting Happiness there is cause of joy still left 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory One that must have Eternal Glory and Eternal Glory promoted by such a means should not grudge at a little suffering and affliction which is the common burden of the Sons of Adam 2. Prejudice Christ hath pronounced those Blessed that mourn for Sin Matth. 5.4 Blessed are they that mourn for they shall be comforted how then can we rejoyce evermore Answer 1. Mourning for Sin is necessary to cure our vain Rejoycing or delight in carnal vanities and at our entrance into Christianity this is a Duty highly incumbent upon us because of Sin and the Curse which we naturally lie under Certainly while we are out of Christ we have nothing to comfort us nothing to answer to the terrours of the Law or to reply against the Accusations of Conscience and the fears of approaching Misery and Judgment and what should we do if we be sensible of it but bemoan our selves and seek after God with weeping and supplications Gods first work in Conversion is to put Men out of their fools Paradise who are satisfied with the Creature without himself Therefore Humiliation and a broken-hearted sense of Misery is required to deaden the rellish and tast of Sin and that Men may more prize and esteem the healing Grace of Christ and set more by it than all the Pleasures and Riches and Honours of the World Can a Man see himself lost and in danger of Condemnation and not be grieved But all this while joy is in the making and we are providing Everlasting Comfort for our selves for God is ready to ease us assoon as our need requireth and our care will permit Isa. 57 15 16 17. For this saith the high and lofty one that inhabiteth eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones For I will not contend for ever neither will I be alwaies wroth for the spirit shall fail before me and the souls which I have made For the iniquity of his covetousness I was wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart And he saith afterwards verse 18. I have seen his wayes and will heal him I will lead him also and restore comfort to him and to his mourners The Lord is ready to come in with sweet and Heavenly Cordials when the Physick worketh but a little kindly Ier. 31.18 19 20. I have surely heard Ephraim bemoaning himself thus thou hast chastized me and I was chastized as a bullock unaccustomed to the yoke turn thou me and I shall be turned for thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon the thigh I was ashamed yea even confounded because I did bear the reproach of my youth Is Ephraim my dear son is he a pleasant child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy on him saith the Lord. Well then this sorrow may be well allowed because it prevents greater sorrow namely the pains of Hell It is better mourn for a while than for ever better to have healing grief than tormenting grief to mourn now while mourning will do us good then to howl at last when all sorrow will be fruitless and only a part of our punishment not of our cure And besides this sorrow maketh for comfort Matth. 5.4 Blessed are they that mourn for they shall be comforted When the shower is fallen the Sun cleareth up and shineth in his full strength and Beauty The vain rejoycing being deadned we have grounds of Everlasting Joy by considering the means God hath appointed for our deliverance from Sin and Death and the flames of Hell 2. Mourning for Sin and Joy in the Lord may stand well together For Grace and Grace are not contrary but Grace and Sin Those who most mourn for Sin do most rejoyce in the
Heir of the Righteousness which is by Faith Observe there the saving of Noah from the Flood is a Type and Shadow of Salvation by Christ. The Flood drowned and destroyed the Impenitent World but Noah and his Family were saved in the Ark. We are warned of the Eternal Penalties threatned by God if we do not repent and believe we shall not be saved from wrath but if we believe and prepare an Ark diligently use the means appointed for our safety then we become Hâ—irs of the Righteousness of Faith are accepted by God and have a right to all the Benefits which depend thereupon It was a business of vast charge and an eminent piece of self-denying Obedience to prepare an Ark. So true Faith sheweth it self by Obedience We read of the Obedience of Faith Rom. 16.26 as the Fruit of the Gospel 3. With respect to it's Rule and Warrant And that is the Gospel and New Covenant called the Word of Faith Rom. 10.8 The Hearing of Faith Gal. 3.2 Received ye the Spirit by the Works of the Law or by the Hearing of Faith The Law of Faith Rom. 3.27 This is the Doctrine which iâ— believed Now all that the new Covenant requireth may be called the Righteousness of Faith For look as to be justified by the Law or Works required by the Law is all one So to be justined by Faith and to be justified by the new Covenant is all one also And therefore whatever the new Covenant requireth as our Duty that we may be capable of the Priviledges thereof is a part of the Righteousness of Faith Now it requireth Repentance from dead Works Acts â—7 30 He hath commanded all men to repent because he will judge the World in Righteousness We are to repent in order to the Judgment which will be either of Condemnation or Justification So the new Covenant requireth Faith in our Lord Jesus Christ Iohn 5.24 He that believeth in Christ shall not come into Condemnation So it requireth new Obedience Heb. 5.9 He is become the Author of Eternal Salvation to them that obey him None are qualified for Eternal Liâ—e but those who perform sincere Obedience to his commands It is not absolutely perfect Obedience that is required but only sincere and upright And there is a necessity that we should be sincerely Holy not only in order to Salvation but Pardon 1 Iohn 1.7 If we walk in the Light as he is in the Light we have fellowship one with another and the Blood of Iesus Christ his Son cleanseth us from all Sin And in order to the Application of the Blood of Christ to our Souls or to the obtaining of the Gift of the Spirit or any new Covenant Gift Act. 5.32 We are his Witnesses of these things and so is also the Holy Ghost whom God hath given to them that obey him Well then these are the Conditions to be found in us before we are made partakers of the full Benefit of Christs Merit Repentance towards God Faith in our Lord Jesus Christ and new Obedience And all these are comprized in the Expression The Righteousness of Faith For Faith receiveth Christ and the Promises made to us in Christ upon the Terms and Conditions required in the Gospel Only these things are of a different Nature and concur differently The Obedience of Christ in a way by it self of Merit and Satisfaction Faith Repentance and our Obedience only in a way of Application And in the Application the Introduction is by Faith and Repentance and the continuance of our right by new Obedience Yea in the Introduction Repentance respects God and Faith Christ Act. 20.21 Testifying both to Jews and also to the Greeâ—s Repentance toward God and Faith toward our Lord Iesus Christ. We return to God as our chief good and soveraign Lord that we may love serve and obey him and be Happy in his Love Faith respects Christ as Redeemer and Mediator who hath opened the way for our return by his Merit and Satisfaction or Reconciliation wrought between us and God and given us an Heart to return by the renewing Grace of his Spirit Coming to God and being accepted with God is our end Christ is our way And indeed in the Righteousness of Faith the chiefest part belongeth to him who by his Blood hath procured this Covenant for us for whose sake only God giveth us Grace to repent believe and obey and after we have done our Duty doth for his sake only accept of us and give us our Reward These are not Co-ordinate Causes but he is the Supream cause all that we do is subordinate to his Merit and Obedience II. What is the Hope built upon it or the things hoped for by Vertue of this Righteousness And they are Pardon and Life 1. Certainly Pardon of Sins is intended in the Righteousness of Faith As appeareth by that of the Apostle Rom. 4.6 7 8. David describeth the blessedness of the man unto whom God imputeth Righteousness without works saying Blessed are they whose Iniquities are forgiven and whose Sins are covered Blessed is the man unto whom the Lord will not impute Sin If this be the Description of the Righteousness of Faith or the Priviledges which belong thereunto for now we are upon the Hope of the Righteousness of Faith then certainly Remission of Sins is a special branch of this Felicity 2. There is also in it Salvation or Eternal Life Tit. 3.7 That being justified by his Grace we should be made Heirs according to the Hope of Eternal Life The Crown of Glory is for the justified called therefore the Crown of Righteousness 2 Tim. 4.8 You have both together Acts 26.18 That they may receive forgiveness of Sins an Inheritance among them that are sanctified by Faith These two Benefits are most necessary the one to allay the fears of the guilty Creature the other to gratifie his desires of Happiness Therefore the Apostles when they planted the Gospel they propounded this Motive of forgiveness of Sins Acts 13.38 Through this man is preached unto you the forgiveness of Sins And also the other of Life Eternal 2 Tim. 1.10 That Christ hath brought Life and Immortality to light through the Gospel These two Benefits give us the greatest support and comfort against all kind of troubles Our Troubles are either inward or outward Against troubles of Mind or inward Troubles we are supported by the Pardon of our Sins Mat. 9.2 Son be of good cheer thy Sins be forgiven thee Against outward troubles we are supported by the Hopes of a better Life being secured to us 2 Cor. 4.17 18. For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Again both are eminently accomplished at the last Judgement when the Righteousness of
of recovery for ever 2. God provideth great helps and means of Repentance for them For he hath sent his Messengers into all parts of the Earth and commanded every one to Repent and prepare for the judgment Act. 17.30 And the times of their ignorance God winked at but now commandeth all Men every where to Repent because he hath appointed a day c. So that the World now perisheth for rejecting the means tending to recover them The sins of the Nations were not so great till God sent them the means When the Lord giveth any people the means to Repent their sin is the more aggravated and their judgment is the greater for the rejection of the means is a sin not only against our duty but our remedy and a vile ingratitude and obstinacy which hath no cloak and colour of excuse For though Men have an impotency of Nature and cannot convert themselves without the internal efficacy and power of the Holy Ghost yet the impotency of nature doth not necessitate men to wallow in a course of sin against the light of Conscience and to put away the means by which they might be reformed III. What encouragement there is from Gods long-suffering to induce Men to Repentance And 1. Gods forbearance and continuing of some Grace to us possesseth all Mens Minds with this apprehension that he is gracious merciful willing to be reconciled if we will but accept of terms agreeable to his glory and our good Therefore it is said that the goodness of God leadeth to Repentance Rom. 2.4 For wherefore should he defer vengeance and forbear so long to punish thy sinful course but only that thou mayest bethink thy self and make thy peace He could destroy thee in an instant and why doth he not but to see if thou wilt yet repent and love him and serve him If a Man were under a sentence of Death and the execution were delayed and put off from day to day would not he think it were a fit time to interpose by supplication and obtain his pardon Surely we should gather the like conclusion and make supplication to our Judge 2. The incouragement is the greater that we have not only time and life but many mercies forfeited mercies continued to us Such as food raiment friends house liberties health peace What do all these do but invite us to God For whosoever hath the Heart of a Man would be thankful to his benefactour Yea the very Beasts express a gratitude in their kind to them that feed them Isa. 1.3 The Oxe knoweth his Owner and the Ass his Masters Crib The duâ—lest of the Bruit Beasts will take notice of such as feed them and make much of them And shall not we take notice of God and be obsequious to him from whom we have received all our supplies our Lord and Owner who hath fed us and most kindly intreated us Hosea 11.4 I drew them with the Cords of a Man the Bands of love Unless we renounce humanity we cannot but look upon our selves as having strong bands upon us obliging us to duty and mindfulness of God 3. These mercies do not harden in their own nature but meerly by the sinners abuse of them For in their own nature they have a fitness and tendency to recover Men to the Love and Service of God but through our abuse they become snares and intangle us in the service of the Flesh. In the Creature there is something good to lead us up to God who is the first and chief good something imperfect uncertain and unsatisfactory to drive us off from it â—elf Is there any thing comfortable in the creature Whence came it Who put it there Common Mercies point to their Author if we would recollect our selves and receive them with thanksgiving Is there vanity and vexation in it Why is it but that the Creatures may not detain us from God that we may not sit on the Threshold when we may come before the Throne Our great fault is loving the Creature above the Creator Now the Creature is imbittered and is an occasion of so much vexation and trouble that we may not rest in it self All the good that is in the Creature is an image of that perfect good which is in God Now who would leave the substance to follow the Shadow As if a Virgin wooed should fall in love with the Messengers of a great King and despise the person himself There is a sweetness in these things mixed with imperfection the sweetness to draw us to God the imperfection to drive us off from the Creatures to make us look â—igher They do as it were say to us We cannot satisfie you you must seek for happiness in that God that made us and you Now Men are inexcusable if after all this they forsake God for the Creature Ier. 2.13 My People have committed two evils they have forsaken me the Fountain of living Waters and have hewed them out Cisterns broken Cisterns that can hold no Water 4. God hath provided a remedy for us by Christ. Whereby he would astonishingly oblige Man to seek after his own Salvation Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life There is love to the World in it there is man-kindness in it Tit. 3.4 After that the kindness and love of God our Saviour toward Man appeared A propitiation for the whole World 1 Iohn 2.2 He is the propitiation for our sins and not for ours only but for the sins of the whole World Here is a sufficient foundation for this truth that whosoever believeth shall be saved If after all this Man shall be negligent vain careless unmindful of his misery or remedy his own Conscience will bear witness against him that the cause of his sin and the hinderance of his recovery is from himself and from his own obstinacy and impenitency Hosea 13.9 O Israel thou hast destroyed thy self but in me is thy hope God is not to be blamed for our destruction it is of our own procuring There was help in God but they would not accept it 5. Affected scruples whether this be intended to us are a sin and do not disoblige us from our duty They are a sin because secret things do not belong to us but the open declarations of God concerning our duty Deut. 29.29 Secret things belong unto the Lord but those things which are revealed belong unto us and our Children Let us perform our duty and the secret purposes of God will be no bar and hinderance to us To betray a known duty by a scruple is the part of an erring and deceitful Heart God may do what he pleaseth but we must do what he hath commanded This is the only true principle that will inable us to carry our work through to the last 6. God hath appointed means which during the time of his patience are liberally vouchsafed to us and we being
