therefore cast your selves upon God 3. Carry your selves as a peculiar People to him Wherein 1. You must not be contented with common Mercies Every distinct Society have distinct Privileges Now the Elect are a peculiar People and therefore should look after peculiar Privileges A Man may have outward things and here is nothing peculiar no Argument of God's special Love Cast-aways may have these things Psal. 119.132 Look then upon me and be merciful unto me as thou usest to do unto them that love thy Name Look not upon me as thou usest to do on the World in general but as thou dost on thy own People You must have renewing Mercies and sanctifying Mercies a holy Heart be kept from Sin and conformed to God Other Mercies a Man may have and go to Hell therefore be not satisfied with them Luther protested to God he would not be put off with Estate and the Favour of the World and with increase of Honour and Esteem Alas the multitude may have these things it is their Happiness Psal. 4.6 There be many that say Who will shew us any Good Lord lift thou up the Light of thy Countenance upon us 2. Be not contented with common Graces Thus far a Man may go and not be saved As for instance There are moral Inclinations in Heathens and they make Conscience of gross Sins It is not enough to keep from Theft Drunkenness Adultery a Heathen would discover those Sins by the Light of Nature and by such Arguments and Reasons as Nature suggests would avoid them And then Hypocrites may have flashes of Comfort Glances Wishes and good Moods though they have no constant Delight in Communion with God yet they have superficial Hopes and are much taken with Evangelical Strains and Tenders of the Gospel they have a desire to keep their Consciences quiet and peaceable but you should labour for Uprightness and special Graces Carnal Men desire to be secure rather than sincere that they may have some Delectations and superficial Tastes but you are to look after things that accompany Salvation Heb. 6.9 In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that have Salvation in them you should be contented with no Grace but that which is an undoubted Pledg and Evidence of Heaven not a loose Hope of the Gospel 3. Be not satisfied with a common Conversation How is that Partly thus You must not live according to ordinary Privileges and ordinary Hopes You must discover Self-denial as one trained up in the School of Christ. It is an Accusation the Apostle brings against the Corinthians 1 Cor. 3.3 Are ye not Carnal and walk as Men When Men pretend to be God's peculiar People and have nothing singular but are given to worldly Cares vile Passions and corrupt Affections as other Men are this hardens carnal Men. A Christian should live like a Wonder in his place by discovering much Self-denial and Mortification in his Conversation Mat. 5.4 For if ye love them which love you what Reward have you do not the Publicans the same It is the greatest Hypocrisy that can be in the World to profess to be a peculiar People and to deny your selves in nothing but do as others do we should live at another rate and be more Holy more Charitable more Heavenly 4. Do not live according to ordinary Examples We may not frame and fashion our selves to the Guise of the World because we are the Lord 's peculiar People Deut. 14.1 2. Ye are the Children of the Lord your God ye shall not cut your selves nor make any baldness between your Eyes for the Dead For thou art an holy People unto the Lord thy God and the Lord hath chosen thee to be a peculiar People unto himself above all the Nations that are upon the Earth Dead Fishes swim with the Stream A Christian should live in a Counter-motion to the World You cannot do as others do for you profess your selves to be distinct Especially we should consider this in times of general Defection not to run away from God Mich. 4.5 For all People will walk every one in the Name of his God and we will walk in the Name of the Lord our God for ever and ever When every Man sets up a distinct Religion that is the meaning of it then the peculiar People of God should hold together and shew forth special Zeal and special Strictness in the Ways of God in times of Coldness Indifferency and Neutrality in Religion Josh. 24.15 And if it seem Evil unto you to serve the Lord chuse you this Day whom you will serve whether the Gods which your Fathers served that were on the other side of the Flood or the Gods of the Amorites in whose Land ye dwell but as for me and my House we will serve the Lord. SERMON XXII TITUS II. 14 Zealous of Good Works I Come to the last Circumstance the outward Manifestation of Christ's Puririfying that he might make us zealous of good Works I shall consider it partly as the Note of Evidence of God's peculiar People and partly as it falls under the Aim of Christ's Death Doct. Zeal for or in good Works is a Note of God's People and a Fruit of Christ's Purchase Here I shall enquire I. What good Works are II. What it is to be zealous of good Works III. In what Respect and Place we are to put this Zeal or how it stands in order to the Death of Christ. 1. What good Works are I shall shew the Kinds of them and the Requisites to them First The Kinds of good Works Good Works for the Matter of them may be distributed into four Sorts or Ranks Opera Cultûs Acts of Worship Opera Vocationis Works of our own particular Function and Calling Opera Iustitiae Works of Righteousness Opera Charitatis Works of Mercy 1. Opera Cultûs Acts of Worship both Internal and External External to Pray Hear Read Meditate to be much in Communion with God So for Internal Acts as Faith and Repentance and Love All these are good Works and fitly placed in the first Rank of these we must be chiefly zealous because our Happiness lies in Communion with God It is notable Daniel would not omit Prayer for one Day though he was forbidden by the King and in danger of Death Dan. 6.11 Now when Daniel knew that the Writing was signed he went to his House and his Windows being open in his Chamber towards Jerusalem he kneeled upon his Knees three times a Day and prayed and gave Thanks before his God as he did afore-time Certainly they have little Zeal in them that care not to be frequent in Communion with God and call not upon his Name These are the chiefest parts of those good Works we must press and exhort you to where we are to be the more punctual because the Offence is immediately done to God If we do not Works of Mercy and Justice there the Offence is done to Men but neglecting the Works of Piety
