visited us So God loved the world that he gave his only begotten Son Christ's whole work was to love and his whole love was free We purchase nothing without leaving of our money behind us All his saved ones have nothing of their own but impotency and antipathy nothing of their own to move God to save them The Law discovers God's will and the gospel discovers his good will 3. The gospel is called grace because it is the instrument under the Spirit of God of bestowing the benefits of free grace upon us It is an invitation to the benefits of free grace and it is our warrant of receiving those benefits and of applying them The Gospel is not only a story to tell us what is done and what is obtained for believers but it is a Testament to cause and to shew unto us our interest in them by Faith We shall lay hold upon it when he who Ordained the Gospel doth accompany it The Gospel brings Salvation Tit. 2.11 Therefore the Gospel is called the Ministration of Righteousness and the Ministration of the Spirit 2 Cor. 3.8 9. The Instrument made use of by the Spirit of God for enabling us to apply the Righteousness of Christ and all the benefits of Free Grace contained in it And so I have opened the first thing in the Exhortation and shewn vvhat vve are to understand by the Grace of God even the Doctrine of the Gospel Sect. 3 2. The second particular in the Exhortation to be opened is The receiving thereof in vain How is the Doctrine of the Gospel said to be received in vain In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to receive it emptily unfruitfully unprofitably and indeed so it is too often received It is true the Gospel is to be received and it cannot save us unless it be received and therefore you read several times in the Scripture of receiving it Mat. 13.23 The receiving of the seed into good ground Act. 22.41 They received the word of God gladly And in Act. 11.1 The Gentiles received the word And in Act. 17.11 They received the word with all chearfulness So in 1 Thes 1.6 They received the word in much affliction But as the Gospel must be received so it may be received unprofitably ineffectually and in vain And for the opening of this the Gospel may be said to be received in vain in two respects I. In regard of the manner of receiving II. In regard of the Event or the Issue of receiving it First It is received in vain in regard of the manner of receiving it And that is When we receive the Gospel but not with an Empty hand When the grace of the Gospel is not so received as to be empty of the the opinion of our own works and righteousness This is a vain empty reception for the Rich are sent Empty away 2. It is received in vain when it is not received with the highest Estimation and Valuation ◠Tim. 1.15 When it is not looked upon to be worthy of all acceptation as the Apostle expresseth it When it is not received as a Pearl as a Jewel of greatest price If all be not sold for it soon will it be left fot any thing 3. When it is not received vvith the greatest ardency of desire with hungring and thirsting after the benefits contained in it All the inclinations of our souls towards all Earthly objects we owe to the benefits of the Gospel which if vve pursue not ardently we shall never procure succesfully 4. When we do not receive it with a particular fiducial application of Jesus Christ upon the warrant of the Infallible Gospel but only by a general assent When vve receive in into our Heads by Light but do not receive it into our Hearts by Faith When vve do not believe with the Heart but only assent vvith the head When we receive it only into our Ears and into our lips and into our Professions but dot receive it as the good seed vvhich is to be laid up in the furrows and the soil of the soul Thus the Gospel is received in vain in regard of the manner of receiving it Secondly It is received in vain in regard of the Issue the Event of receiving it and that several ways 1. When it is not received so as to purifie the heart as to kill corruption when this grace of God doth not teach us effectually to deny ungodliness and worldly lusts when men will have an Angelical Gospel but will live Diabolical lives when they are not thrown into the mould of the Gospel and have not Hearts and practices sutable to it 2. When it doth not quicken us to new obedience when there is a receiving without returning without any activity for God in holy walking where there is no Delight in the Law of God when his commandments are grievous when the law doth only compell but the Spirit of the Gospel doth not encline our wills to the obedience of the Gospel when by the receiving of the Gospel we are not made a willing people to give up our selves to God in the ways of duty when faith is not made incarnate as Luther speaks by maintaining good works Tit. 3.8 3. When we so receive grace as that it doth not sustain us in our troubles nor bear us up in our sufferings when it is not a word of patience as it is called Rev. 3.10 Thou hast kept the word of my patience The Gospel duly received as to the Issue of its reception maketh us patient to bear whatever is displeasing and ungrateful unto sense When we see that the Justice of God is satisfied we can easily bear the injustice of men When we see that God's wrath is appeased towards us we shall look upon the wrath of man yea all outward troubles to be cold and feeble 4. When we so receive grace as not to impart it and communicate it unto others If we be living we shall be lively Christians If we have the life of Grace in us we shall warm others If we do no good it is a sign we have got no good If there be a Spiritual Life bestowed upon us by the Gospel there is always a Seminal virtue an inclination to disseminate and to scatter Grace among others 5. And lastly grace is received in vain as to the Issue of our receiving of it when it is so received as that thereby we do not obtain salvation It is the Gospel of Salvation but a mere visible owning of the Gospel saveth none The receiving of it into your houses into your heads into your mouths brings not any to Heaven Christ will profess to those that are empty Professors and only have externally and as to the outward priviledges of Grace received the Gospel I never knew you depart from me Mat. 7.23 We are not only to received the priviledges of Grace but Grace by the priviledge if we expect Glory Thus I have shewn what is meant by
be Christ's Free-men Cast off the service of Satan 1 Cor. 7.22 Rom. 6.18 and be no longer commanded by him remember how cruel how false how unreasonable a Master he is consider what can he pay his Servants in at last and know 't is impossible to serve two contrary Masters at once Be not servants to your lusts cast them off as things that will not profit and instead thereof yield your selves to the Lord and serve him with all your might and so be holy as he is holy in all manner of conversation and the grace of God will teach you to deny ungodliness and worldly lusts and to live holily righteously and soberly in this present world that will teach you to reverence obey to be faithful and diligent to your earthly Master as knowing your labours shall not be in vain in the Lord. If the fear of God be but in your hearts it will teach you wisdom make you hate every evil way and to do that which is honest and just to your Master A good Christian can't be a bad Servant Secondly Be not a stranger to the Bible When others are foolishly squandring away their time do you solace your self with the Word of God let that be much read by you and labour to lie under the powerful impression of the prohibitions precepts promises threatnings and examples that are there and then you can't do amiss Epictetuc I remember it was the advice of an excellent Moralist that we should oft in our actions think what Socrates Zeno Plato or some wise Philosopher would do in such a case I had rather you would think oft what would such a one as Eliezer the Servant of Abraham do in such a case read how he carried himself how naturally he was concerned for his Masters interest how diligently faithfully and prudently he goes to work how importunately he addresses himself to God and how heartily he prays for prosperity and success in his Masters business how much he advanceth his Masters credit and how naturally concerned for his Masters Son and with what integrity and expedition he dispatcheth his business go you and do likewise