commanded to use these means in order to our recovery should lye at the pool and wait for Mercy If we refuse the helps and the means our condemnation is just we even pass it upon our selves Act. 13.46 Since ye put away the Word of God from you ye judge your selves unworthy of everlasting life and become uncapable and unworthy of any benefit by the Gospel The giving of these manifold helps and means on Gods part sheweth a great hopefulness of success and such as may incourage us chearfully to perform our duty and carry it through with the expectation of a blessing But the refusal of these helps and means on our part sheweth we are untractable and disobedient and perish by our own obstinacy 7. Because common mercies are our ruine and our table a snare and our welfare a trap and the ease and prosperity of Fools slayeth them Prov. 1.32 Therefore God warneth us of the danger of the abuse of these mercies telleth us of the corruption that is in the World through Lust commandeth us and intreateth us to use them better and to remember him who giveth us comfortably and richly to injoy these things 1 Tim. 6.17 18. Sometimes taketh them out of our hands as a Father would do a sharp Knife out of the Hands of a Child Prayeth us that we will not love a perishing World and forsake our own Mercies that we will noâ— hazard eternal things for trifles And after all these warnings who is to blame 8. God doth not presently give over dealing with the despâ—sers of his Grace or those that reject or neglect his blessed offers but doth defer punishment draw out his patience towards them to the fullest length He yet tarrieth longer to see if yet they will be in a better mind 1 Pet. 3.10 The long-suffering of God waited in the days of Noah If after all this we be disobedient and incorrigible what place is fit for us but the Prison of Hell Vse 1. It sheweth how cross to Gods design they act who delay Repentance because God delayeth Vengeance Eccles. 8.11 Because sentence against an evil work is not speedily executed therefore the Heart of the Sons of Men is fully set in them to do evil Men are apt to do so partly because they measure things by present sense If it be not ill with them for the present they think to morrow shall be as yesterday Partly because they think they shall have time enough to Repent at last and so can be contented that God be longer dishonoured provided that they at length may Repent and be saved though God delayeth that you may take the season not let it slip Partly because they abuse Gods Patience to Atheism Either denying Providence saying The Lord will not do good neither will he do Evil Zeph. 1.12 As if God had forgotten the care of the World Or else think that God approveth their sin because they continue in health peace and prosperity Psal. 50.21 These things hast thou done and I kept silence Thou thoughtest c. and so grow sensual and secure and their Hearts more hard and impenitent because God spareth them This is to turn the Grace of God into wantonness and to treasure up wrath Rom. 2.5 But though God bear long he will not bear always The Chimney long foul and not swept taketh fire at length Psal. 68.21 But he will wound the Head of his Enemies and the Hairy Scalp of every one that goeth on in sin Forbearance is not remission Sentence is past Iohn 3.18 He that believes not is condemned already though not executed Eccles. 8.11 Because Sentence is not speedily executed c. God may give sinners a long day but reckoneth with them at last Rom. 9.22 What if God willing to shew his Wrath and to make his power known endured â—ith much long-suffering the Vessels of Wrath fitted to Destruction There suffering â—ong suffering and much long-suffering yet all this while fitted for destruction When you have but a little space given you will you frolick it away in sins and carnal pleasures God is bending his Bow whetting his Sword if they turn not He is angry with the wicked every day Psal 7.11 12. And at length his anger will break out if they turn not Vse 2. What reason all of us have to bless God for his forbearance and long-suffering and to acknowledge it as a great Mercy For his long-suffering tendeth to Repentance either the beginning or the perfecting of it Now this mercy is the more inhanced when we consider 1. What we have done against God A good Man cannot tell how often he offendeth Psal. 19.12 Who can understand his errors Psal. 40.12 Innumerable evils have compassed me about they are more than the hairs of my Head Gods People have cause to wonder at his patience as well as others 2. What is the desert of sin in the general Rom. 6.23 The Wages of Sin is Death 3. The instances of those who have been taken away in their sins Zimri and Cosbi unloaded their Lives and their Lusts together Lots Wife in her looking back was turn'd into a Pillar of Salt Luke 17.32 Remember Lot 's Wife A lasting Monument of Rebellion against God Gehazi blasted with Leprosie Corah Dathan and Abiram the Earth swallowed them 4 With how much ease God can do the like to you 1 Sam. 24.19 If a Man find his Enemy will he let him go well away when he has a fair opportunity to satisfie his wrath God can easily do this Iob 6.9 That he would loose his Hand and cut me off With one beck of his Will he can turn us into our first nothing 5. With how much Justice and Honour he might have taken us away long since and have shut us up in Chains of Darkness for a Monument to the careless World Sometimes God maketh instances in every Table Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men who hold the truth in unrighteousness In every Law both by way of omission and commission Why might not I have served for one of these instances 6. How many Mercies have been vouchsafed to you in the time of Gods long suffering The mercies of daily Providence Psal 68.19 Who loadeth us daily with his benefits Especially deliverances out of imminent dangers when you were snatched as a braâ—d out of the burning Amos 4 11. And preserved in a general destruction Lam. 3.22 It is the Lâ—â—ds mercies that we are not consumed because his compassions fail not Or when some disease hath been upon you that you thought you should have gone down to the Câ—â—mberâ— of Death Psal. 78.38 He being â—ull of compassion forgave their iniquity and destroyed them not that is He respited his vengeance It is a kind of a pardon when God remitteth some measure of the deserved punishment so far as any part of the punishment is remitted so far is the same pardoned Sometimes God seemeth to put the
Bond in suit but spareth upon our intercession Now this should be taken notice of and notably improved A Man is sick afraid to be damned but he recovers again Now though it be not a total pardon we cannot say it is none at all For God took such a one out of the Jaws of Hell for that time So Mat. 18.32 The Debt was forgiven yet required afterwards the meaning is he was spared for the present He did not obtain that full pardon which amounteth to justification yet he was recovered out of sickness misery and apparent danger and that upon his cry to God 7. If you are continued till you have some experience of the Grace of Christ then much more have you cause to bless God for his long-suffering How ill would it have been for your Souls if you had died in your sins God may say to you as he did to his People Isa 43.24 25. Thou hast made me to serve with thy sins thou hast wearied me with thine iniquitiâ—s I even I am he that blotteth out your transgressions for my own sake and will not remember thy sins If God had been quick with us where should we have been We are of an hot and eager nature cannot bear affronts or despightful usage Luk. 9.54 Lord wilt thou that we call for Fire from Heaven to consuâ—e them as did Elias This was Iames and Iohn beloved Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fury of rash zeal appeared in the best even in the Disciple of love but God does not deal so with us Vse 3. To exhort to Repentance If a Malefactor arraigned at the Bar of Justice should perceive by any speech or word or gesture sign or token any inclination in the Judge to Mercy how would he work upon that advantage to get a Reprieve and the Execution put off So should we improve God's forbearance and long-suffering to sue out a Pardon A Sermon on Rom. X. 5 6 7 8 9. For Moses describeth the righteousness which is of the Law that the Man which doth those things shall live by them But the righteousness which is of Faith speaketh on this wise Say not in thine heart Who shall ascend into Heaven that is to bring Christ down from above Or who shall descend into the Deep that is to bring up Christ again from the Dead But what saith it The word is nigh thee even in thy mouth and in thy heart that is the word of Faith which we Preach That if thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart that God hath Raised him from the Dead thou shalt be saved THese words which I have now Read need both Vindication and Explication My first work shall be First Vindication or reconciling Paul with Moses That seemeth difficult because in the Allegation some things are changed some things added some things omitted as appeareth by the Collation of the Places the Text and Deut. 30.12 13 14. It is not in Heaven that thou shouldest say Who shall go up for us to Heaven and bring it unto us that we may hear it and do it Neither is it beyond the Sea that thou shouldest say Who shall go over the Sea for us and bring it unto us that we may hear it and do it But the word is very nigh unto thee in thy mouth and in thy heart that thou mayest do it To avoid the difficulty some say these words are alledged sensu transumptivo onely by way of Allusion and Accommodation not as Interpreting Moses but as fitting them to his own purpose But this I cannot yield to for these Reasons 1. From the scope of the Apostle which is to draw off the Iews and Iudaizing Brethren from sticking to the Law of Moses as necessary to Justification To do it thoroughly he bringeth an Argument from Moses himself who doth in his Writings give a clear distinction between the Righteousness of the Law and the Righteousness of Faith and so by consequence between the Tenour of the Covenant of Works and the Covenant of Grace Now if it were an Allusion only the Apostle would produce a bare Illustration not a Cogent Argument and so would rather Explain than Convince 2. The Exposition it self is so clear that we need not make it an Allusion if we consider the place whence these passages are taken Deut. 30. The whole Chapter is a Sermon of Evangelical Repentance see the 1 2. Verses And it shall come to pass when all these things are come upon thee the blessing and the curse which I have set before thee and thou shalt call them to mind among all Naâ—ions whither the Lord thy God hath driven thee And shalt return unto the Lord thy God and shalt obey his voice according to all that I command thee this day thou and thy children with all thy heart and with all thy soul. This was spoken of a time which the Iews themselves confess to belong to the Kingdom of the Messiah And reason sheweth it For the words were spoken by Moses as referring to such a time when the Israelites were dispersed among all Nations which happened not till after Christ's Ascention and the Preaching of the Gospel and doth yet remain and will remain until the Conversion of the Iews of which the Apostle will speak in the next Chapter So that Moses words are applicable to them when the Gospel-dispensation was set on foot That was the word which was nigh them The great prejudice of the Iews against Christ's being the Messiah was because he came not in a way agreeable to their Carnal Conceits or with such Pomp and Visible Demonstration of Authority as to satisfie all his own Countrymen Therefore they were prejudiced and would not own him nor receive the Grace tendered by him but looked for that as afar off which was nigh them and among them And therefore the Apostle doth apply the words of Moses to them to bring them to embrace the New Covenant 3. From the Nature of the thing First Certain it is to us Christians that Moses Wrote of Christ for our Lord saith John 5.46 Had you believed Moses you would have believed me for he Wrote of me Secondly If he Wrote more obscurely we must consider he was a Prophet not an Apostle 3. That he Wrote of Christ in this place the Apostle's Authority is sufficient for he was a good Interpreter If he being infallibly assisted saw more in it than we do we are not to Cavil at his Authority but with reverence to receive this light not vex the Citation by nice Disputes but humbly receive the Interpretation he giveth of it You will say the words are altered But the Apostles usually in Quoting Minded the Sense rather than the Words And Moses his drift was to perswade them to take notice of the Divine Revelation made to them at that time when these things befel them the destroying of the Temple and City and these Dispersions among the Nations Secondly
toward thee for all that thou hast done Our Faith a thankful acceptance of Christ and all his Benefits our Obedience a thankful Obedience not out of fear of Hell but Gratitude all our Duties but the thankful Returns of Christ's Redeemed ones for the great Love he hath shewed to us So for all works of Charity our giving anâ— imitation of Christ who loved us and gave himself for us 2 Cor. 8.9 Tho' he was rich yet for your sakes became poor that ye through his power might become rich Forgiving so it is said Eph. 4.32 Forgiving one another even as God for Christ's sake hath forgiven you Our works of Piety Worshipping God Love should bring us into his Presence and his Mercies to us in Christ should be continual matter of Praise and Thanksgiving Our Preaching Love to God should sweeten the labours of it Oh had we a deeper sense of this great Love that provided such a remedy for us we would feel the constraining influence of it in every thing that our hand findeth to do for God! 2. The next thing is the outward occasion or procuring Cause which is our Misery by reason of Sin He came to propitiate God offended by Man's Sin Sin was the cause of Enmity between God and Man and did set us at such an infinite distance from him that our peace could be made no other way but by Christ's making his Soul an offering for Sin Isai. 53.10 and becoming a curse for us Gal. 3.13 Therefore when we remember the Agonies and Death of Christ we should remember the odiousness of Sin To make light of Sin is to make light of the sufferings of Christ. The Scripture often shews the greatness of Sin by the greatness of the price that was given to redeem us from it 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as silver and gold from your vain conversation but with the precious blood of Christ. And this both in order to Caution and Humiliation Caution ver 17. pass the time of your sojourning here in fear And Humiliation Zach. 12.10 I will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of Grace and Supplication and they shall look on Him whom they have pierced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his first born Before God would be propitious to Sinners the Son of God must be made Man and suffer and dye to expiate our offences Well then Is Sin nothing that sowed the Seeds of that woful Discord between God and us that he will have no communion with us till the Blood of Christ be shed to purge us from our Sins Generally we have slight and superficial apprehensions of Sin therefore we are not much troubled for what is past nor careful to avoid it for the time to come Ye are not deeply affected with what our Mediator hath done to deliver us from it Oh Christians Without these bitter Herbs due thoughts of Sin Christ our Passover will not relish with us Do but consider what you conceive of wrongs done to you how they provoke and stir your passions so that there is much ado to get you pacified What hainousness must there be in your offences against God both as to the quality of their nature and their multiplicity both as to number and kind It is true God is free from passion and is not troubled as your Spirits are But such is the provoking nature of Sin that it cryeth for Vengeance and bringeth you under the dreadful Sentence of Divine wrath which would fall upon you with all its weight if Christ had not interposed and catched the Blow In short the Sinner is in a dreadful and damnable condition by reason of Sin but Christ bore our Sins in his own Body on the Tree which should increase our Thankfulness for woe be to us if we bear our own Sin and heighten our Repentance that we may not provoke God for the future For you see satisfaction cannot be easily made for the injury of Sin The ignorance of God's Majesty and Holiness hath tempted the World to fancy some lesser expiations of Sin and satisfaction to God by sacrifices of Beasts or Penances or such a number of Prayers or costly Alms But the Gospel teacheth us there is no purgation of Sin but only by the death of Jesus Christ. 3. The effects and fruits are Pardon and Life I. Pardon For God's Justice being satisfied by Christ he hath granted a new Covenant wherein Pardon is assured to the penitent Believer We are told in what way and method Sin is pardoned upon the account of Christ's death If we in a broken-hearted manner confess it before God 1 Ioh 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness So Luke 24.47 And that repentance and remission of sins should be preached in his name among all nations Now this is no small mercy to have sin pardon'd II. The other benefit is Life begun in us by the Spirit and perfected in Heaven Consider it as begun in us by the Spirit in Regeneration We have have it by virtue of Christ's death Tit. 3.5 6. Not by works of righteousness which we have done but according to his Mercy he saved us by the washing of regeneration and renewing of the Holy Ghost whicsh he shed on us abundantly through Iesus Christ our Lord. Or as perfected in Heaven it is still the fruit of Christ's death Heb. 5.9 Being made perfect he became the Author of Eternal Salvation to all them that obey him Now these benefits should be considered by us because they are the matter of our Faith and Trust. As God's Love calleth for Thankfulness and the hainousness of Sin for Repentance so the benefits of Christ's death for Faith and Affiance God solemnly reacheth out to us the benefits contained in the promises of the Gospel as by a Deed and Instrument and we by Faith accept them and by Affiance depend on God for the performance of them In short that Christ may give us the Favour and Image of God and all the consequent priviledges free access to God for the present and the full fruition of him in Bliss and Glory for the future Thus for the Object Secondly The Act is Annunciation or Shewing forth This may be considered with respect to the parties to whom we annunciate it Or with respect to the Properties or manner how it is to be annunciated 1. With respect to the Parties We annunciate and shew forth Christ's death with respect to our selves that we may anew believe and exercise our Faith With respect to others that we may solemnly profess this Faith in the Crucified Saviour with a kind of Glorying and rejoycing With respect to God that we may plead the merit of his Sacrifice with Humility and Affiance I. With
