Effects of it 379 The Remedy of it 383 Truth of Speech and Action what 841 Trials Various Sorts of Trials 361 Trials do manifest what Men are ibid. Why God will manifest Men by Trials 361 Types the several Kinds of them 746 Types of the Law why to be considered ibid. V UNgodliness what it is 31 The Negative Part of Ungodliness 33 The Positive Part of it 40 What it is to deny Ungodliness 32 Means to deny Ungodliness 40 Motives to deny Ungodliness ib. Ungodliness and worldly Lusts coupled 42 Victory of Christ over the Devil the Effects of it 540 How far Satan was destroyed hereby 543 Vid. Devil Power of Satan The Nature of Christ's Victory for Believers 546 W WAiting on God an Effect of Faith 457 War against Satan Motives to ingage in it 547 Washing us from our Sins the Fruit and Evidence of Christ's Love 1129 The Value and Worth of this Benefit 1180 Well-doing what it is 1227 Continuance in Well-doing what it is 1228 Patient Continuance in Well-doing what 1229 Wicked Men who are so 1059 When they shall have enough of Sin 1113 Why wicked Men shall have their Fill of Sin 1114 Will of God How God wills that none shall perish but all come to Repentance 937 Willingness of Christ to suffer how demonstrated 155 Objections answered 158 The Grounds and Reasons of this Willingness Vid. Giving 157 Winking How God winked at the times of Heathen Ignorance 276 Word of God threefold of Promise Blessing and Power 463 The Power and Certainty of God's Word 196 On what Grounds the Word of God is more conducible to Repentance than if one came from the Dead 672 949 The Relation of the Word to Faith 444 The Acts of Faith about the Word 446 The Effects of Faith thus exercised 447 How we may discern the Strength of Faith from hence 449 Work of the Devil what it is 538 How Christ destroys the Work of the Devil Vid. Victory ibid. Works good the Requisites to them 184 The Kinds of them 181 Zeal for good Works Vid. Zeal World The whole World lies under Sin and Wrath 1125 What is meant by Christ taking away the Sin of the World 1124 Vid. Taking away Sin What there is in the World that is to be overcome 445 The Necessity of overcoming the World ibid. Faith overcomes the World and how 456 Worldly Desires Arguments to moderate them 1099 Worldly Lusts. Vid. Lusts. Worldly Men are sorry when they cannot go to Heaven in their own way 365 Worldliness incident to great Persons ibid. Y YOung Man in the Gospel What was commendable in him The Question he puts 285 The Quality of his Person 286 The Manner how he puts it 289 Wherein he was defective ibid. Christ's Answer to the young Man opened 293 Why Christ refers him to the Commandments 303 Why the Commandments of the second Table are only mentioned 305 His Plea that he had kept all the Commandments how far true and how far false 315 What is meant by Christ's loving him 321 Why Christ tells him that he only lacked one thing 330 Young Men why they should apply themselves to Religion 287 313 Z WHAT it is to be zealous of good Works 184 Zeal in good Works a Note of God's People 185 Zeal in good Works the Fruit of Christ's Death 187 Motives to Zeal 188 A TABLE of Scriptures besides the Texts of the several Sermons explained in this Fourth Volume GEN. 2. 15. Pag. 1080 Â 3. 4. 90 Â Â 15. 789 Â 9. 26 27. 835 Â 10. 21. ib. Â 15. 2 3. 483 Â 20. 16. 329 1197 Â 22. 18. 475 Â 33. 5. 833 Exodus 5. 2. 520 Â 24. 4 to 11. 828 Â 34. 6. 1019 Numbers 33. 4. 1121 2 Samuel 7. 3. 817 Â 13. 22. 1195 Â 16. 4. 905 2 Kings 3. 22. 661 Iob 10. 13. 1022 Â 31. 24 25. 377 Psalms 4. 6 7. 1047 Â 14. 1. 647 Â 16. 8. 242 Â 17. 14 15. 128 Â 19. 7. 17 Â 31. 20. 898 Â 37. 28. 1095 Â 40. 7 8. 156 Â 45. 1. 606 Â 49. 11. 378 Â Â 13. 1112 Â Â 14. 142 Â 62. 9. 378 Â 84. 11. 483 967 Â 90. 11. 611 Â 91. 9. 901 Â 103. 5. 1003 Â 111. 4 5. 1118 Â 116. 11. 201 Â 138. 2. 445 Â 140. 3. 747 Â 141. 5. 1197 Â 145. 10. 869 Proverbs 8. 31. P. 156 Â 11. 4. 218 383 Â Â 31. 269 Â 14. 13. 71 642 Â 16. 7. 805 Â 18. 10 11. 377 Â 20. 9. 297 Â Â 12. 662 Â 25. 12. 1198 Â 27. 5 6. 1196 Â 31. 4 5. 73 Ecclesiast 2. 2. 71 Â 3. 11. 614 Â Â 21. 1169 Â 12. 1. 870 Canticles 7. 8. 627 Â 8. 14. 131 Isaiah 7. 14 15 16. 856 Â 10. 6 7. 667 Â 27. 5. 149 Â Â 13. 891 Â 41. 2. 488 Â 43. 3 4. 178 Â Â 25. 142 Â 53. 3. 862 Â Â 9. 1116 Â 54. 11 12. 260 Â 55. 5. 174 Â Â 7. 28 Â Â 8 9. 199 Ieremiah 2. 9 10 11 12. 798 Â 34. 18. 825 Â 50. 5. 94 Ezekiel 20. 37. 826 Â 21. 21. 669 Â 23. 19. 614 Daniel 6. 11. 182 Ionah 2. 8. 1159 Micah 7. 20. 1026 Habakkuk 3. 9. 201 Zephaniah 3. 10. 772 Zechariah 2. 5. 897 Malachi 1. 10. 1217 Matthew 5. 24. P. 85 Â 6. 13. 416 1184 Â 7. 14. 397 Â 10. 41 42. 258 Â 11. 5. 215 397 Â Â 11. 11 Â Â 12. 188 Â Â 17. 233 Â Â 28 29. 224 Â 12. 31. 1141 Â 16. 23. 157 Â Â 24. 386 Â 20. 23. 1137 Â 24. 30 31. 139 Â 25. 31. 141 Â 26. 41. 708 Â 28. 10. 1088 Luke 2. 52. 349 Â 8. 15. 1229 Â 12. 50. 156 Â 13. 7. 70 1005 Â 14. 20. 67 Â 16. 8. 606 639 Â Â 23 24. 1114 Â 21. 28. 134 Â 22. 15. 156 Â Â 24. 395 Iohn 1. 17. 11 Â 4. 34. 156 Â 5. 17. 666 Â 10. 16. 885 Â 13. 27. 157 Â 14. 6. 968 Â 16. 8 9 10 11. 543 Â 19. 36. 1117 Acts 3. 19. 134 Â 4. 32. 84 333 Â 5. 32. 930 Â 6. 10. 500 Â 7. 51. ib. Â 10. 10. 625 Â 13. 46. 7 Â 16. 20. 281 Â 17. 30.31 P. 174 452 Â 18. 10. 886 Â 19. 33. comp with 1 Tim. 1.19.654 Â 24. 22. 1031 Â Â 23 24. 1032 Â 26. 9. 735 Romans 1. 18. 31 Â 2. 22. 96 Â 5. 6. 31 Â 6. 19. 189 Â Â 20. 8 Â 7. 9. 17 Â 8. 2. ib. Â Â 3. 308 Â Â 16. 1135 Â Â 23. 134 Â 9. 16. com with 1 Cor. 9.24 1069 Â Â 30 31 32. 943 Â 10. 14 15. 444 Â 11. 36. 637 Â 14. 22. 954 1 Corinth 1. 30. 968 Â 2. 6. 632 Â Â 9. 659
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
the Devil Vid. Victory ibid. Works good the Requisites to them 184 The Kinds of them 181 Zeal for good Works Vid. Zeal World The whole World lies under Sin and Wrath 1125 What is meant by Christ taking away the Sin of the World 1124 Vid. Taking away Sin What there is in the World that is to be overcome 445 The Necessity of overcoming the World ibid. Faith overcomeâ— the World and how 456 Worldly Desires Arguments to moderate them 1099 Worldly Lusts. Vid. Lusts. Worldly Men are sorry when they cannot go to Heaven in their own way 365 Worldliness incident to great Persons ibid. Y YOung Man in the Gospel What was commendable in him The Question he puts 285 The Quality of his Person 286 The Manner how he puts it 289 Wherein he was defective ibid. Christ's Answer to the young Man opened 293 Why Christ refers him to the Commandments 303 Why the Commandments of the second Table are only mentioned 305 His Plea that he had kept all the Commandments how far true and how far false 315 What is meant by Christ's loving him 321 Why Christ tells him that he only lacked one thing 330 Young Men why they should apply themselves to Religion 287 313 Z WHAT it is to be zealous of good Works 184 Zeal in good Works a Note of God's People 185 Zeal in good Works the Fruit of Christ's Death 187 Motives to Zeal 188 A TABLE of Scriptures besides the Texts of the several Sermons explained in this Fourth Volume GEN. 2. 15. Pag. 1080  3. 4. 90   15. 789  9. 26 27. 835  10. 21. ib.  15. 2 3. 483  20. 16. 329 1197  22. 18. 475  33. 5. 833 Exodus 5. 2. 520  24. 4 to 11. 828  34. 6. 1019 Numbers 33. 4. 1121 2 Samuel 7. 3. 817  13. 22. 1195  16. 4. 905 2 Kings 3. 22. 661 Iob 10. 13. 1022  31. 24 25. 377 Psalms 4. 6 7. 1047  14. 1. 647  16. 8. 242  17. 14 15. 128  19. 7. 17  31. 20. 898  37. 28. 1095  40. 7 8. 156  45. 1. 606  49. 11. 378   13. 1112   14. 142  62. 9. 378  84. 11. 483 967  90. 11. 611  91. 9. 901  103. 5. 1003  111. 4 5. 1118  116. 11. 201  138. 2. 445  140. 3. 747  141. 5. 1197  145. 10. 869 Proverbs 8. 31. P. 156  11. 4. 218 383   31. 269  14. 13. 71 642  16. 7. 805  18. 10 11. 377  20. 9. 297   12. 662  25. 12. 1198  27. 5 6. 1196  31. 4 5. 73 Ecclesiast 2. 2. 71  3. 11. 614   21. 1169  12. 1. 870 Canticles 7. 8. 627  8. 14. 131 Isaiah 7. 14 15 16. 856  10. 6 7. 667  27. 5. 149   13. 891  41. 2. 488  43. 3 4. 178   25. 142  53. 3. 862   9. 1116  54. 11 12. 260  55. 5. 174   7. 28   8 9. 199 Ieremiah 2. 9 10 11 12. 798  34. 18. 825  50. 5. 94 Ezekiel 20. 37. 826  21. 21. 669  23. 19. 614 Daniel 6. 11. 182 Ionah 2. 8. 1159 Micah 7. 20. 1026 Habakkuk 3. 9. 201 Zephaniah 3. 10. 772 Zechariah 2. 5. 897 Malachi 1. 10. 1217 Matthew 5. 24. P. 85  6. 13. 416 1184  7. 14. 397  10. 41 42. 258  11. 5. 215 397   11. 11   12. 188   17. 233   28 29. 224  12. 31. 1141  16. 23. 157   24. 386  20. 23. 1137  24. 30 31. 139  25. 31. 141  26. 41. 708  28. 10. 1088 Luke 2. 52. 349  8. 15. 1229  12. 50. 156  13. 7. 70 1005  14. 20. 67  16. 8. 606 639   23 24. 1114  21. 28. 134  22. 15. 156   24. 395 Iohn 1. 17. 11  4. 34. 156  5. 17. 666  10. 16. 885  13. 27. 157  14. 6. 968  16. 8 9 10 11. 543  19. 36. 1117 Acts 3. 19. 134  4. 32. 84 333  5. 32. 930  6. 10. 500  7. 51. â—0  10. 10. 625  13. 46. 7  16. 20. 281  17. 30.31 P. 174 452  18. 10. 886  19. 33. comp with 1 Tim. 1.19.654  24. 22. 1031   23 24. 1032  26. 9. 735 Romans 1. 18. 31  2. 22. 96  5. 6. 31  6. 19. 189   20. 8  7. 9. 17  8. 2. ib.   3. 308   16. 1135   23. 134  9. 16. com with 1 Cor. 9.24 1069   30 31 32. 943  10. 14 15. 444  11. 36. 637  14. 22. 954 1 Corinth 1. 30. 968  2. 6. 632   9. 659  5. 8. 761  7. 14. 835  10. 24. 87  11. 10. 78   14 16. 77  13. 3. 343  15. 24. 144 2 Corinth 12. 7. P. 708 Galatians 3. 19. 309   22. 308  5. 2 3. 310  6. 1. 1198 Ephesians 2. 2 3. 342   4. 7  3. 10. 921   17. 1122   18. 923  4. 27. 709  6. 12. 406 Philippians 2. 10 11. 142  4. 6 7. 778 Colossians 1. 24. 353  2. 9. 1151  3. 11. 23 1 Thessal 1. 3. 105 1105 1 Timothy 1. 13. 83   15. 208  2. 2. 80  4. 4 5 6. 74 742  6. 11. 89   17. 288   19. 1025 2 Timothy 1. 7. 1105   10. 198  2. 16 17. 672  4. 2. 1199 Titus 2. 12. 1228  3. 4. 326 Hebrews 1. 3. 413  2. 14 15 537 1186  2. 18. P. 709  5. 9. 1185  6. 19. 110  10. 25. 954   2â— 648 1089  11. 7. 929  12. 11. 236   16. 18   24. 1146  13. 20. 830 1152 Iames 2. 23. 226  4. 6. 531 1 Peter 1. 2. 1233   9. 1164   12. 614 657  2. 10. 174  3. 6. comp with Gen. 18.17 328   15. 955   19. 100   21. 22 2 Peter 1. 5 6. 63  2. 4. 547  3. 10 11 12 89 144 1 Iohn 2. 16. 44 406  3. 20 21 22. 1073  5. 14. 820 Iude  6. 709   20 21. 1106 Revelat. 1. 10. 625  2. 17. 215  6. 2. 543  22. 20. 131 ERRATA in the First Part. PAge 3. line 16. read no more Grace P. 17. l. ult r. Heat increaseth with Light P. 21. l. 37. f. sure r. soar P. 22. l. 29. r. we must hearken P. 25.