The example of Joseph and Obadiah who were good in bad houses are well worth your consideration Mat. 8.9 I might add the example of the Centurions Servant whom his Master giveth this character of That he was as ready to obey as he was to command I shall add an example or two more though you find them not in the Scripture yet they are according to the Scripture one of them I knew well A certain Servant that it 's probable was converted by the Father was so faithful diligent lively full of spiritual discourse and importunate prayers for the children and family that it proved a means of the conversion of some of them here 's a Servant worth gold Another Servant I knew good for Earth and Heaven too that after other indeavours upon a fellow-Servant spent some time at midnight to pray for him and being very importunate the voice was heard into the next Chamber where he lay at which out of curiosity he rose in his shirt to listen and heard one pray for him by which prayer he was converted Study therefore the Scriptures and present the examples you find there to your imitation Thirdly Get a strong love to your Master Love will put you upon any work love will set head hand and feet a working and tongue a going love makes heavy things light hard things easie love is a mighty Engine it can do any thing love will make you forget length of time In a word love is like to make one faithful obedient and diligent Fourthly Be humble meek and patient The humble man thinks nothing below him which is his duty and if to do his duty be to be vile Mat. 18.4 1 Pet. 1.19 he will yet be vilerstill The humble God will guide exalt and save Humility displeaseth none but the Devil Fifthly Be much in good company and hearken to their advice Be constant in prayer and beg of God to make you faithful and be conscientious in your attendance upon a powerful faithful Ministry In a word live much in the thought of your great account and in thus doing I question not but you will find grace to be faithful to God and man and be accepted of your Master here and rewarded by God hereafter Thus I have according to my poor ability set the duty of Masters and Servants before them O that there were a general resolution in both to put these duties into practice O then what a blessed reformation should we soon have How soon would our great troubles cease How soon would our complaints be silenced and our sorrows be turned into joy O that all sorts and degrees of men would but reform one and fill up their particular places and relations with duty Then O what happy times what happy days should we yet enjoy Christians let 's joyn in our prayers and utmost endeavours for the promoting this glorious work and then our God would bless us and we should bless him for ever The Sinfulness and Cure of Thoughts Serm. XIX Gen. 6.5 And God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually I Know not a more lively description in the whole Book of God of the Natural corruption derived from our first Parents than these words Wherein you have the Ground of that grief which lay so close to God's heart v. 6. and the Resolve thereupon to destroy man and whatsoever was serviceable to that ungrateful creature That must be highly offensive which moved God to repent of a fabrick so pleasing to him at the creation every stone in the building being at the first laying pronounced good by Him and upon a review at the finishing the whole He left it the same character with an Emphasis †Gen. 1.31 very good There was not a pin in the whole frame but was * Eccles 3.11 very beautiful and being wrought by infinite * Psal 104.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Praeparo Evang. wisdom it was a very comely piece of Art What then should provoke him to repent of so excellent a work The wickedness of man which was great in the earth How came it to pass that man's wickedness should swell so high Whence did it spring Fom the imagination Though these might be sinful imaginations might not the superiour faculty preserve it self untainted Alas That was defiled The imagination of the thoughts was evil But though running thoughts might wheel about in his mind yet they might leave no stamp or impression upon the will and affections Yes they did The imagination of the thoughts of his heart was evil Surely all could not be under such a blemish Were there not now and then some pure slashes of the mind No not one Every imagination But granting that
and grant that those things which the craft and subtilty of the Devil or Man worketh against us may be brought to nought and by the providence of his goodness may be dispersed that we his Servants being hindred by no persecution may give thanks to him in his holy Church and serve him in holiness and pureness of life to his Glory through Jesus Christ Vse 3 You may see hence how much those men are mistaken who talk of the Good Works or Lives of Christians as that which must have no honour lest it dishonour God As if all the honour were taken from Christ which is given to Good Works and the Patients health were the dishonour of the Physitian When we are Redeemed and Purified to be zealous of good works and created for them in Christ Jesus as Tit. 2.14 Eph. 2.10 Yea and shall be judged according to our Works This Informeth you that the Good Works or Lives of Christians is a Vse 4 Great means ordained by Christ for the Convincing of Sinners and the Glorifying of God in the World Preaching doth much but it is not appointed to do all The Lives of Preachers must also be a convincing Light And all true Christians Men and Women are called to Preach to the World by their Good Works And a Holy Righteous and Sober Life is the great Ordinance of God appointed for the saving of your selves and others O that the Lord would bring this close to all our hearts Christians if you abhor dumb Teachers because they starve and betray Souls take heed lest you condemn your selves you owe Men the convincing helps of a holy fruitful life as well as the Preacher owes them his Ministry Preach by well-doing shine out in good works or else you are no Lights of Christ but betrayers of Mens souls you rob all about you of a great Ordinance of God a great means appointed by him for mens Salvation The world will judge of the Scriptures by your Lives and of Religion by your Lives and of Christ himself by your Lives If your Lives are such as tend to perswade men that Christians are but like other Men yea that they are but self-conceited Sinners as Carnal Sensual Uncharitable Proud Self-seeking Worldly Envious as others and so that Christianity is but such This is a horrid blaspheming of Christ how highly soever your Tongues may speak of him and how low soever your Knees may bow to him O that you knew how much of God's great Work of Salvation in the world is to be done by Christians Lives Your Lives must teach men to believe that there is a Heaven to be won and a Hell to be escaped Your Lives must help Men to believe that Christ and his Word are true Your Lives must tell Men what Holiness is and convince them of the need of Regeneration and that the Spirit of Sanctification is no fancy but the witness of Jesus Christ in the world Your Lives must tell Men by Repentance and Obedience that sin is the greatest Evil and must shew them the difference between the Righteous and the Wicked Yea the Holiness of God must be Glorified by Your Lives Father Son and Holy Ghost the Scripture the Church and Heaven it self must be known much by our Lives And may not I say then with the Apostle 2 Pet. 3.11 What manner of Persons then ought we to be in all holy Conversation and Godliness when the Grace of God which bringeth Salvation hath appeared to all Men teaching us to deny ungodliness and Worldly Lusts and to live soberly righteously and godly in this present world Tit. 2.11 12. Vse 5 But alas What suitable and plentiful matter doth this offer us for our Humiliation and Lamentation on such a day as this A floud of Tears is not too much to lament the scandals of the Christian world With what wounded Hearts should we think of the State of the Churches in Armenia Syria Egypt Abassia and all the oppressed Greeks and all the poor deceived and oppressed Papists and all the ignorant Carnal Protestants O how unlike are your Lives to your Christian Faith and to the Pattern left them by their Lord Doth a worldly proud and fleshly and contentious Clergy Glorifie God Doth