solid cause of Rejoycing Yes certainly his great Care is over his Wounds are healed he hath got rid of the great Sore that burdened and made his Soul sit uneasie before Matth. 9.2 Son be of good cheer thy sins be forgiven thee His great Trouble is gone and the Root of all Misery is taken away Rom. 5.11 We joy in God through our Lord Iesus Christ by whom we have now received the atonement A condemned Malefactor can never be heartily comforted with a Feast his Friends give him before Execution but with a Pardon which his Prince gives to reverse the Sentence of Death passed upon him Or thus It is little comfort to give a Man going to Execution a Posie of Flowers and bid him smell to that and chear his Heart with that But you chear him indeed if you bring him not only a Reprieve but a Pardon So when God is reconciled and all your Sins are forgiven you this is solid Comfort and Peace 2. Again Wisdom inviteth us and calleth us to the Love of God for Faith worketh by love Gal. 5.6 Though before we stood in dread of a Condemning God now we should be deeply possessed with the Goodness of a Pardoning God Well then those that love God may assure themselves that he will love them and manifest himsâ—lf to them Iohn 14.21 23. Do we believe this certainly It is true Now if all the World loveth and God hateth you can have no solid Peace for you must at length fall into his hands If you had all the World at will you may have it with God's hatred who can make you miserable when ever he pleaseth He can blast you with Diseases fill you with Disquiets of Soul imbitter all your Comforts But suppose you had the Love of God then what wanteth to your solid Satisfaction and Peace That is the sweetest thing that ever was felt Psal. 4.6 7. There be many that say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time when their corn and wine increased Psal. 63.3 Because thy loving kindness is better than life my lips shall praise thee This is Marrow and Fatness one drop of it sweeteneth all our Crosses and it is the Life of all our Comforts 3. Wisdom inviteth to an holy and heavenly Life or to all those Ways and Means whereby we may come to enjoy God at last And this breedeth the lively foresight of that fulness of Joy and Glory which ravisheth the Soul Is it nothing to you to live for ever with God and to see his Glory and to be perfected in Holiness and Happiness This is the end of the Ways you walk in Alas others can never have solid Comfort they know where they are but they know not where they shall be When they dye they must go into an unknown World yea which is worse to an unknown God of whose Love they never had any taste or experience and therefore cannot deal with him when they come in to his Presence But those that have lived always in the sight of a World to come and kept themselves in the way that leadeth thither they have solid Rejoycing Rom. 5.2 We rejoyce in the hope of the glory of God What though they be ill treated for the present things will be otherwise in Heaven Matth. 5.12 Rejoyce and be exceeding glad for great is your reward in heaven Well then from the whoâ—e the only satisfying Delights of Man can be no where but in the Pardon of Sins Love of God and the foresight of endless Glory which is alone had in the Paths of Wisdom 2. From the manner how it is obtained Her ways are ways of pleasantness and her paths are paths of peace It is by walking not by speculation It is a ravishing thing to understand heavenly Doctrine and to see the apt proportion and due connexion between Ends and Means especially when we have it not only upon Tradition but our own Search and Study Prov. 24.13 14. My son eat thou honey because it is good and the honey-comb which is sweet to thy taste so shall the knowledge of wisdom be to thy soul when thou hast found it then there shall be a reward and thy expectation shall not be cut off There is a comparison between the Delights of the Body and the Delights of the Soul what Honey is to the Body that is Wisdom to the Soul There is a ravishing Sweetness in the Study and Contemplation of Truth when by searching reading hearing meditating we have found it out there is an incredible Delectation Alas Wisdom and Knowledge to the ignorant and foolish World seemeth as Wormwood but to the diligent painful Student it is as the Honey and Honey-comb A Man in his Study hath truer Pleasure than the greatest Epicure in the most exquisite Enjoyments of Sense especially when this Contemplation is employed about Divine Truths as Salvation by Christ Reconciliation with God and Eternal Life But the Pleasure of Contemplation is nothing to the Pleasure of Practice Why 1. Because Practice giveth a more Experimental Knowledge of these Things for there they are confirmed and verified in our selves We have not only a Sight but a Taste We have a Sight by Contemplation but we have a Taste by Practice and are more deeply and intimately acquainted and affected with these Things 1 Pet. 2.3 If so be that ye have tasted that the Lord is gracious 2. The taste of these Things is kept upon our Hearts by serious Obedience and Practice If there be any taste by Speculation it is very vanishing it leaveth the Heart little the warmer but here it abideth and remaineth with us Iohn 15.11 These things have I spoken unto you that my joy might remain in you and your joy might be full They were cheared when they heard Christ's comfortable Promise but when they were in the pursuit and practice it filled their Minds with more durable Pleasure it abode in them in a more full and constant manner It is a flash of Joy that is stirred up by Contemplation but this of Practice and fruitful Obedience is a constant solid and uninterrupted Joy it doth not dye away so soon as the other 3. Every holy Action is rewarded by Peace of Conscience 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversation in the world Not every act of Contemplation for that is an imperfect Operation till the Effect succeed and so far as to be our common Practice 4. Our Title to the Heavenly Inheritance is more clearly made out by Practice By Knowledge we know what to seek after but by Practice our Right is confirmed Knowledge directeth us in our Duty but serious Practice assureth our Interest and so our Contentment is doubled Iohn 13.17 If ye know these things happy are ye if ye do them Knowledge and
wit the redemption of our bodies When we shall know more fully what Honour and Blessedness belongeth to the Children of God now it doth not appear what we shall be So pardon of Sin shall be then compleat Acts 3.19 Repent and be converted that your sins may be blotted out when times of refreshing shall come from the presence of the Lord. All pardoned Sins shall never be remembred more our Absolution shall be solemnly pronounced by the Judge upon the Bench. That is the great Regeneration Matth. 19.28 You that have followed me in the regeneration when the son of man shall sit in the throne of his glory ye shall sit upon twelve thrones judging the twelve tribes of Israel So for Redemption Eph. 4.30 Grieve not the holy spirit of God whereby ye are sealed unto the day of Redemption When all the Effects of Sin shall cease for Death remaineth on the Body till that day 7. This Work of taking away Sin is carried on with respect to Christ's threefold Office of King Priest and Prophet 1. As a Priest so he taketh away Sin by his Merit having purchased a Power and a Virtue whereby our Natures may be healed and cleansed and our Peace made with God In this sense it is said 1 Iohn 1.7 The blood of Iesus Christ his son cleanseth us from all sin 2. As a Prophet so he taketh away Sin by his Doctrine which is fit for such a purpose as it commandeth and requireth Purity and Holiness and inviteth us to it by notable Promises and encourageth us by blessed Examples especially of Jesus Christ himself and the perfect Pattern of his holy Obedience and heavenly Life Iohn 17.17 Sanctifie them through thy truth thy word is truth 3. As a King so he taketh away Sin by his Spirit So backward are our Minds so bad our Hearts so strong our Lusts so manifold our Temptations that beâ—â— Teaching will not serve the turn without a Spirit of Light Life and Love to open our Eyes and change our Hearts and incline us and bring us back again to God Therefore it is said Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy-Ghost which he shed on us abundantly through Iesus Christ our saviour His Merit giveth us Confidence his Word Means and Helps and his sanctifying Spirit maketh all effectual to the Soul III. That this is the great End and Scope of Christ's coming into the World appeareth by sundry Scriptures 1 Iohn 3.5 And ye know that he was manifested to take away our sins and in him is no sin He was manifested in the Flesh and manifested in the Gospel for this end He came as an holy innocent Saviour to take away Sin Matth. 1.21 Thou shalt call his name Iesus for he shall save his people from their sins Not to ease them of their Trouble only but chiefly to destroy Sin with the mischievous Effects of it He is a Saviour that saves us from Sin not in Sin Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity Not only from the Curse of the Law but from all Iniquity The Mediator's Blessing was not to free us from the Roman Yoke but from the slavery and bondage of Sin Acts 3.26 Unto you first God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities Reasons 1. Sin is the great Make-bate between God and us The first breach was by Sin and still it continueth the distance Isa. 59.2 Your iniquities have separated between you and your God Till Sin be taken out of the way there can be no perfect Communion betwen God and the Creature The Purity of God is irreconcilable to Sin though not to the Sinner and therefore though the Sinner be pardoned the Sin must be taken away 2. Sin is the great Disease of Mankind and the cause of all Misery therefore Christ came to stop Mischief at the Fountain Head Take away Sin and you take away Wrath for when the Cause is gone the Effect ceaseth Those who are most sensible of their true Evil do mainly desire the taking away of Sin Pharaoh said Take away this Plague but the Church saith Take away all iniquity Hosea 14.2 Many seek to get rid of Trouble and Temporal Afflictions but not of Sin because they have a gross sense of Things and measure their Happiness and Misery by their outward Condition Hosea 7.14 They assemble themselves for corn and wine and they rebel against me They sought not God's Favour but Corn and Wine and Oyl Others if they mind Spiritual Things they mind only pardon of Sins and ease of Conscience but not to be freed from the Power of it as if a Man that had broken his Leg should only desire to be eased of the smart but not to have it set again But the true Penitent is troubled with the Stain as well as the Guilt therefore the Promise is suited to such 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Others if they would be freed from Sin they respect only the preventing the outward Act but you must abstain from the Lust 2 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. If they look after the Heart and inward Man it is some Branch of Sin not the Root or the Change of the Heart and so die Impenitent Evil Practices do not flow from a present Temptation but an evil Nature All these lose their labour they neither get rid of Trouble nor prevent the Act nor are free from the breach of God's Law but Christ would make a thorough Cure 3. Taking away of Sin is a greater benefit than Impunity or taking away the Punishment Those Means which have a more immediate Connexion with the last End are more noble than those which are more remote The last End is the Glory of God Now the Holiness and Subjection of the Creature is a nearer means to it than our Comfort and Pardon Christ's End was to fit us for God's Use and therefore his End was to sanctifie us and free us from Sin 1 Use Is Caution Let us renounce all Sin that we may not make Christ's coming into the World in vain You go about to frustrate your Redeemer's End and so to put him to shame if you cherish Sin for then you cherish that which he came to destroy 1 Iohn 3.8 For this purpose the son of God was manifested that he might destroy the works of the devil that is dissolve unty and loose this Knot The Work of the Devil is to bring us into Sin and Misery and will you tie the Knot the faster If you go about to frustrate his Undertaking you renounce all Benefit by him and slight the Price of
your Redemption 2 Use Hath Christ taken upon him to carry away Sin Then here is Instruction 1. To the Careless Certainly he that seeketh after benefit by Christ must be one that is not a Stranger to himself one that knoweth and is acquainted with the case of his own Heart and Life one that is sensible of his Sins and corrupt Inclinations and the guilt and burden that lieth upon him one that mourneth under the fears of God's displeasure Will Christ ease a Man of a Burden that he feeleth not A sensless sleepy Soul hath not Work for Christ to do He inviteth those that see a need of Mercy Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest 2. To those who are afflicted in Conscience for Sin Remember you must be not only sensible of the guilt of Sin but the stain of it and look after not only Peace but Healing Isa. 53.5 With his stripes we are healed It is not a sound Cure that aimeth only at the asswaging of the Grief but the Distemper must be removed Mountebanks only stop the Pain but let alone the Cause such a Cure would they have who are more earnest for Ease and Comfort than for Grace Sin in some sense is worse than Damnation Remember then this is the Undertaking of our blessed Redeemer will he come in vain and miss of his End Consider the Merit of his Humiliation what a Price he hath paid for sanctifying Grace 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers But with the precious blood of Christ as of a Lamb without blemish and without spot This Price was not given only to heighten our Esteem of the Priviledge but to encrease our Confidence And consider the Power of his Exaltation Acts 3.26 God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities Having paid our Ransom he is gone into Heaven fully furnished and impowred to free from Sin all that consent to receive this Benefit But what shall we do that we may have the actual Benefit 1. Seek the Pardon of Sin in the way of Repentance confessing your Sins with brokeness of Heart 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Sue out his Grace and turn to the Lord. Repentance lieth not in a feigned Wish only that Sin had not been done but in a change of Mind Heart and Life in a hatred to Sin repented of and a love to God and Holiness Man's Fall was specially in point of Love and his Recovery must be a Recovery of Love to God again Your Love to Sin must be turned into an Hatred of Sin the Soul must be not only turned from Sin but against it Repentance is most seen in our Love and Hatred 2. Seek the subduing of Sin in a diligent use of Means There is a Spirit purchased by Christ to begin the Life of Grace and to carry it on with success to heal and renew our Natures and to strengthen them being heal'd and renew'd Now we must not by our carelesness negligence or other Sin provoke the Lord to withdraw from us and suspend his Grace but humbly implore his Favour wait for his Approaches and attend and obey his sanctifying Motions God is willing to give the Spirit to them that ask him as a Father is to give an hungry Child bread Luke 11.13 If ye then being evil know how to give good gifts unto your children how much more shall your heavenly father give the holy spirit to them that ask him We make our selves uncapable of this help by grieving the Spirit Eph. 4.30 And grieve not the holy spirit of God whereby ye are sealed unto the day of redemption When we are so easie to the Requests of Sin and so deaf to his Motions he ceaseth to give us warning There are certain Ordinances whereby this Grace is conveyed to us and Christ died to sanctifie them to us Eph. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word These Ordinances are the Word and Sacraments by the use of which Sin receiveth a new wound The Word is for cleansing the Soul Iohn 15.3 Now ye are clean through the word which I have spoken unto you Baptism must be improved for the washing away of Sin Acts 22.16 Arise and be baptized and wash away thy sins A Man forgetteth his Baptism that is neglecteth it if he be not purged from Sin 2 Pet. 1.9 He that lacketh these things is blind and cannot see far off and hath forgotten that he was purged from his old sins That is he hath made no use and received no benefit by his Baptism In the Lord's Supper we remember the Death of Christ as the Price given for the Life of our Souls as a Spectacle that may affect us with the Odiousness of Sin as an occasion of renewing our Covenant with God and binding our selves afresh to his service and as a means to stir up our Love to God and so by consequence our hatred of Sin Psal. 97.10 Ye that love the Lord hate evil And to awaken our hopes and so of purifying the Soul 1 Iohn 3.3 And every man that hath this hope in him purifieth himself even as he is pure Here is delivered to the believing Soul a sealed Pardon of all Sin Matth. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins And we wait for the Application of his mortifying and renewing Grace 3. If the first Attempt succeed not yet afterwards Sin may be subdued and broken In natural Things we do not sit down with one Tryal and one Endeavour a Man that will be rich pierceth himself through with many Sorrows 1 Tim. 4.10 and after many miscarriages pursue their Designs till they compleat them and shall we give over our waiting and striving because we cannot presently find success That sheweth our Will is not fully bent and set upon the thing we seem to desire In the face of Discouragements we must venture again Luke 5.5 Master we have toiled all the night and have taken nothing nevertheless at thy command I will let down the neâ— God's Grace is free and his holy Leisure must be waited for it was long e're God got us to this pass to be sensible of our Burden or anxiously solicitous about our Soul Distempers We must lie at the Pool for cure the Spirit bloweth when and where it listeth Iohn 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth So is every one that is born of the spirit He that begun the