acknowledged as the chiefest Good and so if we do not often think of him and delight in Communion with him fear to offend him and care to please him all this is Ungodliness 1. If we do not often think of him if we did not want Hearts we cannot want Objects to put us in mind of God He is not far from every one of us Acts 17.27 But though God be not far from us yet we are far from God and though he be every-where where we walk lie and sit yet he is seldom found in our Hearts We are not so near to our selves as God is to us Who can keep his Breath in his Body for a minute if God were not there But though he be present with us we are not present with him There 's usually too great a distance between him and our Thoughts God is round about us in the Effects of his Power and Goodness yet afar off in regard of our Hearts and the workings of our Spirits Psal. 10.4 God is not in all his Thoughts O consider how many there are that live upon God that have daily and hourly maintenance from him yet regard him not Wicked Men abhor their own Thoughts of God and hate any savoury Speech and Mention of his Name Look as the Devils believe and tremble the more they think there is a God the more is their Horror encreased thus do carnal Hearts and therefore they do all they can to drive God out of their Mind How many Trifles do occupy our Mind we muse of nothing unless it be of Vanity it self but God can seldom find any room there we would fain banish God out our Minds When David beheld God's Works and looked upon the Creation he cried out Psal. 104. 34. My Meditation of him shall be sweet O it is the Spiritual Feast and Entertainment of a gracious Soul to think of God! We cannot put our Reason to a better use None deserves our Thoughts more than God who thought of us before the World was and still thinks of us Saith David Psal. 139.17 How precious also are thy Thoughts unto me O God! How great is the sum of them It is a great part therefore of Ungodliness and Ingratitude not to present God with so reasonable a Service as a few Thoughts not to turn the Thoughts and set the Mind a-work upon the Glory Excellency and Goodness of God that is every-where present to our Eye 2. We do not honour him as the chiefest Good if we do not delight in Communion with him Friends love to be often in one another's Company and certainly if we did value and prize God we would say It is good to draw nigh to God Psal. 73.28 We would preserve a constant Acquaintance between him and us God hath appointed two Ordinances to preserve Acquaintance between him and the Soul the Word and Prayer which are as it were a Dialogue and interchangeable Discourse between God and the Creature In the Word he speaks to us and in Prayer we speak to him He conveys his Mind to us in the Word and we ask his Grace in Prayer In Prayer we make the Request and in the Word we have God's Answer In Prayer we come to inform God with our Wants and seek for his Grace and God answers by his Word to Salvation Well then when Men neglect publick or private Prayer or fit and meet Opportunities of Hearing they are guilty of Ungodliness for so far they break off Communion with God especially if they neglect Prayer that is a Duty to be done at all times a sweet Diversion which the Soul injoys with God in private it is that which answers to the daily Sacrifice and therefore it is said Psal. 14.2 They seek not God and ver 4. They do not call upon the Lord. When Men are loth to come into God's Presence whether it be out of Love to Ease or carnal Pleasure when Men care not though God and they grow strange and seldom hear from one another this is Ungodliness Our Comfort and Peace lies in Access to God So for Family-Worship when God is neglected in the Family it is a Sign Men do not delight in God as the chiefest Good Many Families call not upon God's Name Ier. 10.25 Pour out thy Fury upon the Heathen that know thee not and upon the Families that call not on thy Name From one End of the Week to another there is no Prayer or Worship in the Family the House that should be a Church is made a Sty yea there is not a Swine about the House but is better regarded than God Morning and Evening they shall have their Attendance but God is neglected and not worshipped 3. If we do not fear to offend God will be served with every Affection Love is of use in the spiritual Life so is Fear 2 Cor. 7.1 Perfecting Holiness in the Fear of God They are both of great Use Love sweetens Duties and Fear makes us watchful against Sin Love is the doing Grace and Fear is the conserving or keeping Grace and therefore this is the Honour that God constantly expects from us that we should always walk in his Fear O think of the pure Eyes of his Glory that are upon us Eccles. 12.13 Let us hear the Conclusion of the whole matter Fear God and keep his Commandments for this is the whole Duty of Man that is the Sum of all practical Godliness The internal Root of all Duty and Worship is a holy filial Fear and reverent Awe of God when as obedient Children we dare not grieve God nor affront him to his Face as Ahasuerus said concerning Haman Esther 7.8 Will he force the Queen also before me in the House God is always a Looker on and can we grieve our good God when he directly looks upon us But now when you are secure and careless and sin freely in Thought and foully in Act and without any Remorse you deny God his Fear Fear is a Grace of continual Use we cannot be always praying or praising God or imployed in Acts of solemn Worship and special Communion with him but we must be always in the Fear of God You have not done with God when you have left your Requests with him in the Morning you must fear him all the Day long Prov. 23.17 Be thou in the Fear of the Lord all the Day long A Man hath done with his Devotion in the Morning but he hath not done with God A Man should think of him all the Day long in the Shop in the Streets especially when Corruptions arise and we are tempted to Folly and Filthiness or any unworthy Act remember God looks on Thus must we be in the Fear of God continually rise in Fear walk in Fear feed in Fear and trade in Fear it is a Grace never out of Season 4. If we do not care to please him it is Ungodliness If we make it our Work and the Drift of our Lives to find out what may
our fixed Scope that his Honour and Glory may be at the end of every Natural and Civil Action Look as in all the Works of Creation Providence and Redemption God made it his Aim to glorify Himself in all so we should make it our fixed Aim and Scope to bring Honour to God in all our Work all other things are nothing to this Vse 1. Examination Art thou godly Hast thou been a diligent Hearer and Reader of the Word a religious Observer of the Lord's Day an earnest Worshipper of God zealous for his Glory against those that prophane his Name corrupt his Doctrine make void his Institutions an Enemy to Idolatry and Superstition a Lover of God's Ordinances It is an evidence of Interest in Grace to live godly Only there is a Form of Godliness 2 Tim. 3.5 Having a Form of Godliness but denying the Power thereof which is discovered by a pretence of Worship and a neglect of Honesty as the Pharisees made long Prayers but devoured Widows Houses or else by a disproportionate Zeal against Idolatry but not against Heresy or such Falshoods as yield no Gain It is not Zeal for God's Institutions when you do not hate every false Way 2 Tim. 2.16 But shun profane and vain Bablings for they will increase to more Vngodliness The Apostle speaketh of some that suppose Godliness is Gain 1 Tim. 6.5 that make a Merchandize of their Zeal Rom. 2.22 Thou that abhorrest Idols dost thou commit Sacrilege He speaketh to the Jews that gloried in their Privileges he had said before Dost thou steal dost thou commit Adultery But here Dost thou commit Sacrilege That was their Glory that they did not serve Idols but they robbed the true God they would not endure a false God or an Idol to be set up but in the mean time they defrauded the Temple of its Maintenance and Things consecrated But the closest Rebuke is ver 23. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God They were much in Worship but were not bettered by it they were not changed in Heart You do not feel the Power of it if the Heart be not new fashioned and put into a godly Frame Vse 2. To press you to exercise your self to Godliness 1. It is the Aim of the Gospel The Gospel is called 1 Tim. 6.3 the Doctrine which is according to Godliness invented on purpose to maintain and keep Godliness alive So Titus 1.1 The Truth which is after Godliness which preserveth the true Worship of the true God and right Thoughts of God Here in the Gospel the way to Eternal Life is discovered 2. It is the Aim of Providence All God's Dispensations seem to put us in mind of God and to draw us the nearer to him Afflictions to increase our Reverence and Watchfulness and Mercies to engage our Love and Trust. God complains of Israel that he had inflicted many Judgments on them and yet ye have not turned unto me saith the Lord Amos 4.8 9 10 11. So he complains of their abuse of Mercies Hosea 2.8 She did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold which she prepared for Baal The Mercies of God should be Cords and Bands of Love to draw us to God 3. Consider how God hath deserved it We are God's You that have Servants expect they should work for you their Strength and Time is yours Rom. 14.8 For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's A Christian is not Master of any thing his Affections his Interests his Time his Care his Strength all is the Lord's 4. Consider God hath given us sufficient Grace to live godly 2 Pet. 1.3 According as his Divine Wisdom hath given unto us all things that pertain unto Life and Godliness We cannot complain as the Israelites did of Pharaoh that he required Brick where he gave no Straw or as the Servant did of his Master that he expected to reap where he never sowed the Divine Power is engaged to help us How much do we walk beneath that Divine Power which he is ready to afford us Do not saâ— I shall never be godly if this be to be godly I am but Flesh and Blood what would you have me do 5. Consider the worth of Godliness it is our chief Duty First we must shew our Respects to the first Table because there are the great Commandments Matth. 22.37 38. Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Mind This is the first and great Commandments De loco modum de ordine statum de confinio meritum cujusque praecepti cognosces says Teâ—tullian It is the first Table and therefore most worthy the Object is greater God is greater than Man by the breach hereof we do more immediately sin against God He that wrongeth his Neighbour sinneth against God 1 Cor. 8.12 But when ye sin against the Brethren and wound their weak Consciences ye sin against Christ but not so immediately Godliness directeth Honesty which is otherwise but a civil Action proceeding from Interest and Self-love This is the great Commandment without it all other Graces are worth nothing 2 Pet. 1.5 6. Add to your Faith Vertue and to Vertue Knowledg and to Knowledg Temperance and to Temperance Patience and to Patience Godliness Civility is nothing Temperance is nothing Abstinence from Pleasures is nothing without Godliness Many Vertues are reckoned up as Patience Knowledg Temperance all these things the Lord requires not without Godliness therefore add Godliness God requires nothing but that which draweth the Creature to himself this bringeth us to the Well-head 6. Consider the Profit of Godliness I mention this to counterballance the Discouragements which you would meet with in the Ways of Godliness It will cost you trouble 2 Tim. 3.12 Yea and all that will live godly in Christ Iesus shall suffer Persecution Mark if they will live godly not civilly only if they are zealous for Christ's Institutions A Gallio will escape well enough but you have Encouragements 1 Tim. 4.8 Godliness is profitable unto all things having the Promise of the Life that now is and of that which is to come They have an Interest in both but the Promises of this Life are subservient to that which is to come If the Things of this Life hinder our progress to Heaven Grace should be content to be without them There is much Comfort with a little 1 Tim. 6.6 Godliness with Contentment is great Gain SERMON XI TITUS II. 12 In this present World HAving shewn you the Substance of the Lesson let me now speak of the Season of it when this is to be performed and that is in this present World Doct. That our Abode in the present World is the only time wherein we are to discharge the Duty of our Heavenly Calling
return That unto me every Knee shall bow and every Tongue shall swear It is a Prediction of Christ's Sovereignty and it is ratified with an Oath all God's Holiness and Glory is laid at Stake that it shall be accomplished Now this Prophecy is twice alledged in the New-Testament Phil. 2.10 11. At the Name of Iesus every Knee shall bow of things in Heaven and things in Earth and things under the Earth And every Tongue shall confess There it is made the Fruit of Christ's Ascension what is swear in the Prophet there is confess they are both Acts of Worship and given to Christ Presently God gave him this Power upon his Ascension for his Ascension was his solemn Inauguration into the Kingly Office Christ was a chosen King and anointed from all Eternity While he was here in the World he was a King but when he ascended up on high then he was a Crowned King and God undertook to make good this Prophecy That every Knee should bow to him as David was anointed by Samuel but crowned at Hebron But some will say we do not see that all things are put under him there are damned Spirits that resist his Counsels and there are wicked Men that rebel against his Laws every Knee doth not bow and every Tongue doth not call him Lord. But wait a little the Work is a doing Christ's Royal Office receiveth several Accessions of Glory and Degrees of Perfection till the Day of Judgment and then it is discovered in a most Imperial manner The Apostle quoteth this Place to prove the Day of Judgment Rom. 14.10 11. Why dost thou judg thy Brother and why dost thou set at nought thy Brother We must all stand before the Iudgment-Seat of Christ. How doth he prove that For it is written As I live saith the Lord every Knee shall bow to me and every Tongue shall confess to God implying that at the Day of Judgment this Promise shall be fully made good This is the consummate Act of his Regal Office then Devils and wicked Men shall all be made to stoop to Christ. Christ's Kingdom is a growing Kingdom Isa. 9.7 Of the Increase of his Government and Peace there shall be no end Not only of his Government but of the Increase of his Government then it is at its full strength Therefore it is called the Day of the Lord 2 Pet. 3.10 The Day of the Lord cometh as a Thief in the Night Then Christ discovereth himself as Lord in all his Royalties and Greatness and makes his Enemies shake before him Then also he shews himself to be a King to his People Mat. 25.34 Then shall the King say unto them on his right Hand Mark the special Title that is given to Christ when he invites the Saints into his Bosom then we come to receive from Christ the most Royal Donative and highest Fruit of his Kingly Office Thirdly The Consequents of that Day I shall name three sending of Persons judged to their everlasting State giving up the Kingdom to his Father and burning the World 1. The sending of Persons judged to their everlasting State the Elect into Glory and the Wicked into Torments For the Elect Matth. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World O you have been too long absent Come blessed Children come into my Bosom Come possess that which was prepared for you before you had a Being in the World And then for the Wicked by a terrible Ban and Proscription they are excommunicated and cast out of the Presence of the Lord Ver. 31. Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels A terrible Ban and Proscription As Haman's Face was covered when the King was angry and so he was led away to Execution so the Wicked banished from Christ's Presence are accursed to all Eternity and so enter into their Eternal State Now from this Sentence either of Absolution or Condemnation there 's no Appeal 't is pronounced by Christ as God-Man On Earth many times God's Sentence is repealed God may speak of the Ruin of a Nation but Free-Grace may interpose Jer. 18.7 8. At what instant I shall speak concerning a Nation and concerning a Kingdom to pluck up and to pull down and to destroy it If that Nation against whom I have pronounced turn from their Evil I will repent of the Evil that I thought to do unto them Deus mutat Sententiam non Decretum In the World tho God doth not change his Decrees yet he changeth his Sentence many times the Sentence shews what might be the Decree shews what shall be But now this Sentence shall never be reversed Now is the Day of Patience then of Recompence the Day of Patience is past It is said Luke 2.14 Peace upon Earth God may proclaim War against a Soul or People that he may awaken them to look after their Peace but this is a Sentence that shall never be changed The Execution is speedy here many times the Sentence is past but not speedily executed against an evil Work Eccles. 8.11 But here Christ's Sentence presently begins and the Wicked in the very sight of the Godly are thrust into Hell Mat. 13.30 Gather ye together first the Tares and bind them in Bundles to burn them but gather the Wheat into my Barn Which doth awaken the Grief and Envy of the Wicked when they shall see others gathered into the Great Congregation and themselves thrust out And then the Godly have a deeper sense of their own Condition When Contraries are put together they do mutually illustrate one another so when we see the Misery of the Wicked this matures our Apprehensions and makes us have larger Thoughts of our Deliverance by Christ. And then this Sentence to it is upon the whole Person and that for ever Upon the whole Man Go ye cursed and Come ye blessed both Body and Soul share in the Reward and Punishment And then the Sentence is Eternal it remains for ever Why for the Reward is built upon an infinite Merit the Lord Christ his Blood is of an infinite value the Virtue of it lasts to all Eternity to secure Heaven to us And the Punishment is Eternal because an Infinite Majesty is offended In short God is never weary of blessing the Godly and never weary of cursing the Wicked and accomplishing his Judgment and Displeasure against them 2. The next Consequent is the resigning and giving up of the Kingdom to the Father You have it described 1 Cor. 15.24 to 28. I suppose this giving up of the Kingdom is not taken for a resigning of his Kingly Office for Christ still holds the Government and wears the Crown of Honour to be the Head of the Church But Kingdom here is put for the Subjects of the Kingdom He shall finish the present Manner of Dispensation and present all the Elect to God and give them up as a Prey snatched out
Treasures and his Jewels Let me first exhort then direct 1 st I shall exhort you by these Considerations how God will own his peculiar People above all the World besides and how he doth value them above all the World 1. How he owns them privately in their own Consciences he owns them in his Ordinances he owns them publickly in his Providence and most publickly he will own them in the Day of Judgment 1. He owns them privately in their own Consciences God's holy ones are said to be sealed by the Spirit Ephes. 4.30 Grieve not the holy Spirit of God whereby ye are sealed unto the day of Redemption God sets his own Seal upon them to signify his Right and Property in them As a Man marks his Sheep or a Merchant seals his Wares to declare his Right and Property so all that are God's they are sealed by his Spirit and they bear his Mark. As the Worshippers of the Beast have the Mark of the Beast so the People of God have the Lord's Seal he owns them There is the Spirit 's Witness to tell them God is theirs and there is the Spirit 's Work to cause them to become God's the Spirit witnesses to them by Impressions and tells them God is your Salvation and seals them by Expressions and makes them choose God There is a mutual Appropriation Cant. 6.3 I am my Beloved's and my Beloved is mine He chooseth them for his peculiar People and they choose him for the peculiar Treasure of their Souls Whom have they in Heaven but God and who doth God regard in the World but they they have his Privy-Seal in their own Consciences 2. He owns them in his Ordinances so as to maintain Communion with them as he doth not with others When others pray God takes no notice that such a Prayer is made they hear but cannot say God owns them But now he owns his People in their Approaches Isa. 58.9 Then shalt thou call and the Lord shall answer thou shalt cry and he shall say Here I am God doth as it were say It is the Voice of my People What would you have here I am ready to help you and to give you Grace No King will do so much for his Favourites as God will do for his People Zeph. 3.10 he calls them his Suppliants This is not a peculiar Privilege for some peculiar Saints that they are thus honoured of God and answered by him in Prayer but all are a peculiar People and God hath Affections and Blessings enough for them all When the Wicked come and pray God takes no notice of them as if no such Men were in the Congregation Isa. 1.15 When you spread forth your hands I will hide mine Eyes from you yea when you make many Prayers I will not hear They have no Visits from the Spirit nor sensible Returns of Prayer It is sad to come to Ordinances and God to take no notice of us when the Spirit of God comes into the Congregation to bless the Worshippers by Head and Pole and you are left out of the Account and past over You know what is said in the Law Exod. 29.42 43. At the Door of the Tabernacle of the Congregation before the Lord where I will meet you to speak there unto you And there I will meet with the Children of Israel God did not only promise to meet with Moses but with all the Congregation and certainly the Services of the Church now are not less