an ignorant Ministry Glorifie him who understand not the Message which they should deliver Will the world turn Christians by seeing Christians seek the blood and ruine of each other And hearing even Preachers Reproach each other Or seeing them silence or persecute each other Or by seeing the People run into many Sects and separate from one another as unworthy of Christian Communion Will Proud Ignorant Censorious Fleshly Worldly Professors of Religion ever draw the World to love Religion Or will peevish self-willed impatient discontented Souls that are still wrangling crying and repining make men believe that their Religion rejoyceth blesseth and satisfieth the Soul and maketh men far happier than all others in the world Alas what wonder that so small a part of the world are Christians and so few converted to the love of Holiness when the Great Means is denied them by you which God hath appointed for their Conversion and the world hath not one Helper for a hundred or thousand that it should have You cry out of those that put out the Church-lights under pretence of snuffing them while your selves are Darkness or as a stinking Snuff O Brethren and Christians all I beseech you let us now and often closely ask our selves What do we more than an Antonine a Seneca or a Cicero or a Socrates did beyond opinions words and formalities What do you which is like to convert the world to convince an Infidel or glorifie God Nay do not some among us think that it is the height or part of their Religion to live so contrary to the world as to be singular from others even in lawful or indifferent things and to do little or nothing which the world thinks well of As if crossing and displeasing men needlesly were their winning conversation O when once we go as far beyond them in love humility meekness patience fruitfulness mortification self-denial and heavenliness as we do in opinions profession and self-esteem then we shall win Souls and glorifie God and he will also glorifie us And here we see the wonderful mercy of God to the World who Vse 6 hath appointed them so much means for their Conviction and Salvation So many Christians as there be in the World so many Practical Preachers and helps to mens Conversion are there appointed by God And let the blame and shame lye on us where it is due and not on God if yet the World remain in darkness It is God's Will that every Christian in the World should be as a Star to shine to sinners in their darkness and O then how gloriously would the World be bespangled and enlightned If you say Why then doth not God make Christians better That is a question which cannot be well answered without a
out and shook himself as at other times It seems to have been his manner when he went about any great work We should stir up our hearts and send up frequent Ejaculatory Prayers though we cannot engage in a solemn way of duty to God and much work is done that way Exod. 14.15 Moses sent up an Ejaculation upon a great exigent which reached Heaven yet there was not a word spoken by him yet saith God Wherefore cryest thou unto me We should often cast the eye of Faith up towards God Isa 45.22 as they looked up to the Brazen Serpent and were healed The people of God looked to the Temple when they could not come near to it and the Temple was a Type of Christ 1 Kings 8.29 30 35. Jonah 2.4 This which hath been laid down by way of Direction I would press by way of Exhortation in a word to have frequent recourse to the Lord Jesus Christ since he doth so frequently press us to this very thing the oftner we visit him the more enlarged we are in our desires towards him the more we receive from him and the better welcome we are to him and the Father for his sake He bids us open our mouths wide and he will fill them Psal 81.13 14 15 16. and takes it very ill at our hands when we are straitned in our hearts towards him We can't go to God as a Father in Christ in Christ's Name but we must needs speed Heb. 4. last verse and we can't speed but by him and upon his account for 1. We have admittance and access to the Father only by Christ Eph. 3.12 2. We have assistance only through him Joh. 15.5 Phil. 4.13 3. In regard of acceptance which is only in and through him Eph. 1.3 6. 4. In regard of recompence Rev. 22.12 Our reward is only by him Mat. 5.11 12. that is a great reward for Christ's sake eternal Life The greatest reward is by Christ Rom. 6.23 The Fourth thing propounded was some Uses that since we must do all in the Name of the Lord Jesus Christ hence may be inferred First That all our Actions as they must be done in his strength and for his Glory 1 Cor. 10.31 So by his Authority and according to his Rule and Word It is not in our Power nor at our Liberty to Act as we please according to our own Fancy or for our own ends Rom. 14.7 8. none of us Liveth to himself as if he should say we are none of our own therefore Living and dying we are the Lords and so in neither at our own disposing He had spoken before of their eating or forbearing to eat how they ought to eat or not to eat according to the Will of God it must be to the Lord's Glory especially considering that he who requires we should do all in his strength and Name and for his Glory hath such a Title to us to lay Laws upon us as none else hath 1 Cor. 6.20 So that all our Actions must come under some Rules general if not particular 1. Of Piety to God 2. Of Charity to Men. 3. Of Sobriety to our selves And all this the Gospel teacheth us Tit. 2.11 12. The Grace of God which hath appeared to all Men teacheth us that denying all ungodliness c. we should Live Soberly Righteously and Godly in this present World There is the Rule of the New Creature Gal. 6.16 by which a Saint doth walk in his general and particular Calling in all holy Conversation and Godliness 2 Pet. 3.11 They are a proud Generation that say as they Psal 12.4 Our Tongues are our own who is Lord over us We will not be bounded by any Laws nor walk by any Rule nor be controlled by any whatever but we have not so learned Christ we have our bounds and limits set us not only in Sacred but civil things Therefore Bishop Davenant upon Col. 3.17 speaks fully to our purpose Fallitur vulgus cum judicat licere sibi uti victu vestitu sermone aut quaecunque adiaphora suo arbitrio nam haec omnia ad Regulam adhibenda sunt alioquin licet ipsa re nullum sit vitium erit tamen in utente The vulgar sort are much mistaken who judge it Lawful for them to use their Liberty wholly in Eating Drinking Cloathing Speaking or any other indifferent things according to their own wills and pleasure for all these things are to be brought under Rule otherwise what is lawful in it self may be unlawful to him that useth it 2. Inference That they are very bold and sawcy wretches who presume to entitle Christ to their impious and wicked courses In nomine Domini incipit omne malum How many do justifie themselves in their superstitious practices by the Word of God How many be like Satan who when he tempted Christ produced Scripture to enforce his temptations Mat. 4.2 3 4 c. So too many cite Scripture for their False Worships and for their False Doctrines and wicked Lives but Wisdom is justified of her Children Mat. 11.19 It was a profanation of God's Name when the Israelites proclaimed a Feast to the Lord which was to their Idols Exod. 32.5 We find the false Apostles pretend as much to the Name of Christ as the Apostle Paul did and to Preach in his Name though they Preached false Doctrine 2 Cor. 11.13 And Antichrist himself pretends to be like the Lamb when he speaks like a Dragon Rev. 13.11 3. Infer Hence we infer That we cannot expect God's Blessing upon any thing which is not done in the Name of Christ What we undertake and not in the fear of the dreadful Name of the Lord Jehovah not for his Honour and according to his Word we cannot expect his Blessing None can expect God's guidance assistance or success in that which cannot be warranted by the Word of Christ all Blessings being wholly and only in his Name Eph. 1.3 We have all things in Christ in a way of Blessing 1 Cor. 3.22 23. Whilst we are with him he will be with us 2 Chron. 15.2 While we are with him in a way of Duty he will be with us in a way of Blessing 4. Infer Hence it follows That it is not in the power of any Person by natural or acquired parts to do any thing according to the Rule of Christ or for his Glory which is not done in his strength and thâ—refore Paul who could do all things through Christ which strengthned him Phil. 4.13 could not so much as think a good thought without him 2 Cor. 3.5 And this our Lord Christ puts out of Question John 15.5 where he tells us Without me ye can do nothing It is not in the name of the most â—â—cellent parts or gifts or grace whatever that we can do any thing acceptable or well pleasing to God 5. Infer Whatever Excellency there is in any Action or worthy Atchievement so as to commend it to God it is from Christ through Faith in his
