not only shew them what they must do but how they may come to do their Duty in this kind for saith he The Grace of God which bringeth Salvation c. In the Words you may observe the Teacher the Lesson the Encouragement and Inducements to learn First The Teacher is the Grace of God described ver 11. Secondly The Lesson is the whole Duty of our Heavenly Calling set forth ver 12. and there 1 st Negatively in departing from Evil denying Vngodliness and worldly Lusts. 2 dly Positively in cleaving to that which is good We should live soberly righteously and godly in this present World Where you may observe that the Duty of the Creature is distributed into three Ranks and Parts according to the several Objects to which it is refâ—â—red soberly we must walk as to our selves righteously as to our Neighbour and godly that the Lord himself may not be defrauded of his Portion There are in a moral Consideration but three things in the World thy Self thy Neighbour and God and suitably doth the Apostle distribute and parcel out Christian Offices and Duties soberly as to our selves righteously as to our Neighbour and godly as to God Thirdly The Encouragements to learn and they are two If we look forward there is Hope if we look backward there is Gratitude or an Obligation arising from the Death of Christ. In short the two great Motives and Inducements are the Hope of eternal Life and the End of Christ's Death Hope of eternal Life ver 13. Looking for the blessed Hope c. the End of Christ's Death ver 14. who gave himself for us c. The Text being long I shall forbear Exposition till I come to handle the several Branches I shall first begin with the Teacher described ver 11. The Grace of God that bringeth Salvation hath appeared to all Men. The Grace of God is described by its Property it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Grace bringing Salvation or tending to Salvation as the Word signifies and by a special Adjunct its present Manifestation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath appeared suddainly broken out like the Light of the Morning after a dark Night and then there is the Extent of that Manifestation it hath appeared to all Men. Some indeed refer this Extent not to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath appeared but to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing Salvation and they read it as we do in the Margent The Grace of God that bringeth Salvation to all Men hath appeared there is not much Difference To supersede all Doubt and Dispute about the matter all Men here signifies all sorts of Men for the Apostle had spoken of Servants and Bond-men that they in their Relations should glorify God and he proves it by this Argument The Grace of God hath appeared to all Men that is to the Bond-man as well as to the Lord and Master therefore they in their places are to discharge their Duties as well as others for the Gospel as I said hath appeared to all Men and presseth all sorts of Duties I. I begin with the thing described The Grace of God It is a term that admits of divers Acceptations sometimes it is put for God's eternal Favour and Good-Will sometimes for the Effects of this Favour as Grace infused and bestowed upon the Creature Ephes. 4.7 To every one of us is given Grace according to the Measure of the Gift of Christ. Sometimes it is put for the Gospel which is the Charter by which we hold this Grace and so it is said Rom. 6.15 You are not under the Law but under Grace i. e. under the State of the Gospel Here I take it in the first sense viz. for the gracious Will and good Pleasure of God to do Good to Men or to shew Mercy to the Creature for God's Kindness and Bounty to Men is expressed by several terms the most usual are two Grace and Mercy I will shew how they agree and how they differ They both agree in this that they are Attributes which merely respect the Creature The Love and Knowledg of God first falleth upon himself God knows himself and loves himself and then the Creature But now the Mercy and Grace of God are merely transient and pass out to and respect the Creature only God cannot be gracious to himself and merciful to himself as he loves himself and knows himself and therefore herein they agree But now in some respects they differ Grace properly signifies the Freeness of God's Love Mercy relates to the Misery of the Creature God's external Motive is our Misery and his internal Motive is his own Grace Mercy respects us as we are in our selves worthy of Condemnation Grace respects us as we are compared with others that are not elected As for Instance if the Question be Why any are chosen to Life it is out of Mercy because they are lost and undone Creatures But then if the Question be Why these are chosen above others then the ultimate Reason is God's Grace Once more the Angels that never sinned are saved meerly out of Grace and not out of Mercy it is not proper to say they are saved out of Mercy for they were never miserable but Men that were once miserable are saved not only out of Grace but also out of Mercy In short Mercy signifies that Love of God which helps the Miserable and Grace signifies a Property in God to give forth things freely and without desert Grace doth all gratis freely and without any Merit or Precedent Obligation or Debt Note then Doct. 1. That the original and first moving Cause of all the Blessings we have from God is Grace Survey all the Blessings of the Covenant and from first to last you will see Grace doth all Election Vocation Justification Sanctification Glorification all is from Grace There 's a clue of Scriptures which will lead us through all these steps and direct us to Grace 1. For Election Rom. 11.5 6. There is a Remnant according to the Election of Grace And then he adds presently for Paul cannot mention Grace but he must run out into the Praise or Vindication of it And if by Grace then it is no more of Works otherwise Grace is no more Grace But if it be of Works then it is more Grace otherwise Work is no more Work Mark the Context The Apostle's drift in that place is to prove that all Israel are not cast away that thô the Nation of Israel were past by yet there were a Remnant chosen according to the Election of Grace Grace is spoken of by the by but he takes every little Occasion to digress into the Commendation of Grace and what doth he say The Foundation and Ground of Salvation is God's Election and the impulsive Cause of Election is God's Grace Why is there a Remnant there 's an Election and why is there Election it is according to Grace 2. Our Calling when Election breaketh out in time and becometh
Godliness 2 Tim. 3.5 Having a Form of Godliness but denying the Power thereof This is the greatest Ungodliness that can be they will not own his Authority in their Hearts nor suffer him to have any Dominion in their Conscience nor own him without in their Actions before Men. The Heart is his Chair of State and Chamber of Presence but Hypocrites and wicked Men rob God of his Dominion over the Conscience therefore Hypocrisy is practical Blasphemy Rev. 2.9 I know the Blasphemy of them that say they are Iews and are not but are the Synagogue of Satan Men pretend to obey God yet blaspheme him in their Heart and refuse the Power of that to which they pretend And the Life must be conformed to God's Laws God will be honoured in our Conversation as well as have his Throne set up in the Conscience his Laws must be visibly obeyed in the Sight of Men. It is the Glory of a Commander to be obeyed Matth. 8.9 I am a Man under Authority having Souldiers under me and I say to one Go and he goeth and to another Come and he cometh and to my Servant Do this and he doth it So God will have all the World know that he hath his Servants at a beck If he bids them deny and abstain the Flesh O they durst not meddle with it or if he bids them practise Holiness they must do it his Honour is much promoted by your Lives God will have all the World see that he hath called you to his Foot and that he hath an absolute Authority and Power over the Sons of Men they are a People formed for his Praise he looks for Glory in this kind Fourthly God will be honoured as the last and utmost End and so in all Acts natural moral and spiritual If we do not aim at God's Glory we are guilty of Ungodliness This is the proper Work of Godliness to refer all we do to the Glory of God and this is the Distinction between Godliness and Holiness Holiness minds the Law of God and implies only a Conformity to the Law Godliness minds the Glory of God and is the Aim of the Soul to exalt God 2 Pet. 3.11 What manner of Persons ought we to be in all Holy Conversation and Godliness You see Godliness is distinguished from Holiness Godliness refers all we do to God's Glory But more particularly 1. In natural Acts we must have a supernatural Aim 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the Glory of God If we are to take a Meal to sustain the Body and refresh Nature it is that we may be more serviceable to God And he that eats and drinks to himself to his own Pleasure to satisfy his own Appetite and hath no Respect to God he doth but offer a Meat-Offering and a Drink-Offering to an Idol And he that traffiques for himself meerly to get Wealth and doth not aim at Usefulness and Serviceableness to God he is a Priest consecrated to Mammon his eating is Idolatry Phil. 3.19 VVhose God is his Belly and his trading is Idolatry Matth. 6.24 Ye cannot serve God and Mammon 2. In your moral Actions Ephes. 