the Original of that Altar which Paul saw with this Inscription To the unknown God Acts 17.23 I have brought this account to shew you that all Evil is sent by God and his Hand must be acknowledged in it or else Religion will fall to the ground When the Disciples were terrified in a great storm Christ cometh walking upon the Waters and telleth them Be of good chear it is I be not afraid Mark 6.50 They thought it was a Spectre but Christ saith It is I. In short the Author of all the Annoyances and Afflictions that befalleth us in this Life is God their End is Repentance their Cause is Sin and this well thought of will silence all our Murmurings II. That it is a great advantage to Patience when we can consider him not as an angry Judge but as a gracious Father The Cup which Christ drank off was very bitter and yet he saith The cup which my father hath given me Now every one cannot apply this Comfort for many are not so much as in a visible relation to God and others that visibly live in his Family yet are not owned and acknowledged by him as his dear Children rather counted Bastards than Sons as the Apostle speaketh Heb. 12.7 8. If ye endure chastening God dealeth with you as with sons for what son is he whom the father chasteneth not But if ye be without chastisements whereof all are partakers then are ye bastards and not sons Not legitimate but degenerate Children Others have a special relation to God such as is between Father and Children 2 Cor. 6.18 I will be unto you a father and ye shall be my sons and daughters saith the Lord Almighty These have an Interest in his dearest Love and a Right to his choicest Benefits and they shall know it by his Fatherly dealing with them Now to such this Comfort properly belongeth for though God may punish and afflict others yet he cannot be said to chastise them as a Father but as an angry Judge he doth punish them for their Offences and Rebellions Therefore if you would apply this Comfort you must clear up your Interest enter into Covenant with him and sincerely believe in Christ and devote your selves to him that he may be your God and Father But because Being and Seeing are two things and many that are the Children of God may not know themselves to be so therefore I shall 1. State this Matter 2. Shew what an advantage it is to Patience First I shall state this Matter in these Considerations 1. God is a Father by Creation or Adoption 1. In a more general Respect by Creation as Adam is called The son of God Luke 3.38 So Mal. 2.10 Have we not all one father Hath not one God created us God is more our Father than our natural Parents are they concur to our Beings but instrumentally but God originally It is God that formeth us in the Womb we are his Workmanship not our Parents both as to Body and Soul As to the Body Psal. 119.73 Thy hands have made me and fashioned me They know not whether the Child be Male or Female Beautiful or Deformed they cannot tell the number of the Bones Muscles Veins and Arteries which God hath framed in such a curious and exact Order But for the Soul which is the better part of Man that is of his immediate Creation therefore God is called The father of spirits Heb. 12.9 They do not run in the Channel of Carnal Generation or Fleshly Descent In this general sense by virtue of Creation God is the Father of all Men good and bad which though it give Cod a Title to our Love Service and Honour yet it giveth us no Interest in his special Benefits or the Fruits of his Fatherly Love it moveth God not to stir up all his Wrath against them yet not to bestow Saving Grace his Favour and Image upon them 2. More especially and in a more comfortable sense there is a more peculiar sort of Men to whom God is a Father by Adoption and they are his dear Children This Title is not by Nature but by Grace the Foundation of it was laid in the Election of God Eph. 1.5 Having predestinated us unto the adoption of children by Iesus Christ to himself according to the good pleasure of his will But before this Decree could be executed and take place the redemption of Christ was necessary for we read Gal. 4.4 5. When the fulness of time was come God sent forth his son made of a woman made under the Law to redeem them that were under the Law that we might receive the adoption of sons Sin needed to be expiated by the Son of God in our Nature before God would bestow this Honour upon any of Mankind Christ was to take a Mother upon Earth that we might have a Father in Heaven Forasmuch as the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage Heb. 2.14 15. And besides this Grace is applied to us by the Spirit who by his effectual Operation bringeth us into a state of Love and Sonship As a Father by Creation he giveth us our natural Endowments as a Father by Adoption he giveth us the supernatural Grace of the Spirit to sanctifie and change our Hearts for Regeneration and Adoption always go together Iohn 1.12 13. But as many as received him to them gave he power to become the sons of God even to them that believe on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God And by the new Nature put into us we are brought into this new State and Relation Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Soul that was shy of God then inclineth to him as our Lord that we may honour love and obey him and as our Happiness that we may seek after him and live in Communion with him And lastly the Act on our part that we may be received into the number of God's Children is an owning and acknowledging Christ to all the ends and purposes for which God hath appointed him if we really entertain him as sent by God to be our Lord and Saviour we are advanced to this Dignity Iohn 1.12 To as many as received him to them gave he power to become the sons of God even to them that believe on his name This of the Priviledge 2. You having received this Grace it is your duty to get it evidenced that you may maintain a comfortable sense of your Adoption It is evidenced by the dwelling and working of the holy Spirit in you Rom. 8.16 The spirit it self beareth witness with our spirit that we are
Desires of his holy Soul concerning our Salvation Iohn 17.24 Father I will that those whom thou hast given me may be with me where I am and so he appears in our Names as well as in our Nature Partly by some Acts of Adoration of the Sovereign Majesty of God some Address to God there is Iohn 14.16 I will pray the father and he shall give you another comforter that he may abide with you for ever He doth not only ask the Enlargement of his own Kingdom Psal. 2.8 Ask of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession but the Pardon Comfort Peace and Supply of particular Persons 1 Iohn 2.1 If any man sin we have an advocate with the father Iesus Christ the righteous Partly in his presenting our Prayers and Supplications Rev. 8.3 And another angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all saints upon the golden altar which was before the throne and therefore he is called A minister of the sanctuary Heb. 8.2 This is the nature of Christ's Intercession 6. The success of Christ's Intercession Father forgive them Was he heard in this Yes this Prayer converts the Centurion and those Acts 2.41 above three thousand and presently after five thousand more Acts 4.4 In the compass of a few days above eight thousand of his Enemies were converted Christ is good at Interceding his Prayers are always heard Iohn 11.42 I knew that thou hearest me always And therefore let us seek no other Mediator God cannot deny his own Son Jesus Christ the righteous intercedes for us let us put all our Requests into his hands II. I come now to the Argument used They know not what they do But you will say Christ elsewhere complaineth of his Enemies that they know him and refused him out of malice Iohn 15.24 Now they have both seen and hated both me and my father and therefore he saith They had no Cloak for their Sin but were utterly without Excuse for they could not plead Ignorance Answ. 1. This is not spoken of all but of some only The greatest part were moved with the Command Authority and Perswasion of the Priests or blinded with a false Zeal to preserve their old Religion and so thought they did God service in crucifying Christ. Those that sinned out of malice Christ had told them their Doom before Mat. 12.32 Whosoever speaketh against the Holy-Ghost it shall not be forgiven him neither in this world neither in the world to come 2. They knew him to be a just Man though they knew him not to be the Lord of Glory and that he did many Signs which the Prophets foretold should be done by the Mâ—ssias and therefore at least that he was a great Prophet and as such they should have reverenced and received him so that they had the less cloak for their Sin 3. Christ excused not a toto but a tanâ—o not altogether but only sheweth that they were capable of Pardon because of their Ignorance Christ excuseth the Sin of his Enemies in that manner that he could excuse them he could not altogether excuse the Injustice of Pilate nor the Cruelty of the Soldiers nor the Envy of the Chief Priests nor the Folly and Unthankfulness of the People nor the Perjury of the false Witnesses all that he could plead was some ignorance of the Dignity of his Person 1 Cor. 2.8 Which none of the princes of this world knew for had they known it they would not have crucified the Lord of Glory The chief Men of the Iews did not understand the Mystery of Redemption and many were ignorant not only of the Divinity of Christ but his Innocency also They know not what they do Doctr. There is a difference between Sinners and it is a more dangerous thing to sin against Knowledge than out of Ignorance 1. Some sin wittingly and wilfully as Cain Saul Iudas c. who against the apparent Light of their Consciences venture upon the foulest Actions 2. Others sin out of Ignorance either they do not certainly know what they do to be Sin or do not expresly consider it So Paul in persecuting the Church of God 1 Tim. 1.13 Who was before a persecutor and a blasphemer and injurious but I obtained mercy because I did it ignorantly in unbelief 3. Some sin knowingly indeed but out of Infirmity either arising from some great fear of Danger and present Death as Peter denied his Master it is done with a troubled Mind These may be recovered to God but with difficulty Or else they are hurried to Evil by the baits of the Flesh and pleasing Temptations Iames 1.12 Every man is tempted when he is drawn away of his own lust and enticed Now their Case cannot easily be spoken to for it needs much discussion It may be by surprizal and that for one Act and none of the grossest Gal. 6.1 Brethren if a man be overtaken in a fault ye that are spiritual restore such an one in the spirit of meekness The Devil many times leaveth no time for deliberation and bringeth his tempting Baits not to the fore-door of Reason but to the back-door of Sensual Appetite which being in a rage blindeth the Mind But if they sin with a strong Will their Case is more dangerous especially if they live and lie in Sin after many Experiences of the Evil of it their Condition is deplorable This Foundation being laid let us see how far Ignorance excuseth from Sin 1. Whatever Sin we commit it is Sin and of it self deserveth Damnation Sin is not determined to be Sin by its being voluntary or involuntary but by its contrariety to the Law of God 1 Iohn 3.4 Sin is the transgression of the Law Therefore the causal Particle For in the Text doth not shew the Reason of Pardon but the capableness of Pardon So Paul's Ignorance was not the cause of God's Mercy for Sin cannot be the cause of Mercy but only the occasion of it The Nature of Sin is not determined by the Voluntariness of it but only the Degree of it 2. Ignorance is either Antecedent Concomitant or Consequent 1. Antecedent going before the Act as in the generality of the Iews Acts 3.17 And now brethren I wâ—t that through ignorance ye did it as did also your Rulers Out of Ignorance and blind Zeal they Crucified him whom God did make both Lord and Christ. 2. Concomitant a Man hath Knowledge but useth it not for the present It is one thing to sin with Knowledge and another thing to sin against Knowledge He that hath Knowledge but for the present may be binded by his Lusts and Carnal Affections sinneth not against Knowledge directly but collaterally only as he that stealeth or committeth Adultery doth not this for Sin 's sake for none can will Evil as Evil but he only attendeth to the
the Soul is said to return to God therefore the whole Man dieth not and is not extinguished with the Body All these Particulars import the Immortality of the Soul Doct. That the Soul of Man is immortal and dieth not when the Body dieth but remaineth in that Estate into which it is disposed by God First There is a threefold Immortality 1. An essential Immortality which importeth an absolute Necessity of Existence so it is said 1 Tim. 6.16 God only hath Immortality 2. There is a natural Immortality which hath a Foundation in the Being of the Creatures so the Angels and Spirits of Men are in their Nature immortal so as they cannot be destroyed by any second Cause and have no Principle of Corruption in themselves though by the Power of God they might be annihilated 3. A gratuitous Immortality or by Gift and Courtesy so the Body of Adam in Innocency non conditione corporis but beneficio conditoris not by the Condition of his Body but the Bounty of his Maker so the Bodies of the Faithful after the Resurrection shall be immortal Secondly Let us prove this that the Soul is immortal and subsisteth after the Separation The Point is necessary to be discussed for till we are established in the Belief of this Truth we shall fear no greater Judgments than what do befal us in this World nor expect greater Mercies than what we injoy here and so never take Care to reconcile our selves to God or to deny the Profits of the World and the Pleasures of Sense that we may attain a better Estate An holy Life will never else be indeavoured or produced to any good Increase For such as Mens Belief is of an immortal or never-dying Condition in Heaven or Hell such will the bent of their Hearts and Course of Life be Therefore the Salvation of our Souls is said to be the End of our Faith 1 Pet. 1.9 Receiving the End of your Faith even the Salvation of your Souls There the End signifieth either the Scope or the Event If you take it for the Scope the great End of Faith is to lead us from all worldly Happiness to an Estate after this Life Heb. 10.39 But we are not of them that draw back unto Perdition but of them that believe to the saving of the Soul Sense faith Spare the Flesh but Faith saith Save the Soul This is the Scope and mark to which it tendeth If you take it for the Event and Issue of things all our believing praying enduring Suffering rejoicing pleasing and glorifying of God endeth in this the saving of our Souls Therefore let us see how it may be proved both by Scripture and by the Light of Reason I. By Scripture which is the proper means to beget Faith Dives desired one to go from the dead to tell his Brethren of an everlasting Estate of Torment and Bliss Luke 16.27 28. I pray thee Father that thou wouldst send him to my Father's House for I have five Brethren that he may testify unto them lest they also come into this Place of Torment Intimating thereby that the Cause of his own Sin and theirs was Unbelief or a not being perswaded of a World to come Alas we have but an obscure Prospect of an Estate after this Life and therefore indulge sensual Delights But what Cure and Remedy Dives thought a Spectre or Apparition would be the best Cure of this Atheism But Abraham or Christ thought otherwise he referreth them to Moses and the Prophets that is the holy Scriptures for all the Books then written and received in the Church are comprized in that Expression Since we are sick of the same Disease this will be our best Remedy We are told 2 Tim. 1.10 That Christ hath brought Life and Immortality to Light through the Gospel It is the Privilege of the Divine Revelation to represent this Truth with more Clearness and Certainty 1. With more Clearness There is a Mist upon Eternity which is only dispelled by the Light of the Gospel Reasons from Nature may in some measure acquaint us with an everlasting Estate yet what kind of Happiness it is that attendeth the Godly and what Misery shall befal the Wicked it telleth us but little but the Scripture sets down enough to invite our Hopes and awaken our Fears Heathens had some Conceits of Elysian Feilds and Places of Blessedness and some obscure Caverns appointed to be Places of Torment fitted to work Men into a blind Superstition but the Word of God hath given us such clear Discoveries of future Happiness and Misery as that we may know what to hope for and what to fear and if well improved will breed in us a true Spirit of Godliness 2. In Regard of Certainty Nature may give us some dark Guesses and uncertain Conjectures so as the Heathens that had no other Light were ready to say and unsay in a Breath what they had spoken concerning our Estate to come but the Gospel is a sure Word apt to beget Faith not a wavering Opinion Go to Sense which judgeth by the outside of things Eccles. 3.21 Who knoweth the Spirit of a Man that goeth upward and the Spirit of a Beast that goeth downward to the Earth By Sense we see Mankind as the Beasts to be conceived formed in the Belly brought forth nourished to grow in Strength and Stature wax old and die by the Eye we can discern no external sensible Difference so that if we consult with mere Sense all Religion and Hope is gone Go to Reason and that will tell us indeed that there is a Difference between a Man and a Beast that Man knoweth and desireth things which the Beasts do not and cannot And that the reasonable Soul hath Operations independent on Matter and on the Body and therefore it is probable it can subsiâ—t without the Body for the manner of working sheweth the manner of being but there is cold Comfort in a bare may be The Gospel sheweth it shall be As a Glass it doth discover this State to us as a Rule it guideth us to the Injoyment of it as a Motive it perswadeth us to seek after it as a Charter and Grant it doth assure our Title to it it is full fraught and thick sown with this kind of Seed Therefore let us see what the Light of Scripture saith to this Point 1 st It discovereth to us every-where the Doctrine of the eternal Recompences two Places and two Estates wherein Souls abide after Death Heaven and Hell Heaven the Mansion of the Just Iohn 14.2 In my Father's House are many Mansions And Hell the Place of Torments Mark 9.44 They are cast into Hell where their Worm dieth not and the Fire is not quenched And as soon as the Soul passeth out of the Body it is in one of these Luke 16.22 23. And it came to pass that the Beggar died and was carried by the Angels into Abraham 's Bosom the rich Man died also and was buried And in Hell he