consider your selves out of Christ 't is necessary for believers to do so sometimes I do not say you should put off Christ that must never be done but it may be convenient as the case stands to let the wedding garment hang loose about you that you may see your own poverty and nakedness and then cover all again and admire the free grace of God who hath provided thee a better righteousness than any thou canst see in thy self to trust in and to ground thy hope upon This is the way to correct the exorbitancy of thy immoderate hope and to keep it within its proper sphere We never have more lively heart-ravishing thoughts and apprehensions of free grace than after fresh and warm apprehensions of our own vileness and wretchedness by nature Ephes 2.3 by nature the children of wrath and then he breaks out into a great admiration of the mercy of God verse 4. 2. Directions against that kind of Presumption that is of God and his mercy which I call'd a fond credulous presumption 1. Study the doctrine of Election that tells us that God is the Soveraign Lord of the whole world hath put a vast difference between man and man there are some that he hates as well as some that he loves of the same lump of clay some made vessels unto honour and some unto dishonour some vessels of wrath fitted to destruction some vessels of mercy prepared unto glory Rom. 9.20 21 22 23. That God is a free voluntary Agent not necessarily bound to chuse thee or me rather than others No he hath mercy on whom he will have mercy and whom he will he hardneth verse 18. Whence is it then that men are so confident of the favour of God you may be in the number of the many that are called and yet not in the number of those few that are chosen for all your confidence hath Electing Redeeming Love set any peculiar mark upon thee by which thou maist be known and distinguished from the reprobate world at the last day if not 't is strange presumption in thee to nourish such vain hopes 2. Consider the strict limitations and provisoes of the Covenant of Grace by which all obstinate impenitent sinners remaining such are shut out from mercy and art not thou such an one examine thy self hath grace taught thee to deny ungodliness till then it will never save thee 3. Consider the difficulty of Salvation 't is not so easie a matter to get to Heaven as you imagine narrow is the way strait is the gate and few there be that find it The righteous are scarcely saved 1 Pet. 4.18 Things that are arduous and difficult are not easily swallowed will not in reason admit of a rash credulous hope but call for serious counsel and debate There are in such cases many agitations in the mind accessus recessus Aquin. the soul goes and comes backward and forward off and on cannot presently fix and settle it self in an even stedfast constant hope Most Christians do pass through such fluctuations and perplexities to a quiet comfortable hope of Salvation 4. Consider this also have the promises thou boastest so much of begot fear in thee as well as hope A Christian's hope is a heedful careful sollicitous hope 2 Cor. 7.1 Heb. 4.1 Hope without fear is presumption 5. Let thy hope be grounded upon some inward experience of the mighty saving power of Christ put forth upon thy soul experience worketh hope Rom. 5.4 Being confident of this very thing that he which hath begun a good work in you will perform it Phil. 1.6 To him that hath shall be given Mat. 13.12 What pledges then of divine favour what love-tokens hast thou by thee what taste and sight of the goodness and grace of God we hope for the complement and perfection of that which in some measure we have already attain'd when we see God pursuing us with his kindness in any particular expression of his love this begets hope that we shall have all at last those greater things that are promised God's end in bestowing lesser mercies upon us is to quicken and strengthen our hope of greater 't is strange presumption for persons who never received the least token of special grace from God to expect such great things as heaven and glory God gives many things before he gives heaven don't think at first dash to have heaven there are many preparatory mercies alwayes antecedent to that the Saints are compassed about with mercy and Songs of deliverance Psal 32.7 10. And from those experiences they argue as David did 1 Sam. 17.32 He will do this and that for us and not destroy us after he hath done us so much good But if thou hast nothing to shew as a convincing evidence of Gods love and good will to thee it looks too much like presumption to hope for pounds for the whole sum before we have received the earnest-penny Hope is not the first work of the Spirit upon the heart 't is a secondary grace the natural result of faith which gives very satisfactory intimations of God's love to us and so begets hope in us Consult therefore the experiences of God's goodness to you in some measure before you soar too high in the actings of your hope Secondly Directions against Despair 1. To those in Christ who are sometimes liable to these fainting fits and find their hope shaken are to seek of it being suddenly struck with an amazing sight and sense of sin and wrath they conclude their case desperate and cry out as Job did Job 44.19 c. The devil hath two wayes or methods by which he seeks to undermine and overthrow the hope of a Christian I shall discover both to you and endeavour to secure you against both 1. If thy Hope be strong and lively he will slander it with the name of presumption that he may shake thy confidence and discourage thee from those eminent actings of thy hope wherein thou hast had so much comfort he does envy thy happiness he would fain clip the wings of thy faith and hope that he may rob thee of the joy of thy Salvation and keep thee at a low ebb all thy dayes he would take off thy helmet that he may knock thee down at one blow Groundless fears of presumption do exceedingly bauk and check our hope bring it into suspence which is negative despair In such conflicts and fierce assaults gird up thy self stand fast and hope to the end hold fast thy confidence and that you may do this Call in thy faith to maintain and justifie thy hope as rightly grounded upon Gospel-promises and consequently capable of no excess Let it run in the right Channel never so swiftly and rise never so high 't is so much the better true grace is not confined to such a scantling or degree it can never be overgrown its beauty and comeliness do increase with its stature the greater the larger the fuller the higher it is
children or lands for my sake and the Gospel but that he shall receive an hundred fold Now in this time an hundred fold more comfort in parting with all for Christ than he could have had in keeping all and denying of him But why should I name particulars there 's enough in one Scripture whence to form many incentives to love God (y) Rom. 8.28 We know that all things work together for good to them that love God to them that are called according to his purpose Pray mark this place We 'T is not only the Apostle but all Believers Know 't is not we only Think or Hope but we Know that all things all those afflicting providences which are most grievous to be born all those dark providences which we know not what to make of work together though we cannot presently anatomize every particular providence yet in their contexture we can't but say they are gracious and for good for the spiritual and eternal good of all them that love God O but here I stick I cannot say I love God Read on the next clause is the best Interpreter of this To them that are the called according to his purpose that is plainly to those that obey Christ's call in his Word to all that are converted to all that are willing to be taught and rul'd by Jesus Christ And though thou darest not own thy conversion yet thou darest not deny this evidence