Labour and Charge the more Resistance the more Glory God's Children are glad that they may not serve God with that which cost them nothing as David professeth 2 Sam. 24.24 I will not offer a Burnt-offering unto the Lord my God of that which did cost me nothing Certainly Men are not zealous and their Hearts are not set upon the Ways of God when every slight Excuse will serve the turn and every little Profit draws them away and every petty Business doth hinder them and break off Communion with God and every slender Temptation doth interrupt and break off all their Purposes and Resolutions to Duty and Obedience be it Prayer Charity or Acts of Righteousness We must be resolute for Gal. 4.18 It is good to be zealously affected always in a good thing 3. To be zealous of good Works imports Diligence and Earnestness to advance Piety to the highest pitch when we are not contented with any low degrees of Obedience but would fain carry out a godly Conversation to the uttermost to do it with all our Heart Is he zealous that is contented with a little Charity with a little Worship only Sloth and Idleness will not stand with Zeal Rom. 12.11 Not slothful in Business fervent in Spirit serving the Lord. Thus it will be when we are seething hot in Spirit as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies A large Affection cannot be contented with mean things and low degrees of Holiness nor lay a dead Child in the room of a living one This the Apostle calls being rich in good VVorks 1 Tim. 6.18 One or two Acts will not serve the turn Thus Dorcas is said to be full of good VVorks Acts 9.36 How full It is not an Allusion to the fulness of a Vessel that is full of Water or a Chest full of Clothes but to the fulness of a Tree loaden with Fruit James 3.17 Full of Mercy and good VVorks Those that are planted into this noble Vine Jesus Christ are full of good Works 4. To be zealous of good Works is to be constant to the End The Fire on the Altar never went out but it was always maintained and kept in so we must never let the Fire of Zeal go out Zeal is not like Fire in Straw Alas sudden Fervours are soon spent they are but Freewill-Pangs the Birth of an unrenewed Will but it is like Fire in Wood that casts a lasting Heat Gal. 4.18 It is good to be zealously affected always Not at first only for a Fit or Pang that doth not come from Sanctification therefore you should keep up your Fervour Watch against all Decays especially in Age. The Motions of Youth are very vehement for Youth is full of eager Spirits and seems to be all on fire but many times these Motions are not so sincere but the Actions of Age are more solid tho many times they want Vigour and Heat Therefore strive to keep up your Zeal Gal. 5.7 Ye did run well who did hinder you Carnal Men when their first Heats are spent give over they grow cold careless and indifferent in Matters of Religion But shall all these Heats and Desires of Reformation be in vain and shall we give over at length In worldly things we will not give over when we have been at great cost but shall all that is past in Religion be in vain Gal. 3.4 Have you suffered so many things in vain if it be yet in vain His meaning is It is not like to be in vain it will but tend to your greater Condemnation An Adulteress is punished more than an Harlot It is more Dishonour and Ingratitude to God to tire at length III. The Respect and Place of Zeal in good Works it is a Note of God's People and a Fruit of Christ's Death 1. It is a Note of God's People Vnumquodque operatur secundum suam formam There is in the New Creature a Propensity and Inclination to good Works As all Creatures are created with an inclination to their proper Operations such a willing tendency is there in the New Creature to those Actions which are Heavenly As Sparks fly upwards and a Stone moves downward so the New Creature is carried to Obedience and Holiness from a free Principle within The Nature of every thing is the Principle of its Motion Faith will discover it self therefore we read of God's fulfilling the VVork of Faith with Power 2 Thess. 1.11 Hope is called lively from the Effect 1 Pet. 1.3 He hath begotten us to a lively Hope by the Resurrection of Iesus Christ from the Dead Love constraineth 2 Cor. 5.14 The Love of Christ constraineth us Good Works are a Note of the New Creature We are the Workmanship of God created in Christ Iesus unto good VVorks Ephes. 2.10 As an Artificer sets a Mark upon his Workmanship that he might know it so God sets a visible Mark upon his Servants he doth not make a new Creature for old Works Good Works are Christianae Fidei quasi testes Witnesses that you can bring to evidence the Truth and Power of Grace Luther saith Good VVorks are Faith incarnate that is Faith is manifested by them as the Son of God was manifested in the Flesh. They are Witnesses to the World to your selves and unto God that you are his They are Signs and Witnesses to the World This is the Badg by which God would have his peculiar Children known not by Pomp and worldly Splendor not by any outward Excellency Riches Greatness and Estate but by Zeal to good Works There are no barren Trees in Christ's Garden it is not for the Honour of God for our heavenly Father would be glorified in his Servants bringing forth much Fruit John 15.8 Herein is my Father glorified that ye bear much Fruit so shall ye be my Disciples God standeth much upon his Honour Now it is for the Honour of God that all which are planted and grafted into Christ should be full of good Works And they are Testimonies to our selves 2 Pet. 1.10 Give diligence to make your Calling and Election sure Some Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make your Calling and Election sure by good VVorks certainly it may be collected from the Context he bids them ver 5. add to their Faith Vertue to Vertue Knowledg c. and so they might come to make their Calling and Election sure Graces are not discerned by their Habits but by their Acts and Exercise Look as in a Tree the Sap and Life is hid but the Fruit and Apples do appear so Zeal of good Works is that which appears and so it manifests and clears up your Condition This is the great Note of Difference between us and the Prophane they are zealous for the Devil's Kingdom Factors for Hell Iohn 8.44 Ye are of your Father the Devil and the Lusts of your Father you will do They are known by their Works they are earnest for Satan zealous for the Devil follow Sin with earnestness and do Evil with both hands
earnestly Micah 7.3 It is the difference between us and civil Men but unregenerate they are like Cypress Trees fair and tall but fruitless of a comely Life but none of these good Works are to be found in them It is the difference between us and Hypocrites A Hypocrite like a Carbuncle seems to be all on a fire but when you touch it it is quite cold so they pretend to Religion talk much but have no true regular Zeal no spiritual Warmth It is notable our Lord himself proves his Divine Original by his Works Iohn 10.38 Tho ye believe not me believe the VVorks that ye may know and believe that the Father is in me and I in him So is this the sensible Evidence you are in Christ and Christ in you Graces are not always evident in feeling but in Fruit the Effects cannot be hid Then they are Signs and Evidences to God himself the Lord will look upon them as Marks and Evidences of his People Look as the destroying Angel was to be guided by a Sign Exod. 12.12 13. by the sprinkling of the Door-posts not that he needed it but because God would have it to be so So the Lord sutes his Dispensations and guides them by a Sign It is true God in his Gifts is arbitrary but in his Judgments he proceeds by Rule according to our Works At the last Day God will judg you not by your Profession but by your Practice what you have done he will not say You have prophesied in my Name you have eaten and drunk in my Presence but you have fed me clothed me visited me That the Faith of the Elect might be found to Praise and Honour he will have Works produced Not that God wants Evidences of our Sincerity but he will have all the World know we have not been unfruitful A Man that expecteth to be posed is preparing to answer and would give somethink to know the Questions aforehand Christ hath told us what are the Questions upon which we shall be examined and taxed at the Day of Judgment he will say Have you fed and clothed my People have you ministred to their Necessities have you relieved them with spiritual Counsel and Admonition have you been good holy and just Therefore let us provide to give an Answer that we might not be ashamed at the last Day Thus this Zeal for good Works hath the place and room of a Witness to God as the Rule and Measure of his Process to our selves as the ground of our Assurance and to the World as the great vindication of the Honour of our Profession 2. It is a Fruit of Christ's Death partly by way of Obligation for certainly God hath not been at all this cost and labour for nothing he did not project the sending of Christ and Jesus Christ did not so give up himself in the Work of Redemption for nothing but to inflame us to a great height of Piety They that live at a low rate of Holiness cross and disgrace the whole Design of the Gospel they are not apprehensive of the Love of God in giving Christ nor the Love of Christ in giving himself Our Redemption was carried on in such a way not only that the Comfort but also the Duty of the Creature might be raised to the highest Partly again as Christ hath purchased the Gift of the Spirit to fit us for good Works yea to make us zealous in them Titus 3.5 6. 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 Now the Spirit dwelleth in our Hearts to set our Graces a working Iohn 4.14 The Water that I shall give him shall be in him a Well of VVater springing up into everlasting Life So Iohn 7.38 39. He that believeth on me as the Scripture saith out of his Belly shall flow Rivers of living VVater This spake he of the Spirit which they that believe on him shall receive The Spirit is not a Fountain sealed up but flowing forth The Spirit of God is a mighty Spirit and comes in upon the Soul not only as a gentle Blast but as a mighty rushing Wind he comes not only in the appearance of a Dove but of cloven Tongues of Fire Acts 2. He comes as a Spirit of Power to quicken and awaken the Soul to great heights and fervours in Obedience Look as Men acted by Satan the unclean Spirit are restless in Evil and carried headlong as the Herd of Swine into the Sea so those that are acted by the Spirit of God are much more carried on with great Earnestness in the Ways of God The Devil hath not such Advantages to work upon his Instruments as the Spirit of God hath upon us The Devil works and operates in all the Children of Disobedience Ephes. 2.3 The Spirit that now worketh in the Children of Disobedience But the Devil cannot work but by Man's Consent neither can he work immediately upon the Soul but only by the Senses and by the Fancy but the Spirit of God can work immediately upon them in whom he acts Therefore being acted by him they must needs be zealous and earnest for the Spirit of God nescit tarda molimina knows no slow Motions The Soul in it self is dead and slothful and apt to yield to Laziness and Delays but when we are acted and quickened by the mighty Spirit then draw us and we will run after thee Cant. 1.4 When the Spirit puts forth its Force upon the Soul such as are drawn by the Holy Ghost they are not in jest as carnal Men are but in earnest they do not dally with Religion but make it their great business to surprize Heaven and carry on constant Communion with God Matth. 11.12 The Kingdom of Heaven suffereth Violence and the Violent take it by force Vse 1. Information 1. That Grace is no Enemy to good Works Libertinism is ancient and natural Christ died to improve Piety not to lessen it but to raise it to the highest to make us zealous of good Works that we might be carried on to Heaven with full Sails Therefore he that grows looser less watchful against Sin less diligent in the exercise of Holiness less frequent in Communion with God less humble and penitent after committing of Sin offers the greatest Abuse to Grace that may be and perverts its natural Use. There is no freezing by the Fire we may freeze indeed by painted Fire that may make us contract Chilliness and Drowsiness but true Grace is a Fire that warms and inflames our Affections Christ came to make us more chearful and lively but not slack careless and cold 2. It informs us what little Reason the World hath to cry out upon Zealots for Christ died to make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of good VVorks Men that are only contented with a brain Religion speculative Notions they cannot endure Heats and Fervors they would have