6. where all moral Duties are reciprocally set down as Duties of Husbands and Wives Masters and Servants Parents and Children the Apostle presseth them to do all as in and to the Lord not merely that they may live together in Contentment and Peace but they must walk in their Relations so as God may have Honour A Christian by an excellent Art turns his second table-Table-Duties into first Table-Duties and makes his civil Commerce a kind of Religious Worship 3. So in all spiritual Acts The whole Ordination of the spiritual Life must be to God I through the Law am dead to the Law that I might live unto God Gal. 2.19 All the Motions and Tendencies of the Soul are to advance God and glorify God In the very spiritual internal Actions and Reachings forth of the Soul after God why do I desire to have Grace and Pardon That God may be glorified that must be the last End Our Desires can never be regular in asking Grace till they suit with God's End in giving Grace Now what are God's Ends in giving Grace Eph. 1.6 To the Praise of the Glory of his Grace wherein he hath made us accepted in the Beloved All that God aims at is to make Grace glorious and that Grace may carry away all the Praise So in your Desires of Pardon Heaven and Salvation you are to desire them that God may be glorified in your Salvation and in the Pardon of your Sins So in our external Actions Prayer Worship Preaching whatever we do In sacred things it is dangerous to look asquint and to serve our selves our own Lusts our Covetousness or Pride upon the Worship of God this is to put Dung in God's own Cup. It were a mighty Affront to a King to fill his Cup full of Excrements Nothing alienates the Heart from God so much as Self-respect God hath given us many things but he hath reserved the Glory of all to himself as Pharaoh said to Ioseph Gen. 41.40 Thou shalt be over my House and according unto thy VVord shall all my People be ruled only in the Throne will I be greater than thou This is the first Branch of Ungodliness the Negative Part when we deny God his due Honour II. For the Positive Part. Positive Ungodliness is more gross when we put an actual Contempt and Scorn upon God We are guilty of this when we slight his Providence and disobey his Laws 1 st When we slight his Providence Heb. 12.5 My Son despise not thou the Chastening of the Lord. Men harden themselves against Corrections and count light of them Men cannot indure to have their Anger despised When the three Children despised Nebuchadnezzar's Threatnings it is said Dan. 3.19 Then was Nebuchadnezzar full of Fury and the Form of his Visage was changed against Shadrach Meshech and Abednego therefore he spake and commanded that they should heat the Furnace one seven times more than it was wont to be heat It is a mighty Affront to God and a Contempt of him when we provoke him while we are under his afflicting Hand if in Despite of God we break out into Sin when he hedgeth up our way with Thorns 2 Chron. 28.22 And in the time of his Distress did he trespass yet more against the Lord. This is that King Ahaz 2 dly When we are disobedient to his Laws Open Irreligion is a Despite to God when we cast off his Yoke This is Ungodliness in the Height when God is not only neglected but rejected Ier. 2.31 VVe are Lords we will come no more unto thee We would be absolute Masters of our own Wills This was the first Bait Gen 3.5 Ye shall be as Gods knowing Good and Evil. This endeth in open Prophaneness which groweth upon Men by Degrees as Lactantius said of Lucian Nec
in Prayer or in any holy Exercise is to be frequent Rest breeds many Distempers which are prevented by Exercise The Right Arm is bigger and stronger than the Left and fuller of Spirits Why because it is most agitated and in exercise so the oftner you are with God the more full of Life Strength and spiritual Enlargement The Field of the Sluggard is overgrown with Thistles You grow barren raw sapless and lose the choiceness of your Spirits and the savouriness of your Thoughts when you are seldom with God The soul runs out of repair when you pray but now and then And therefore a Christian indeed cannot be long out of God's Company there is a strong bent in his Heart towards God Can a Man love God and be a stranger to him is it possible Briefly there are so many Necessities so many frequent Impulses and Excitations of Grace that it cannot be imaginable that a Man be a Christian and neglect Worship Certainly if we did not want a Heart we could never want an Occasion to come to God either for our selves Children Friends or Relations God hath left the more Wants upon the Creature that he may the oftner hear from him The Throne of Grace was erected for a time of need Heb. 4.16 Many Needs are left upon us that we may have continual recourse to God many Doubts to be resolved many Graces to be strengthened many Corruptions to be mortified A Christian in good earnest will be sensible of these things It is true it is not expresly set down in Scripture how often we should pray meditate read or perform other Duties In these Days of the Gospel God trusts Love which is a Grace that is wont to keep the Heart open and free We are left to our liberty more than those under the Law not that we may come short of them but that we may do more However there is no gap opened to Looseness because the Terms wherein Duty is enjoined are very large and comprehensive 1 Thess. 5.17 Pray without ceasing Ephes. 6.18 Praying always that is upon all occasions And we have high Patterns we are referred to the Angels that are never weary David had his seven times a day Psal. 119.164 Seven times a day do I praise thee because of thy righteous Iudgments And Daniel thrice chap. 6.10 He kneeled upon his knees three times a day and prayed and gave thanks before his God as he did afore-time Certainly it must be done every day for Christ saith Matth. 6.11 Give us this day our daily Bread Every day we stand in need of the Blessings of Providence and it must be sought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day Every day we live as it were a new Life it is but the lesser Circle of Time and it should not pass without some Worship From the Morning and Evening-Sacrifice we may plead for Morning and Evening-Prayer Numb 28.4 The one Lamb shalt thou offer in the Morning and the other Lamb shalt thou offer at Even This is expounded Psal. 141.2 Let my Prayer be set forth before thee as Incense and the lifting up of my Hands as the Evening-Sacrifice there is the Exposition of the Sacrifice Certainly there is a standing occasion who dares venture on the Temptations of the Day without Prayer or the dangers of the Night In the Morning we are to beg Direction in the Evening Protection Can God's Children go to Bed without leaving their Hearts with him over Night or awake without God in the Morning It is an ill sign when Men wrangle and dispute away Duties rather than practise them Secondly There is Godliness in Conversation In all you do Godliness must bear sway Even in the Actions of the Civil Life they must be done from God to God and for God with a sense of his Eye a dependance upon his Strength and an aim at his Glory All such Actions as proceed from Self-love and tend only to Self-welfare they cannot be godly for Godliness comes from God and brings to God it hath another Alpha and Omega than Nature hath 1. In the course of our Conversation there must be a sense of God's Eye The World is a great Stage Men are the Actors God and Angels are the Spectators and Lookers on therefore all must be done in God's presence All Actions and Duties which lie between Man and Man must be done in and to the Lord You must love your Neighbour for God's sake The swaying reason of all your Actions must be the Love and Fear of God by this means you make your Commerce to be a kind of Worship and turn Duties of the second Table into Duties of the first Table Ephes. 5.19 Submitting your selves one to another in the fear of God Remember he seeth thee it is done to him Submission is the usual effect of fear of Man When Men have power they cast off the Yoke This is the fairest Bond and Tie So to Servants Ephes. 6.5 Servants be obedient to them that are your Masters according to the Flesh with fear and trembling in singleness of Heart as to Christ. What would you do to God and Christ if they were present Use your self thus often to think of God for this is to walk with God to keep always in his Eye and Presence 2. Dependance upon his Strength It is notable when the Apostle had laid down reciprocal Duties of Relations between Children and Parents Husbands and Wives Masters and Servants he concludes all Ephes. 6.10 Finally Brethren be strong in the Lord and in the Power of his Might It is an Error to think that the Supplies of Grace are only necessary for Duties of Worship they are necessary also for Duties of your Civil Relation We are like a Glass without a bottom when it comes to stand of it self it is broken in pieces so we shall surely miscarry and walk unworthy of our Relation if God do not help us but we be left to our selves It is a good part of Godliness to look to God and wait upon him all the day for Counsel and Strength You give him the Honour of a God when you acknowledg him in all your Ways Prov. 3.6 In all thy Ways acknowledg him and he shall direct thy Paths By a constant dependance you acknowledg him most and this preserves a constant Intercourse between us and God when we lift up the Heart that we may receive Grace and Strength to walk in all our Relations to his Glory 3. An Aim at God's Glory that must be the supream End of all our Actions be they of never so small a consequence 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the Glory of God Whatever we do Eating Drinking Trading all must be done that God may be honoured by our selves and others This is to make every Meal an Act of Worship your Trading a solemn Praise It is God's design that all our Life-time we may do him Service this must be