of it viz. That thou wouldst fain comply with Christ in every thing 2. Love to God enobles all other graces I will not meddle with the controversie about faith's being informed by love or love being as it were the Soul of faith The Scripture tells that faith works by love (z) Gal 5.6 and 't is by loving nothing so much as God Love is the most ingenuous grace the most heavenly grace the most God-like grace all other graces are more or less excellent as they are enlivened with love to God Sales (a) Sales of the love of God p 670 c. Spaâ—sim illustrates it thus The General of an Army having gain'd some renowned victory will have all the glory of it for he ordered the Battel and led them on we name the Services of the several parts of the Army both the Vanguard the Body the Wings the Rear So here some Christians are singular for Faith others for Alms deeds some for Prayer others for Humility but Love to God commands all these Love commands Patience to bear and Hope to wait and Faith to believe Elsewhere he compares love to Scarlet which is a Royal cloath not for the wool but for the dye so a Soul as it were double dip'd in love to God is the most excellent Christian 3. Love to God rectifieth all other loves and keeps them in due bounds The same Author hath this other illustration viz. I may love my servant but if I doe not love my child better than I love my Servant I am defective in my love Well then I must love my child but if I do not love my wife better than I love my child I am defective in my love Well then I must love my wife but if I do not love God infinitely more than I love my wife I am defective in my love You shall see saith he a Mother so busie about her child as if she had no love for any one else as if her Eyes were for nothing else but to look upon it and her Mouth for nothing else but to kiss it But now if she must lose her child or her husband her love to her Husband is so great as if she had no love for her child at all So when God and those we most dearly love stand in competition you may soon see the subordination of our love Though let me add this for your encouragement God never calls for the hating of other things for love to himself but he doth most singularly make up in himself whatever any one parts with for him when God requires the banishment of other Objects it is to communicate himself more fully more clearly more sweetly Look over what Martyrology you please I think you will scarce find so much as One dying for Christ any other way than Triumphing whereas many of as eminent Graces as they dye in their Beds little less than despairing What encouragement may this be for the worst of times 4. Our love to God doth more sensibly quiet our hearts than God's love to us for though God's love to us be infinitely greater than our love to God yet till his love to us have drawn out our love to him we do more abuse his kindness than other persons do whom he doth not so love This is most evident in a person just upon the borders of conversion but yet unconverted God is abundant in his love of Benevolence he is now engag'd upon the making of means effectual for his through-regeneration but now in this work there are several things to be done which though they speak greater love on Gods part than ever he before shewed him yet while God is at work the person quarrels with God more than about any former providences of his Life God to tame him brings him under great Afflictions upon which he either flyes in his face or lies sullen at his feet and thinks he may well do so well but God will not thus leave him God follows him with terrors of Conscience the arrows of God stick fast in him and the poyson thereof drinketh up his spirits but he will not yet yield he holds fast his iniquity which he 's as loth to part with as his life and rather hates than loves God for all this kindness so that till he is brought to love God God's love to him doth no way quiet him by which you may plainly see that let Gods love to us be never so great we misinterpret all till we love God again and then let God do what he will Da mihi Domine Sanctum amorem tuum mitte me si vis in ignem inferni Stell de amore dei p. 314 c. he is quiet let his sufferings be next to Hell torments he 'l not allow one hard thought of God Therefore be perswaded to get encrease and exercise this Love to God with all your hearts souls and minds I have been too long already and therefore will be as brief as may be in answering these two Complaints 1. Complaint All that hath been said makes me fear I have no true love to God at all I cannot say I love God more than the Creature I feel my heart more sensibly warping towards the World in the Service of God than springing towards God in my worldly affairs To this I answer by these Distinctions Distinction 1. We must distinguish between the Estimation of our love and the Commotion of it the Commotion may be greater where the Estimation is less One whose love is fixed upon God though he
I love nothing but for thy sake extensively when I compare thee Lord with all other great and good things and had rather they and my self also had no being than once to offend my good God But yet most loving Lord when I consider a proportion of love I am greatly troubled If love should be according to the worth of the Object by how much thou art better than I am and more profitable to me than I am to my self I should love thee more than thou lovest me but that I never can O Lord I beseech thee how much dost thou love me is it weakly and remisly according to my goodness that be far from thee Lord. Thou lovest thine incomparably more than thou art loved of them as thou art incomparably greater and better than they But O great and good God that fillest heaven and earth yea the heaven of heavens cannot contain thee Why dost thou not fill my poor little soul O my soul why dost thou not open all thy little doors why doest not thou extend thy utmost capacity that thou may'st be wholy possest wholy satiated wholy de-ebriated with the sweetness of so great love especially when though thou art so little yet thou canst not be satisfied with the love of any lesser good Many questions might be proposed to expostulate my soul into a flame of love But I see Lord 't is easie to speak and write these things but 't is hard to doe and perfect them in effect Thou therefore most good and Almighty Lord to whom nothing is difficult grant I pray thee that I may more easily doe these things with my heart than profess them with my mouth c. And thus having after my poor manner put you upon practice and pointed you the way from the lowest to the highest step of divine love I am sensible that both good and bad have their exceptions ready against what I have delivered The humble trembling Christian he fears that if the lowest degree of love to God hath such heights in it he shall never be able to reach it and he is grieved whom God would not have made sad On the other hand those that call themselves Christians though there 's no reason for their usurping that title without any consideration of either the duty or themselves will bear you down that they love God with all their hearts souls and minds and that they have always done so and they are unworthy to live that doe not love God and if you enquire into any particulars whatsoever about their love to God they 'l rather quarrel with you than give you any satisfying answer If I could therefore propose any thing that would apply it self i. e. by its own evidence work it self into the conscience I might hope to dissolve their self-flatteries I cannot at present think of a more compendious way of undeceiving both these and of further perswasively urging the love of God than by plainly naming the infallible Properties and constant Effects of this love hereby those that despondingly fear they want it will find they have it and those that groundlesly boast of it will find they want it and both be instructed what must be done to evidence and exert it I shall begin with the properties of our love to God Properties of love to God And here as in all the rest I must study contraction and therefore dare not particularly mention Gerson's fifty properties of Divine Love I shall rather follow Voetius's method who ranks the properties of Divine Love thus They are partly Negative and Privative partly Positive and Absolute partly Comparative and Transcendent I shall speak briefly