but a small matter in comparison of what God hath provided for you A Christian's Blessings are future his Crosses are present therefore we need some Support Now Hope is of great use in Affliction and Temptation this appears by the Comparisons that are used it is called an Anchor in the stormy Gusts of Temptations and a Helmet in all Spiritual Conflicts There are Fightings without and Fears within here is an Helmet here is an Anchor Hope is the Anchor of the Soul and the Apostle reckons up all the Properties of a good Anchor it must be firm sharp and enter into good Ground so saith he Heb. 6.19 Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Vail here is a sure hold-fast upon good Ground it is a weighty Anchor which will not bow nor break Mariners when they have cast out a good Anchor which is fastned to the Ship with a strong Cable they sleep quietly tho the Winds blow and the Storms and Tempests arise they know the Anchor will keep them from floating and dashing upon the Rocks So Hope is a good Anchor Then it is an Helmet Ephes. 6.17 And take the Helmet of Salvation that is Hope 1 Thess. 5.8 And for an Helmet the Hope of Salvation The Apostle reckons up all the pieces of the Spiritual Armour Faith that is a Shield for the Body but Hope that is an Helmet for the Head as long as we can lift up our Heads and look up to Heaven we are safe whatever befals us it will hold out in the midst of all the fiery Darts that are cast at us 6. This looking for the blessed Hope is of use to resist Temptations Sin makes many Promises and so prevaileth by Carnal Hopes Balaam was moved to curse God's People against his Conscience but when he boggled and stuck at it Come saith Balac I will give thee Gold and Silver this puts quickening into him The Fool in the Gospel promised himself long Life Luke 12.19 Soul Soul thou hast Goods laid up for many Years take thine Ease eat drink and be merry So Ier. 44.17 We will certainly do whatsoever thing goeth out of our own Mouth to burn Incense unto the Queen of Heaven as we have done we and our Fathers our Kings and our Princes in the Cities of Judah and in the Streets of Jerusalem for then had we plenty of Victuals and were well and saw no Evil. And so the Devil comes to Christ and makes the Temptation as strong as he can Mat. 4.8 9. He sheweth him all the Kingdoms of the World and the Glory of them And saith unto him All these things will I give thee if thou wilt fall down and worship me And Babylon's Fornication was presented in a Golden Cup there are Baits of Honour and Preferment to draw them to Popery and Heresy Now Faith sets Promise against Promise and Heaven against Earth and the Pleasure at God's Right-hand against Carnal Delight As one Nail drives out another so one Hope and one Promise drives out another Carnal Motions are defeated by Spiritual Promises and those Motions that are presented to the Soul SERMON XIII TITUS II. 13 Looking for c. Vse 1. INformation 1. It informs us that we may look for the Reward Those Men would be wiser than God that deny us a Liberty to make use of the Spirit 's Motives they begrudg God's Bounty To what end should God propound Rewards but that we should close with them by Faith Graces may be exercised about their proper Objects without Sin It requireth some Faith to aim at things not seen The World is drowned in Sense and present Satisfactions they are Mercenaries that must have Pay in hand their Souls droop if they do not meet with Credit Applause and Profit they make Man their Pay-master They have the Spirit of a Servant that prizes present Wages above the Inheritance but it is the Work of Grace to look for the blessed Hope and a great help to us in our Work It was the Comfort of Christ's Human Soul Heb. 12.2 Who for the Ioy that was set before him endured the Cross despising the Shame Christ as Man was to have rational Comforts and human Encouragements Nothing is sinful but coveting the Reward whilst we neglect the Work when we will be Mercenarii but not Operarii we would receive the Reward but not do our Work We are all born Libertines we would sever the Reward from the Duty Hosea 10.11 Ephraim is an Heifer that is taught and loveth to tread out the Corn but not to break the Clods in treading out the Corn there was Pleasure and Profit but in breaking the Clods Pain and Labour Or else we sin in having a carnal Notion of Heaven our looking for Heaven is like their looking for Christ as the Consolation of Israel Some of the Jews look for a carnal Messiah so do many Christians for a carnal Heaven for base Pleasures fleshly Delights such Hopes debase the Heart it is the Priviledg of our Profession that we have a sublime Hope Or else we sin in looking for the Reward as the Fruit of Merit if we expect it as Wages for Work done we are Mercenaries Sin and Death are as Work and Wages Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Iesus Christ our Lord. Eternal Life is a Donative What is the reason of this Difference because wicked Men stand upon their own bottom but Christ hath obtained this Priviledg for us Wicked Works are ours meerly evil but the Good we do is by God's Grace as a Servant tradeth with his Master's Estate I am bound to do Good and am forbidden to sin when I do that which is forbidden I deserve Punishment but when I do that which is commanded I do not deserve a Reward because I am bound to do it Jude 21. Looking for the Mercy of our Lord Iesus Christ unto Eternal Life It is Mercy that we are called Mercy that we are glorified neither before Conversion nor after Conversion do we deserve any thing We serve a good Master he hath provided Comforts for us not only against our Misery but our Unworthiness we have not only Glory as a Reward but Mercy as the cause of it Glory out of the hands of Mercy Thus must you look for the Reward and build your Hopes of it As you pray so must you expect now you will not pray Lord give me Heaven for I deserve it natural Conscience would blush at the Immodesty of such a Request Who would not have the Title of Inheritance rather than of Hire Again our own Happiness must not be our ultimate End Man was made for a twofold End to glorify God and enjoy him for ever they must both go together we must desire the Enjoyment of God that we may glorify God to all Eternity otherwise Interest swayeth us more than Duty First we love God out of
a Religion to talk of but not to live by therefore they are cold and indifferent and when the Children of God offer a holy Violence to the Kingdom of Heaven they become a Matter of Scorn and Opposition to them And besides formal Men cannot endure to be outstripp'd and therefore malign what they will not imitate as those that are at the Bottom of the Hill fret at those that are at the Top and Men of a lazy and slow Pace envy them that are more zealous strict and holy but they have little Cause to envy them for Christ died to make us zealous of good Works 3. It informs us if we would expect any Benefit by Christ's Death we must be zealous of good Works and more warm in the Service of God A cold Christian will have but cold Comfort For whom did Christ die for those that are zealous of good Works Matth. 11.12 The Kingdom of Heaven suffereth Violence and the Violent take it by Force It is an Allusion to Exod. 19.23 24. where there was a Rail about the Mount of God that the People might not break through but when Iohn the Baptist began to discover the Grace of God and pointed to the Lamb of God then the Kingdom of God suffered Violence Men began to break through and press upon God there is a free Access to God and Men are earnest and will not be denied Entrance Matth. 5.20 Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no Case enter into the Kingdom of Heaven It is not cold Prayers and yawning Devotions and drowzy Wishes when Men are half asleep that will serve in this Case Heaven is gotten by Force and surprized by On-set and Storm it signifies breaking through the Rail and all Restraints that are set to keep us off from God Vse 2. To stir us up to this Zeal of good Works In a dead and drowzy Age we need an Alarum Knowledg hath now devoured Practice in these decaying times Seneca complains Men are altogether studious for filling their Brains not warming their Hearts And when once Men became more learned they were less good The World is altogether for storing the Head with Notions empty and airy Strains so that if Christ should come amongst us he would find few zealous but a Company of lazy Christians that live at a low cheap Rate of Christianity High-flown we are indeed in our Fancies in Notions and Pretences but low and flat in Practice and Conversation Usually thus it is in the time of the Church's Prosperity like a River it loseth in Depth what it gains in Breadth then it hath many Friends but their Love is not so strong nor so hot as at other times Salvian complains Multiplicatis fidei populis fides diminuta est crescentibus filiis mater aegrotat c. When Professors were multiplied their Faith was lessened and as a Mother grows the weaker the more Children she bears so doth Religion grow weaker and weaker when every one takes up a cold Profession they learn Formality one of another And he goes on Quantum copiae accessit tantum disciplinae recessit as a large Body is less active In audito genere processus recessus crescens simul decrescens When the Church increaseth in Multitude and decreaseth in Vigour and Strength it loseth in Spirit what it injoyeth in temporal Felicity Thus it often falls out with the Church of God that when Religion is fair many take up the Profession but alas it is but weak and spiritless without any Life and Vigor Therefore in such a drowzy Age and dead times we need Alarms and quickning Excitations to awaken our Zeal again for solid Piety for those good Works that are commended to us in the Scripture Therefore let us inquire what kind of Enforcements and Considerations are likely to be most operative to press us to this Zeal and Care of good Works 1. Consider how violent and earnest carnal Men are in the Ways of Sin and shall they serve Satan better than you serve God O consider you have a better Master better Work and better Wages their Master is the Devil their Work is the basest Drudgery being Slaves to their own Lusts and their Wages are sutable their Reward is everlasting Damnation and a Separation from the Presence of the Lord. How active are wicked Men for the Kingdom of Darkness How zealous and earnest to ruine themselves as if they could not be damned soon enough Isa. 5.19 They draw Iniquity with Cords of Vanity and sin as it were with a Cart-rope The meaning is they would sin though it cost them a great deal of Pains and Sorrow and though they could not sin at a cheap rate The Prophet doth not say they were drawn into Sin as into a Gin and Snare but they themselves did draw on Sin it is horrid Work yet they delight in it toiling and tiring themselves as Beasts at a Plough they were sinful though it cost them Sorrow and Pain There is no Corruption but it puts you to some Self-denial Luxury is costly and he that loves Wine and Oil saith Solomon will be poor Pride we say will endure the cold and Vain-glory will expose a Man to Danger and Ruine Worldliness incroacheth upon Pleasantness and the Comforts of Life a Worldling will rise early sit up late and eat the Bread of Sorrows Psal. 127.2 With what Earnestness and unwearied Diligence do carnal Men pursue after a few Trifles How do they lay out all their Wisdom and all their Sagacity about worldly things Luke 16.8 The Children of this World are wiser in their Generation than the Children of Light As Children are busy about Toys and Puppets so they cumber themselves about much Serving and all their Life is but Care and Disquiet and a constant Self-denial Psal. 39.6 Surely every Man walketh in a vain Shew surely they disquiet themselves in vain They make a great deal of Stir and Bustle and many times when all is got what is it A sorry Comfort and that which must be left on this side the Grave Thus wicked Men are active and restless in their way So for Idolatry with what Cost and Diligence do Men promote false Worship and compass Sea and Land to make a Proselyte they will give Rivers of Oil and thousands of Rams they do not stand at Pains and Cost God bids the Prophet look upon this Sight as indeed it is worthy of a Christian Consideration Ier. 7.17 18. Seest thou what they do in the Cities of Judah and in the Streets of Jerusalem The Children gather Wood and the Fathers kindle the Fire and the Women kneed the Dough to make Cakes to the Queen of Heaven and to pour out Drink-Offerings unto other Gods What a busy Diligence is here to promote their false Worship Fathers Children Husbands Wives they all put their helping Hands to the Work and find some Imployment or other Where will you have a Family