this as a Reason why Abraham was a Stranger in the promised Land there where he had most right yet he dwelt in Tents Heb. 11.9 10. For he looked for a City which hath Foundations Abraham had other Expectations he did not look upon the walled Cities of the Amorites but upon Heaven that was founded by God himself he had other Thoughts They that live to the World and to the Flesh never tasted what eternal Life means Look as the Israelites longed for the Flesh-Pots of Egypt before they had tasted the Clusters of Canaan so here the Heart is carried out after better things the Soul must have some Oblectation and Delight for Love cannot be idle it is carried out to present things if we know no better See how fitly they are joined together in the Text denying worldly Lusts and looking for the blessed Hope thereby do we come to deny worldly Lusts by looking for the blessed Hope We should soon return to worldly Lusts if we do not often look up and consider what God hath provided for us in Heaven A Man whose Heart is much in Heaven his Affections are preingaged and therefore the World doth him little hurt Birds are seldom taken in their Flight but when they pitch and rest O if we had more of these heavenly Flights if the Soul did mount upward more it would better escape the Snares of worldly things 3. It urgeth to Care Diligence and Constancy in Obedience Hope is the great Spring that sets the Wheels a-going Phil. 3.13 14. Forgetting those things that are behind and reaching forward towards those things that are before I press towards the Mark for the Prize of the High-calling of God in Christ. What is the Reason Paul was so earnest that a little Grace would not content him but he was striving for more so earnestly and zealously he was called to injoy a high Prize a glorious Reward There is an excellent Glory set before us this Race is not for Trifles Christians are the more cold and careless in the spiritual Life because they do not oftner think of Heaven The End quickens to the Use of Means as it is the measure of the Means so it sweetens the Means notwithstanding all Difficulty Why because it will bring us to such an End 1 Cor. 15.58 Be ye stedfast unmovable always abounding in the Work of the Lord forasmuch as you know your Labour shall not be in vain in the Lord. You can never do enough for the Lord Why Your Labour is not in vain in the Lord. This will make you to be instant and earnest and to hold out to the End in the midst of Difficulties Heaven will pay for all You have no cause to begrudg God any Service though it put the Body to Pains and Labours do not spare it Christ will honour it sufficiently The Apostle hath an Expression 2 Thess. 1.10 That Christ will be glorified in his Saints and admired in all them that believe The Soul will remember the Body as Pharaoh's Butler did Ioseph How in Prayer and Fasting and holy Exercises And when Christ comes to raise the Body he will put so much Glory and Clarity upon it that the Angels shall stand wondring what Christ is about to do with a poor Creature that is but newly crept out of Dust and Rottenness Before a Feast we use to take a Walk There is a World of Glory provided for us in Heaven though the Work of God be painful yet it is very fruitful God will reward you as much as you can desire and this makes you to be earnest and zealous and to labour in the spiritual Life We compare the Pains of Duty with the Pleasure of Sin but the Comparison is not rightly made you should compare the Pleasure of Sin with the Reward I confess you may compare Christ's Worst with the World 's Best the Pains of Duty with the Pleasure of Sin the former is more sweet to a gracious Heart but the Comparison should rather be made thus Compare the base dreggy Pleasures of Sin with those pure Pleasures that are at God's right Hand and with the Happiness that is to come which we expect in Christ. 4. It maketh us upright and sincere in what we do That 's Hypocrisy and Guile of Spirit to look a-squint upon secular Rewards You know the Hypocrites that Christ taxeth when they Pray Fast and do other Duties to be seen of Men they have their Reward Matth. 6.2 They have given God a Discharge they look for no more than they have already As hired Servants must have present Wages and Pay in Hand they wait not for the Inheritance as Children do so carnal Affections they look to the Rewards here below If they may have the World and live in Honour and Pleasure here they give God an Acquittance for any thing else But now this is Sincerity to make God our Pay-master to do all we do upon the Incouragement of the blessed Hope Col. 3.24 Knowing that of the Lord ye shall receive the Reward of the Inheritance for ye serve the Lord Christ. You have a Master good enough you need not look else-where for your Wages And nothing on this side Heaven will satisfy the Soul nothing but these glorious Hopes 5. This blessed Hope it supports the Soul under Afflictions and Difficulties that do befal us in a Course of Godliness We counter-ballance what we feel with what we expect We feel nothing but Trouble yet it is not in vain to serve God I confess we are apt to think so saith David Psal. 73.13 14. Verily I have cleansed my Heart in vain and washed my Hands in Innocency For all the Day long have I been plagued and chastned every Morning My Innocency is to no purpose Mal. 3.14 Ye have said it is in vain to serve God and what Profit is it that we have kept his Ordinance It is a usual Temptation for we measure all things by Sense and Feeling and Sense makes Lies of God Ah but consider that which you feel is not worthy to be named the same Day with that which you hope for Rom. 8.18 I reckon that the Sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us Glory is revealed to our Ears in the Gospel but it will be revealed in us hereafter 2 Cor. 4.17 Our light Affliction which is but for a Moment worketh for us a far more exceeding and eternal Weight of Glory Alas this light Affliction is but the Scratch of a Pin compared with the weighty massy Crown of Glory For saith the Apostle we look not at the things which are seen but at the things that are not seen Christians what do you make your Scope for that is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it to preserve your Interests to live delicately then the blessed Hope is not for your turn but when you have fixed your Hopes upon these things you will see this is
are not given to all in the same Measure For in the Text there is intimated a Difference in the Distribution some have much others have little This is a thing often inculcated in Scripture as worthy to be taken notice of and seriously improved by us Therefore I shall give you I. Some Observations concerning it II. The Reasons of it III. The Uses I. Observations 1. That every one hath some Gift or other to be improved for God Some Relation some Opportunity and Advantage whereby he may glorify his Father which is in Heaven honour the Gospel and be useful to others In the Parable of the Talents one had five Talents another two another one he that had least had one Mat. 25.15 Some have publick Offices and move in an higher Sphere Others are in a private Condition where they may glorify God as Masters or as Servants as Parents or Children Husbands or Wives by performing the Duty of their Places Fidelity in the meanest piece of Service is acceptable to God and tendeth to his Glory and Honour Ephes. 6.8 Knowing that whatsoever good thing any Man doth the same shall he receive of the Lord whether he be Bond or Free He taketh notice of the poor bond-Bond-servant who serveth God in his Calling as well as of the Free-men and Masters for God looketh not to the splendor and greatness of the Work but the honesty and sincerity of the Doer how mean soever he be And this tendeth to God's Honour Titus 2.10 Shewing all good Fidelity that they may adorn the Doctrine of God our Saviour in all things Religion is commended and well spoken of by means of the good carriage of a poor Servant Dent Imperatores tales tales Exactores fisci c. It is very notable that every one offered to the use of the Tabernable in Moses his time Gold or Silver or Brass or Chittim Wood or Goats-Hair or Badgers Skins some that which was more expensive others that which was more cheap and common but every one according to his several Ability So when Christ went to Ierusalem some strewed the way with Garments others cast down Branches some cried Hosannah that was all they could do The meanest Service hath its use and is not without a Reward Mat. 10.41 42. He that receiveth a Prophet in the Name of a Prophet shall receive a Prophet's Reward and he that receiveth a righteous Man in the Name of a righteous Man shall receive a righteous Man's Reward And whosoever shall give to one of these little ones a Cup of cold Water only in the Name of a Disciple verily I say unto you he shall in no wise lose his Reward That is he that doth support and enable a Prophet to do the Work of him that sent him shall receive the same Reward that he should if he had been sent to prophesy yea the same as if he had received him that sent him even Christ that sent the Apostles or God that sent Christ For he that receiveth you receiveth me and he that receiveth me receiveth him that sent me ver 40. And for the other Branch He that receiveth a righteous Man in the Name of a righteous Man shall receive a righteous Man's Reward an holy Man sent to plant Holiness among them or recommend Holiness to them by his Doctrine or Practice shall receive the Benediction of a righteous Man the having a righteous Man in one's House maketh you partake in his Blessing Nay a Cup of cold Water given to another because he is a Disciple of Christ that is the least Service or good turn done to a Member of Christ shall not be forgotten As the least Injury is taken notice of as the putting forth of the Finger by way of mocking Isa. 58.9 The Lord would have none of those Upbraidings So that I observe two things here One is the difference To enable a Prophet is more than to entertain a righteous Man to entertain a righteous Man is more than a slight good turn The other is that the smalness or meanness of the Benefit whereby any of Christ's Followers are helped and refreshed shall not diminish Christ's Estimation of the Man 's good Affection 2. That there is great diversity in the Talents themselves Christ doth not give all to all nor to all alike The kinds of Gifts are various some are more earthly and bodily as Strength Wealth and Honour These are Gifts and to be imployed for God bodily Strength for the Labours of the Gospel As God helped the Levites that bare the Ark of the Covenant of the Lord 1 Chron. 15.26 by discharging bodily Lassitude and Weakness So for the defence of his Church He giveth sometimes notable Strength and Valour to exercise it as to Sampson and David's Worthies or mighty Men 1 Chron. 11.10 Wealth that we may honour God with our Substance Prov. 3.9 and make Friends of the Mammon of Vnrighteousness Luke 16.9 and occasion others to bless God for us So for Honour and Dignity that we may protect and shelter God's People As it is taken notice that Christ's Grave was with the Rich and Honourable Isa. 53.9 meaning Ioseph of Arimathea and Nicodemus John 19.38 39. these eminent Men thought it their Duty to own Christ in his lowest Abasement So it is taken notice of Acts 17.4 A great multitude of the Greeks believed and consorted with Paul and Silas and of the chief Women not a few So would God put some Worldly Authority and Respect upon his Gospel lest it should seem only a Frenzy of the People But others are of a more spiritual nature as Gifts of the Mind Wisdom Knowledg Faith Love Hope With these especially God expecteth to be glorified For when he hath given us all things necessary to Life and Godliness he trusteth his Honour in our Hands that we may do some worthy thing for him in the World and quit our selves above the ordinary rate of Mankind either for the Glory of God or the Benefit of others Now among these Gifts some are common as Knowledg Utterance c. others saving and such as do accompany Salvation Heb. 6.9 as Faith and Love c. The common Gifts are several For to one is given by the Spirit the word of Wisdom to another the word of Knowledg by the same Spirit to another Faith by the same Spirit to another the Gifts of Healing by the same Spirit 1 Cor. 12.8 9. Some are able to explain Truths soundly others to apply it closely Some have the Gift of Prayer and Utterance others are good to inform the Judgment Some to convince Gain-sayers others to stir up lively Affections It was observed in the three Ministers of â—eneva Vireto nemo docuit dulciùs Farello nemo tenuit fortiùs nemo doctiùs locâ—tus est Calvino No Man taught more sweetly than Viretus no Man held an Argument more strongly than Farellus no Man spoke more learnedly than Calvin Among Hearers some have more Wisdom some more Knowledg some more