fruitful than the Services of the Tabernacle When God's People come together God meets with them and talks with them and sends them away with Gifts of Grace and spiritual Encrease for they are his Suppliants and his peculiar People 3. God owns them in the course of his Providence sometimes with outward Blessings Thus God set up Abraham as a Mark of Envy to the Nations about him As Benjamin's Mess was five times as much as the rest so many times in outward Blessings God owns his People But I cannot much press this but the aim of Providence principally concerns them Rom. 8.28 All things work together for good to them that love God All things may seem to work against them but they work for them It is a Mercy that God takes notice of them and visits them day by day Iob 7.18 That thou shoulst visit him every Morning and try him every Moment Brambles are not pruned and pair'd as Vines are Wicked Men they are as Sheep whom no Man taketh up God doth not look after them But God's Children may take notice how the special Care of Providence serves their special Necessities and particularly as to their Afflictions they do not spring out of the Dust but every day God is mindful of them and ordereth such Dispensations to keep them in order whereas wicked Men are only under the general Care of Providence they cannot discern such particular Love and Aim at their Good and spiritual Welfare 4. He will own them before all the World at the last Day I will confess them saith Christ before my Father which is in Heaven Luke 12.8 These are the Fruits of my Purchase he will present them to God Heb. 2.13 Behold I and the Children which God hath given me But wicked Men are disclaimed Then will I profess unto them I never knew you Mat. 7.23 O how will their Faces gather Blackness when Christ shall disclaim all Acquaintance with them I never had any real and familiar Converse with you in publick or private Worship 2. How he values them He doth not stand upon other Nations for their Safety either to preserve them or to divert the Destroyer from them As for Instance when God raiseth up some furious Instrument that is Flagellus Dei the Scourge of God to pull down and waste God finds Work for them abroad to save his People and therefore he saith Isa. 43.3 4. I am the Lord thy God the holy One of Israel thy Saviour I gave Egypt for thy Ransom Ethiopia and Seba for thee Since thou wast precious in my Sight thou hast been honourable and I have loved thee therefore will I give Men for thee and People for thy Life He let the Sword go into other Countries to save Iudah that was his Heritage if the Sword must drink Blood and eat Flesh let it go to Egypt Ethiopia Seba into Idolatrous Countries He puts other Nations in their stead and counts them as a little Chaff to save the Jews And then the highest among the Nations which is another Argument are rebuked for their sakes God plucked the Scepter out of the Hands of Kings and the Diadems off from their Heads Psal. 105.14 15. He suffered no Man to do them Wrong yea he reproved Kings for their sakes saying Touch not my Anointed meaning those that are anointed with his Grace God will rebuke the mightiest Potentates Again tho they are never so despicable yet Countries whom God hath deemed to Destruction hath he saved for their sakes It
if Men under Grace could live under the Dominion of any one Sin they are shut up by the Curse we must look to Christ and give up our selves to him This Man in the Text had the Love of the World reigning in his Heart and Christ turns him away and afterwards it is said he went â—â—way sad III. VSE To instruct us if we would be prepared for Christ what we must do we must study the Law the Purity of it and the binding Force it hath on all under it 1. We must be able to understand it Christ saith to the Young man Thou knowest the Commandments he appealeth to him as to one that had some Knowledge of the Law Those that live in the Church should not be ignorant of the Commandments or Law of God but well acquained with them God complaineth Hosea 8.12 I have written to him the great things of my Law but they were counted as a strange thing To be Strangers to the Word of God little conversant in it and to make little use of it is a great Affront done to God We should acquaint our selves not with the Letter only as little Children learn it by rote but with the sence and purpose of it 2. Meditate often thereupon Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and Night Deep and ponderous Thoughts have most Efficacy without a Study of the Law Men are without the Law while they have it Rom. 7.9 I was alive without the law once Who more zealous for the Law than Paul Gal. 1.14 I profited in the Iews Religion above many my Equals in mine own Nation being more exceedingly zealous of the traditions of my Fathers but while he did not ponder of it he was without the Law 3. Judge your selves by it One great use for which the Moral Law serveth is to bring men to a sight and sense of their Sins and Imperfections and humble them before God Rom. 7.7 I had not known Sin but by the law for I had not known lust except the Law had said Thou shalt not covet and to undeceive them of Conceits of their own Goodness and Righteousness Look into thy Bill what owest thou 4. Beg the Light of the Spirit to shew thee thy Sin and Misery Rom. 7.9 Whâ—n the Commandment came in the Light and Evidence of the Holy Spirit Sin revived and I dyed Men that have the Letter of the Law may be without the Light and Power of it Without the Spirit we guess confusedly concerning things as the Man that saw men like Trees walking and have but general cursory confused Thoughts SERMON IV. ON MARK X. v. 20. And he answered and said unto him Master all these have I observed from my Youth YOU have heard of a necessary Question propounded by a Noble Young man to Christ What shall I do that I may inherit Eternal Life We have spoken to Christ's Answer Now in this Verse we have the Young man's Reply All these have I observed from my Youth wherein there is expressed or pretended at least 1. An Vniversality of Respect to the Will of God All these have I observed 2. An early Beginning to do so from my Youth He was still a Young man but by these words from my Youth he means ever since I had the use of Reason as soon as I begun to distinguish between Good and Evil strait and crooked Certainly this Answer were good if it were true Some goodness there is in it therefore we will observe something from it for it is said in the next Verse when he had answered thus Iesus beholding him loved him First It is good in the first Respect as an Vniversality of Obedience is pretended and I may drop this Note Doct. They that would keep the Commandments must observe not only one but all It is true of the Law of God as it belongeth to the Covenant of Works or to the Covenant of Grace 1. As it belongeth to the Covenant of Works Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the law to do them Every Sin the least is damnable by that Covenant and deserveth a Curse if he should omit any thing required or commit any thing forbidden the Curse seizeth upon his Throat So Iames 2.10 Whosoever shall keep the whole Law and yet