what would poor deluded Souls that are in their everlasting Estate give if they might be trusted with a little time again if God would but try them once more that they might mend their past Folly They have lost their Souls for poor Temporal Trifles But alas now though we are daily drawing near to our long home yet we little think of it we are almost come to our Journey 's end and we never consider whither we are going 3. They do not improve these things nor live answerably which is a further degree of Fruitlesness Psal. 49.12 Man being in Honour abideth not he is like the Beasts that perish Jude 10. What they know naturally as brute Beasts in those things they corrupt themselves They are Strangers to the heavenly Mind and wholly governed by carnal Sense they live as if the Soul did serve for no other use but to keep the Body from stinking their Principles have no influence upon their Practice they talk of the Immortality of the Soul yet spend all their Care upon the Body Vse 2. Is Caution 1. Do not hazard your Souls for things that perish Let nothing entice us to forfeit or hinder our endless Happiness Heb. 10.39 We are not of them who draw back unto Perdition but of them that believe to the saving of the Soul Matth. 16.26 What is a Man profited if he shall gain the whole World and lose his own Soul or what shall a Man give in exchange for his Soul 2. Do not betray the Souls of others for a little Pelf as ignorant and careless Ministers do so they have the Maintenance Love to Souls is the great thing we learn of our Lord Jesus Christ who gave himself a Ransom for them Mat. 20.28 Ministers should have the Bowels of Christ Phil. 1.8 For God is my Record how greatly I long after you all in the Bowels of Christ. Pity those that are going to Hell and ready to perish everlastingly Vse 3. Is Exhortation to perswade you to make it your Mark and Scope to look after this immortal State of Blessedness Let us leave things that perish to Men that perish Iohn 6.27 Labour not for the Meat that perisheth but for that Meat which endureth to everlasting Life Surely this Argument should perswade us to Heavenly-mindedness earthly things are of short duration and shall quickly leave us and when they are gone they are to us as if they had never been a Shadow a Dream or something that is next to nothing but the fruit of Godliness abideth for ever 1 Iohn 2.17 The World passeth away and the Lust thereof but he that doeth the Will of God abideth for ever MOTIVES 1. You know more of the Dignity of Man who is created after the most perfect Pattern the Image of God himself Gen. 1.26 So God created Man in his own Image in the Image of God created he him Redeemed at the dearest rate the Blood of the Son of God 1 Pet. 1.18 19. Forasmuch as ye are redeemed not with corruptible things as Silver and Gold c. but with the precious Blood of Christ. And designed and ordained to the highest End the glorifying and enjoying of God Rom. 11.36 For of him and through him and to him are all things Surely they should be more sensible of their Immortality and serve God more than the rest of his Creatures 2. You profess that Religion which hath brought Life and Immortality to light and the End of which is the saving of the Soul Now though you have the Profession of Christians you have not the Spirit of Christians if this be not your daily Business and Scope What have you done for the saving of your Souls If all your Business Cares and Fears are about the Body and the Interests of the bodily Life you have the Spirit of the World not of God Are not your Souls worth the looking after That which is the Scope of your Religion should be the Business of your Lives and Actions that a Christian may correspond and answer to his Christianity as the Impress doth to the Seal 3. You are God's Witnesses Isa. 43.10 Ye are my Witnesses saith the Lord. What proof do we give of a reasonable immortal Soul Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with Fear prepared an Ark to the saving of his House by which he condemned the World and became Heir of the Righteousness which is by Faith Do we propagate Carelesness and Atheism or a Mindfulness of the World to come 4. If we are satisfied with present things we have no more to look for Psal. 17.14 From Men of the World which have their Portion in this Life Matth. 6.2 They have their Reward Luke 6.24 Wo unto you that are rich for ye have received your Consolation Luke 16.25 Son remember that thou in thy Life-time receivedst thy good things It is sad to be put off with these things with Riches Honours Favour of Men and a little temporal Greatness SERMONS UPON REVELATION I. 5 6. SERMON 1. REVEL I. 5 6. And from Iesus Christ who is the faithful Witness and the First-begotten of the Dead and the Prince of the Kings of the Earth Unto him that loved us and washed us from our Sins in his own Blood And hath made us Kings and Priests unto God and his Father unto him be Glory and Dominion for ever and ever Amen THE Sacrament is an Abridgment of the Gospel and we shall best sute the end of it when we lay before you the Sum of the Gospel in one entire View This Scripture presenteth us with the principal Parts of it It carrieth the Form of a Doxology or a Thanksgiving Wherein observe 1. The Person to whom this Doxology is directed To him that is to Jesus Christ the faithful Witness the First-begotten from the Dead and the Prince of the Kings of the Earth 2. The Reasons or Matter of it Wherein 1. The moving Cause of all that Christ hath done for us He loved us 2. The Benefit obtained for us He hath washed us from our Sins in his own Blood 3. The fruit of it And made us Kings and Priests unto God and his Father 3. The Doxology it self To him be Glory and Dominion for ever and ever Amen Doct. That the Lord Iesus deserveth everlastingly to be honoured lauded and praised by all the Saints that make mention of his Name Iohn having occasionally mentioned Christ falleth into this Doxology Reasons I. From what he is II. For what he hath done for us III. For the fruits and Benefits we have thereby I. From what he is He is described 1. To be the faithful Witness who hath made known the Will of the Father with all Fidelity and Certainty 2. As one who being crucified rose from the dead as our first Fruits ascertaining our Resurrection The First-bâ—gotten from the dead The Apostle saith Coloss. 1.18 The First-born from the dead The Resurrection is a kind of Birth and
And more and more interest our selves in his cleansing 5. Because the Application is a difficult Work Besides the Purchase of the Gift of the Spirit Christ hath instituted the Help of the Word and Sacraments to bring us into Possession of this Benefit Ephes. 5.26 That he might sanctify and cleanse it with the washing of VVater by the VVord The Merit of his Death falleth upon these means that we may use them with the more Confidence Iohn 15.3 Now are ye clean through the VVord which I have spoken unto you The Word is the Glass wherein to see Corruption which sets a-work to seek Purging By that our Sense of our natural Impurity is revived the Means and Causes of our cleansing set down that we may with deep Humiliation confess our Sin humbly sue out the Grace offered and wait for it in the conscionable Use of all the means of Grace And for the Sacraments As the Word containeth the Charter and Grant of Christ and all his Benefits to those that will receive him so this is the Seal of the Grant Rom. 4.11 He received the Sign of Circumcision a Seal of the Righteousness of Faith whereby we are more confirmed in waiting for the Spirit and excited to look for this Benefit from Christ. Well then we must still lie at the Pool of the Word and Sacraments And now you have my second Argument Why Jesus Christ should be honoured lauded and praised by all the Saints because he hath done so great an Office of Love and procured so great a Benefit for us as the washing away of our Sins in his Blood that we might be admitted to Communion with God III. The Fruits and Benefits that we have thereby He hath made us Kings and Priests unto God and to his Father This doth oblige us the more to ascribe and give Glory and Dominion to him for ever and ever since he hath brought us into Communion with God and set us apart as consecrated Persons such as Kings and Priests were of old to perform daily Service to God In this third Thing 1 st Observe the Order We must be washed from our Sins before we can be Kings and Priests or minister before the Lord. Aaron and his Sons though they were formerly designed to be Priests yet they could not officiate and act as Priests before they were consecrated So must we be consecrated and made Priests to God and that by the Blood of Christ. They were seven days in consecrating This whole Life is the time of our Consecration which goeth on by degrees and will be made compleat both for Body and Soul upon the Resurrection when we shall be fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven For this Life though our Consecration be not finished yet here we are stiled an Holy Priesthood to minister before the Throne of Grace though not before the Throne of Glory Now if we be washed from our Sins in the Laver of Regeneration we may draw near to God as the Priests under the Law were washed in the Laver and then came to the Altar It holdeth good both in this Life and in the Life to come that none but the Washed can come so near to God either before the Throne of Grace or Throne of Glory The Throne of Grace Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water So Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God In the State of Glory Rev. 7.14 15. These are they which came out of great Tribulation and have washed their Robes and made them white in the Blood of the Lamb. Therefore are they before the Throne of God and serve him Day and Night in his Temple The persecuted Saints who came out of great Tribulation they first washed their Robes in the Blood of the Lamb before they were admitted as Priests to stand before the Throne of God to serve him Day and Night in his Temple Sanctification must go before Consecration and the more sanctified the more consecrated when our Sanctification is finished then our Consecration is consummate And then we shall have a full Communion with our God a clear Vision of his eternal Beauty and as great a Fruition of his Godhead as we shall be capable of in a State of full Contentment Joy and Blessedness 2 dly The Privileges are exceeding great to be consecrated to so high a Dignity That we should be consecrated or set apart for God to be Objects of his special Grace and Instruments of his Glory and Service Much more that we should be advanced to so great a Dignity as to be Kings and Priests to God We share in Christ's own Dignity He was a King and a Priest so are we He had an Unction so have we He was Christ we are Christians By virtue of our Union with him we are Partakers of his Kingdom and Priesthood The Church of Israel was called a Kingdom of Priests Exod. 19.6 And Believers in the New-Testament are called a Royal Priesthood 1 Pet. 2.9 Not to disturb Civil Kings or the Order God hath instituted in the Church for it is Kings and Priests to God not to the World Let us consider these Privileges asunder 1. Kings King is a Name of Honour Power and ample Possession 1. Here we reign spiritually as we vanquish the Devil the World and the Flesh in any measure It is a Princely Thing to be above these inferiour Things and to trample them under our Feet in an holy and heavenly Pride An Heathen could say Rex est qui metuit nihil Rex est qui cupit nihil He is a King that fears nothing and desires nothing He that is above the Hopes and Fears of the World he that hath his Heart in Heaven and is above temporal Accidents the ups and downs of the World the World is beneath his Heart and Affections this Man is of a Kingly Spirit Christ's Kingdom is not of this World neither is a Believer's Rev. 5.10 Thou hast made us unto our God Kings and Priests and we shall reign on the Earth viz. in a Spiritual Way It is a beastly thing to serve our Lusts but kingly to have our Conversations in Heaven and vanquish the World 1 Iohn 5.4 5. Whosoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Who is he that overcometh the World but he that believeth that Iesus is the Son of God To live up to our Faith and Love with a Noble Royal Spirit 2. Hereafter we shall reign visibly and gloriously when we shall sit upon Thrones with Christ at his last coming to judg the World and Angels themselves Matth. 19.28 Verily I
Suspicion for Charity thinketh no Evil 1 Cor. 13.5 nor upon an uncertain Hearsay Isa. 11.3 Neither reprove after the hearing of his Ears not upon flying Report or forged Stories or the Censures of any But here we must distinguish between the Reproof of a publick and private Person and a bosom-Friend 1. Mere private Persons are not bound to use Inquisition themselves nor are they to be too suspicious and credulously give Ear to Slanders If private Persons were bound to search and find out Faults that they may reprove them the Obligation were intolerable the number of Sinners being so innumerable as they are and a Man could hardly avoid the Imputation of a Busy-body and Whisperer Therefore it is a good Rule of Austin Do not seek out what thou mayst reprove but seek to mend what thou dost reprove Therefore private Men are not bound to search and find out Faults The Knowledg of another's Sin is not scientia juris which all are bound to have but scientia facti which none are bound to to whom the particular Care of others Souls doth belong by Office for par in pares non habet imperium Equals have no Power over one another The Fault must be known either by certain Knowledg or common Fame when you see your Brother sinning 2. A Superiour and bosom-Friend may go upon Suspicion but then his Reproof must be rather by way of Caution than Charge and by virtue of special Friendship that as no Guilt so no Blame may rest upon his Friend A Superiour is to search out the Matter 2. Not if he hath repented already For to upbraid Men with past Sins is to â—ake in the Filth which God hath covered The elder Brother said Luke 15.30 Assoon as this thy Son is come which hath devoured thy Living with Harlots thou hast killed for him the fatted Calf There is a Difference between the Correction of a Superiour and the Reproof of a Neighbour the Correction of a Magistrate respects the common Good or the Example of others and therefore whether the Man repent or no he may be corrected and punished for his Faults and he must patiently indure the Punishment But Brotherly Reproof respects the private Good of the Party admonished or reproved to remove the Fault not to inflict Punishment the End is obtained if thou hast gained thy Brother But yet here is an Exception if we have good Cause to suspect his Repentance is not thorow and sincere or if he be in Danger of a Relapse into the Sin again 3. If it be evident he shall do no good by his Reproofs For all means are required in order to the End Therefore when there is no Appearance of doing good at all or that our Reproof will be profitable or attain its proper End we are not bound in such a Case Ministerial Reproof must be given though there be no Hope Ezek. 2.5 And they whether they will hear or whether they will forbear for they are a rebellious House yet shall know that there hath been a Prophet among them The Waters of the Sanctuary must flow whether Men drink of them or no. But in private Reproof we are bound while there is Hope and while they are not incorrigible Yet there is this Exception every Attempt must not discourage us noâ— every Reproach and Scorn make us give over the Cause as remediless but we must reprove and reprove again as long as we have any Hopes of reducing them into the right way 2 Pet. 1.13 Wherefore I will not be negligent saith the Apostle Peter to put you always in Remembrance of these things Let us do our Duty and trust God with the Event Those that for the present do storm and rage may afterwards come to themselves again especially if God stirreth us up by the secret Motions of his Spirit to continue our Indeavours Acts 17.16 Paul's Spirit was stirred in him when he saw the City wholly given to Idolatry Impulse of Spirit doth determine Circumstances of known Duty though it doth not constitute new Duties 4. When the Party is likely to be the worse rather than better if he be reproved Prov. 9.7 He that reproveth a Scorner getteth to himself Shame and he that rebuketh a wicked Man getteth himself a Blot if it provoketh them to rail So Matth. 7.6 Give not holy things to Dogs neither cast ye your Pearls before Swine lest they trample them under their Feet and turn again and rent you Some are so wedded to their Sins that God's Providence calleth upon us to let them alone No good Statue can be made of crooked or knotty Timber A vitious Stomach turneth all things into Choler Rain maketh a spungy morish Ground the worse Blowing increaseth the Fire A Dunghil stinketh the worse the more 't is stirred Some are contemptuous and scornful their Corruptions are irritated by seeking to restrain them Therefore if he sinneth the more grievously that is a worse Inconveniency than the Reproof can bring good Yet we must take heed that we do not censure People to be such without a Cause the Reasons for our Omission of such a necessary Duty must be clear and sure such as we can urge and avouch before God himself we must not put by the Duty upon slight Conjectures but still remember that God seeth and will consider it It is very notable that Cautions against rash Judging are given before the Direction of not casting Pearls before Swine and Dogs Matth. 7.1 Iudg not that you be not judged 5. When it will be rationally presumed that he will amend without our Reproof As Alms ought not to be given to one that is indeed in Poverty when we know there are those that will plentifully relieve him So in the Case of Reproof when neither by our Selves nor by the Help of any other a Man is likely to be awakened then we are bound to reprove him or procure another that may do it more succesfully for some are capable to manage it with more Wisdom than our selves I confess this must be taken cautiously A general Presumption that another will do his Office doth not absolve us in Foro Conscientiae because this Duty ariseth not from any voluntary Contract or Paction between Men and Men but from the Law of God our supreme Governour and Judg binding every one and therefore we must do our own Duty and not think to be discharged by the Zeal and Diligence of others And besides a Presumption that others will do it may cause it wholly to fall to the Ground As Luke 10.33 The good Samaritan had not been absolved from Uncharitableness if he had presumed that the Priest and Levite would relieve the distressed Man or if not they that some other of his Country-men that came that way and were nearer to him by Nation and Blood and more charitable than the former that they would relieve him but he neither minded the one nor the other but performeth his Duty he saw a miserable Spectacle