and Godliness the Offence is done immediately to God who is very jealous of being defrauded of his Worship and a failing in the least Circumstance is a Sin of a high Nature witness Vzzah slain for touching of the Ark and the fifty thousand slain at Bethshemesh for looking into the Ark. And there is a notable Instance of Daniel as he would not omit Prayer so neither the opening of his Casement A Man would have thought being in imminent danger of his Life he might have dispensed with that Circumstance Why would he open his Casement I answer Because Solomon at the Dedication of the Temple required this Ceremony as an Act of Faith they were to pray towards the place where the House of God was which was a Type of Christ to shew their Eye and Heart should be to Christ when-ever they call on God therefore would he not dispense with opening his Casement Danger of Life should not diminish our Zeal here These good Works must be done with all exactness and care God very precisely requires them It is notable that Will-worship is only in the Duties of the First Table in love to our Neighbours there is no place for Superstition and Will-worship That may be done at one time that is not to be done at another But in the Expressions of our Love to God there Precepts are immutable we are to be exact God here would not leave us at liberty and be at the Creatures finding he knows his own Institutions are the best Means to keep up and preserve a Respect and Honour to himself therefore here we must be punctual 2. There are Opera Vocationis the Works of our Calling Every Man should labour in that Work to which he is called Though such Works be for our own support yet God is pleased to interpret it as an Act of Obedience by which he is glorified Thus Christians may honour God in the meanest Calling Servants in their Relation are said to make the Doctrine of God comely Titus 2.10 That they may adorn the Doctrine of God our Saviour in all things Though they be in the Condition of Slaves as then they were bought and sold like Beasts in the Market yet the Apostle speaks to them you may adorn the Gospel of God It is good to be profitable to humane Society in your way and place for that is the Account Paul gives of Onesimus speaking of his former and present Estate Philem. v. 11. Which in time past was to thee unprofitable but now profitable to thee and me It is a great Honour to God when we are faithful in the Work of our Relations God tries us by the Duties of our personal Calling what Honour we will bring to him there Publick Acts of Worship may be counterfeit as Prayer Hearing Receiving but here is a constant and daily Trial whether we have Grace or no whether we have only our good Moods or a constant Spring of Grace in our Hearts and therefore he that is not good in his Relation and Calling is no where good for that is the Sphear of his Activity there he is to glorify God and to discover the Power of Godliness It is notable when Iohn had preached a Sermon of Repentance his Hearers came to him and said What shall we do Luke 3.10 As possibly you may say What are these good Works And he presseth them to Duties proper to their Relations To the Publicans Exact no more than that which is appointed you vers 14. To the Souldiers Do violence to no Man neither accuse any falsly and be content with your Wages vers 15. 3. There are Opera Iustitiae Works of Righteousness as to give every Man his due to hurt none to live without wrong to any or wrack of or breach upon our own Consciences Acts 24.16 Herein do I exercise my self to have always a Conscience void of Offence towards God and towards Man These are good and profitable to humane Society and the Credit of Religion is much concerned in them Hypocrites that abound in Worship and are zealous for the Institutions of Christ most commonly are here defective they are not Just Righteous and Conscionable in their Dealing therefore they are strictly required Mich. 6.8 He hath shewed thee O Man what is good and what doth the Lord require of thee but to do justly and to love Mercy God requires it of all but especially of Men professing Piety because making Conscience of Justice and Equity in their Dealing is both an Argument of their Sincerity and an Ornament of their Profession God will have the World know that Religion is a Friend to humane Society Indeed there are some that would be accounted Religious Persons yet live as if the whole Second Table were to be blotted out and so they prove a Stain and Blot to their Religion Men judg by what is visible and therefore when you break all Restraints of Honesty and Conscience you disparage your Profession Nehem. 5.9 Ought ye not to walk in the Fear of our God because of the Reproach of the Heathen our Enemies Our Adversaries are watchful therefore keep up the Credit and Renown of Religion do Justice deal Righteously for that is the Case in hand Austin asserts and so do the Fathers generally the Primitive Glory of the Christian Religion that none were so just so good in their Relations so true and faithful to their Trust as the Christians were Dent exercitum talem tales Imperatores c. Let them shew such Magistrates such People such Merchants such Souldiers as the Christian Religion affords 4. There are Opera Charitatis Misericordia Works of Charity and Mercy as to relieve the Poor to do good to all to help others by their Purse Estate Counsel Admonition but especially to do good to them that are good Gal. 6.10 As we have therefore opportunity let us do good unto all Men especially unto them who are of the Houshold of Faith These are usually and by a proper term called Good Works Therefore Dorcas is said to be full of good Works and Alms-deeds Acts 9.36 And 1 Tim. 6.18 Charge them that they do good that they be rich in good Works ready to distribute willing to communicate It is not a thing left Arbitrary to you but laid upon you as a part of your Charge and Duty It is a due Debt you owe to God if not to the Poor and we are Thieves not only in robbing and taking from others but in not giving to others And therefore the Holy Ghost useth that Expression Prov. 3.27 VVithhold not Good from them to whom it is due when it is in the power of thine hand to do it It is due by the Law of God to those that are in distress When God casts us upon Objects of Pity and Christian Commiseration there is something due By virtue of God's Command the Poor are a kind of Owners and Charity is a part of Righteousness Christians you are Stewards and to dispense the
Zealous and Earnest he came running to him It was Humble he kneeled down to him and besides it was Civil and Respectful he calls him Rabbi and gives him the title of good Good Master he comes with a kind Compellation which shews his Reverence and Respect to Christ This was the Manner of his Address 4. The Question it self which is weighty and serious What shall I do to Inherit Eternal Life Out of all these Circumstances take this Observation Doct. That men may go very far in a sense of Religion and yet come short of True Grace I give it with respect to the Context This young man is a pregnant Instance he went far for as this Text delivers his Character to us you will find few his Equals and the most part of the World left behind him Here 's a Young Man a Rich man a Noble man that is troubled about Salvation and seems to forget himself and his Dignity he comes running to Christ kneels to him and puts a serious Question but yet he came short the Context shews that for when he heard of Christs terms he went away sorrowful To make good the Observation 1. I shall shew what was Commendable in this Young Man 2. Where the defect and fault was for here seems to be nothing but what is fair and plausible he comes and he comes kneeling to Christ and says Good Master what shall I do that I may inherit eternal life I. There is something yea much commendable in him and worthy of Imitation and that will appear by considering 1. The Question which he puts 2. The Quality of the Person that propounded it 3. The Manner how First The Question asked What shall I do that I may inherit Eternal Life This for the substance of it is a good Question and very necessary for all to ask Our Hearts would be in a much better frame than they are if we did ask it more and ask it oftner O how shall we do to be saved 1. It is not a Question about another Man but himself We read of an impertinent Question put by Peter to Christ Iohn 21.21 Lord what shall this man do Many do not look inward and are busie about the Concernments of others but here it is not What shall they do or what shall others do But Good Master What is my Duty what shall I do to be saved 2. It is not a curious Question or the Proposal of some intricate Doubt and nice debate Titus 3.9 Avoid foolish Questions Curious Questions argue wantonness they that are Heart whole will dispute and wrangle about unprofitable needless points but neglect those that are most weighty and necessary and it is a true Rule Deficit in necessariis qui redundat in superfluis Those that wholly give up themselves to vain janglings neglect more necessary and profitable matters But the Young Mans Question is not about curious Speculations but a weighty point What shall I do to be saved 3. It is not about the Body but the Soul There are things necessary for the outward Man and Questions of that Nature are too rise with us What shall we eat and what shall we drink and what shall we put on Mat. 6.25 All Mens care is about the Body and these worldly Questions do