offend in one point he is guilty of all As one Condition not observed forfeits the whole Lease therefore it concerns this Legalist to make good his Plea and Conceit of Perfection by the Law to say All these things have I done 2. But is not the Covenant of Grace more favourable No it gives not allowance to the least failings but binds us to make Conscience of all as well as of some 1. Because the Authority is the same Exod. 20.1 God spake not one or two but all these words they are all ratified by the Great God and Law-giver So that the same reason that moves us to one moves us to another also that we do it out of Conscience to God we must walk worthy of the Lord unto all pleasing being fruitful in every good work Col. 1.10 That we should obey Parents keep the Sabbath not Steal be careful of his Institutions not worship him by an Idol this is pleasing to God and so is that 2. The Heart can never be Sincere when we can dispense with any thing which God hath Commanded And you cannot have the Testimony of a good Conscience approving your Sincerity when you allow your selves in the least Failing Psal. 119.6 Then shall I not be ashamed when I have respect to all thy Commandments I confess it is chiefly meant of our final Judgment But in all Conditions in the World if we would be found faithful with God and not lest to shame we must respect all his Commandments Luk. 1.6 Zachary and Elizabeth were both righteous before God walking in all the Commandments and Ordinances of the Lord blameless And saith David Psal. 66.18 If I regard Iniquity in my heart the Lord will not hear me If you would not break your Confidence and freedom of Heart when you come to God in Prayer but come with Assurance of Welcome and Audience not one Sin must be regarded When we set up a Toleration in our own Hearts and dispense with any one Duty it is either some Pleasure or Profit or Honour that maketh the Duty contrary to us but this will not stand with Sincerity that any petty Interest or Affection of ours should be preferred before the Will of God for these Men do not serve God but their own Lusts when they will only obey God so far as Pleasure Honour or Profit or some Lust will permit them to yield Obedience to him 3. God giveth Grace to keep all Wherever he Renews and Sanctifies it is throughout he fills the Soul with the Seeds of all Grace so as to dispose and encline us to every Duty
Murmur against God because Heaven is not to be had upon cheaper Terms and his ways lye so cross to our desires Take heed of this as if he were envious and had not a good respect for the Happiness of his Creature It is but reasonable that we should labour for Heaven as we do for all other things that are good and excellent That which Costs nothing is worth nothing Besides there are so many Corruptions to be mortified Duties to be performed and Trials to be endured that the Faith of the Elect may be found to the more praise and honour 1 Pet. 1.7 and therefore all the Pains and Shame and Loss and Trouble is but necessary This is an ill Use and End to murmur against God and repine against his Sovereignty and Dominion over the Creature and yet this is the Use that many make of it Ioh. 6.60 Many of his Disciples when they heard this said This is a hard saving who can hear it what nothing but mortifying our Desires nothing but thâ—arâ—ing oâ—r pleasing Inclinations nothing but performing such Works which we cannot abide Why hath God planted such desires in us if he would not have them satisfyed 2. Not that we should Despair or wholly Despond as those Ier. 18.12 There is no hope but we will walk after our own devices and we â—â—â—l every one do the imagination of his evil heart And Ier. 2.25 There is no hope No for I have loved strangers and after them will I go Well I see my Condition is helpless and hopeless therefore I resolve to make the best of it When Men hear how hard it is to go to Heaven they throw off all in a Despondency they shall never bring their Heart to this work But we should not Despair and think it altogether impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there cannot be a Pursuit of that which is impossible Past Cure they say past Care Many their Affections are so strongly set upon Carnal things and they are so inveagled with the Comforts of the World and the Pleasures of the Flesh that they are discouraged and so think it impossible to do otherwise than they do O No that 's not the Use of it do not say there is no hope of the World to come therefore let us make the best of this Life God would have the fallen Creature to despair of himself indeed With Man it is impossible but with God all things are possible as in the next Verse 2. Positive Why should these Difficulties be thought of and laid to Heart to what end 1. To prevent slightness of Spirit There is not a greater Bane to Religion nor a greater Judgment lights upon a Creature than a vain frothy slight Heart and therefore to prevent this and that we may in good earnest mind the things of our Eternal Peace it is good to understand sufficiently the difficulty of it A slight Heart thinks it no such great matter to get to Heaven there is no such danger of missing it as Men talk of tho' they be not so religious as Preachers would have them nor so strict in Conscience as to abstain from every smaller matter yet through the Grace of God they shall do well enough Hell is made for the Devil and Devilish Men and outragious Sinners if they live fairly and do as their Neighbours do they shall do well enough tho' they do not pine and whine over their sins or busie their Brains about clearing up their Interest in God tho' they be not so Nice and Scrupulous and take God's Word too strictly they shall do well enough for all that Christians these Conceits with which most Men are leavened are the bane and eat out the heart of all Religion It is no such easie matter to go to Heaven as the World imagines a cold faint Wish will never bring us thither nor a desire to enjoy it when we can live here no longer No there must be watching and labouring and striving this must be your great business and employment Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the Beauty of the Lord and to enquire in his temple O! whatever is neglected this business must be looked after day after day namely in what Posture we are for the Enjoyment of the blessed God Phil. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I follow after it if that I may apprehend that for which also I am apprehended of Christ Acts 26.7 Vnto which hope the twelve Tribes served God instantly some render it but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all their strength day and night hope to come Now it is necessary Men should be sensible of the difficulty of being saved to quicken their endeavours and to bring them out of this slight frame of Heart which is so natural to us they think there needs not so much ado that we make the way straiter than God hath made it they will not believe it is half so hard as it is We see how great is our sloth and negligence now if after he hath told us it is as hard as to go through the Eye of a Needle what would we do if all were easie Think of the Difficulty to prevent this slight Heart 2. To keep us in a due Dependance upon and an Admiration of Grace God would have us sensible of the difficulty What Carnal Hearts have we how hard a matter is it to guide and govern them in the Fear of God that we may keep up an Admiration of the Power of God that is perfected in our weakness 2 Cor. 12.10 When I am weak then am I strong Alas when we look to our selves we may cry out when we think of these things Who can be saved This awakeneth our Prayers for special Grace from day to day and maketh us to look up to God for new supplies because we find it is not in our selves The way of man is not in himself it is not in man that walketh to direct his steps Jer. 10.23 We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 3. That we may be forearmed with Resolutions They that take a walk for Recreation do not prepare for all Weathers as they that resolve upon a Journey or they that go to Sea for Pleasure if they see a Storm coming easily go to shoar again but they that go for Business resolve upon all hazards to finish their Voyage Now that we may resolve to make a thorough work of Christianity and to hold on our way in Christ's strength notwithstanding all difficulty our Lord would have us to sit down and count the charges Luk. 14.28 to consider what it will cost us to go to Heaven not to discourage us but to provoke us to put on the more Resolution lest we tire when we find more difficulty than we did
and morning and noon will I pray and cry aloud and he shall hear my voice Extraordinary Prayer is upon special weighty occasions which requireth more than ordinary continuance of time and affection Ioel 1.14 Sanctifie ye a fast call a solemne assembly gather the elders and all the inhabitants of the land into the house of the Lord your God and cry unto the Lord. Now all these kinds of Prayer are to be made conscience of and none to be neglected and in none of these cases must we cease to pray when God requireth it at our hands II. What it is to pray without ceasing This needeth to be explained because some strain it too far others streighten it too much and we must state the matter so as to avoid the extreams on both sides 1. One Extream is that of the Ancient Euchites and because they seem to be befriended by the Letter of the Text we must clear the Matter a little Their sensless errour was as if the act of Prayer were never to be discontinued and therefore they omitted all other Duties and would only pray 2. The other extream is of those who keep not up a constant frequent return of this Duty We must obviate both 1. For those that would never intermit this Exercise 1. We must shew them their error by explaining the Word A thing is said to be done continually and without ceasing which is done at the constant times and seasons as often as they return As David told Amasa 2 Sam. 19.13 Thou shalt be captain of the host before me continually That is as often as the Army was led forth So 2 Sam. 9.12 Mephibosheth did eat bread at the kings table continually That is at the constant stated times of eating So Rom. 9.2 I have great heaviness and continual sorrow in my heart That is as often as he thought of them So also is the word without ceasing used 1 Thess. 2.13 For this cause we thank God without ceasing That is as often as he was with God So 2 Tim. 1.3 Without ceasing I have remembrance of thee in my prayers night and day That is Evening and Morning as often as he went to God 2. The Matter may bear a good sense if you interpret the Apostles direction either 1. Of the Habit of Prayer or the praying temper that frame of Spirit or Affection which is fit for Prayer must never be lost Psalm 104.9 But I give my self unto prayer In the Original there is no more but I prayer as if he were wholly made up of Prayer and Supplication this was the work he was given to or most intent upon 2. It may be interpreted of a Vital Prayer All Duties may be resolved into Prayer and Praise Now as the Life of a Christian is a Life of Love and Praise a kind of Confession or Hymn to God so in other respects it is a Prayer Semper orat qui semper bene agit he that liveth in a constant Obedience to God and dependance upon him doth in effect alwaies pray to him Now thus doth a Christian both as to Life Natural and Spiritual Psalm 25.5 On thee do I wait all the day Every Minute we depend upon him for the direction and support of his Holy Spirit So Prov. 23.27 Be thou in the fear of the Lord all the day long He liveth in an awful regard loath to displease God because all cometh from him Now this is vertually a Prayer because he still elevateth his thoughts and desires towards him and looketh for all from God 3. This Praying without ceasing may be interpreted of our continuance in the Duty till we obtain the ends of Prayer and that some competent time is to be spent in it Prayer is the lifting up of the Heart or the offering of our desires to God in some affectionate manner in extraordinary occasions the time may be longer as Christ spent whole Nights in Prayer Luke 6.12 He went out into a mountain to pray and continued all night in prayer to God On ordinary occasions the time may be shorter but the general Direction is continue in Prayer Rom. 12.12 Continue instant in prayer A short good Morrow is too slight a Complement for the Great God such interparleance with him is necessary as may warm the heart and serve the ends of Prayer 4. Praying without ceasing may express our perseverance in Prayer without fainting Luke 18.1 He spake a parable unto them to this end that men ought alwaies to pray and not to faint when we will not let God alone until he bless us We must not yield to despondency though we be not heard presently but let us pray the more earnestly though the Prayer seemeth to be checked and contradicted by Gods Providence as the Woman of Canaan gets ground by discouragements Matth. 15.22 to the 28. We must reiterate our Petitions for one and the same thing till it be granted As Paul prayed thrice 2 Cor. 12.8 For this thing I besought the Lord thrice that it might depart from me A seeming repulse and denyal maketh us the more vehement for the Language of Gods rebukes is not to pray no more but pray on still It is yielding to a temptation to desist 5. This praying without ceasing is to be interpreted of the universality and the frequency of the return of the occasions and opportunities of Prayer and we may be said to do that without ceasing which we do very often So that though the Act of Prayer be intermitted the course of Prayer should not be interrupted for we are to pray at all times in all conditions and in all businesses and Affairs 1. At all times never omitting the Seasons of Prayer stated or occasional There are stated times of Prayer something must be done every day Thus our Lord directeth us to pray Matth. 6.11 Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Though it be mentioned but in one Petition yet it referreth to all the rest We need daily Bread daily Pardon daily Strength against Temptations Yea there seemeth to be a double standing occasion every day in the Morning for direction in the Evening for protection as God appointed a Morning and Evening Sacrifice Numb 28.4 The one lamb shalt thou offer in the morning and the other lamb shalt thou offer at even If any be contentious let me tell you it is an ill spirit that doth dispute away Duties rather than practice them So there are occasional times when God by his Providence inviteth us to it as by some special Affliction Psalm 51.15 Call upon me in the day of trouble or some business in hand wherein we are to ask his leave counsel and blessing Ezra 8.21 Then I proclaimed a fast there at the river Ahava that we might afflict our selves before our God to seek of him a right way for us and our little ones 2. In all Estates and Conditions afflicted and prosperous In an adverse or afflicted Estate Iames 5.13 Is