3.33 He that hath received his Testimony hath set to his Seal that God is true It is a great Dishonour to God not to receive God's Testimony you put the Lie upon him and so make him to be no God You would not do so to your Equals A Lie is the greatest Reproach it rendreth a Man unfit for Society and Commerce It is a fearful thing to make the God of Truth a Father of Lies When God hath given his Word and Oath and Seals all this while shall he not be believed God never gave us cause to distrust him he never failed in one Promise all that have had to do with him have found him a faithful God Nebuchadnezzar doth him this Honour and Right after he had tasted of the Whip and was again restored to the Use of Reason Dan. 4.37 Now I Nebuchadnezzar praise and extol and honour the King of Heaven all whose Works are Truth not only Justice but Truth not only as I deserved but as he foretold It is a Shame that you have made no Observations upon Providence that you may give it under Hand and Seal that God is true and faithful God expecteth such a Testimony from his People all that have long had to do with him have found him a true God both in a way of Justice and Mercy that he ever stood to his Word God cannot lie Tit. 1.2 In Hope of eternal Life which God that cannot lie promised before the World began God can do all things that argue Power and Perfection of Nature but he cannot lie for that argueth Weakness and Impotency 2 Tim. 2.13 If we believe not yet he abideth faithful he cannot deny himself he should then cease to be God He is Truth it self the primitive and supream Truth the Original Author of all Truth If he should not be true who should be so But is any so impudent as to put the Lie upon God I answer Yes 1 Iohn 5.10 He that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son We accuse him not only of a Lie but of Perjury 1. By our Carelesness and the little Regard we have to those great and precious Promises that he has given us Great things are offered and you look upon them as Notions and Fancies It was otherwise with the Patriarchs of old Heb. 11.13 All these died in Faith not having received the Promises but having seen them afar of and were perswaded of them and imbraced them We cast off the Tenders of Grace as Matters of which we never made any great Account We grasp after the World and let Heaven go when we mind it not we believe it not A Man toileth hard all Day for a small Piece of Silver do we seek Heaven with a like Earnestness How many Adventures do Merchants run when the Gain is uncertain but we are not uncertain of our Reward 1 Cor. 15.58 Forasmuch as ye know that your Labour shall not be in vain in the Lord. Did we more stedfastly believe this we should not be so cold in Duties and so bold in Sinning 2. By our Despondencies in all cross Providences We have a sure Word and why are we up and down and so full of Distractions and Unquietness of Soul Iames 1.8 A double-minded Man is unstable in all his Ways unsetled in all his Thoughts uneven in all his Ways raised up and cast down with contrary Hopes and Fears off and on as worldly things ebb and flow We shall never want Discouragements if we live upon Sense but if we could live upon the Promises we should not be at such a Loss The Fruit of Faith in the Promises is strong Consolation too strong to be overcome by Sin Death or Hell A Believer is content with the Promises though all the World say No 2 Cor. 1.20 For all the Promises of God in him are Yea and in him Amen Yea to our Hopes Amen to our Desires Whatever Changes happen the Promises are the same upon Desire of such a thing Amen saith the Promise upon Hope of such a thing Yea saith the Promise In difficult Cases you ask of the Creatures they say No but the Promise saith Yea. 3. When we will venture nothing on the Promises Christ told the young Man of Treasure in Heaven and he went away sad he doth not like such a Bargain Luke 18.22 23. Sell all that thou hast and distribute to the Poor and thou shalt have Treasure in Heaven and come follow me And when he had heard this he was very sorrowful for he was very rich Thus God dealeth with us Prov. 19.17 He that hath pity upon the Poor lendeth to the Lord and that which he hath given will he pay him again Eccles. 11.1 Cast thy Bread upon the Waters for thou shalt find it after many Days But the Words and Engagements of Men that deceive and are deceived are esteemed above them We would trust a Man of Sufficiency upon his Bond with Hundreds and Thousands if we have his Hand and Seal to shew for it but we refuse God's Assurance Who is careful to provide Bags that wax not old and to draw over his Estate into the other World Luke 12.33 Sell that ye have and give Alms provide your selves Bags that wax not old a Treasure in the Heavens that faileth not where no Thief approacheth neither Moth corrupteth What Adventures do you make upon God's Bond or Bill Do you account no Estate so sure as that which is adventured in Christ's Hands Can we believe the Promises and part with nothing for them with neither our Lusts nor our Interests 4. When temporal things work far more than eternal things visible things than invisible If we had such Promises from Men we would be more chearful If a Beggar did hear of a great Inheritance fallen to him he would often think of it rejoice in it long to go see it We have a Promise of eternal Life who thinks of it or puts in for a Share of it We are contented with any slight Assurance in matters of such Weight Men love great Earnest and great Assurance in temporal Affairs but any slight Hope serves the turn in spiritual Affairs Why do we so little rejoice in it If the Reversion of an earthly Estate be passed over to us how are we contented with such a Conveyance but God hath made over Pardon and Grace and we are not satisfied 5. Our Confidence bewrayeth it The pretended Strength of our Faith about Christ and Hopes of Glory sheweth the Weakness of it and that it is but a slight overly Apprehension Most Men will pretend to be able to trust God for Pardon of Sin and Heaven and yet cannot trust God for daily Bread they find it difficult to believe in Temporals and yet very easy in Spirituals and Eternals What should be the Reason Heaven and things to come are greater Mercies the way of bringing them about more difficult if Conscience
in Reason upon Reason Inforcement upon Inforcement till you bring up Treasure cast on Weight upon Weight till it weigh down Now these Rational Inforcements are Four by Arguments Similitudes Comparison Colloquies or Soliloquies 1. By Arguments that are most Affective Inquire what kind of Arguments have most force upon the Spirits The Second Usual Arguments you should look after are Causes and Effects by the one Knowledge is increased and by the other Affections are stirred Do not emptily declame but see that your Eye may affect your Heart Choose such Arguments as are evident and strong you have them in the Word and in Sermons and you should have them in your Hearts Luke 6.45 A good man out of the good treasure of his heart bringeth forth that which is good and an evil man out of the evil treasure of his heart bringeth forth that which is evil for out of the abundance of the heart the mouth speaketh A good Man should be able to bring forth good Arguments that he might bring his Heart powerfully to the acknowledgement of the Will of God For what did God give you Faculties and the use of Reason and Discourse and such helps in the Ministry but for such a purpose 2. By Similitudes The word willfurnish you upon every point Heaven speaketh to us in a Dialect of Earth Heavenly Mysteries are cloathed with a Fleshly Notion In the Book of Canticles Communion with Christ is set forth by Banquets and Marriages and Spiritual things are shadowed out by Corporal fairness and sweetness In other places of Scripture Christ's Kingdom is set forth by an Earthly Kingdom the Word of God by a Glass the Wrath of God by Fire Now apt Similitudes have a great force upon the Soul for two Reasons partly because they help Apprehension and partly because they help Discourse There is as it were a Picture for the thoughts to gaze upon by Similitudes we come to understand a Spiritual thing that we know not being represented by sensible things with which they are acquainted the thing is twice represented to the Soul in Reality and in Picture as a double Medium helpeth the sight the Glass and the Air in Spectacles a Shilling in a Basen of Water seemeth bigger so it is here Yea they yield matter for much enlargement and help Discourse as when they brought God the Blind and the lame Mal. 1.8 Offer it now unto thy Governour will he be pleased with thee or accept thy person saith the Lord of hosts Sin is expressed by Death now the Soul may reason thus I tremble at Death why do I not tremble at Sin So Mortification is Physick I can dispense with the trouble of Physick for my Body this will make my Soul healthy 3. By Comparisons wherein other things are like or unlike the things we Meditate upon I urge this because it is a Natural Help it is a Rule of Nature that contraries being put together do mightily Illustrate one another as when you compare fairness and deformity black and white Deformity is more odious and black is more black So if I would contemplate the Beauty of Vertue and of the Spiritual Life I would compare it with the filthiness of Vice and of the prophane Life So when you compare the pleasant path of Wisdom with the filthy and dreggy Delights that are in the path of Sin you gain upon the Soul Put Earthly things into the Scales with Heavenly and see which weigheth heavyest set Heaven against Hell and Heaven against the World Our Saviour teacheth us to meditate by way of comparison Matth. 16.26 For 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 So by comparing your selves with other Creatures as thus when you would shame your selves for your Disobedience you may argue thus All things obey the Law of their Creation the Sun delighteth to run his Race the Stars keep their Course and do not go beside the path God hath set them and I only have found out my own path So for your uncomfortableness in the wayes of God you may say Wicked Men delight to do wickedly but I do not delight in the Service of God shall it not be a pleasure to me to be exercised in the Duties of Religion Shall I not rejoyce in the Lord 4. By Colloquies and Soliloquies Colloquies and Speeches with God and Soliloquies with our selves Thoughts are more express and formal but when turned into Words and Speeches it is a sign the Affections are stirred Strong Affections must have vent in Words Speech is an help in Secret Prayer 1. In Colloquies with God either by way of Complaint Lord I am poor and needy and worldly Lord My Heart is naked and void of Grace Or else by way of Request as the Infant will shew the Apple or Jewel or whatever it hath received to the Parent or Nurse so the Soul representeth to God whatever it hath gotten by Meditation and taketh occasion further to converse with God and beg Grace of him 2. In Soliloquies with your own Souls and these are either by way of urging the Heart or charging it 1. By way of urging the Heart As suppose you have been meditating on the Glorious Salvation that was purchased by Jesus Christ let this be the close of all How shall we escape if we neglect so great salvation Heb. 2.3 So if you have been meditating on the sinfulness of Sin fall upon your own Hearts Rom. 6.21 What fruit shall we have in those things whereof ye are now ashamed for the end of those things is Death Or if you have been meditating of Hell and the Wrath of God speak to your Heart Ezek. 22.14 Can thy heart endure or can thine hand be strong in the day that I shall deal with thee Art thou stronger than God that thou canst wrestle with him Or if you have been meditating on your sinfulness or the course of your own wicked Lives you may return upon your Heart Micah 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee And verse 6. Wherewith shall I come before the Lord and bow my self before the High God How shall I get a Ransom to redeem my Soul from the guilt of Sin 2. By way of Charge and Command Suppose you have been meditating of the benefit of Gods Service and the danger of going a whoring from him Hosea 2.7 She shall say I will go and return to my first husband for then was it better with me than now Or if you have been meditating of the Benefits of God to your Souls you may return upon your Hearts by way of Charge Psal. 116.7 Return unto thy rest O my Soul for the Lord hath dealt bountifully with me God hath opened his good Treasure to thee this hath been thy Portion therefore Return unto thy rest Well then thus do and then be watchful that you
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
godliness The whole Gospel is called Titus 1.1 The truth which is after godliness and 1 Tim. 6.3 A Doctrine which is according to godliness Because it delivereth the exact and most perfect way of serving God The Lord Jesus was desirous that this Doctrine should take place in the World therefore he himself was pleased to assume our Nature to preach it to us So for his Precepts they all prescribe an universal adherance to God and dependance on him that we may not be carryed away by the false Offers and Delights of Sin but may live in perfect Obedience to God and Justice and Charity to Men. Besides the word discovereth all the cheats and fallacies we put upon our selves to keep us from all impure mixtures of worldly and carnal aims it discovers the crafty pretences and the most insinuating and cunning contrivances to disguise and hide Sin Heb. 4.12 For the word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and the intents of the heart In short the whole aim of it is That we may please God and be beloved by him Iohn 14.21 He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The Promises call for the greatest purity and cleanness of Heart and Life 2 Cor. 7.1 Having therefore these promises let us cleanse our selves from all filthiness both of flesh and spirit perfecting holyness in the fear of God So the Threatnings Why doth Christ tell us of Torments without end and ease of a Pit without a bottom of a Fire that shall never be quenched but to make Sin more odious and hateful to us Surely not to terrifie us but to sanctifie us for his Government is rather by Love than by Fear Now whosoever wistly considereth the Christian Religion he will soon discerne that it was framed and set afoot by one that loved Righteousness and hated Iniquity 2. His Priestly Office consists in his Oblation and Intercession As the High Priest under the Law did both offer Sacrifice and intercede for the People Now what was the intent of Christs Sacrifice but to put away Sin Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself That is not only to destroy the Guilt but the Power of it There are Three things in the Death and Sufferings of Christ to make us hate Iniquity and so by consequence to love Righteousness