of each of these your Consciences may manage it as if it were a Use of Examination Negative Properties or Adjuncts are such as these and these may prevent the mistakes of drooping Christians and alas a great part of Christ's Family are such upon one account or other 1. This Divine Love is not at all in the unregenerate unless onely in shew and imitation that Soul that is solicitous about loving of God that Soul loves him This is proper and peculiar to all those and onely those that are born of God that are the adopted Children of God Let it be considered whether the Devil can counterfeit Love to God as he can other Graces their Faith works by Fear not by Love (a) Jam. 2.19 The Devils believe and tremble 'T is true he doth not only suffer but (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promote an hypocritical Divine Love in some and he may appear in a Love-mask (c) Luva amoris to others as to Adam in Paradise (d) Gen. 3.5 God doth know that in the day you eat thereof then your eyes shall be opened and ye shall be as Gods He pretends he hath more kindness for them than God himself and the like to Christ (e) Mat. 4.3 c. but did he himself ever pretend so much as to love God I grant wicked men pretend to love God but the ridiculousness of their Discourse plainly evidences they neither understand what they say nor whereof they affirm And whereas thou complainest that thou fearest thy Love is not sincere because 't is selfish be not discouraged while thou studyest to please God fearest to offend him prizest his presence mournest for his absence thy love to God is infallibly sincere though there be an ingredient of self in it nay let me say more it could not be sincere if thou didst not mind thy self as in the very quintessence of Conjugal Love 't is impossible to abstract it from self-love so the more we love God the more we cannot but love our selves yea even then when we most deny our selves out of love to God 2. This Divine Love is far from perfection 't is subject to more sensible languishments and infirmities than any other grace though it can never be totally and finally extinguisht What though sometimes to thy own Apprehension thou canst not tell whether thou lovest God at all and what though at all times thou complainest of fickleness and inconstancy what though the time of thy Fear be longer than the time of thy Love yet while thine heart can say 't is unquiet in this temper and it is thy restless desire to love God more perfectly These very complaints speak Love we never complain of want of Love to those persons whom we do not already love This as well as other graces is here but in part (f) 1 Cor. 13.10 while we are in this lower World our very Graces will have their Nepe as well as their Spring-Tides We cannot yet be so wise as to foresee all our hinderances nor so watchful as to avoid all Satan's Ambushes nor so perfect as to maintain a spiritual frame of heart Though this Grace is alwayes in motion yet it doth not alwayes nor equally go forward 3. Our love to God shall never be abolished g Non quoad formam nec
quoad modum tendâ—nd in objectam 1 Cor. 13.8 Voet. ibid. Love never faileth the same kind of love the same Numerical love that was in gracious Persons on Earth shall be continued in Heaven and receive it's perfection presently after its delivery from the Body of Death There will be a greater change in all our Graces than in our Love A great part of our Life is taken up in the Exercise of those Graces that I may in some respect say dye with us The one half of our Life is or should be spent in Mortification The whole of our time needs the exercise of our Patience Our Life at best is but a Life of Faith much of our sweet Communion with God is fetch'd in by secret Prayer But now in Heaven there shall be no sin to be mortifi'd nothing grievous to be endured Faith shall be swallow'd up in Enjoyment and your Petitions shall be all answer'd So that now Christians set your selves to love God and you shall no way lose your labour Other Graces are but as Physick to the Soul desirable for something else which when obtained they are useless but Love to God is the healthful Constitution of the Soul there 's never any thing of it in any sence useless Most of the Graces of the Spirit do by our Souls as our Friends by our Bodies who accompany them to the Grave and there leave them But now love to God is the alone Grace that is to our Souls the same that a good Conscience our best Friend in both Worlds 4. This Divine Love is so unknown to the World that when they behold the Effects and flames of it in those that love God in an extraordinary manner they are ready to explode it as meer Vanity Folly Madness Ostentation and Hypocrisie When Paul manag'd his Audience more like a Sermon than a Defence Festus cries out upon him as mad (h) Acts 26.24 Yea when Christ himself in love to God and Souls is more hungry after Converts than Food his nearest Relations think him craz'd and the multitude cometh together again Mark 3.20 21 32. so that they could not so much as eat bread and when his Friends heard of it they went out to lay hold on him for they said he is beside himself But were they any other but his carnal and graceless Relations that did this See behold thy Mother and thy Brethren without seek for thee (i) 1 John 3.13 No marvel then that Enemies reproach you Friend forsake you Relations slight you and the World hate you Christ tells us (k) Joh. 15.18 23. if the World hate you ye know that it hated me before it hated you But how can the World hate Christ who in love to it came to dye for it Christ tells his Hearers the true Reason (l) Joh. 5.40 42. I know you this is no groundless surmise nor censorious rashness but I know you that you have not the love of God in you Let what will appear at the top this lies at the bottom And therefore judge I pray you who more phanatick those that hate God when they pretend to love him or those that are counted phrantick for their serious Love to God I shall neither name more nor enlarge further on this first rank of Characters but be brief also in the second The Absolute Properties of Love to God are among many some of them such as these 1. It is the most ingenious of all Graces In poor inconsiderable Loves not worth the mentioning how do persons contrive wayes for the expressing and exciting of Love and there 's no way to prevent it Oh how much more when the Soul loves God there 's nothing meliorates the parts like Grace Divine Love makes the best improvement of Wit Parts Time when a Person loves to pray though he can scarce speak sence to men he can strenuously plead with God a person that loves to meditate though he knows not how to make his thoughts hang together in other things they multiply on his hand with a spiritual and profitable consistency In short to do any thing that may engage the Heart to God what gracious stratagems doth Love abound with That (m) Nieremberg de art Vol. p. 114. as he that beholds his Face in a Glass makes the Face which he sees his very look is the Pensil the Colour the Art so he that loves God sees such a Reflexion of God's love to him that a proud person doth not more please her self in her own fancyed beauty than this gracious Soul is graciously delighted in the mutual dartings of Divine Love Keep from Will-worship and humane Inventions in the things of God especially from imposing upon others your Prudentials of Devotion and then I will commend it to you to try all the Experiments which the Scripture will warrant to encrease the flame of your Divine love 2. Love to God is the most bold strong constant and daring Grace of all the Graces of the Spirit of God (n) Cant. 8.6 Love is strong as Death every one knows what work Death makes in the World It is not the Power of Potentates nor the Reverence of Age nor the usefulness of Grace can prevent its stroke it conquers all So doth love to God Nothing can stand before it what dare not love to God attempt It designs impossibilities viz. Perfection and is restless for the want of it I may in some sence say it would fain have contradictions true viz. to be without the Body while in it the Body's being a clog is so wearisome Love to God not only baffles Satan but through God's gracious condescension it even prevails with God himself that God will deny nothing to the Soul that loves him 3. Love to God is the onely self-emptying and satisfying Grace (o) Nieremb p. 322 c. spaâ—siâ— Love 't is self's egress 't is a kind of Pilgrimage from self he that loves is absent from himself thinks not of himself provides not for himself But oh how great is the gain of renouncing our selves and thereby receiving God and our selves we are as it were dead to our selves and live to God nay more by love we live in God (p) 1 John 4.16 God is love and he that dwelleth in love dwelleth in God and God in him By Faith we live upon God by Obedience we live to God but by Love we live in God It is herein alone that we can give something like a carnal though 't is indeed an highly spiritual answer to Nicodemus his question (q) Joh. 3.4 How can a man be born when he is old can he enter the second time into his mothers Womb and be born We have our Soulâ— immediately from the Father of Spirits by Regeneration we return to God again from whom by Sin we are estranged and by love we live in him in some little resemblance to the Child's living in the Mother's womb what the mother loves the