most perplex their Hearts How shall I be cloathed and fed But this Young Man's Question is not about any matter of the World but the saving of his Soul How shall I do to live for ever with God 4. About his Soul he doth not ask a frivolous or small thing but a thing of the greatest moment in all Divinity What shall I do that I may inherit eternal Life A weighty matter the weightiest of all others Mat. 6.33 Seek first the Kingdom of God and his Righteousness Prov. 4.7 Wisdom is the principal thing therefore get wisdom and with all thy getting get understanding And certainly such a Question as this discovers a good Spirit 1. That he was no Sadducee for he enquires after Eternal Life which they denyed The Young Man was one that did believe Heaven and Hell and enquires after the way how to escape the one and obtain the other 2. It discovers some Thoughtfulness about it Many of Christ's own Disciples dreamt of an earthly Kingdom they were ever putting Questions to Christ about it Acts 1.6 Lord wilt thou at this time restore again the Kingdom to Israel But his thoughts were more upon the Kingdom of Heaven than upon a Temporal reign which they fancyed to themselves 3. It discovered that which was very sensible of the connexion that is between the End and the Means that something must be done in order to Eternal Life There are some men that would have Heaven and Happiness but are loath to be at the cost Numb 23.10 Let me dye the death of the Righteous and let my latter end be like nis At oportuit sic vixisse but we must live so if we would dye so It is presumptuous folly to hope for the End without the Means there are Means leading to the End which must be enquired after and regarded by us Well then so far the Pharisee is right that without Holiness no man shall see the Lord. 4. This Question so put discovers that he was sensible that a slight thing would not serve the turn not a little saying and outward Profession This was not a vain and loose Person but a moral Man and one that had done much yet What good thing must I do 5. This was the Errand and great thing that brought him to Christ to find the way to Heaven and true Happiness The Man was rich but he saw that his happiness lay not in Riches but in everlasting Salvation and thereupon he goes to Christ to learn how he should do to obtain it There were many which followed Christ upon other Accounts some for his Miracles he cured their Diseases others for the Loaves Ioh. 6.26 but he comes to him about Eternal Life 5. This Question was seriously put he did not ask it in jest but in the greatest earnest When men are convinced things now begin to be real and seem other than formerly they did they think and speak and talk like men in another World Sin is another thing they were wont to marvel what made men keep such a do about Sin What great harm was it to take a little forbidden pleasure That it was hard measure to be held so closely to Duty but now they have other Thoughts some are anxious all are solicitous and careful and enter into consultation about the means of Salvation When the Corinthians were made sorry by Paul's Letter 2 Cor. 7.11 What carefulness it wrought in you In short that I may gather up all I have said Necessary Questions are better than those which are nice and impertinent and Practical Questions are better than Speculative and Questions about Spiritual and Eternal things are better than those that only concern Temporal Questions about
are slight and vanishing but deep musing maketh the Fire burn and keepeth a constant heat and flame in the Spirits not by flashes And as for Duty so for Comfort a Man that is a Stranger to Meditation is a Stranger to himself In Acts of review you enjoy your selves and you enjoy your selves with far more Comfort in these private recesses you have most experience of God and most experience of your selves Moses when he went aside to meditate had the Vision of the Fiery Bush usually God cometh in in the time of deep Meditation and an Elevated Heavenly mind is fittest to entertain the Comforts and Glory of his Presence Thus you see it is a necessary Duty Many think it is an excuse to say it doth not suit with their temper that it is a good help but for those that can use it I Answer 1. It is true there is a great deal of difference among Christians some are more serious and consistent and have a greater Command over their thoughts others are of a more slight weak Spirit and are less apt for Duties of retirement and recollection But our unfitness is usually Moral rather than Natural not so much by temper as by disuse and Moral Unfitness cannot exempt us from a Moral Duty Inky water cannot wash the hand white or a Sin exempt me from a Duty Indisposition which is a Sin in me doth not disanul my engagements to God as a Servants Drunkenness doth not excuse him from work That it is a Moral unfitness appeareth by two things 1. Disuse and Neglect is the cause of it Those that use it have a greater Command over their thoughts Men count it a great yoak but Custom would make it easie Every Duty is an help to it self and the more we meditate the more we shall It is pleasant to them that use it Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Fierce Creatures are tame to those that use to command them and if a Man did use to govern his thoughts he would find them more obedient 2. Want of Love Thoughts are at the Service of Love we pause and stay upon such Objects as we delight in Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Love naileth and fastneth the Soul to the Object or thing beloved as we see we can dwell upon Carnal Pleasures because our Heart is there As Solomon gives this reason why a Carnal Man cannot dwell upon a sad and solemn Object because his heart is in the house of Mirth Eccles. 7.4 We usually complain we want Temper and we want Matter but the truth is we want an heart David saith Psalm 119.97 Oh how love I thy law it is my Meditation all the day Delightsome Objects will engross the thoughts Therefore see if it be not a Moral Distemper 2. Suppose it be a Natural Unfitness yet while you have Reason it is not Total and Universal and therefore cannot excuse We see in other Duties some have the gift of Utterance and have a great savoryness and readiness of Expression for Prayer others are more bound up and restrained but this can be no plea for them wholly to neglect Prayer Duty must be done as we are able God will hear the breathing panting Soul as well as the rowling Tongue so it is in Meditation some are more for musing and can better melt out their Souls in Devout Retirements other can shew their Love better in Zealous Actions and Publick Engagements for the Glory of Christ yet still though there be a diversity of Gifts we are all bound to the same Duties and though we be fitter for some rather than others yet none must be neglected in their Order and Course 3. The Rank and Place that Meditation hath among the Duties Meditation is a middle sort of Duty between the Word and Prayer and hath respect to both The Word feedeth Meditation and Meditation feedeth Prayer we must hear that we be not erroneous and meditate that we be not barren These Duties must alwayes go hand in hand Meditation must follow hearing and precede Prayer 1. To hear and not to meditate is unfruitful We may hear and hear but it is like putting a thing into a bag with holes Haggai 1.6 He that earneth wages earneth wages to put it into a bag with holes Iames 1.23 24. He is like unto a man beholding his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was Bare hearing begets but Transient Thoughts and they leave but a weak impression which is rather like the glance of a Sun-beam upon a Wall there is a glaring for the present but a Man never discerneth the Beauty the Lustre and the Order of the Truths delivered till he cometh to meditate upon them then we come clearly to see into the Truth and how it concerneth us and how it falleth upon our Hearts David saith Psalm 119.99 I have more understanding than all my teachers for thy testimonies are my meditation The Preacher can but deliver general Theorems and draw them down to Practical Inferences by Meditation we come to see more clearly and practically than he that preacheth We see in outward Learning they thrive best that meditate most Knowledge floateth till by deliberate thoughts it be compressed upon the Affections 2. It is dangerous to meditate and not to hear because of Errors Man will soon impose a deceit upon himself by his own thoughts Fanatick Spirits that neglect hearing pretend to Dreams and Revelations we have a Sophister and an Heretick in our own bosoms which soon deceiveth without a Stock and Treasure of some Knowledge for Men would be vain in their Imaginations were not their thoughts corrected by an External Light and Instruction Iude calleth those Fanatick Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy dreamers Iude 8. All Practical Errors are Mens Natural Imaginations gotten up into a Valuable Opinion 3. It is rashness to pray and not to meditate What we take in by the Word we digest by Meditation and let out by Prayer These three Duties must be so ordered that one may not justle out the other Men are barren dry and sapless in their Prayers for want of exercising themselves in Holy thoughts Psalm 45.1 My heart is inditing a good matter and then it follows I will speak of the things which I have made touching the king my tongue is the pen of a ready writer The Heart yieldeth Matter to the Tongue the word signifieth boyleth and fryeth a word from Mincha their Meat-Offering the Oyl and the Flower was to be kneaded together and then fryed in a Pan and then offered to the Lord implying we must not come with raw dough-baked-offerings till we have concocted and prepared them by Mature Deliberation It is notable that often in Scripture Prayer is called by the name of