and value of the blessings asked All such as pray aright must have an high estimation of what they seek For if we do not set a value upon it we shall neither seek it earnestly nor will God care to give it us for he will not thrust spiritual comforts upon them that despise them Paul was so earnest to have Christ and his benefits because he counted all things but dung and dross that he might win Christ and be found in him c. Phil. 3.7 8 9. David prized communion with God therefore sought it so earnestly Psal. 27.4 One thing have I desired of the Lord that will I seek after that I might dwell in the House of the Lord all the days of my Life Temporal things are usually over-prized therefore these things are dispensed with a looser providence without prayer and many times to those that never pray and to the godly by way of overplus to direct us to value Spiritual blessings and to seek them in the first place Mat. 6.33 Seek first the Kingdom of God and the Righteousness thereof and all these things shall be added to you First in our Prayers as well as first in our Endeavours 3 Desire That must urge us to ask and doth both open our mouths wide and put Life and Vehemency into our requests and supplications There is a good rule that will be of general use to us Desire nothing in your hearts but what you can Pray for and Pray for nothing but what you desire The former part checketh both worldly and fleshly lusts Have I or can I have so little reverence for the Godhead as apparently to ask meat for my lusts so much by the year such dishes at my table so much in Lands and Honours But the latter checks Formality and Deadness in Prayer Desire must go before and all along with the request and the heart must be the fountain of the words otherwise it is but a vain babling Much speaking is not praying Words are but the body Desires are the soul of Prayer as the body without the soul is dead so are words without a spirit of desire Therefore we should be more careful of afâ—ections than words Eccles. 5.1 2. Be not hasâ—y to utter any thing before God c. The prayer must be framed in such words as we can but our chief business is to awaken and call in our affections from wandring after worldly things or to set our hearts to seek the Lord. The Spirits help in Prayer is not seen in the flow of words but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Groanings that cannot be uttered Rom. 8.26 Holy ardours and groans to God and desires of his help A Prayer without Life and Affection is Thuribulum sine prunis A Censer without Fire 4. Prayer must not only come from the present desires but from the habitual inclination of the mind and heart towards God and heavenly things which is the great effect of healing and sanctifying grace Psal. 119.36 Incline my heart unto thy Testimonies and not to Covetousness This is the radical inclination of grace to be carried out to God and all things that belong to God as they more or less lead to Him more than to Honours Pleasures Profits As Prayer is not a Lip-labour so it is not a Work of the mere Human Spirit or a Fruit of Memory and Invention but an Exercise of Grace A man may exercise his natural faculties in Prayer when he doth not exercise the graces of the Spirit in Prayer Grace is given as the remote preparation to Prayer Zech. 12.10 I will pour upon the house of David and upon the Inhabitants of Jerusalem the Spirit of grace and supplication and they shall look on him whom they have pierced c. We oftner pray from our Memories than our Consciences and from our Consciences than our Affections and from our Affections as presently stirred but soon checked and controlled than from a Fixed bent and Inclination of Heart towards Heavenly things A man may have Wit and Memory to Pray when he hath not a Conscience of Praying He may have an inlightened Conscience when not a renewed Heart which may put us upon asking what we ought rather than what we really desire as Augustine speaketh of interlining his prayers with an At noli modo timebam enim ne me exaudiret Deus not yet Lord and I feared lest the Lord should hear me Or from a present affection stirring when yet there is not a rooted inclination Ioh. 6.34 Evermore give us of this Bread compared with v. 66. Many of his Disciples went back and walked no more with him Many desire pardon desire the spirit but these desires are controlled by other desires soon put out of the humour and carried off by other things 2. We are incouraged in Prayer and so we find it in our hearts to Pray by several things 1. Gods merciful Nature 2 Sam. 7.21 According to thine own heart hast thou done all these great things Ex mero motu God fetcheth not his reasons from without but from his own bowels His own self inclination to do good doth sufficiently provoke him to it Now God is the same to others that he was to David His readiness to hear and to forgive doth incourage poor creatures to come to him The full breast desireth to be sucked as much as the hungry child to suck Psal. 65.2 O thou that hearest Prayer unto thee shall all flesh come God is ready to give audience and doth wait for the coming of the humble supplicant that mercy may be obtained in his own way 2. His great love shewed to the World in Christ Ephes. 3.12 In whom we have boldness and access with confidence Heb. 10.19 Having boldness to enter into the Holiest by the blood of Iesus God out of Christ is inaccessible but in Christ propitious Now in the days of the Gospel God doth not keep state as in the Jewish times Numb 1.53 The Levites shall pitch round about the Tabernacle of Testimony that there be no wrath against the Congregation of the Children of Israel Numb 4.15 The Sons of Kohath shall not touch any holy thing lest they die and vers 20. They shall not go in to see when the holy things are covered lest they die The way to the Sanctuary being not yet open The People murmur at it Numb 17.12 13. The Children of Israel spake unto Moses saying Behold we die we perish we all perish whosoever cometh any thing near unto the Tabernacle of the Lord shall die shall we be consumed with dying It was a grievous thing to them But now the Throne of grace is always open God keepeth not Terms or special days of Audience God in Christ is near to us and we are near unto God in and by him which much increaseth our Love and Confidence and giveth us more familiar thoughts of God who seemed before to be at an unaccessible distance He hath taken the humane nature into himself This should