the way of Life that keepeth Instruction but he that hateth Reproof erreth They wander far and wide that hate to be brought into the right way Prov. 12.1 He that hateth Reproof is brutish Why because he despiseth the great Help of Mankind and so is carried away with his base and impetuous Desires and will not hear Reason to the contrary Prov. 13.18 Poverty and Shame shall be to him that refuseth Instruction but he that regardeth Reproof shall be honoured As unwilling to go on in a wrong Course after he seemeth to be ingaged in it and he shall be honoured as one that is prudent Prov. 15.5 A Fool despiseth his Father's Instruction but he that regardeth Reproof is prudent He is wise at the second hand though not in his first Choice yet in rectifying his ill Choice Nay Prov. 15.10 Correction is grievous unto him that forsaketh the way and he that hateth Reproof shall die Better be corrected than die and perish for ever God's Reproofs and Rebukes at the last Day will be very severe and amazing And ver 31. The Ear that heareth the Reproof of Life abideth among the Wise that is forsaketh the ill Company which misled him and betaketh himself to better Guides Prov. 29.1 He that being often reproved hardeneth his Neck shall suddenly be destroyed and that without Remedy Our Case without Repentance is desperate for when we have hardened our selves in an evil way the Lord overtakes us with a sudden Destruction Vse 3. It exhorts us to set upon this Duty There is need of it Which will appear if we consider the Infirmity of Nature that is to be restrained a blind Mind to be enlightned a drowzy Heart to be awakened Vehemency of Passions to be curbed and great Allurements to Sin to be withstood Say not with Cain Gen. 4.9 Am I my Brother's Keeper Thou art so do it then with Love lest you do the Work of an Enemy under the Vizard of a Friend No Hatred or ill End must put you on this Business for when you rebuke Sin with Sin you increase it Again there is need of it for it will prevent many Evils as Censuring and Detraction and speaking ill of others and Invasion of the Ministry this is one great Evil that heretofore hath reigned among us many little Pratlers that had no Gifts set up for Ministers this Itch would soon be cured if Men would mind necessary Duties such as Meditation which is a Preaching to themselves Family-Instruction and Brotherly Reproof Vse 4. Direction to perform this Duty Many Graces are necessary hereunto as Zeal for God Love to our Neighbour and Courage Avoid Pusillanimity that you be not hindred by your Fears this is the way to prevail And if you prevail not you must mourn and pray as Lot 2 Pet. 2.8 For that righteous Man dwelling among them in seeing and hearing vexed his righteous Soul from day to day with their ungodly Deeds Jer. 13.17 But if ye will not hear it my Soul shall weep in secret Places for your Pride and mine Eye shall weep sore and run down with Tears SERMONS UPON 1 CORINTHIANS XV. 19 SERMON I. 1 COR. XV. 19 If in this Life only we have Hope in Christ we are of all Men most miserable IN the Context the Apostle is disputing for the Truth of the Resurrection this way of Reasoning is deducendo ad absurdum by shewing the Absurdities that would follow upon the denial of it 1 st The first Absurdity is mentioned ver 13. If there be no Resurrection of the Dead then Christ is not risen In all things he is a Pattern to his People if the Head be risen so shall the Members also 2 d Absurdity consequent upon that is mentioned ver 14 15 16. And if Christ be not risen then is our Preaching vain and your Faith is also vain yea and we are found false VVitnesses of God because we have testified of God that he raised up Christ whom he raised not up if so be that the Dead rise not for if the Dead rise not then is not Christ raised Whole Christianity would be a Forgery and whatever was preached by the Apostles and believed by them vain and frivolous if Christ be not risen 3 d Absurdity ver 17. And if Christ be not risen your Faith is vain you are yet in your Sins That the new Covenant and all their Confidence about Remission of Sins upon Repentance would come to nothing 4 th Absurdity That those that had lost their Lives for Christ would perish eternally and would have nothing to recompense this Loss ver 18. Then they also which are fallen asleep in Christ are perished 5 th Absurdity is in the Text If all our Hopes in Christ were terminated with this Life Christians were the most wretched sort of Men in this World If in this Life only we have Hope in Christ we are of all Men most miserable But these are such absurd Thoughts that every Christian should abhor them with Indignation In the Words we have 1. A Supposition If in this Life only we have Hope in Christ. 2. An Absurdity thence inferred VVe are of all Men most miserable Doct. That the Calamities of the Godly in this Life shew that we have much more to hope for from Christ in the Life to come I. I shall state the Point in what Sense it is said that Christians are of all Men most miserable if there be no Life to come II. Confirm and prove it by shewing the Validity of the Apostle's Reasoning 1. For the Supposition 1. This is supposed that Affliction and Misery is the common Burden of the Sons of Adam In the present Life all are liable to Misery some more some less We walk through a Valley of Tears live in a groaning World none have such an uninterrupted Current and Stream of worldly Felicity but that they have their Crosses and Afflictions These things are common to Man We are told in the Book of Iob chap. 5.7 Man is born to Trouble as the Sparks fly upward And Iob 14.1 Man that is born of a Woman is of few Days and full of Trouble None can reasonably expect to be absolutely exempted from the common Lot of humane lapsed Nature Though Life be short yet it 's long enough to be vexed with many Sorrows Few and evil have the Days of the Tears of my Life been saith old Iacob Gen. 47.9 Since they are evil it is well they are but few Most Men little consider of this that they come into the World to bear Crosses but rather imagine they come hither to spend their Days in Pleasure at least they do not mind the true Cause of their Troubles nor the proper Remedy The true Cause is Sin Man's Transgressions are the Door by which it entred And the proper Remedy is the Grace of God in Jesus Christ. Well then whatever may be the particular and various Dispensations of God towards Men yet to be miserable in some sort and
would not give over till all was finished 1153 Following Christ. What it is to follow Christ 388 Wherein we should follow Christ 346 Vid. Example Motives to follow Christ ibid. Fool. Every carnal Man a Fool 910 Forgiving Enemies a Duty 1143 Vid. Revenge Forsake Why God may sometimes forsake his People 1096 God never totally forsakes his People and why 1095 Objections answered ibid. Three kinds of forsaking 1096 Forsaking all when God calls us so to do 333 Reasons why we must so do 334 Directions to this Duty 335 Future State proved 1216 Light of Nature concerning a future State not to be rejected 1221 Thoughts of a future State Support in Afflictions and Death 1220 G GIfts the kinds of them 250 251 252 258 The Freeness of God's Gifts 250 Every one hath some Gift or other 257 Gifts are not given to all in a like measure 259 Reasons of it 260 Gifts are intrusted as well as given 253 Vid. Trust. God to be thanked for all his Gifts 251 Give Why it was necessary that Christ should give himself 157 Duties inferred from Christ giving himself 160 We are to be thankful that Christ gave himself 159 Glory what it is 1225 Godliness what it is 89 What Graces are necessary to Godliness ib. What are the Ordinances about which it is conversant 91 Godliness to be exercised in Worship in Conversation 93 94 95 Godliness and Holiness and Righteousness how they differ 39 89 Our Abode in the present World is the time to exercise Godliness 98 Reasons of it 100 Trial whether we are godly 96 Motives to Godliness ib. Good Then none is good how not to be understood 295 How it is to be understood ibid. Goodness of God's Nature opened and the Properties of it 298 300 The Goodness of his Bounty opened 300 When God is not honoured as the chief Good 36 Good Man what he is 1110 Good Things Who have their good Things in this Life 988 The Misery of those that have their good Things in this Life 990 How shall we know that Men count temporal things their good Things 988 Good Works the Beginning Increase and Accomplishment of them from God 686 Gospel a means of Salvation and how 15 No better way to save Sinners than that revealed in the Gospel 659 The Wisdom of God in the Gospel 658 The excellent Contrivance of the Gospel to be meditated on 656 Preparative Considerations to such Meditation 657 How we are to meditate on this Contrivance of the Gospel 658 Motives to regard the Gospel 17 No Reason to doubt of the Gospel 948 Government God governs the World by the Hopes and Fears of another Life 1171 Grace Whether they that improve common Grace shall have special Grace 1082 Increase of Grace must be acknowledged as well as the Beginning of it 427 Grace of God how many ways taken 2 Grace and Mercy in God how they agree and how they differ ib. Grace the Original of all Blessings 3 Why Grace is the Original of all Blessings 5 Grace doth not exclude Christ and the means of Salvation 4 What and how much of Grace is discovered in the Gospel 11 Grace but darkly discovered before the Gospel 10 What Reason Believers have to praise the Grace of God above other Men or Angels 9 How the Grace of God is wronged 6 Grace teacheth us Holiness 25 Trial whether we are Partakers of the Grace of God 26 H HAbitation God is the Habitation of his People 897 God's People may have no Habitation on this side God 895 God's being our Habitation is of use to us when we want and when we have a Dwelling-place 900 901 How God is our Habitation when we have a House 902 Vid. Dwelling in God Hardness of Heart sinful The terms of it opened what is meant by Heart what by Hardness 498 The Nature and Properties of it ibid. The Kinds of it 501 The Causes of it 503 The Hainousness of the Sin 505 Some Observations about it 507 Trial of a hard Heart 511 Motives to beware of Hardness of Heart 514 Motives to come out of this State ibid. Directions for the Cure of a hard Heart 515 Tendencies of it to be avoided 532 Hardness of Heart judicial How God may be said to harden 501 523 God's Iustice and Righteousness herein vindicated 524 Causes of God's hardning Sinners 527 Sometimes God may harden finally ibid. The Causes of this 528 God may harden his own People for a time 530 The Causes of it ibid. Means to cure it 531 Observations from the History of Pharaoh's Hardness of Heart 520 Hearing the Word an Ordinance of God 21 Objections against Hearing answered ib. Diligent attending to the Word wherein it consists 1078 Why we should take heed what we hear 1077 How they that hear shall have more given them 1080 Heart of the Wicked what it signifies 1059 The Pravity of it 1060 How the Heart of the Wicked is little worth ibid. Reasons of it 1062 Means to get another Heart or a Heart sanctified 1065 What Men may do towards getting their Heart sanctified 1064 Motives to get the Heart sanctified ibid. Heaven In Heaven the removal of all Evil of Sin and Affliction 116 117 And the confluence of all Good 118 The Happiness of the Body in Heaven 119 The Happiness of the Soul in Heaven 120 The Company of Heaven 122 Whether the Knowledg or Love of God in Heaven is to be preferred 120 Inferences from the Happiness of Heaven 123 His. In what sense God's People are his 1028 Holiness with respect to our Relation to God what it is 740 Positive Holiness of our Persons and Actions what 741 Gospel Holiness how prophesied of in the Old Testament 738 Why we should be more eminent in Holiness in Gospel-Times than in Times of the Law 742 Exhortation to Holiness 718 Directions to Holiness 744 Holiness of Christ as to his Person and Office 712 Honour what it is 1226 Hope Act what it implies 972 Vid. Expectation Looking The Object of it 1104 The Properties of it ibid. The Necessity of it 1222 The Encouragements of it 1223 Hope the Fruit of Regeneration and of Experience 723 Hope Object Hope set before us what it is and why so called 231 What it is to run to take hold of the Hope set before us ibid. The Hope of a Christian a blessed Hope 116 Vid. Blessedness Humane Nature of Christ. Why Christ must be Man 1084 Vid. Incarnation Christ partaking of the humane Nature a Foundation for Faith 1086 Humiliation of Christ three Steps of it 862 How far Christ was lessened or humbled 861 Christ's Humiliation was voluntary 863 Christ's Humiliation was for our sakes ibid. The Ends and Reasons of Christ's Humiliation 864 1091 I IGnorance several Distinctions about it 1147 1148 All Ignorance not sinful 857 How far it excuseth from Sin 1147 The Evil and Danger of Ignorance 33 Immortality what it is 1226 A threefold Immortality 1163 The Immortality of the Soul Vid. Soul Motives to
hath to do with a hard Heart he will not steal out of the Field but go away with Honour and Triumph This was to be a publick Instance and for Intimation to the World 1 Sam. 6.6 Wherefore then do ye harden your Hearts as the Egyptians and Pharaoh hardned their Hearts when he had wrought wonderfully among them did they not let the People go and they departed The Philistines took warning by it and it will be our Condemnation if we do not 7. In all these Plagues I observe that Pharaoh now and then had his devout Pangs In an hard Heart there may be some Relentings but no true Repentance We have him confessing Exod. 9.27 I have sinned this time the Lord is righteous and I and my People are wicked And chap. 10.16 17. I have sinned against the Lord your God and against you Now therefore forgive I pray thee my Sin only this once and intreat the Lord your God that he may take away from me this Death only So chap. 12.32 Be gone and bless me also Hardned Sinners may have their Gripes and sensible Touches and so some faint Purposes of Reformation But that which was defective and sheweth it was not true Repentance was 1. Because it was only extorted by present Horror Job 27.10 Will he always call upon God A Still will send forth Water as well as a Fountain but it is by Drops and by Force Prov. 5.11 12 13. And thou mourn at last when thy Flesh and thy Body are consumed and say How have I hated Instruction and my Heart despised Reproof and have not obeyed the Voice of my Teachers nor inclined mine Ear to them that instructed me The Leacher hath his penitent Moods A Malefactor on the Rack will confess freely Vows of Men are very frequent O that Men would be such when they are well as they promised to be when they were sick 2. Because the Aim of all was Ease and Safety Pharaoh's Cry is not Take away Iniquity but Take away this Plague Offers of Nature after Ease are found in Hypocrites Esau sought the Privileges of the Birth-right with Tears quia perdiderat non quia vendiderat not because he sold it but because he had lost it Nature may be sensible of present Evil. 3. Because it was vanishing The good Motions of an hard Heart are of no long continuance they pass through and are gone like a Flash of Lightning Pharaoh his Remorse for the Frogs and Grashoppers was as a Cloud soon blown over Till there be sound Repentance Remorse must needs be short for it is an unpleasing Penance Water heated is the colder afterwards because it is rarified after it hath thawed a little it will freeze the harder Pharaoh after every Respite was hardned anew it is the Temper of those that are doomed to Destruction 4. Because his Purposes came so short and lame of what God expected An hard Heart when it cannot prevail against God would fain compound with him First he gave leave Exod. 8.25 Go ye sacrifice to God in the Land Then ver 28. I will let ye go that ye may sacrifice to the Lord your God in the Wilderness only ye shall not go very far away Then chap. 10.11 Go now ye that are Men and serve the Lord. Their Children were to remain for Hostages Then