to your Souls Some Sins are catching like Fire in Straw and we cannot think of them without Infection and Temptation the very thoughts may beget a sudden delight and tickling which may pass through us like Lightning and set us all on fire Ezek. 23.19 She multiplyed her whoredoms in calling to remembrance the dayes of her youth wherein she had played the harlot in the land of Egypt though the Prophet speaketh of Spiritual Fornication yet there is a plain allusion to outward it is an allusion to an Unchast Woman who feeleth a New Fire by remembring her Vile Lusts. Some Temptations cannot be supposed without sin it is less dangerous to suppose the Temptation of Peter than the Temptation of Ioseph of Peter that was tempted to deny his Master than of Ioseph who was tempted to folly with his Mistress This Direction is not unnecessary you know not how apt a Carnal Heart and Busie Devil may be to taint the best Duties and how soon an Innocent Thought may degenerate into an unclean glance The Apostle would have some Sins not named among the Saints Ephes. 5.3 But fornication and all uncleanness or covetousness let it not be once named among you as becometh Saints 6. Meditate of those things especially which you have most need of There is the greatest Obligation upon the Heart the Matter is not Arbitrary there you will find most help and there the benefit will be most sensible Seasonable thoughts have the greatest influence The Servants of God have sometimes meditated on his Power sometimes on his Mercy sometimes on his Providence according as their Affairs and Temptations call for it Psalm 56.3 What time I am afraid I will trust in thee In a time of fear he would think of Arguments of Trust. 7. Whatever you meditate upon take heed of slightness Transient Thoughts leave no Impression See that you meditate but of one thing at once Hoc age mind the Work you are about is a good Rule in Meditation as well as Prayer the Thoughts should be under a Restraint and wise Confinement A skipping Mind that wandreth from one Meditation to another seldom profiteth In Meditation be not like the Dogs of Nile that snatch here and there or like the Bee that passeth from Flower to Flower A constant fixed Light worketh most The Apostle speaketh of Apostates that they have flashy tasts Heb. 6.4 5. They were once inlightned and tasted of the heavenly gift and were made partakers of the Holy Ghost and tasted the good word of God and the powers of the world to come They had vanishing and fleeting motions Iames 1.25 He that looketh into the law of liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that boweth down to take a deliberate view it is a Metaphor taken from them that stoop down and bend their Bodies toward a thing that they may narrowly pry into it The same word is used to imply that narrow search which the Angels use to find out the Mysteries of Salvation by 1 Pet. 1.12 Which things the Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look into An allusion to the Cherubims whose faces bowed down towards the Ark as desirous to see the Mysteries therein contained There must be a deep sight and serious inculcation Luke 2.19 But Mary kept all these sayings and pondered them in her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she examined compared them traversed them too and fro in her mind which is afterwards expressed verse 51. She kept all these sayings in her heart There is a folly in Man when once we apprehend a thing Curiosity being satisfied we begin to loath it the first apprehension having as it were deflowred it but at last they loose their Power and Vertue When Digestion is precipitated there is no nourishment and when the Meditation is not deep and ponderous we have no comfort no lively perception and feeling of it in our hearts A glance doth not discover the worth of any thing he that doth but cast his eye upon a piece of Embroidery doth not discover the Art of it 8. Come not off from Holy Thoughts till you find profit by them either sweet tasts and relishes of the Love of God or high Affections kindled towards God or strong Resolutions begotten in your selves Usually God droppeth in sweetness into the Hearts of his People as all those Extasies of Love in the Canticles were occasioned by Meditation But we cannot alwaies expect Raptures and high Elevations it is some fruit if it maketh you fall to Prayer and Holy Complaints 9. Be thankful to God when he blesseth you in Meditation or else you will find difficulty in the next Christians often forget to return God the Glory Cant. 1.4 Draw me we will run after thee the king hath brought me into his chambers we will be glad and rejoyce in thee we will remember thy loves more than â—ine the upright love thee That which goeth up in Vapours cometh down in Showers So the Psalmist Psal. 67.5 6. Let the people praise thee O God let all the people praise thee Then shall the earth yield her increase and God even our own God shall bless us There is a Mutual access and recess between the Rivers and the Sea so there is between Blessings and Praises In this Duty God is jealous lest we should give the Honour to our selves because there is so much work of our own Thoughts Psal. 63.4 5. Because thy loving kindness is better than life my lips shall praise thee Thus will I bless thee while I live I will lift up my hands in thy name Not only in my necessity but for ever for such sweet Experiences 10. Do not bridle up the free Spirit by the Rules of Method That which God calleth for is Religion not Logick when Christians confine themselves to such Rules and Prescriptions they streighten themselves and Thoughts come from them like Water out of a Still not like Water out of a Fountain Voluntary and free Meditations are most smart and pregnant In all Arbitrary Directions that make only for the conveniency of the Duty you must remember we come to you like Paul to the Corinthians 1 Cor. 7.12 To the rest speak I not the Lord we do not prescribe but advise 11. Your success in the Duty is not to be measured by the multitude and subtilty of the Thoughts but the sincerity of them Christians puzzle and disquiet themselves because they look too much at gifts you should covet the best gifts but not inordinately Psalm 51.6 Thou desirest truth in the inward parts In Prayer God looketh more to the Impulses of Zeal than the Flowers of Rhetorick So in Meditation if we are less Subtle it is no matter so we be more Devout 12. You must begin and end all with Prayer Duties are subservient one to another In the beginning you must pray for a Blessing on the Duty and in the end commend your Souls and Resolutions to God There is no hope in your own Promises
Breasts and there she should be satisfied with his Love The Palm-tree hath a long naked bark and carryeth all its Leaves Branches and Fruits upwards it noteth the Religious Ascent of the Soul in Spiritual Exercises when the thoughts do not run out in under-wood and lower branches in Earthly Thoughts and Carnal Distractions Well then in the top of the Palm-tree there we taste the sweetness of Christ and the Soul is ravished and spiritually made drunk with the Clusters of his Grapes 5. These Experiences where God seeth fit to give them are given to Persons of much Holyness and Religion Matth. 5.8 Blessed are the pure in heart for they shall see God Those bright and clear Souls are more fit to enjoy the sight of God when by constant and dayly Exercise the Heart hath been subdued to a Religious frame the Lord may then give in those ravishing sweets and those gazes upon his Beauty and Glory There are degrees in the sense of Gods Love Hypocrites have but a taste and a little sip as the Merchant that selleth Wine will give a taste to those that do but cheapen it Christians whose Spirits are not defecated or cleared from the Clouds of Passion or purged from the dreggs of Carnal Interests seldom meet with those sweet and rich Experiences to such an intimate discerning the Senses had need be exercised The Lute had need be rightly strung and tuned that maketh a ravishing Melody easy lazy and gross Hearts feel none of these rapt motions and strong qualms of Affection God usually gives them to those that are purged and purified 6. These rich Experiences are very fleeting and vanishing and but now and then bestowed We have not such high Experiences under Lock and Key and at the Command of our own Endeavours God gives them when he seeth fit and when he pleaseth they pass away again If they were constant and God should continually pour in the Vessel would break and the Soul could not sustain it self under the burden of it The Disciples in the Transfiguration were astonished and fell down for fear they could not bear the Glory though but for a little while Matth. 17.6 And when the disciples heard it they fell on their faces and were sore afraid Our present State is not capable of these Transports long the Soul is not extended and enlarged to such a Capacity and Fitness neither is the Body qualified We are in the Animal State now the deliberate Contemplation is our Portion in Heaven when Sin and Weakness is done away and when we have that which the Apostle calls a Spiritual Body 1 Cor. 15.44 That is a Body fit for those high Communications and for the continual Presence of God This is an extraordinary Indulgence which if continued would destroy and abrogate the Oeconomy and Dispensation of Grace This pause of Reason upon the Majesty of God and the Glory of Heaven is somewhat like the Suns standing still in Ioshua's time which if it were so alwayes would burn up the frame of Nature therefore God hath ordained that it should rowl hither and thither Motion and Change is fitter for this State to which God hath subjected us 7. Such ravishing Experiences are not to be sought for but referred to the good pleasure of God We cannot pray for them in Faith having no promise of them and we must not be too hasty to eat of the Fruits of Paradise before our time It is enough for us to go to Heaven in the usual Road-way and not like Elijah in a Fiery Chariot Look as in outward things we are not to desire Riches but a Competency if God casteth them in upon our Endeavours we should be thankful so in Meditation we must mind those Enjoyments which are more Temperate and leave other things to God It is good to content our selves with Grace and Peace and Joy in the Holy Ghost though we have not those Transports and high Extasies of Love and Affection We must not tempt God with immodest Requests and Expectations but sit down humbly and quietly and if the Master of the Feast bid us to sit higher and call us to a more choice Dispensation well and good These Experiences are not to be ranked among Duties but among Enjoyments we shall not be called to an account for the want of them for we are not obliged to pursue them they are Acts of Gods Magnificence and Indulgence to the Soul Many times Christians oppress their Souls by their indiscreet aims it is good to keep an even hand that we may not vex our selves with the disappointment of a rash and foolish Trust. Some are altogether careless