of Popery returning and truly not without ground for when I consider how slight we make of this Ordinance rescued from the Papists with the expence of so much blood methinks it is but a righteous thing with God to bring us under their iron yoke again and if it once comes to that then you would be glad of this Ordinance if you could get it then you will be brought into this strait either you must take it in the Popish way and be damned for your Idolatry or in the Gospel way and be burnt at a stake for opposing Antichrist Oh repent in time renew your first love strengthen your zeal that is ready to dye Come to the Lord's Table as you are invited take it in his way that is with Knowledg Faith Love Thankfulness lest you provoke the Lord by your neglect to take it quite away from you as he is like to do if he suffer Popery to return 8. Consider again how scandalous you are in this neglect There are not a few about this Kingdom that are Antient Christians that have a long time had the reputation of wisdom sobriety and godliness in their lives that yet are notoriously guilty in this matter I beseech such to consider their scandal herein What is it my brethren to scandalize weak brethren but to lay stumbling-blocks in the way of such over which they may fall and if not ruine themselves yet they may at least wound their peace When weak Christians see such as you live in the neglect of this Ordinance what do they but by your Example take encouragement to neglect it also for thus it is likely they reason if there were any necessity of partaking of that Supper why do not such and such do it they are godly wise men sure if they thought it a sin they would not persevere in this neglect and so are the weak imboldned to sin also though against their light for it is scarce possible that they should read or hear of so plain a command as this This do in remembrance of me and not be in some measure awakened to the sense of their duty which light yet they stifle because of your example I beseech you therefore by the mercies of God and love of the Lord Jesus and the bowels you ought to have to your weak brethren that you would not give such a manifest occasion of their falls their soul-wounds if not their destruction 9. Once again let me intreat you to lay to heart how unworthily hereby you cast contempt upon the practice of the Churches of Christ in all Ages past Tell me if you can what Church of Christians for 1600 years but have made conscience of this duty In Justin Martyr's time by what we can gather from his writings it seems the Church alwaies closed their solemn publick meetings with this supper And Austin tells us there were Christians in his days that were for taking it every day of the week and though he himself thought such daily participation thereof was not needful yet he perswaded to partake thereof every Lord's day Quotidie inquit Eucharistiae communionem percipere nec laudo nec vitupero omnibus tamen Dominicis diebus communicandum suadeo Now though Christ hath not expresly tied us to such a frequency yet he hath intimated to us he would have himself remembred herein very often when he saith so often as you eat this bread But for you to live in a perpetual neglect is very far from taking it often It was a saying of Asaph Psal 73.15 If I speak thus I should offend against the generation of thy children Oh that you would consider that so long as you continue this neglect you offend against the children of God in many generations even from the time of the institution 10. Lastly do but think how unmerciful you are to your own souls in denying them this Ordinance What do you but with-hold their proper and necessary food from them you call upon them to exercise their graces and you find them faint and languid you then complain of them Oh what a dead and listless heart have I to God and duty Alas man it is thy own fault thou like an Aegyptian taskmaster callest for the tale of brick and deniest straw thou callest to thy soul to do her work and wilt not give her the bread to refresh her which her Saviour hath allowed Bring thy soul to this Supper feed her satisfie her with a crucified Jesus that is there presented and then tell me whether her Faith will not strengthen her love increase her joys and consolations multiply Ask your brethren what tasts and relishes what sweet refreshments they have received from the Lord in this Ordinance they will cry unto you Oh come tast and see how gracious God is to us at this Feast It was a saying of Bernard Cum defecerit virtus mea non conturbor non diffido Scio quid faciam Calicem salutarem accipiam that is when my strength faileth me I am not troubled I do not despond I know a remedy I will go to the Table of the Lord there I will drink and recover my decayed strength and I dare say that good man experienced no more but what ten thousands of the Lord's people do frequently experience Where would you have Christ give you his loves but in his garden of spices in his wine cellar where his banner over you is love Here it is he broaches his side and le ts out his heart blood to you which is more sweet to a believing sinner than the most delicious banquet to the most hungry appetite and if it proves not so to all that come it is because of their own indispositions and not because of any deficiency in the Ordinance it self And now I had done were it not that I understand there are some Objections to be removed which I shall propose and answer and then leave you to the blessing of the Lord for to give you a full satisfaction in the whole matter Object 1. But some may say All that you have been hitherto pleading for is but a Ceremony and sure God will not be so much concerned with a failure in so small a punctilio as a Ceremony Answ True it is a Ceremony but it is such an one that beareth the stamp of the Authority of the Lord Jesus if he appoints it will you slight it and say it is but a Ceremony But again if it be a Ceremony it is the most glorious one that ever was appointed in as much as it is designed to set forth the Redemption of the world as it was compleated and perfected by the death of Jesus Christ Yet again it is but a Ceremony but you are greatly mistaken if you think that therefore there is no danger to neglect it what was the tree of knowledg of good and evil but a Ceremony yet for disobedience in eating thereof do you not know and feel what wrath it hath brought on