First By way of Representation Secondly By way of Impetration Thirdly By way of Obligation 1. By way of Representation His bitter Sufferings are an instance of Gods great Wrath against Sin and Sinners For if Christ must thus be handled rather than Sin shall go unpunished it warneth us to be very cautious how we meddle with the forbidden fruit When we remember his bitter Agonies his accursed shameful Death we should cry out Oh odious Sin This is the meaning of that expression Rom. 8.3 And for sin he condemned sin in the flesh That is by a Sin-Offering or the Sacrifices of Christ he hath condemned Sin he hath left a brand or mark of his Displeasure against Sin which should induce us to be very cautious and watchful against it For if these things be done in the green Tree what shall be done in the dry 2. By way of Impetration and Purchase Christ came not only to expiate the guilt of it but to get it out of our Hearts As he pacified the Wrath of God so he purchased the Spirit in which Sense our old man is said to be crucified with him Rom. 6.6 Namely As Grace was obtained whereby it might be crucified Now we are sluggish and cowardly if we tamely yield to our Lusts and pretend want of Power when it is want of Will to cast them off 3. By way of Obligation by this great instance of his Love to induce us to kill our Love to Sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes we are healed Since he hath borne the weight of our Sins and endured the Wrath due to them in his own Person if we have any esteem of Christs Love certainly we would not spare our most beloved Lusts nor be still alive to Sin and dead to Righteousness nor wittingly and allowedly do the least thing that is offensive to him Ezra 9.14 Should we again break thy commandments and join in affinity with the people of these abominations wouldest thou not be angry with us till thou hadst câ—nsumed us so that there should be no remnant nor escaping 3. The next is a King He is one whose Heart was so set upon the Love of Righteousness and the Hatred of all Iniquity that he would come as a Prophet himself to teach the sinful lost World how to become Holy again And as a Priest to dye for the guilty World to reconcile them to God surely he was fit also to Rule and Governe the World There are two parts of Government Laws and Actual Administration His Laws are all good and equal the same with his Doctrine As he giveth notice of these things as a Prophet so he giveth charge about them as a King Of his Laws we need not further speak but the Administration is under our Consideration Now in the Righteous ordering the Affairs of his Kingdom he sheweth himself to be one that loveth Righteousness and hateth Iniquity As the Laws are good and equal so the Administration is right and just The Administration of this Kingdom is two-fold Internal and External 1. Internal Christ is set over the Church of God as a Glorious Head and Chief who is to recover a lost People unto God His Internal Administration is either effective or remunerative 1. Effective by his preventing Grace as he changeth our Hearts bringeth us into his Kingdom worketh Faith in us and maketh us willing Subjects to him Conversion is one of his Kingly Acts wrought in us by the efficacy of his preventing Grace otherwise we cannot enter into his Kingdom Matth. 18.3 Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son Till he subdue the Power of Sin and Sathan in our Hearts we shall still groan under that Tyranny Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. Remunerative By the Rewards of Godliness here and hereafter Here Rom. 14.17 For the kingdom of God is not meat and drink but righteousness and peace and joy in
more urge us to do a thing than Love or to forbear it than hatred These were Christs Motives to undertake the Redemption of Sinners Now we should love what he loveth and hate what he hateth Rev. 2.6 Thou hatest the deeds of the Nicholaitans which I also hate Prov. 8.13 The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate But there is more in the Argument than so This was the design of our Redeemer 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil Now it doth not become Christians to contradict the designed end of their Redeemer But this is not all it is to slight the price of our Redemption as if there were no such great Mystery in it that the Son of God should dye for if we slight the benefits we slight the ransom 1 Pet. 1.18 Yea there is this further in it we neglect the Grace that may be had upon such easie terms Surely the coming of our Lord Jesus Christ did somewhat shorten the Power of Sin or else he came in vain he obtained the Grace he purchased Iohn 12.31 Now is the judgment of this world now shall the prince of this world be cast out These are the glorious Fruits and Effects of his Death that it shall tend to the Glory of God and the bringing down the Kingdom of Sin and Sathan in the World They to whom this purchase is revealed and yet reject the offer are guilty of sluggish Cowardise and if they be not delivered from the Power of the Devil and restored to a life of Holyness their Condemnation is just In our Natural Estate by the fall of Adam we were all corrupted and out of frame but the Second Adam came to restore things that were in Confusion and out of frame to their Right and Primitive Order Man hath faln from Holiness and Happiness Sin and Sathan have reigned and raged in this World the Children of this World have blessed themselves in their bad condition and delighted in their slavery and bondage Now if Christ come to make an end of Sin and bring in Everlasting Righteousness shall it be so still as it was before Shall the disordered World go on in its ancient wont Surely there should be more visible fruits of his coming seen among us If Men should lye in Wickedness still and turn their backs upon God after whose Image they were created and Sin and Sathan rule them at their pleasure how are things put in frame that were out of course What hath the Son of God done by all his Holy Life and Bloody Sufferings Surely either the Purchase is not so Great and Glorious or we make but little use of it and so are quite Strangers in Gods Israel I have not done with the Argument yet We have no Communion with Christ yea we renounce it if we continue to be so unlike him 1 Iohn 1.6 7 8. If we say we have fellowship with him and walk in darkness we lie and do not the truth but if we walk in the light as he is in the light then have we fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin If we say we have no sin we deceive our selves and the truth is not in us Such a solemne Preface introduceth that truth to shew that if we live in our Sins we shall dye in our Sins and then farewel all Happiness 2. To look after more of this Unction He is Christ the anointed of God we must be Christians Acts 11.26 The disciples were called christians first in Antioch anointed with the Holy Ghost and with Power that we may understand the mind of God consecrate our selves to him work his work and ingage in his Warfare fighting against the Devil the World and the Flesh till we triumph with Christ in Heaven All must be anointed 1. This is the fruit of Christs Exaltation to send and shed abroad the Spirit There are Effects of Christs Humiliation and Effects of Christ's Exaltation The Effects of Christs Humiliation are taking away the Curse of the Law pacifying Gods Wrath satisfying his Justice the Annihilation of the Right which the Devil had over Sinners a Right to return to God and injoy Eternal Life The Exaltation of Christ also hath its effects the application of this Grace and the execution of this Right by quickning us who were dead in Trespasses and Sins and pardoning our Transgressions and putting us into the way Everlasting Now we should seek in Christ not only the force of satisfaction but the force of Regeneration and his efficacious Grace to apply what he hath purchased for us that he may be made sanctification to us as well as Righteousness 1 Cor. 11.30 Since Christ is so able and willing to dispense this Grace freely and abundantly into Mens hearts surely it should not be neglected 2. Consider the necessity of this Grace Our love to Righteousness and hatred of Iniquity is the fruit of this Unction for Affections follow the Nature When we live in the Spirit we shall walk in the Spirit Psal. 97.10 Ye that love the Lord hate evil All that pretend to return to God must show the reality of it this way Therefore as you would be pleasing to Christ do not neglect this Grace 3. Consider the Utility and Profit It is for our Comfort The Spirit is called the oil of gladness because the benefits whereof we are Partakers are matters of great joy Acts 13.52 The disciples were filled with joy and with the holy Ghost Acts 8.39 He went on his way rejoycing Acts 16.34 He rejoyced believing in God with all hts house It is for our Honour we are dignified above others the more we are made partakers of the Spirit 1 Pet. 2.9 Ye are a chosen generation a royal priesthood a holy nation a peculiar people A SERMON On ACTS xxiv 14 15 16. Believing all things which are written in the law and the prophets And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust And herein do I exercise my self to have alwayes a conscience void of offence towards God and towards man THESE words are part of Pauls Apology against the Accusation of Tertullus Among other things he chargeth him to be an Heretick or an Apostate from the Iewish Religion When the Romans had conquered the Iews they submitted upon this Condition that they should innovate and change nothing in their Religion but defend it against the disturbers of it Now the Christians being accused of innovation and disturbance of such a Religion as was under the caution of the Roman Laws before a Roman Tribunal it concerned them to shew the Harmony and Agreement of both Religions as to the substance This is Pauls business and therefore he giveth an account of his Faith
Subjects For all Kingdoms are Governed by Laws Now the Law of Christ is the Gospel or new Covenant which is both a rule of Duty to shew what is due from us to Christ and a Charter of Grace to shew what we may expect from him upon the account of his Merit and Mercy if we be duly Qualified Therefore the whole design of the Gospel is to bring us to an humble submission and obedience to Christs Healing and Saving Methods all the Doctrines Precepts and Promises of the Gospel tend to this The Gospel is not only a Promise but a Law Rom. 3.27 Called a Law of faith And requireth not only confidence but obedience 2 Thes. 1.8 In flaming Fire taking vengeance on them that know not God and obey not the Gospel 1 Pet. 4.17 What shall be the end of them that obey not the Gospel of God 'T is not enough to profess the Gospel but we must obey the Gospel Some of the precepts of the Gospel are Mystical such as believing in Christ 1 John 3.23 And this is his commandment that we should believe on the Name of his Son Iesus Christ. Some moral viz. The primitive Duty we owe to God 1 Cor. 9.21 Being not without Law to God but under the Law to Christ. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Rewards and Punishments 1. For punishments Though the proper intent and business of the Gospel is to bless and not to curse yet if men wilfully refuse the benefit of this dispensation they are involved in the greatest curse that can be thought of John 3.19 This is the condemnation that light is come into the World and men love darkness rather than light because their deeds are evil Heb 10.29 Of how much sorer punishment suppose ye shall he be thought worthy who hath trâ—den under foot the Son of God and hath counted the Blood of the Covenant wherewith ye were Sanctified an unholy thing and hath done despite to the Spirit of Grace It will be more grievous to sin against our Remedy than our bare Duty More aggravating circumstances are in it and therefore the more it increaseth our torment not only on Gods part inflicting but on our part reflecting upon our sin and ingratitude 2. Rewards The Priviledges of Christs Kingdom are Exceeding great 1. For the present Pardon and Peace are obtained both in the way of Justificacation as Rom. 5.1 Being justified by Faith we have peace with God through our Lord Iesus Christ. And also of Sanctification Gal 6.16 As many as walk according to this Rule Peace be on them and Mercy and upon the Israel of God This is the intertainment God giveth to the Obedient Soul and the fruit of Christs internal Government 2. Hereafter Eternal Happiness or an immutable State of Glory Mat. 25.34 Then shall the King say unto them on his right hand Come ye blessed of my Father Inherit the Kingdom prepared for you from the foundation of the World That 's the consummation of the Kingdom of God and it shall be the portion of all those that obey Christ how despicable soever their condition be in this World Jam. 2.5 Hath not God chosen the poor of this World rich in Faith and Heirs of the Kingdom which he hath promised to them that love him II. That in all reason this Kingdom should be submitted unto 1 Because of the right which Christ hath to Govern He hath an unquestion able Title by the grant of God Acts 2.36 Let all the house of Israel know assuredly that God hath made the same Iesus whom ye have crucified both Lord and Christ. And his own merit and purchase Rom. 14.9 For to this end Christ both died and rose again and revived that he might be Lord both of the Dead and Living Which should silence and quiet all Rebellious Motions Hath not God a right to dispose of you and shall Christ lay down his life to be head of the renewed estate and at length be deprived of that Honour and that meerly by the Rebellious Obstinacy of the Creature There can be no hope of exemption His we must be whether we will or no Our consent and willingness doth not add to the validity of his Title only aggravateth our sin if we refuse or prove unfaithful or maketh our Obedience acceptable if we be sincere in it Now God is tender of his grant and Christ of his acquired right and purchase that he may not lose the fruit of his Death and sufferings 2. This new Right and Title is comfortable and beneficial to us 'T was the fruit of Gods pity to mankind to set up a new Government which might be Remedial of our Misery but not Destructive of our Duty 'T is a full Remedy for our Misery for the purpose of it is to effect mans Cure and Recovery to God The Scripture always speaketh of it as Medicinal and Restorative Acts 10.38 God Anointed Iesus of Nazareth with the Holy Ghost and with Power who went about doing good and healing all that were oppressed of the Devil for God was with him Preaching Peace in his Name for he is Lord of all So Acts 5.31 Exalted to be a Prince and Saviour to give Repentance and Remission of Sins That we might injoy Gods favour and live in his Obedience In this new Remedial dispensation God aimed at the healing of our Natures and the restoring our Peace and Comfort that we might serve him with pleasure and delight who otherwise could not think of him without fear and horror Much less set our selves to please him with any Hope of acceptation 3. 