and content themselves with any frame of Spirit in Worship others are not satisfied but with extatick and rapt Motions Look as it is with a Lute-string if it be too slack it doth not sound at all if it be too high stretched it is hoarse and screeking so it is with our Souls in Duty when we are careless there is no Melody made to God but if we be too high strained then the Soul is oppressed with its own Aimes and with a pursuit of things above our reach the temperate middle way should be our aim 8. Upon all such Experiences we should be careful and watch our Hearts because many times herein we delude our selves we call that a Rapture which is but the suppositions of a troubled Fancy or some Fanatick Delusions by which Satan abuseth an over-credulous and superstitious Soul Dotage many times passeth under the pretence of Vision and the Extravagancies of a wild Zeal seemeth Rapture Alwaies observe their End and Scope if they end in Pride and prove a Temptation they are from the Devil and not from God Experiences from God enlarge our Hearts for Service and make us more humble as the highest flames tremble most These Souls that are called to the highest enjoyments are most humble It is true we are apt to be pufft up with a Revelation from God as Paul was pufft up with the abundance of Revelations but there was a subsequent Dispensation some cross to humble him 2 Cor. 12.7 And least I should be exalted above measure through the abundance of the Revelations there was given to me a thorn in the flesh the messenger of Satan to buffet me least I should be exalted above measure This is through the Corruption of our Nature which God preventeth in his Children by such Dispensations But if it tendeth to make us neglect Piety and to be above Duties it is against the Nature of Religion which presseth us to wait upon God with the more encouragement because we have already discerned his Beauty and Glory Psal. 63.2 To see thy power and glory so as I have seen thee in the sanctuary Thus I have done with this Case in which I have been in the high Mountains I shall come to the Valleys which as they are more easie of ascent so usually they are more fruitful What follows will be more plain
pricked in their heart 2. Desire Would not the stung Israelite desire a cure So must you Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled Saith the Church Lament 3.51 Mine eye affecteth my heart 3. Trust. You see nothing by the Eye of Sense but his Memorials which God hath instituted as helps of Faith yet to appearance as despicable and as unlikely to produce any great effect as a Figure of Brass to cure a raging wound But things under an Institution are under a Blessing 1 Cor. 1.21 It pleased God by the foolishness of preaching to save them that believe You may think a Crucifix a more lively representation no that is not under the blessing of an Institution as Bread broken and Wine poured forth is that is too much a matter of Sense and begetteth bare thoughts which stirreth up fond pity and gross and wrong thoughts this conveyeth a Blessing You are to behold not only a dying Man put to a cruel Death but the Son of God in his deep kxinanition not carnally to pity him but to see his Love and the Wrath of God and the desert of Sin that you may abhor it to see the great price paid for our Ransom the necessity of having the vertue of his Cross and finally our thankful subjection to God Behold him that you may bless and praise God for your Redeemer The Type had its effect and shall not Christ Oh labour to feel the comfortable effects of his Death 3. Beg of God the Spirit to open your Eyes Christ crucified is only seen in the Light and Evidence of the Spirit 1 Cor. 2.4 My speech and my preaching was not with the enticing words of mans wisdom but in demonstration of the spirit and of power The Eyes of our Minds are opened by the Spirit of Wisdom and Revelation for our Light is but darkness 4. See him so as to expect not only Comfort but Healing Isa. 53.5 With his stripes we are healed That Heart is to be suspected that looks to Comfort more than Duty Look to him that you may live by him Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me Look to him that you may be like him 2 Cor. 3.18 For we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord. Look to him that you may loath Sin Ezek. 36.31 Then shall you remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations The First SERMON On I. Thessalonians v. 16 Rejoyce evermore THE words are brief and short and therefore they may be easily carried away They are independant on the Context and therefore will need no long deduction They press you not to a painful but pleasant Duty therefore you should be readily induced to practice it But yet when we look more intrinsecally into the Nature of it it is not so easie as we first imagined every one cannot receive this saying it is hard to keep the Heart in such an exact frame as to rejoyce evermore pray without ceasing and in every thing to give thanks as Christ saith in another case He that is able to receive it let him receive it Matth. 19.12 But what if we prove it to be a Duty incumbent on all Christians and that at all times The Text seemeth to enforce it rejoyce evermore In which words take notice of two things 1. The Duty to which we are exhorted rejoyce 2. The constancy and perpetuity of it in the word evermore Delight and Pleasure are greedily sought after in Christianity it is not only part of our Wages but much of our very Work Doctrine That Gods Children should make conscience of rejoycing in God at all times and under all conditions Here is a Precept for it not only a liberty given but a Command If you look upon the Words as a License or Liberty given you may conceive of them according to the Apostles Speech of Marriage 1 Cor. 7.39 She is at liberty to be married to whom she will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord. But it is not only a liberty given but a command for he addeth verse 18. This is the will of God in Christ Iesus concerning you The will of God is the Supream Reason of all Duties and the Will of God in Christ Iesus falleth upon the Conscience with a double force the Law of the Mediator binding us to delight in God as well as the Primitive Duty which we owe to God as the Creator And that this Clause respects all the Three Duties is evident to any considering Mind In the opening of this Duty I shall shew you 1. What Rejoycing the Apostle intendeth 2. How this must be constant and perpetual 3. The many Reasons which do inforce this Duty upon us I. What Rejoycing the Apostle speaketh of There is a double Rejoycing A Carnal Rejoycing and a Spiritual Rejoycing 1. The Carnal Rejoycing is in the World and the good things of this World apart from God Luke 12.19 Soul thou hast much goods laid up for many years take thine ease eat drink and be merry 2. The Spiritual rejoycing is in God Phil. 3.1 Finally my Brethren rejoyce in the Lord Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce These two sorts of rejoycing must be carefully distinguished for they differ in their Causes to the one we are prompted by carnal Nature which taketh up with present things and the other is excited in us by the Spirit of God therefore often called joy in the Holy Ghost The one is called the joy of Sense the other the joy of Faith the joy of Faith is in God the joy of Sense in the Creature the joy of Faith is most in future things the joy of Sense in present things the joy of Faith is in the good of the Soul the joy of Sense in the good of the Body or the provisions of the Flesh the joy of Faith is built on the Covenant and the Promises of God Psalm 119.111 Thy testimonies have I taken as an heritage for ever they are the rejoycing of my heart The joy of Sense on the Blessings that flow in the Channel of Common and General Providence Now the first sort of rejoycing the Apostle would not press us unto Nature there needeth a Bridle rather than a Spur but to the latter in delight in God and in all things that come from God and lead to him This delighting our selves in God must be the thing which must be further explained 1. God himself as God is a lovely Nature and the Object of our Delight for he is good even before and
a great King As God pleadeth it when they brought a corrupt thing for a Sacrifice Mal. 1.13 No Terrors comparable to his Frowns no Comforts to his Smiles So â—sal 2 11. Serve the Lord with fear rejoice with trembling Obey him most circumspectly with all carefulness watchfulness and diligence making it your chief business to please him 5 'T is a considerable part of our work to look for our Wages or expect the endless blessedness to which we are appointed â—it 2.13 Looking for the blessed hope and the glorious appearance of the great God Col. 3.1 2. If ye be risen with Christ seek those things which are above where Christ sitteth at the Right Hand of God Set your affection upon things above and not upon the Earth Phil. 3.20 But our Conversation is in Heaven from whence we look for a Saviour the Lord Iesus Christ. That we may see that we have conâ—iderable Motives to do what Christ requireth of us 'T is for our Masters Honour and besides it puts life into our Work and maketh our painful Obedience comfortable and sweet to us for all this is but the way to Eternal Life 6. The Reign of Christ doth not only establish your Duty but is the ground of your safety for he is set down upon the Throne of Majesty to protect his Subjects and destroy his Enemies besides the endless reward in another World there are many evidences of his goodness and signal preservations and deliverances in this World at least peaceable opportunities of serving Him while he hath a mind to employ us He can powerfully support us against all our Enemies Isa. 33.22 The Lord is our Iudge the Lord is our Lawgiver the Lord is our King He will save us As a Soveraign protects his Subjects that continue loyal to Him so will Christ be our Sovereign upon this confidence must we carry on our obedience notwithstanding opposition 1 Tim. 4.10 For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all Men especially of those that believe 7. One part of our obedience helpeth another Sets the Soul in a right posture As in the Wheels of a Watch the whole motion is hindred by a defect in a part the less compleat you are in all the Will of God the more difficult will it be A Sermon on Luke II. 52 And Iesus increased in Wisdom and Stature and in Favour with God and Men. THese words are spoken of our Lord Jesus Christ. In them two things are observable 1. Christs Groâ—th 2. The consequent of it 1. Christs growth both as to Body and Soul He encreased in Wisdom and Stature 2. The consequent of it He attracted the Love of God and Men. The point I am to speak off is this Doct. Iesus Christ himself in respect of his Humane Nature which consisteth of Body and Soul did grow and improve 1. Let us state this growth of Christ. 