ver 24. Go ye serve the Lord only let your Flocks and your Herds be stayed let your little ones also go with you Their Cattle were to remain for a Pawn and their Flocks and their Herds for a Forfeiture if they returned not and a Recompence for the Damage of Egypt But God would not abate him a Hoof. An hard Heart yieldeth to God by halves Pharaoh hucketh with him first they might sacrifice in the Land then go a little way three Days Journey then he would keep their Children then their Flocks and Herds An hard Heart never yieldeth to God his whole Demand the Devil is loth to let go his hold How do Men huck with God in Duties contrary to their Affections or prejudicial to their Interests 2 Kings 5.18 In this thing the Lord pardon thy Servant that when my Master goeth into the House of Rimmon to worship there and he leaneth on my Hand and I bow my self in the House of Rimmon when I bow my self in the House of Rimmon the Lord pardon thy Servant in this thing They have their Reservations and in this and that thing they will be excused These are but deceitful Pangs Pharaoh doth often eat his Words and retract every Grant 8. In process of Time his Hardness is improved into Rage and downright Malice Exod. 10.28 Get thee from me take heed to thy self see my Face no more for in the Day thou seest my Face thou shalt die Vessels when they come to the Lees they grow sowre and tart so Pharaoh began to run Dregs Or as Beasts by long baiting grow mad and furious so it was with Pharaoh Men first slight the Truth and then are hardned against it and then come to persecute it A River when it hath been long kept up swelleth and beareth down the Bank and Rampire so do wicked Men rage when their Consciences cannot withstand the Light and their Hearts will not yield to it 9. At length Pharaoh is willing to let them go After much ado God may get something from a hard Heart but it is no sooner given but retracted like Fire struck out of a Flint it is hardly got and quickly gone Hosea 6.4 Your Goodness is as a Morning Cloud and as the early Dew it goeth away Many may have some shew of Goodness at least at some times who yet are little the better and their Condition nothing the better it proveth a great Snare and Neckâ—break to them its Unfoundness is presently seen in its Unconstancy 10. The last News that we hear of hardning Pharaoh's Heart was a little before his Destruction Exod. 14.8 And the Lord hardned the Heart of Pharaoh King of Egypt and he pursued after the Children of Israel Pharaoh begrudgeth his own Grant as if he had yielded too far Hardness of Heart will not leave us till it hath wrought our full and final Destruction God always besotteth when he meaneth to destroy Never any were hardned but to their own Ruine As God that loveth his own loveth them to the end so God that hateth those that are hardned hateth them to the end Pharaoh is first plagued and then destroyed This is the upshot of all Iob 9.4 Who hath hardned himself against him and prospered The Beginning is Imposture and Delusion the Middle Obstinacy and the End Ruine II. How God hardneth It is a Point that needeth Explication God is not and cannot be the Author of Sin if God should cause it Man should sin of necessity and then his Punishment would not be just he being under Force God hath not brought upon any a necessity of sinning and God that is Good cannot be the cause of Evil
If God were the immediate Author it would be no Sin for whatever God doth is good How then doth he harden the Heart I answer first Negatively secondly Affirmatively 1 st Negatively In the explication of this Matter we must avoid both Extreams some say too much of it others too little 1. We must not say too much lest we leave a Stain and Blemish upon the Divine Glory 1. God infuseth no Hardness and Sin as he infuseth Grace All Influences from Heaven are sweet and good not sowre Evil cannot come from the Father of Lights God enforceth no Man to do evil 2. God doth not excite the inward Propension to Sin that is Satan's Work He perswadeth it not it hath neither Command nor Approbation nor Influence nor Impulse from Heaven In all these Ways we must look upon Man's Sin All Sin is a Child begotten by that Incubus of Hell on the corrupt Soul of Man it is poured out as Milk into the Womb of their Hearts and there it is curdled as Cheese 2. We must not give it too little God doth not harden by bare Prescience because God foreseeth other Sins and yet they are not ascribed to God he is not said to kill or to steal or to do wrong as he is to harden There is a difference between God's concurrence to this Sin and others It is not only by way of Manifestation that is by his Plagues and Judgments he declareth how hard it is God hardned Pharaoh say some that is by frequency of Judgments shewed how hard his Heart was The Prayer by which we deprecate this Evil sheweth the meaning of it we would not say Lord shew not how hard I am by thy many Judgments upon me but Lord harden not my Heart lead me not into Temptation incline not my Heart to any evil thing And it doth not hold good in other Instances Deut. 2.30 Sihon King of Heshbon would not let us pass by him for the Lord thy God hardned his Spirit and made his Heart obstinate There was no such long Process to make it evident they had hard Hearts So Ioshua 11.20 For it was of the Lord to harden their Hearts that they should not come against Israel in Battel So that there is somewhat besides an evident Manifestation to the World by continued Judgments that it is hard Nor is it by a meer idle Permission for there is besides that his Decree and a Judicial Action of Providence as if God were like the Heathens Iupiter who was feasting in Ethiopia while things were out of order in Greece Or at least such think God hath no more to do than a Man that standeth on the Shore and seeth a Ship ready to be drowned when he might have helped it there is somewhat more than so Nor is it meerly by Desertion and Suspension of Grace it is true this is a part but not all as a Captain leaving his Souldiers in the midst of a Battel may be said to leave them in the Enemies hands God concurreth not only by way of Permission and Patience but by way of Action and Power not making Hardness but Doing and Willing the things whereby the Sinner is hardned Besides his Decrees there is his Judicial Sentence and an active Providence in order thereunto Many things concur to the hardning of the Heart all which God willeth and intendeth but justly the Wicked take these Occasions of their own accord Satan tempteth out of his own Malice but all this cannot be done without the Will of God there is at least a permissive Intention If there were not God's over-ruling it then he were not God Omnipotent there is a Supreme Power over-ruling and ordering every thing that is done in the World It was God's Will that Pharaoh should be hardned that he might dispose of it to the Ends of his Providence Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my Power and that my Name may be declared throughout all the Earth If there were only a naked idle Permission then it may be said that he suffereth the Heart to be hardned rather than hardneth it which is the Phrase used 2 dly Affirmatively how God doth harden The inward Way is wonderful as God's drawing Sinners is secret so is his hardning But if you ask me by what means it is accomplished I answer 1. By Desertion by taking away the Restraints of Grace whereby he letteth them loose to their own Hearts Psal. 81.12 So I gave them up unto their own Hearts Lusts and they walked in their own Counsels Man in regard of his Inclinations to Sin is like a Grey-hound held by a Slip or Collar when the Hare is in sight take away the Slip and the Grey-hound runneth violently after the Hare according to his inbred Disposition Men are held in by the Restraints of Grace which when removed they are left to their own swinge and run into all excess of Riot Thus God took away his good Spirit from Saul 1 Sam. 16.14 But the Spirit of the Lord departed from him and an evil Spirit from the Lord troubled him Take away the Pillar that sustaineth the House and then the House falleth of it self God taketh away his Grace and then all runneth to Ruine as Darkness ensueth upon the withdrawing of Light Now herein God is not to be blamed 1 Because he is Debtor to none He may give his Grace to whom he pleaseth and with-hold it as he will he is not bound to give or continue but is free to bestow or with-hold Man sinneth when he doth not hinder Sin because he is bound to hinder it all that he can Nehem. 13.17 Then I contended with the Nobles of Judah and said unto them What evil thing is this that ye do and profane the Sabbath-day When the People profaned the Sabbath and they did not restrain them 2. He knoweth how to make the best of any Evil to turn the greatest Evil into the greatest Good which Man cannot do and ought not being under a Rule We must not do Evil that Good may come on it Rom. 3.8 And not rather as we be slanderously reported and as some affirm that we say Let us do Evil that Good may come whose Damnation is just 3. There is an actual Forfeiture God is so far from being bound to continue Grace that he is bound in Justice to withdraw what is given When Men stop their Ears God may shut them But 2. By Tradition He delivereth them up to the Power of Satan who worketh upon the corrupt Nature of Man and hardneth it he stirreth him up as the Executioner of God's Curse As the evil Spirit had leave to seduce Ahab 1 Kings 22.21 22. And there came forth a Spirit and stood before the Lord and said I will perswade him And the Lord said unto him Wherewith And he said I will go forth and I will be a lying Spirit in the Mouth of all his Prophets And he said
before mine eyes I have walked in thy truth This constraineth and enforceth to Holyness and gives encouragement to it others only attempt this Work but do not consider the fruit of it 3. More orderly and prudent Others do good Duties by chance Phil. 4.8 Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think of these things III. That which I am now to do is to give you the Rules to guide you in this weighty Affair of the Christian Life There are Rules to be observed to fit the Soul but those I shall handle under the terme of helps I handle such now as must guide the Soul 1. Whatever you meditate upon must be drawn down to Application Iob 5.27 Lo this we have searched it so it is hear it and know thou it for thy good In Meditation our aim and design is to promote the good of our Souls The Heathen Emperour Antoninus had Observations which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things for my seâ—f that is the proper end of this Exercise things for our selves In Conference we aim at the good of others but the end of Meditation is to fall directly upon our own Souls All the while we stay in generals we do but bend the Bow when we come to Application we let fly the Arrow and we hit the Mark when we come to return upon our own Souls Now this Application must be partly by way of Tryal partly by way of Charge 1. The first Reflection upon our selves must be by way of Tryal This should alwaies be the close of all how is it with thee Oh my Soul Or is not this my State When the Apostle had taken a view of the Doctrine of Justification he shutteth up all with a Practical return upon his own Heart Rom. 8.31 What shall we then say to these things How am I concerned in this Truth So Nazianzen in his Forty-First Oration saith his Custom was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go aside to converse with God but alwaies in the course of the Duty he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search himself 2. By way of Charge and Command You should charge your selves to serve God with greater care Meditation is as it were the heat of the Cause and after the Debate you should give Sentence and issue forth a Practical Decree as David now I see it is good for me to draw nigh to God Psalm 73.28 When he had been meditating of the Providence of God in punishing the wicked now oh my Soul thou seest what is best for thee even to keep close to God So in two Psalms when he had been meditating of the Mercy and Power of God he layeth a Charge upon his Soul to bless God of his Mercy Psalm 103.22 Bless the Lord all his works in all places of his dominion bless the Lord oh my soul of his Power Psalm 104.35 Let the Sinners be consumed out of the earth and let the wicked be no more Bless thou the Lord O my Soul praise ye the Lord. 2. Do not pry further than God hath revealed Your thoughts must be still bounded by the word There is no Duty that a Fanatick Brain is more apt to abuse then Meditation when Men are once able to raise their thoughts they soar too high and being puffed up with their fleshly mind intrude themselves into things that they have not seen Col. 2.18 They are dazeled with ungrounded subtilties and so like a Lark that have flown high of a sudden fall down again David saith Psalm 131.1 Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me In Spiritual Exercises you must stint your thoughts with what is revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.3 Not to think of himself more highly than he ought to think but to think soberly according as God hath dealt to every Man the measure of faith that is as God hath revealed and dispensed the measure of Faith to you To pry into the Mysteries of the Divine Decrees were to disturb Affection not to raise it Nice Disputes feed Curiosity not Religion Again regard must be had not only to the Word but to your own Abilities those that soar too high fall low enough e're they have done consider what is fit for your pitch and size Again do not leave Bread and Wine and gnaw upon a Stone or leave Practical Matters for intricacy of Dispute 3. When you meditate of God you must do it with great Care and Reverence his Perfections are matter rather of Admiration than inquiry Some dispute whether it be best to meditate of Gods Essence or no Certainly as it is discovered to us in his Attributes it is very comfortable and useful Psal. 104.34 My meditation of him shall be sweet I will be glad in the Lord. And though you should get as large thoughts as possibly you can of His Majesty and Power yet you must not pry too curiously into his Nature left you be oppressed by his Glory The Mysteries of the Trinity are matters of Belief rather than Debate we may well cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the Depth It is enough to know that it is so we cannot search how It is said 1 Tim. 6.16 Who only hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see And Psalm 18.11 He hath made darkness his secret place his pavillion round about him were dark waters and thick clouds of the skies God is said to dwell in Light to shew his Majesty and to dwell in darkness to shew his incomprehensibleness Do not intangle your selves while you go about to raise your Zeal the full knowledge of these things is our Portion in Heaven 4. In meditating on common things keep in mind a Spiritual purpose God hath endowed Man with a faculty to discourse and employ his mind on Earthly Objects to Spiritual purposes Eccles. 3.11 He hath set the world in their heart Mundum tradidit disputationi eorum the meaning is he hath endowed him with Natural Light to contemplate on his handy-work The Mind is soon apt to grow common and vain and therefore here you have need of more care and watchfulness Psalm 8.34 When I consider the heavens the work of thy fingers the moon and the stars which thou hast ordained what is man that thou art mindful of him and the Son of Man that thou visitest him Basil calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a School to teach us not Knowledge but Religion Psalm 19.1 The heavens declare the glory of God and the firmament sheweth his handy-work Philosophers study the Creatures to find out their Natural Causes we to find out Arguments of Worship and Religion 5. Take heed of creating a Snare