'T is by his Kingly Office that all Christs benefits are applied to us As a Priest he purchased them for us as a Prophet he giveth us the knowledge of these Mysteries but as a King he conveyeth them to us overcoming our Enemies changing our Natures and inclining us to believe in him love him and obey him For he doth not only convey the benefits giving us Remission of sins but he worketh in us the Qualifications giving as well as requiring Repentance Acts 5.31 He hath Exalted him to be a Prince and Saviour to give Repentance Well then since his Executive Power attendeth upon his Kingly Office we have no reason to dislike it but to bless God for this part of his Administration The Fruit and Effect of it is the Gift of the Spirit by which all is applyed to us So that the Communication to us is done this way His work as a Priest lyeth with God and as a Prophet and King with us As a Prophet he maketh way by giving us the good Knowledge of God through the Remission of Sins but he Actually communicateth his benefits to us as our Quickening Head and King 4 Our Actual Personal Title to all the benefits intended to us is mainly Evidenced by our Subjection to his Regal Authority Certainly without it we can have no benefit by Christ Heb 5.9 And being made perfect he
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
judged by this Law the holiest and the humblest the most penitent and believing Soul and the Soul that most loveth God cannot abide the Tryal and were it not for this promise and its Fellows what could we look for but Eternal Ruine 2. As to the Sanction the Law saith The Soul that sinneth shall die Ezek. 18.4 Now this being the Sentence of God delivered in a Righteous Law how shall we escape it Surely it cannot fall to the Ground Unless some Provision be made it will eternally take place This should the more affect us because it is often verified in the course of God's Providence Rom. 1.18 For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Now when others are punished and we are spared surely we ought to be affected with his Severity towards them but towards us Goodness 3. Our incapacity of appearing before God by reason of the multitude of our Sins There are none of God's Children but have a great and vast Debt upon them and if God should call them to an account and should not spare not one of them could stand or appear in Court Psal. 130.3 4. If thou Lord shouldest mark iniquity O Lord who shall stand But there is forgiveness with thee that thou mayest be feared There is not a Man to be found who hath not some fault and failing which would render him uncapable of God's favour If he should proceed in just severity against us who could stand Not who among the Wicked but who among the Regenerate or the People of God So many are the Frailties and slips of their Lives And Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified It is impossible for such a frail sinful imperfect Creature as Man is to appear before God's exact Tribunal with any comfort and hope But he will not charge them on us with Severity but spare us with Mercy 4. The sense which Conscience hath of these Sins 1. Consider it in its old natural Bondage somewhat of which yet remaineth while Sin remaineth so Conscience accuseth of the Sins that are committed Rom. 2.15 Which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another And fears the Death threatned Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death Now can it be appeased unless the Lord spare or set up some way of Grace which alloweth pardon for our failings And if the Lord spare it should be as welcome to us as a Pardon to a Condemned Man 2. Consider it as it is inlightned and renewed by the Holy Spirit It is true it doth not produce such a fear of Wrath as before but a greater apprehension of the Evil of Sin because of the increase of light and love both which intender the Heart As their light and love increase so doth their trouble about sin Rom. 7.9 For I was alive without the Law once but when the Commandment came sin revived and I dyed and verse 24. O wretched man that I am who shall deliver me from the body of this death They are ashamed of that folly and filthiness and unkindness that is in Sin and are grieved for the relicks of Corruption Ezek. 16.6 And when I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live So Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Therefore if God will spare and not impute their trespasses to them they are more apprehensive of this mercy than possibly others can be None fee so many Sins and none see such hainousness in Sin and are more deeply affected with it In a clear Glass of Water the least Mote is espied They have a greater dread of God's Holiness a more sincere respect to his Law a greater reverence for the sentence of it a more firm belief of his threatnings a more earnest desire to please him and so a a greater grief for offending him Therefore if he will pardon and pass by their infirmities they are the more apprehensive of the privilege III. The grounds and reasons of this indulgence or sparing which God useth towards them 1. God's merciful nature which inclineth him to pass by the infirmities of his Saints This appeareth by the description of God given to Moses when the Lord proclaimed his name Exod. 34.6 The Lord the Lord God merciful and gracious long suffering and abundant in goodness and truth Since this is the description which God giveth of himself therefore it deserveth to be weighed by us The first notion is Merciful whereby God's Nature inclineth him to succour those that are in Misery by reason of Sin The next is Gracious which implieth his self-inclination to do good to his Creatures without any precedent obligation on their parts The third is Long Suffering or slowness to Anger he is not hasty to revenge the wrongs done him by the Creature He often pitieth wicked Men so far as to prevent the Temporal punishment and spareth them long when he might destroy them The Last is Abundant in goodness and truth that is expressing his kindness and bounteous nature many ways not at one time and in one sort only but upon all occasions and in all ways wherein we stand in need of his help and therefore will deal tenderly with his people Micah 7.8 Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy If we had a due sense of the nature of God we should have much relief against the Evil Merit of Sin and a greater hope that he will deal in a Fatherly manner with us He had told them of great things God would do for them now in the apprehension of the sensible Sinner it is Sin chiefly which standeth in the way of their Mercies Therefore God will pardon Sin in his people in such a wonderful way as shall exceed all their thoughts He will not call them to a strict account for them and though he beginneth to reckon with them yet he will spare them and moderate his Anger and be reconciled to them It shall not go on to Eternal Wrath nor over long Temporal Evils and all because of the pleasure which he taketh in shewing acts of Mercy rather than acts of Vengeance 2. The satisfaction of Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his
so 1 Pet. 1.13 Be sober and hope to the end Draw off your Affections from Carnal Vanities or Delights of the Senses that you may more earnestly mind God and Heaven 2. Wait on all opportunities of profiting and use the known Means of Grace more conscionably These Graces indeed are not acquired but infused they are God's Gifts As for Faith Eph. 2.8 For by grace ye are saved through faith and that not of your selves it is the gift of God So for Love 1 Iohn 4.7 Beloved let us love one another for love is of God Not only recommended to us by his Example but wrought in us by his Spirit So for Hope Rom. 15.13 Now the God of hope fill ye with all joy and peace in believing that ye may abound in hope through the power of the Holy-Ghost But God loveth to bless us by his own means which are the Word and Prayer 2 Use. Exercise these Graces Remember they are your Armour and Furniture for the Conflict when your Resolutions of Obedience to God are most assaulted or you are apt to be discouraged 1. When any Want Cross Sorrow or Tribulation overtaketh you upon Earth fetch your Comforts from God Christ and Heaven be sure that Faith Hope and Love be at work so the Children of God are wont to do in their deep Afflictions How calamitous soever our condition be Faith can see that there is comfort enough to be had in God Christ and the Covenant 1 Pet. 1.8 In whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory So for Hope Rom. 12.12 Rejoycing in hope patient in tribulation Though we are pressed with Wants and Miseries yet there is a better State to come And in the worst condition Love can rejoyce in God Hab. 3.18 Yet I will rejoyce in the Lord I will joy in the God of my salvation 2. In some grievous Temptation whereby we are apt to wax weary in our Minds stir up these Graces Do I believe the Promises heartily love God and hope for his Salvation And shall his Service or my Fidelity to him be tedious to me When some present Delight inviteth us to Sin or some present Bitterness to draw us off from God in time of Temptation these Graces are seasonably acted to counterbalance Things carnal with spiritual Things present with future Heb. 11.35 They were tortured not accepting deliverance that they might obtain a better resurrection A Sermon on Prov. xiv 14 The backslider in heart shall be filled with his own ways and a good man shall be satisfied from himself IN the Proverbs we must not look for Method and Coherence for these Sentences are not as Golden Links in a Chain hanging one to another but as Pearls in a String every Sentence is precious but independant of each other In this Proverb I shall take notice 1. Of the Drift of the Holy-ghost 2. The Art and Contrivance so as may best suit that Scope First The drift of the Holy-Ghost is the same with that of many other Scriptures and divers Passages in the Proverbs also which may serve for a Doctrine Doctr. That whether good or bad every one shall reap the Fruit of his own ways Isa. 3.10 11. Say ye to the righteous that it shall be well with them for they shall eat the fruit of their own doings Wo unto the wicked it shall be ill with him for the reward of his hands shall be given him To keep up the Hearts of that small company of godly Persons that yet remained among them God giveth them assurance of his goodness they shall fare well whatsoever befalleth others All things that happen shall be good or work for good to better their Hearts or hasten their Glory for they shall enjoy the Fruit of all their Labours But it is sure to go ill with the Wicked for he shall be rewarded according to what he hath wrought Lest you should think this a particular Promise to that time only Salomon maketh it the common Cordial of the Saints against the prosperity of the Wicked Eccles. 8.12 13. Though a sinner do evil an hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God that fear before him But it shall not be well with the wicked neither shall he prolong his days which are as a shadow because he feareth not before God Wicked Men though they escape long they shall not escape always though Punishment be delayed it is at length executed and generally they do not live long Lest you think this is spoken Pro more faederis according to the tenor of the Mosaical Covenant where long Life is promised instead of Eternity and short Life threatned as a Curse Let us see what the Gospel saith where we have greater Encouragements to quicken us to hold fast our Integrity and go on steadily in our Obedience and patient waiting on God Rom. 6.21 22 23. What fruit had ye then in those things whereof ye are now ashamed For the end of those things is death But now being made free from sin and become servants to God you have your fruit unto holiness and the end everlasting life For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. Where the different Recompences are asserted and the manner how they accrue to us Death to Sin as Wages and Life to Obedience as the meer Gift of God not merited by us but bountifully bestowed by him This is the drift of the Holy-Ghost to shew that different Courses have contrary Ends and Issues Secondly The Art and Contrivance of this short saying whereby this Truth may the better be insinuated into our Minds and here 1. I shall take notice that here are two different Persons spoken of The backslider in heart and The good man 2. That both desire to be filled or satisfied 3. That the one taketh his own Ways and the other God's Direction 4. That in the Event they are both filled but in a different sense 5. That rightly understood every one hath this from himself The Backslider is filled with his own Ways and the godly Person hath his own Choice and eats of the Fruit of his Doings I. Let us state the Character of these different Persons for that is the Clue to guide us to the understanding of all the rest for according to this the different Course and End must be determined Well then The backslider in heart and The good man are opposed First The backslider in heart is he that turneth his Heart from God and his Ways and daily groweth worse and worse The Word may be rendred doubly either Aversus Corde or Reversus Corde and so it is meant either of the ordinary wicked Person or of the Apostate the one turneth away from God after Counsel the other after Tryal 1. It is meant principally and chiefly of the ordinary wicked Person who turneth