2. Give you the reasons of it For stating it 1. Certain it is that there are two distinct Natures in the Person of Christ Divine and Humane The one Infinite and Uncreated The other Created and Finite For he is Emmanuel God with us Mat. 1.23 Of the Seed of David and yet declared to be the Son of God with power Rom. 1.3 4. The Word was made Flesh Ioh. 1.14 The Man God's Fellow Zech. 13.7 A Child yet the Everlasting Father Isa. 9.6 Born at Bethlehem yet his goings forth were from Everlasting Micah 5.2 The Bud of the Lord and the Fruit of the Earth Isa. 4.2 Now according to this double Nature so must his growth be determined surely not of the Divine Nature for to the perfection of it nothing can be added an infinite thing cannot increase So his Knowledge is infinite he knew God and all things 2. In his Humane Nature there are two parts his Body and his Soul The Text saith he grew in both As to his Body and growing in Stature there is no difficulty As to his Soul the doubt is whether he grew really or in manifestation only I think really his Soul improved in Wisdom as his Body in Stature as others of his Age are wont to ripen by degrees In the same sense that he is said to increase in Stature he is said a so to increase in Wisdom for both are coupled together and he increased in Stature really in deed and in truth so that he daily became a more eminent person in the Eyes of all 3. 'T is not said he grew in Grace but in Wisdom To want degrees of Grace cannot be without sin And our High Priest was Holy Harmless Vndefiled separate from Sinners Heb. 7.26 yet his Knowledge as Man was perfected by degrees We always grow in knowledge follow on to know the Lord. He was ignorant of some things as the Day of Judgment for in Mark 13.32 'T is said But of that Day and Hour knoweth no Man no not the Angels which are in Heaven neither the Son but the Father His Divine Nature was ignorant of nothing but as to his Humane he was ignorant of it Some say he knew it not to reveal it so the Father may be said not to know it as well as the Son This simple Nescience was no Sin 4 This Knowledge or Wisdom wherein Christ grew may be understood thus 1. There is the Habitual Knowledge and the actual apprehension of things Christ had the Foundation and Root of all Knowledge when conceived by the Spirit from his very Conception but the Actual Knowledge came afterwards He had the Spirit of Wisdom and promptness of understanding but the act of knowing is as occasion is offered 2. There is a Knowledge of Generals when singulars are not actually known so Christ was deceived in the Fig-Tree Mat. 21.19 And he enquireth for Lazarus Grave Ioh. 11.34 And he said Where have ye laid him 3. There is a knowledge Intensive and Extensive Intensive a clear knowledge Extensive to more objects Christ grew in both He grew as to clearness of apprehension and as he knew more objects 1. There is a knowledge infused and experimental So Christ knew more by experience 2 Cor. 5.21 Who knew no sin That is by experience in himself and Heb 5.8 He Learned Obedience by the things which he suffered 2. For Confirmation 1. By Scripture 2. By Reason 1 By Scripture Next the Text take that Isa. 7.14 15 16. Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel Butter and Hony shall he eat that he may know to refuse the evil and chusethe good For before the hild shall know to refuse the evil and chuse the good the Land that thou abhorrest shall be forsaken of both her Kings The Child spoken of should not be any fantastical appearance or meer imaginary Matter but a very Man-child fed and brought up with such food as other Children were that by growing up he may come to years of discretion He
every particular Circumstance 2. As he taketh notice of them so it is with Love Delight and approbation verba notitiae connotant affectus He embraceth them with special love delighteth in them as his peculiar people and approveth of them Knowing beareth this sense for approving as Pas. 1.6 The Lord knoweth the way of the Righteous but the way of the Ungodly shall perish So Matth. 7.23 I never knew you depart from me ye workers of Iniquity that is I do not approve you The Lord seeth and beholdeth them with Mercy and according to the gracious Tenor of the Evangelical Covenant he approveth and rewardeth all the good purposes and performances of the Godly Here the Lord rests in his Love Zeph. 3.17 The Lord thy God in the midst of thee is mighty He will save thee He will rejoyce over thee with joy He will rest in his love He will joy over thee with singing as his peculiar people 3. Knowledge is put for the communication of saving Benefits Gal. 4.9 Now after ye have known God or rather are known of God Sinners in an unconverted estate are such of whom God taketh no notice and knowledge to wit so as to be familiar with them and to communicate saving Blessings to them But thus God knoweth his People that he will not suffer them to be taken out of his Hands 2. The Impression that suiteth with our part or our Duty in the Covenant Let every one that nameth the name of Christ depart from Iniquity Where take notice 1. Of the description of the Parties concerned Whoso nameth the name of Christ That is maketh profession of being a Christian As the Wife is called by the name of her Husband Isa. 4.1 Only let us be called by thy name The Father's name is put on the Children Gen. 48.16 Let my name be named on them so every one that nameth the name of Christ that is so as to intitle himself to him to be one of his Disciples and Followers 2. The Duty required Let him depart from Iniquity Where note 1. That there is a Duty required of those that would possess those Blessed Priviledges Those that presume of their Election and cast away all care of Salvation and let loose the Reins to all Carnal Liberty they have no Title nor right to these Comforts No it belongeth to them who live in a Conscionable Obedience and careful endeavour to please God in all things No man immediately Knoweth his Election but by Holiness 1 Thess. 1.4 5. Knowing Brethren Beloved Your Election of God For our Gospel came not to you in word only but also in power and in the Holy Ghost We understand Things by their effects God carrieth on the Business of Salvation in such a manner that he will have his People co-operate by the power they have received from Him taking heed of all Things which are contrary thereunto both in Life and Doctrine Phil. 2.12 Work out your own Salvation with Fear and Trembling for it is God which worketh in you both to will and to do of his good pleasure And 2 Pet. 1.10 Give diligence to make your Calling and Election sure God's Counsel is fulfilled by means and we can have no knowledge but by the effect 2. How his Duty is Expressed Let him depart from Iniquity Not only retain the Faith and Profession of Jesus Christ but depart from all manner of Sin 1. The Thing quitted is Sin It is an Indefinite expression which implyeth all Sin not only Sensual Lusts as Voluptuous Living but Pride Ambition Contention Animosity Vain-Glory See Verses 21. and 22. of this Chapter If a Man therefore purge Himself from these he shall be a vessel unto Honour sanctified and 〈◊〉 for the masters use and prepared unto every good Work flee also Youthful Lusts but folâ—ow aftâ—r Righteousness Faith Charity Peace In short our Duty is to keep close to God and the departing from Iniquity is by sound Repentance at First and by 〈◊〉 Holiness of Life afterwards which are as the Gate and the Way 2. Though it belongeth to our Care yet God affecteth and worketh this Obedience in the Hearts of the Elect or his peculiar People they must attend upon this work but all is done by the Grace and Power of the Holy Ghost Heâ— 13.20 21. Now the God of Peace that brought again from the Dead our Lord Ieâ—â—â— that great Shepherd of the Sheep through the blood of the Everlasting Covenant make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen Use. We learn hence two things 1. A comfortable dependance upon God till our Salvation be accomplished 2. The necessity of all holy Care and Diligence notwithstanding God's Undertaking in the Covenant 1. A comfortable dependance upon God till our Salvation be accomplished 1. You are his Psal. 119.94 I am thine save me 2. He knoweth you and will make a distinction between you and others Iohn 13.18 I speak not of you all I know whom I have chosen 2 Pet. 2.9 The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of judgment to be punished 3. He that knoweth you is the Lord and what is too hard for the Lord His Divine Power can give you all things 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain unto life and godliness And 2 Cor. 9.8 God is able to make all grace abound towards you that ye always having all sufficiency in all things may abound to every good work 4. It is the Seal of his Foundation therefore he will unchangeably pursue what shall be for our good Isa. 14.27 The Lord of Hosts hath purposed and who shall disanul it Psal. 46.10 My counsel shall stand and I will do all my pleasure Mal. 3.6 I am the Lord I change not therefore ye sons of Iacob are not consumed We often complain as Israel of old My way is â—idden from the Lord and my judgment passed over by my God Isa. 40.27 He hath forgotten us in the throng of Business that is upon his Hands and taketh no notice of us But here is sufficient Encouragement for a dependance upon God The foundation of the Lord standeth sure having this seal The Lord knoweth those that are his 2. We learn the necessity of all holy Care and Diligence notwithstanding God's Undertaking in the Covenant Qui fecit te sine te c. God that made thee without thee will not save thee without thee God that decreed the End decreeth also the Means 1. If you name the name of Christ there must be Holiness joyned with Profession otherwise you are a dishonour to him and make him the Minister of Sin Gal. 2.17 But if while we seek to be justified by Christ we our selves also are found sinners is therefore Christ the minister of sin God forbid