to your Souls Some Sins are catching like Fire in Straw and we cannot think of them without Infection and Temptation the very thoughts may beget a sudden delight and tickling which may pass through us like Lightning and set us all on fire Ezek. 23.19 She multiplyed her whoredoms in calling to remembrance the dayes of her youth wherein she had played the harlot in the land of Egypt though the Prophet speaketh of Spiritual Fornication yet there is a plain allusion to outward it is an allusion to an Unchast Woman who feeleth a New Fire by remembring her Vile Lusts. Some Temptations cannot be supposed without sin it is less dangerous to suppose the Temptation of Peter than the Temptation of Ioseph of Peter that was tempted to deny his Master than of Ioseph who was tempted to folly with his Mistress This Direction is not unnecessary you know not how apt a Carnal Heart and Busie Devil may be to taint the best Duties and how soon an Innocent Thought may degenerate into an unclean glance The Apostle would have some Sins not named among the Saints Ephes. 5.3 But fornication and all uncleanness or covetousness let it not be once named among you as becometh Saints 6. Meditate of those things especially which you have most need of There is the greatest Obligation upon the Heart the Matter is not Arbitrary there you will find most help and there the benefit will be most sensible Seasonable thoughts have the greatest influence The Servants of God have sometimes meditated on his Power sometimes on his Mercy sometimes on his Providence according as their Affairs and Temptations call for it Psalm 56.3 What time I am afraid I will trust in thee In a time of fear he would think of Arguments of Trust. 7. Whatever you meditate upon take heed of slightness Transient Thoughts leave no Impression See that you meditate but of one thing at once Hoc age mind the Work you are about is a good Rule in Meditation as well as Prayer the Thoughts should be under a Restraint and wise Confinement A skipping Mind that wandreth from one Meditation to another seldom profiteth In Meditation be not like the Dogs of Nile that snatch here and there or like the Bee that passeth from Flower to Flower A constant fixed Light worketh most The Apostle speaketh of Apostates that they have flashy tasts Heb. 6.4 5. They were once inlightned and tasted of the heavenly gift and were made partakers of the Holy Ghost and tasted the good word of God and the powers of the world to come They had vanishing and fleeting motions Iames 1.25 He that looketh into the law of liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that boweth down to take a deliberate view it is a Metaphor taken from them that stoop down and bend their Bodies toward a thing that they may narrowly pry into it The same word is used to imply that narrow search which the Angels use to find out the Mysteries of Salvation by 1 Pet. 1.12 Which things the Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look into An allusion to the Cherubims whose faces bowed down towards the Ark as desirous to see the Mysteries therein contained There must be a deep sight and serious inculcation Luke 2.19 But Mary kept all these sayings and pondered them in her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she examined compared them traversed them too and fro in her mind which is afterwards expressed verse 51. She kept all these sayings in her heart There is a folly in Man when once we apprehend a thing Curiosity being satisfied we begin to loath it the first apprehension having as it were deflowred it but at last they loose their Power and Vertue When Digestion is precipitated there is no nourishment and when the Meditation is not deep and ponderous we have no comfort no lively perception and feeling of it in our hearts A glance doth not discover the worth of any thing he that doth but cast his eye upon a piece of Embroidery doth not discover the Art of it 8. Come not off from Holy Thoughts till you find profit by them either sweet tasts and relishes of the Love of God or high Affections kindled towards God or strong Resolutions begotten in your selves Usually God droppeth in sweetness into the Hearts of his People as all those Extasies of Love in the Canticles were occasioned by Meditation But we cannot alwaies expect Raptures and high Elevations it is some fruit if it maketh you fall to Prayer and Holy Complaints 9. Be thankful to God when he blesseth you in Meditation or else you will find difficulty in the next Christians often forget to return God the Glory Cant. 1.4 Draw me we will run after thee the king hath brought me into his chambers we will be glad and rejoyce in thee we will remember thy loves more than â—ine the upright love thee That which goeth up in Vapours cometh down in Showers So the Psalmist Psal. 67.5 6. Let the people praise thee O God let all the people praise thee Then shall the earth yield her increase and God even our own God shall bless us There is a Mutual access and recess between the Rivers and the Sea so there is between Blessings and Praises In this Duty God is jealous lest we should give the Honour to our selves because there is so much work of our own Thoughts Psal. 63.4 5. Because thy loving kindness is better than life my lips shall praise thee Thus will I bless thee while I live I will lift up my hands in thy name Not only in my necessity but for ever for such sweet Experiences 10. Do not bridle up the free Spirit by the Rules of Method That which God calleth for is Religion not Logick when Christians confine themselves to such Rules and Prescriptions they streighten themselves and Thoughts come from them like Water out of a Still not like Water out of a Fountain Voluntary and free Meditations are most smart and pregnant In all Arbitrary Directions that make only for the conveniency of the Duty you must remember we come to you like Paul to the Corinthians 1 Cor. 7.12 To the rest speak I not the Lord we do not prescribe but advise 11. Your success in the Duty is not to be measured by the multitude and subtilty of the Thoughts but the sincerity of them Christians puzzle and disquiet themselves because they look too much at gifts you should covet the best gifts but not inordinately Psalm 51.6 Thou desirest truth in the inward parts In Prayer God looketh more to the Impulses of Zeal than the Flowers of Rhetorick So in Meditation if we are less Subtle it is no matter so we be more Devout 12. You must begin and end all with Prayer Duties are subservient one to another In the beginning you must pray for a Blessing on the Duty and in the end commend your Souls and Resolutions to God There is no hope in your own Promises
Iohn 3.12 Not as Cain who was of that wicked one and slew his Brother and wherefore slew he him Because his own Works were evil and his Brothers righteous Emulation and Malignity at those that are better than our selves is the very Poison and Venom which the Devil hath infused into Human Nature The affection which put Cain upon killing his Brother and puts the World upon persecuting serious Christians when at the bottom they have no other Quarrel against them but because they excell in the Simplicity of the Christian Faith and Holiness and Obedience Such were Ioseph's Brethren whose Virtue was an Eye-sore to them and therefore endeavoured his Destruction Gen. 37. Such were the Jews in the time of the Apostles who despising the Gospel could not endure it should be Preached unto the Gentiles Acts 13.45 But when the Iews saw the multitude they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Therefore well doth the Apostle Iames call this Bitter envying Jam. 3.14 'T is like Gall which corrupts good Food and maketh it unprofitable So doth this bitter Zeal corrupt all their Actions whom it doth possess Well then Charity envyeth not Those whom we love sincerely we will rejoyce in their Gifts and Graces as in our own their Success and Prosperity as in our own and be well pleased with their Happinesses But where Envy prevaileth Charity hath no place their Praises are our Disgrace their Success is our lessening And few there be that can say with Iohn the Baptist He must increase but I must decrease John 3.30 That is in Splendor and Fame Alas as placid and well contented as many seem without Envy burneth within and if it be not checked will soon produce mischievous Effects 4. Charity vaunteth not it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is it doth nothing pragmatically and foolish in Word or Deed where it possesseth the Hearts of Men they do not arrogantly speak of themselves or what they have done or can do Hesychius telleth us the meaning of the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is lifted up with Folly as giddy proud Fools are wont to vaunt or strut themselves so that their own Pride rendereth them ridiculous And so it forbids Arrogancy and External Ostentation as Internal Pride and Self-conceit is touched in the next Property Now Charity is contrary to more Vices than one to Pride as it manifests it self by contemptuous and scornful Carriage which Irritateth others rather than Edifyeth them 5. Is not puffed up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had told us 1 Cor. 8.1 That Charity edifyeth but Knowledge puffeth up that is with a vain Conceit of our own Worth despising others Now though Knowledge may beget this through the fault of him that receiveth that Gift yet Charity serveth all despiseth none therefore Pride and Insolency shewed in despising others or over-valuing our selves is far from the temper of this Heavenly Grace Poor empty Bubbles are soon blown up contemning those that are beneath them in Honours Favours Riches Knowledge and some External Services which look like Grace Luke 18.11 God I thank thee I am not as other Men are extortioners unjust adulterers or as this Publican This condemneth that Pride whereby we thus conceit of our own good Estate above others Whereas Brotherly Love would perswade us in Honour to prefer one another Rom. 12.10 And in Humility to think others better than our selves Phil. 2.3 Not with our Lips only setting on a shew of Humility but with our Hearts For there is no Man so great that is not in some things beneath those whom he despiseth And we are conscious to our own Infirmities and should have a modest Esteem of our own Graces and Virtues For the true Excellency of a Christian lieth in a mean Esteem of himself For the great Businâ—ss of his Religion is to represent to him his own Sinfulness and the undeserved Goodness of God and therefore he seeketh no other Esteem with others than God fairly alloweth him and dareth not set too high a price upon himself nor is troubled if others come not up to his Price 6. It doth not behave it self unseemly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This followeth well on the former for Men puffed up transgress the Rules of all Decency in setting out themselves not giving others the Respect due to them Therefore it must needs be one of the Properties of Charity to make Men do that which will become Meekness Modesty and Godliness and to abstain from all things that may be an Offence and Scandal to others in Words Deeds Gesture Cloathing generally in all parts of Conversation Whatever may expose us to the Contempt of others or may argue a Contempt of them or may be a just Offence Charity will mind us to forbear it Phil. 4.8 Whatsoever things are lovely think on these things 7. Seeketh not her own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-love prompteth us meerly to seek our own things but Charity seeketh the Profit of others It doth not drive on a self-seeking Trade or mind these things which make for our own advantage but the Welfare of others and is as sensible and zealous for other Mens Good as of its own To take care of their safety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.4 Look every man to the things of others To maintain our Neighbour's good Estate in his Profit Honour Fame Spiritual Blessings should be aimed at by us by the same Accuracy and Diligence that we use in reference to our selves The Law of Charity here is that we study not our own private Profit so as to neglect others or that any Damage should thereby arise to others Paul often presseth this 1 Cor. 10.24 Let no man mind his own but every man anothers Wealth Not so seek his private Profit as to neglect the publick A Man must mind his own Affairs but not with the neglect and damage of others First In the use of his Christian Liberty Secondly In his Calling Wherein they sin greatly who seek to draw all to themselves 8. It is not easily provoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Differences arise it handleth them peaceably It doth not draw on things to Fervour and acerbity of Contention A Paroxisme is the sharp Fit of a Feavour and signifyeth when Anger is boiled to an height But Charity is not exasperated or highly provoked to Anger or imbittered into Wrath and Passion This Property is to shew that it tempereth just Anger That Men fall not into immoderate violent Distempers of Passion upon whatever Provocation It is hard to abstain from all Anger when we meet with so many occasions of it in the course of our Lives but the Violence is corrected by Love There was a Hot Fit between Paul and Barnabas Acts 15.39 And the contention was so sharp between them that they parted asunder one from the other Paul's Cause was more just Those that love one another may find a Temptation
but Love should allay these bitter Gusts for we should always remember that Be angry and sin not that is If ye be angry beware of Sin Eph. 4.26 9. Thinketh no Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word signifieth two things To Think or Design to Impute or Reckon In the first acceptation the sense is That a Charitable Person plotteth not in his Mind how he shall do his Neighbour any Evil. Now designing Evil is so vile a thing and so abhorred by Heathens that the Apostle would not mention the forbearing of that as an effect of Divine Charity Therefore most probably we must pitch upon the later sense not for not contriving Hurt to others but not to reckon or impute it to them And so 't is the property of Charity not rashly to impute Evil to any Man It suspects no Evil in others as long as their Actions are capable of a good Interpretation or while other Good is mingled with it Envy and Detraction like a Fly pitcheth on the sore place But Charity doth not easily think Evil of its Neighbour but interpreteth doubtful Things in the better part If wronged by others they rather impute it to their Inconsideration than their Malice And if it cannot be excused they do not impute charge or upbraid them with it as Brawling People do 10. It rejoyceth not in Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing is more abhorrent from the nature of Charity than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing in the Hurt of another Now this may happen on two Occasions 1. When any one doth that which is unjust 2. When injustice is done to any one In the first Case Charity rejoyceth not that others fall into Sin which indeed is a pleasure to them that hate them but Charity will make a Man heartily mourn and grieve for any Sin that is committed by another 'T is a joy to see others discharge their Duty but a grief that they offend God The Second Case is If our Enemy be injured by others we boastingly say Oh how well is this Man served now thus to rejoyce in or applaude the Sin of others will not stand with Charity which seeketh the Reformation of others not their ruine and disgrace David when he heard of the Death of Saul he rent his Cloaths and wept and fasted 2 Sam. 1.11 12. And David took hold of his Cloaths and rent them and all the men that were with him and they mourned and wept and fasted until Evening for Saul and for Jonathan his Son and for the people of the Lord and for the house of Israel because they were fallen by the Edge of the Sword And Iob saith Chap. 31.39 If I rejoyced at the Destruction of him that hated me or lifted up my self when evil found him neither have I suffered my Mouth to sin by wishing a Curse to his Soul Revenge is sweet to a Carnal Nature but Divine Love checketh it and purgeth out this old leaven of Malice more and more 11. But rejoyceth in the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is taken for sincerity of Goodness Charity wisheth those that displease us were better than they are and that they did nothing but what is right just and good rejoyces at any good that befalleth others especially at the holy and virtuous actions performed by them and their integrity and sincerity This is a good Note For what a Man really is he desireth others should be 12. It beareth all things The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covereth all things which the Greek word also signifieth and so there is a Tautology avoided for the last Clause of this verse is endureth all things Now the meaning of this Clause is That Charity doth not easily divulge the Crimes of others Prov. 10.12 Hatred stirreth up strife but Love covereth all Sins None of us can expect to live in the World but we shall meet with many failings and wrongs in the best of God's Children There will need the cover of Love that we may neither shame our Brethren nor disgrace our Religion Therefore one property of this grace is to hide and conceal the Evil we know by another as far as it is for his good and not contrary to the greater good of others for than a greater Charity obligeth us to reveal it As if a man be a Seducer or if one profess to do Religion a mischief 't is our duty to reveal it But otherwise 't is an offence to speak all we know of others though it be true for all Evil must not be divulged but sometimes covered with the Cloak of Love There may be malice in reporting Truth for an eager desire to spread a fault wanteth not Sin Ier. 20.10 Report say they and we will report it Nay if there be no ill intent such prattle will come under the charge of idle Words unless it be for discovering an Hypocrite that others may not be deceived nor ensnared 13. It believeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not such things as are apparently false but hath no prejudice against that which others profess if not prevalently contradicted It desireth others should be good and therefore easily believeth them according to the profession which they make and whilst things are any way credible and not manifestly false It dareth not harbour an ill conceit of others interpreting all things to the best as long as the contrary appeareth not and whatever can be said for the mitigation of a fault 'T is easily persuaded Iam. 3.17 It doth not indulge unwarrantable suspicions and as long as it can taketh all things in good part that are said or done by others For till it hath an idoneous sense it had rather be deceived in thinking well of others than suspecting evil 'T is a malignity to fasten an evil sense on a Speech or Action that may bear a good one 14. Hopeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is added because what Charity cannot believe it hopeth for When nothing is said by way of defence and excuse it hopeth the best the matter is capable of if not for the present it despaireth not that being fallen they will rise again They despair not of their repentance nor give over the use of all probable means to reclaim them 15. It endureth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is suffereth injuries done to its self for Peace sake without revenging its self They can endure much pain and trouble and loss to procure a greater good to others that is greater than the pain we suffer our selves and therefore it meditateth not revenge 16. And lastly Charity never faileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is never ceaseth in this Life to bring forth these fruits neither shall it cease in the life to come There the love of God and our Brethren abideth and is perfect Men Dye but Charity Liveth and is exercised by us in another World 'T is not a grace out of date in Heaven Here it is not Weary Gall. 6.9