God in token whereof he hath set him forth in the Gospel as a propitiation for Sin Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood And in the Text he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Lamb but the Lamb that Lamb of God which is said partly by way of dignity and distinction to put a difference between him and the Typical Lamb and partly by way of Ostension and Demonstration that Lamb figured in the Sacrifices and spoken of by the Prophets this is he the Lamb of God indeed Now Lambs were often used in Sacrifices In the Purification of Women Levit. 12.6 She shall bring a Lamb of the first Year for a Burnt-Offering In the Cleansing of the Leper Levit. 14.10 On the eighth day he shall bring two He-Lambs without blemish and one Ewe-Lamb without blemish both which figured the Cleansing of our defiled Natures by Christ and the doing away the Defilement and Leprosie of Sin But the most frequent and constant use of the Lamb was in the daily Sacrifice Exod. 29.38 39. Now this is that thou shalt offer upon the Altar two Lambs of the first year day by day continually the one Lamb thou shalt offer in the Morning and the other Lamb thou shalt offer at Even which was to be done with Meal and Wine the two great supports of the Natural Life all which figured Christ. God is every day pleased and propitiated for our Sins and by vertue of his daily Mediation we and all our actions are accepted of the Lord. The Lord Jesus is our daily Lamb which must be represented to God's justice as the only means of our atonement every Morning and every Evening we need it as much as they and are more obliged than they because all is clear and open to us Now upon the Sabbath Day this Offering was double Numb 28.9.10 And on the Sabbath day two Lambs of the first year without spot and two tenth deals of Flower for a Meat-offering mingled with Oyl and the Drink-offering thereof This is the burnt-offering of every Sabbath beside the continual burnt-offering and his drink-offering Then God requireth a more solemn remembrance of Christ our Lamb slain for us Thirdly But the most solemn Figure and Type of Christ was the Paschal Lamb and most frequently interpreted of him in the New Testament 1 Cor. 5.7 Christ our Passover is Sacrificed for us And Iohn 19.36 A bone of him shall not be broken This was originally spoken of the Paschal Lamb Exod. 12.46 Neither shall ye break a bone thereof Now the Evangelist bringeth this as a Prophecy this which was ordained concerning the Paschal Lamb is said to be fulfilled in Christ it is brought as a reason why the Divine Providence permitted not his Legs to be broken This is the Type to which Iohn here alludeth and saith Behold the Lamb of God Therefore here my Work must be fixed to state the resemblance between the Paschal Lamb and Jesus Christ. Certainly the use of that Ordinance was Typical as well as Historical it was ordained not only as a Memorial of their redemption from Aegypt but as a figure of our redemption by Christ. To the first Use it is supposed David hath respect when he said Psal. 111.4 5. He hath made his wonderful works to be remembred the Lord is gracieus and full of compassion He hath given meat to them that fear him he will ever be mindful of his Covenant The Meat there mentioned is supposed to respect the Paschal Lamb when they were to remember the Works of God But the chief use was to Type out Christ who hath so taken away Sin that he hath freed us from eternal Death He was the Truth and Substance of that Type and the true Passover sacrificed for us in whose Person and in whose Sufferings and Benefits all that is really to be found which is pointed out and Typified by that Shadow That this may more clearly appear to you I shall shew you that the Paschal Lamb figured 1. The Person of Christ. 2. His Death on the Cross. 3. The Fruits of his Death 4. The manner how we are made Partakers of them I. The Paschal Lamb figured the Person of Christ. The Prophets and Apostles do often set forth the Person of Christ under the Notion of a Lamb. Isaiah calleth him a Lamb Isa. 53.7 He is brought as a Lamb to the slaughter And Philip instructing the Eunuch applyeth that Prophecy to Christ Acts 8.35 And among the Apostles Peter telleth you That we are redeemed with the precious â—lood of Christ as of a Lamb without spot and blemish 1 Pet. 1.19 And Iohn the Evangelist calleth him often The Lamb that was slain Rev. 5.6 9. And here Iohn the Baptist who was Fibula legis Evangelii in the middle between the Prophets and Apostles calleth him The Lamb of God in the Text and Ver. 36. Behold the Lamb of God And fitly for Christ was a Lamb in regard of his Meekness Patience and humble Innocence For his Meekness he was a Lamb for he saith Learn of me for I am meek and lowly in heart Matth. 11.29 And for his Innocency for there was no guile found in his mouth 1 Pet. 2.22 But chiefly for his Patience for as a Lamb before the shearers is dumb so he opened not his mouth Acts 8.32 He did not cry nor lift up nor cause his voice to be heard in the streets Isa. 42.2 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 Not that he wanted Strength and Power for all Power was given him both in Heaven and Earth and if he would have made use of them he had more than twelve Legions of Angels at his command Matth. 26.53 Thinkest thou not that I cannot now pray to my Father and he shall presently give more than twelve legions of Angels One of which was able enough easily to dissipate and destroy all his Enemies But he came not to be ministred unto but to minister and to give his life a ransom for many Matth. 20.28 And therefore he humbled himself being made obedient to death even the death of the Cross Phill. 2.8 Thus the Lion of the Tribe of Iudah by a strange Metamorphosis of a Lion was made a Lamb that out of the Eater might come forth Meat and out of the Strong might come forth Sweetness for this Lamb feedeth us with his Flesh and giveth us to drink of his Blood Iohn 6.55 My flesh is meat indeed and my blood is drink indeed No Dish so savoury as that to an hungry Conscience no Draught to comfortable to a thirsty Soul And besides this he cloatheth us with the Fleece of his own Righteousness and therefore we are said to put on Christ Gal. 3.29 As many of you as have been baptized into Christ have put on Christ. And Rom. 13.14 Put ye on the Lord
is crucified unto me and I unto the World And again 2 Cor. 5.14 15 The love of Christ constraineth us because we thus Iudge That if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them These are true workings of heart only remember the same place that is sprinkled with the blood of Christ on the same place must the Law be written that we may love God and keep his Law and intirely give up our selves to do his will and be subject to him And remember also that it is the Lintel and side Posts that must be sprinkled and the Law was written upon the Door Posts not inscribed upon the Threshold There are some which tread the blood of the Covenant underfoot Heb. 10.29 Of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the spirit of grace These are Swine and Dogs before whom we must not cast holy things lest they tread them under feet Matth. 7.6 These prefer their Carnal satisfaction before the fruits of Christ's death and sell their birthright for a Mess of Pottage 2. By the same Faith by which the blood of the Lamb of God is sprinkled on the doors of our hearts by the same Faith is his flesh eaten The Lamb of God was given not only as a ransom to Divine Justice but as food for our Souls The eating of the Sacrifice noteth the manner of our fruition of Christ for Eating implyeth an intimate Union those things which are Eaten are turned into our substance and become one with us Iohn 6.53 Verily verily I say unto you unless ye eat the flesh of the Son of Man and drink his blood ye have no life in you Christ is as truely meat as the Paschal Lamb was but meat not for the Body but the Soul and therefore he is Eaten not with the Mouth of the Body which receiveth bodily food but the Mouth of the Soul which is Faith The Appetite is Spiritual so is the Food it is a Spiritual Hunger and a Spiritual Thirst that must be satisfied Now a Corporeal thing beareth no proportion with it there is no satisfying this Hunger nor quenching this Thirst but by coming to Christ that is believing in him for it is said Iohn 6.35 I am the Bread of Life he that cometh to me shall never hunger and he that believeth on me shall never thirst In that manner we receive Christ in what manner he dwelleth in us now he dwelleth in us by Faith Eph. 3.17 That Christ may dwell in your hearts by Faith Christ dwelleth in us not by his infinite presence as God so he is every where nor by his Corporeal presence as Man so the Heavens must contain him but by his Gracious presence and special influence as our Head whereby he quickneth us Therefore we are to receive him by Faith and not by the Mouth and Stomach and give him a hearty welcome into our Souls The Israelites in the Wilderness did all eat the same Spiritual Meat and did all drink the same Spiritual Drink for they drank of that Spiritual Rock that followed them and that Rock was Christ 1 Cor. 10.3.4 As they did eat Christ and drink Christ before ever his Body was formed in the Virgins Womb so do we now he is ascended into Heaven The Passover-Lamb was not to be eaten Raw or half Roasted but throughly Roasted So is the Lamb of God he is not digested and turned into strength and nourishment by a few crude cold cursory and careless thoughts but this Mystery must be much concocted by deep serious pressing and ponderous Meditation for Meditation is that to the mind which Concoction and Digestion is to the Stomach An unattentive mind gets no warmth no strength no Comfort from the Lamb of God In short we must so mind these things as to chuse them and so chuse them as to be determined and governed by our choice in our whole course The Lamb was to be eaten whole there was nothing to be left of him Exod. 12.10 And ye shall let nothing of it remain until the morning To shew that Christ must not be divided not Nature from Nature nor Office from Office nor Benefit from Benefit this is to Eat part of Christ and leave the rest If we would have his Glory we must be partakers of his Sufferings and take up his Cross if we will have him for our Redeemer and Saviour we must own him for our Lord and Lawgiver if we would be feasted with Priviledges we must not neglect Duties his Spirit must renew us as well as his merit justifie us The Paschal-Lamb was to be eaten with bitter Herbs it is our Misery giveth Christ a relliâ—h God casts us into Sufferings or puts us under a Cloud that we may not be Gospel-glutted or cloyed with Doctrines of Grace He must be eaten with Unleaven-Bread simple plain Bread without mixture 1 Cor. 5.7 8. Purge out therefore the old Leaven that ye may be a new Lump as ye are Unleavened For even Christ our Passover is sacrificed for us Therefore let us keep the feast not with old leaven neither with the leaven of Malice and Wickedness but with the â—nleavened-bread of sincerity and truth Christ in whose Mouth there is no guile cannot endure Hypocrisie At first they were to eat the Passover with their Loins girt their Staff in their hands and Shoes on their feet So Luke 12.35 Let your Loins be girded about and your lights burning 1 Pet. 1.13 Wherefore gird up the loins of your minds Eph. 6.14 15. Stand therefore having your loins girt about with truth and having on the breastplate of Righteousness And your feet shod with the preparation of the Gospel of Peace We are strangers here and must put on for Heaven and be ready for a remove for the Heavenly Journey II. How we are to behold him or how is he to be considered by us This Ecce Behold doth not only point at Christ as Personally and Corporally present as an object of the Senses but doth excite their mind and Faith to get a Spiritual sight of him to behold him in the Quality of his Office He is not Personally present with us as he was when these words were said yet that doth not hinder the sight of Faith Whenever we are conversant about these holy Mysteries it may be said to us Behold the Lamb of God which taketh away the Sins of the World 1. Behold him with Seriousness and Reverence This Mystery must not be passed over with a few hasty and running Thoughts It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest Wonder that ever was in the World that God should die and for such forlorn Creatures How should we be swallowed up of Admiration when
anon with joy receiveth it Yet hath he not Root in himself but dureth for a while for when Tribulation or Persecution ariseth because of the Word by and by he is offended 4. It is so far required that your Punishment is more grievous Potentes potenter cruciabuntur Great Men shall be mightily destroyed Rich Men and of great Power and Abilities have the hotter Hell Greater Mercies the greater Sin and the greater shall be the Judgment 5. Righteousness doth consist in a Proportion And it holdeth good both for our Duty and God's Judgment for our Duty that we should be fruitful according to our Means Opportunities and Helps and for God's Judgment for it is said God will lay Iudgment to the Line and Righteousness to the Plummet Isa. 28.17 observes an exact Proportion Precise Justice shall be to the Wicked The only Exception is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lenity of the Gospel 1. That a Man who hath been unfruitful heretofore do change his course and for the future live unto God For the Gospel admitteth of Repentance and grants a Pardon to the Negligent or Unfaithful if they will be Faithful afterward and break off their Sins by after Righteousness Diligence and Fidelity The Gospel looketh forward to the time to come Rom. 6.6 That henceforth we should not serve Sin 1 Pet. 4.2 3. That he no longer should live the rest of his time in the Flesh to the Lusts of Men but to the Will of God For the time past of our Life may suffice us to have wrought the Will of the Gentiles when we walked in Lasciviousness Lusts excess of Wine Revellings Banquetings and abominable Idolatries It respecteth not what penitent Believers have been before their Conversion and turning to God Many have been long serving their base Lusts and vile Affections eminent in Wickedness but they should double their Diligence for the future We should be the more diligent and serious to restore to the Lord his Honour 1 Cor. 15.10 I laboured more abundantly than they all He saith there he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one born out of due time ver 8. and that he persecuted the Church of God ver 9. 2. Where a Man is faithful for the main though he be culpably defective in not making such exact Returns according to his Receipts yet he is not rejected for the Gospel pardoneth manifold Failings and Escapes Psal. 130.3 4. If thou Lord shouldest mark Iniquities O Lord who shall stand But there is Forgiveness with thee that thou mayest be feared But the negligent Christian that is right for the Main meeteth with many Troubles in this Life and in the Life to come loseth some degrees of Glory 2 Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully God rewardeth in proportion to the several degrees of our Charity and Fidelity 3. Ability is considered and that is a return of much when we do our best Look as there may be a Summer's Day in Winter and a Winter's Day in Summer for the proportion so much may be little and little much according to the Estate or Ability of the Giver Luke 21.4 All these have of their Abundance cast in unto the Offerings of God but she of her Penury hath cast in all the Living that she had Though she had scarce enough for her self yet out of that little she had been liberal Some do twice as much good with a little as others with a great deal for Love will not be backward Mark there Christ sits by the Treasury to observe what Returns several Persons made he approveth the two Mites of the Widow before the larger Offerings of the rich Pharisees So the Apostle saith of the poor Saints of Macedonia 2 Cor. 8.2 Their deep Poverty abounded to the Riches of their Liberality because in the depth of their Poverty they expressed a great Bounty to others though they gave less than the Church of Corinth 4. Opportunity in doing good is considered Where Opportunity is wanting God taketh notice of Affection God considereth what is in our Hearts 1 Kings 8.18 VVhereas it was in thy Heart to build an House unto my Name thou didst well that it was in thine Heart He approved David's Purpose though Opportunity served not as yet So the Apostle excuses the Defect of the Philippians by lack of Opportunity Phil. 4.10 Ye were also careful but ye lacked Opportunity The want of Opportunity not through our Default doth justify for a time the forbearance of positive Duties But then we must take heed 1. That it be not want of good Will but of Opportunity 2 Cor. 8.12 For if there be first a willing Mind it is accepted according to what a Man hath and not according to what he hath not If he doth according to his Ability that which he is not able to do shall not be expected of him 2. That we do not lose the Opportunity by giving way to every Discouragement 1 Cor. 16.9 A great Door and effectual is opened to me and there are many Adversaries The Apostle would stay at Ephesus for there was great hope of doing much good by propagating the Gospel in those Parts though there were many which did oppose the Truth 5. Whether we do much or little for the Quantity God chiefly looketh to the Affection Affectus pretium rebus imponit Affection gives a Price to things without this pompous Services are rejected 1 Cor. 13.3 Though I bestow all my Goods to feed the Poor and though I give my Body to be burned and have not Charity it profiteth me nothing If it be not out of Love to God's Glory and aiming at others Good it is not Fruit abounding to our account On the other side Whosoever shall give to Drink to one of these little Ones a Cup of cold Water in the Name of a Disciple he shall in no wise lose his Reward Mat. 10.42 God doth respect the Heart of the Giver Many poor Christians have a large Heart but can do little God loveth not copiosum sed hilarem Datorem not a large but a chearful Giver where Ability and Opportunity will afford it A liberal and open Heart will not be defective in Quantity they think nothing too much for God but all seemeth too little 1 Chron. 22.14 Now behold in my Trouble or in my Poverty have I prepared for the House of the Lord an hundred thousand Talents of Gold and a thousand thousand Talents of Silver and of Brass and Iron without weight 6. In imploying our Gifts our Faithfulness is measured and judged by our Endeavour not by the Success Isa. 49.4 I have laboured in vain and spent my strength for nought and in vain yet surely my Iudgment is with the Lord and my Work is with my God Though there be little Fruit and Effect in Men yet it is not the less regarded and rewarded by God We read of a Crown of Righteousness 2 Tim. 4.8 and of a Crown
of fruitfulness Rev. 2.10 Be thou Faithful to the Death and I will give â—hee a Crown of Life 1 Thess. 2.19 What is our Hope or Ioy or Crown of Rejoicing Are not even ye in the presence of our Lord Iesus Christ at his coming Vse 1. Let this asswage the Envy and Trouble of the meanest If thy Gifts be mean thy Account will be so much the easier Alas it is no easy thing to stand in the Judgment How much have others to account for 2. To perswade those who have received greater Gifts than others to do so much the more good with them That which God will accept from others he will not accept from you You will be deeper in the state of Condemnation if your Fruit be not proportionable The Rich in this World must be rich in good Works 1 Tim. 6.18 That they do good that they be rich in good VVorks ready to distribute willing to communicate Those that have more Helps than ordinary should have the more Grace He fenced it and gathered out the Stones thereof and planted it with the choicest Vine c. and looked that it should bring forth Grapes Isa. 5.2 Heb. 6.7 8. The Earth which drinketh in the Rain that cometh oft upon it and bringeth sorth Herbs meet for them by whom it is dressed receiveth Blessing from God But that which beareth Thorns and Briars is rejected and is nigh unto Cursing whose end is to be burned So for them that have more Grace Others have common Mercies but you have the great and special Mercies and should not you abound in Love and Holiness You are made partakers of a Divine Nature and therefore you should be somewhat more than ordinary Men. You have the Spirit and will you not walk in the Spirit and mortify the Flesh by it Surely God expecteth more from you for he hath given you more and will do more for you As there is a great difference between Heaven and Hell so should there be between your Lives and theirs that shall perish for ever A SERMON UPON DEUT. XXXII 51 Because ye trespassed against me among the Children of Israel at the Waters of Meribah-Kadesh in the Wilderness of Zin because ye sanctified me not in the midst of the Children of Israel I Shall give you some Strictures or short Notes on this Scripture The Words contain a Reason why Moses and Aaron were shut out of Canaan Because of their Sin at Meribah-Kadesh or the Waters of Strife Their Sin is doubly expressed here 1. Ye trespassed against me 2. Ye sanctified me not The one Expression seemeth to imply a Sin of Commission Ye trespassed against me that is disobeyed God The other a Sin of Omission Ye sanctified me not in the Eyes of the Children of Israel Or rather the one is a more general Expression it was a Trespass The other more particular shewing what sort of Trespass it was Not sanctifying God For the first This Sin is called Numb 27.14 A Rebellion against the Commandment of the Lord. In the Text a Trespass or a Transgression For the second More particularly Not sanctifying God is a Transgression with a Scandal annexed to it To sanctify God is to carry our selves to him as to a God of such Glory and Power to fear him above all and to love him and trust him above all In short to do that which God commandeth depending upon his Word and Promise by which we ascribe to him the Glory of his Truth Goodness and Power as counting him worthy to be feared and trusted whatever Temptations we have to the contrary Thus Isa. 8.13 Sanctify the Lord of Hosts himself and let him be your Fear and let him be your Dread 1 Pet. 3.15 Sanctify the Lord God in your Hearts and be ready always to give an answer to every Man that asketh you a Reason of the Hope that is in you with meekness and fear There was a Scandal annexed for it is said in the Text Among the Children of Israel and in the midst of the Children of Israel And elsewhere in the Eyes of the Children of Israel They publickly dishonoured God before all the People Moses used like words of Unbelief when the People lusted for Flesh at Taberah as now he did at Meribah when they murmured for want of Water Numb 11.21 22. And Moses said The People among whom I am are six hundred thousand Footmen and thou hast said I will give them Flesh that they may eat a whole Month. Shall the Flocks and the Herds be slain for them to suffice them Or shall all the Fish of the Sea be gathered together for them to suffice them And the Lord said unto Moses Is the Lord's Hand waxed short thou shalt see now whether my Word shall come to pass to thee or not Unbelief will be always urging Difficulties against God's Promises But there was no threatning then that Unbelief was only professed in Secret only before the Lord but this was before all Israel And both Moses and Aaron are charged with this Sin and being both Partners in the Transgression they are both concerned in the Chastisement both are shut out of Canaan and died the one at Mount Hor the other at Mount Nebo Doct. That the Sins even of God's Children may cost them dear here in this World I. I shall reflect on the Instance in the Text. II. Give you general Reasons I. To give you some Reflections on the Instance in the Text. The History of it you have Numb 20. The People when the Water failed gather together against Moses and Aaron to chide ver 3. that is to resist or speak with bitter and reproachful words They menaced and therefore Moses and Aaron withdrew for fear of them and because of their Outrages and fell upon their Faces praying in the Door of the Sanctuary ver 6. and it is said the Glory of the Lord appeared to them that is in the Cloud as a sign that he heard their Prayer and would save them And the Lord biddeth Moses ver 8. to take his Rod and he and Aaron to speak to the Rock to give out Water enough for all Israel for them and their Beasts And this speaking to the Rock was to be done in the sight and hearing of all the People Upon this Moses and Aaron gather all the Congregation together before the Rock ver 10 11. and then he said Hear now ye Rebels must we fetch Water for you out of this Rock And he lift up his Hand and with his Rod smote the Rock twice and Water came out abundantly and the Congregation drank and their Beasts also This is the account of the History The Question now is Wherein was Moses his Sin in all this Some think in that Moses smote the Rock and spake to the People It is not said that he spake to the Rock as he is commanded by God he should only have spoken to the Rock not have smitten it But when God biddeth him take his Rod