the more conspicuous and glorious Hence are those commendations of grace where it is in any eminency So great faith no not in Israel Mat. 8.10 O woman great is thy faith Mat. 15.28 The Scriptures do exhort us to grow in every grace Let these things be in you and abound 2 Pet. 1.8 1 Thess 4.1 More and more we can never have too much Paul prayes Rom. 15.13 that we may abound in hope Presumption does not lye in having too high thoughts of the mercy of God in Christ for that is infinite beyond all our conceptions but in a vain expectation of that from God which is inconsistent with his justice and holiness and contrary to his revealed will 't is not the Great hope but the Groundless hope that is presumption therefore tell the Devil to his face thou wilt hope more and more Psal 71.14 That thy hope is a growing hope so far from being too great that thou dost judge it yet too little daily praying for its further increase this is the way to quench those fiery darts We may observe that when temptations do work so contrary to the Devils intentions that instead of drawing us into evil they incite us to more watchfulness and prove occasions of good and provocations to duty they presently vanish and die the Devil would have it so and usually it is so unless God by a special hand do continue us under them for the further exercise of grace 2. If thy Hope be small and weak the Devil will call it Despair he would make thee believe a little grace is no grace he will argue from thy weakness in grace to thy total want of it If under such temptation thou findest thy spirit sinking ready to faint away rouze up thy self and bespeak thy Soul as David did Why art thou cast down O my soul and take these following directions 1. Consider it is not the degree of grace but the truth of grace to which Salvation is promised 2. Put a just value and estimate upon the lowest degree of grace that it may not seem contemptible and as nothing in thy sight 't is more worth than the whole world a pearl of great price 3. Labour to distinguish aright between the weakness of thy grace and the grace it self that is under that weakness and whilest thou art mourning under one be sure you rejoyce in the other do not throw away one corn with the chaff do not sweep up one groat with the dust behind the door but light thy candle and find it out don't bury thy talent because 't is a single one but be faithful over a little and thou shalt be made ruler over many things Mat. 15.21 4. Consider the many promises that are made to the lowest degree of grace if there be any good thing in thy heart towards the Lord thy God he accepts of the Will for the Deed of the day of small things he will not quench the smoaking flax nor break the bruised reed to whom little is given of them little is requir'd the widow's mite is a great deal in the account of God Therefore think and judg of thy self not according to any thing inherent in thee be it more or less but according to the measure of acceptance thou hast with God 't is his kindness that makes thee great 2 Sam. 22.36 his favour is better than life if he hath wrought that in thee which is beautiful in his fight why should you so much except against his workmanship as to blot all out again drawing the black lines of dismal despair upon the comely features of true and saving hope though weak and small for the present the high esteem God hath of the lowest degree of true grace in his Saints should make them not to droop so much under it but rather be better pleased with what God is so well pleased with 5. Consider how ill God takes it of his children when they suffer them selves to be perswaded by the Devil out of all good liking and esteem of those smaller measures of grace that God hath given them when they are brought out of conceit of themselves and of every thing that God hath done for them as if their case were now desperate Why saist thou O Jacob and speakest O Israel my way is hid from the Lord and my judgment is passed over from my God Isa 40.27 Let me speak my thoughts out My brethren to deny the least measure of grace in us or to us against plain demonstrations and evidences brought to convince us of it is a kind of denying Christ himself which we would be loath to be guilty of for a thousand worlds and yet may not Christ say I have sent in provision into such a soul and have often invited my self to come and sup with him I have come into my garden to gather my myrrh and to eat of my pleasant fruits which my own hand had planted there Cantic 5.1 But I had no entertainment no welcome they would be known of nothing that ever they had from me plead nothing but poverty and bare walls and did I not know it to be otherwise that I have laid in a sufficiency of grace and that there is that in the house which I love and could feed heartily upon I should not take it ill that they set nothing before me but 't is great unkindness not to give me of my own not to entertain me at my own cost but to tell me to my face that all my fruit is rotten fruit all my meat unsavoury meat all my wine adulterated wine nothing fit for them or me to feed upon all is stark nought they are never the better for any thing I have yet done for them to seek of every thing their faith is dead their hope is presumption or else quite vanished into despair their love is cold and false every grace is counterfeit Christ must needs take this very ill many of the Children of God are greatly guilty in this thing I would press this consideration upon those who do too too much indulge themselves in these despondencies still multiplying objections against themselves and meditating evasions how to put off Christ and the promises how to distinguish themselves out of the favour of God I know there is a great deal of pity and commiseration due to such but when other meanes will not prevail they must not take it ill if we endeavour to fright them out of their fears and doubts telling them plainly what an offence what an affront it is to Christ to have all his kindnesses overlook'd and slighted as nothing worth by a froward habitual querulous scrupulosity which is jealous of every thing but it self 6. When the Devil is urging thee to conclude thy weak hope to be down-right Despair instead of disputing with the Devil about the truth of any grace labour through the help of the Spirit to act it in that degree which thou hast attained then if it be as a
Christianity calls for quietly and readily to resign up all our comforts to God's dispose Christian 't is a great part of thy religion to be content under these crosses not to have thy comforts ‖ Omnia ista nobis accedant non haereant ut si abducantur fine ullâ nostri lacetatione discedant Senec. Ep. 74. torn from thee as the plaister is from the flesh but to come off easily as the glove doth from the hand 5. Where there is ground of hope that the everlasting state of dead Relations is secured as there is for the Adult who lived in the fear of God for Children descending from Parents in covenant with God there 't is mere self-love which must cause discontent For had we true love to the dead we should rejoyce in their advancement as Christ saith Joh. 14.28 if ye loved me ye would rejoyce because I go to my Father You are troubled because they are not with you but you should joy in this that they are with Christ which is far better Phil. i. 21. 8. Think how others have undergone this tryal Aaron had his sons cut off by a dreadful Judgment but 't is said of him he held his peace Levit. 10.3 Job 1.21 2 Sam. 12.15 c. See Val. Max. l. 5. c. 10. So it was with Job and yet he blessed the Lord So long as there was hope of the life of the child David prayed and fasted but when he saw God's will was done he rose up and eat and afflicted himself no more Nay I might recite several examples of Heathens who did to the shame of us Christians bear the death of dear Relations with great equanimity and undisturbedness of spirit Well I hint these several things to you when any of you are thus tryed I allow you a due and regular grief and sense of God's afflicting hand but there must be no vexing or discontent under it which the Considering of the forementioned particulars may very much prevent or remove 3. Thirdly Wben Relations continued prove uncomfortable How as to uncomfortable Relations this occasions daily risings of heart and much discontent O the sad fires of passion which hereby are kindled in many too many hearts and houses The comfort of Relations is grounded upon suitableness where that is not the rose is turned into a briar or thorn What is unsuitable is uncomfortable as the yoke that doth not suit or fit the neck is alwaies uneasie Now this unsuitableness refers either to the natural temper or to something of an higher nature in both 't is very afflictive but especially in the latter There is an unsuitableness in respect of the natural temper or disposition I intend in this principally Husband and Wife the one is loving mild gentle of an even and calm spirit sweet and obliging in his or her converse the other is quite contrary froward passionate cholerick hard to be pleased alwayes quarelling c. Here 's a cross now and a heavy cross too but what 's to be done by them that bear it so as that they may learn Contentment under it why let them be often in considering these things 1. That God hath a special hand in this affliction 'T is he who brings persons together in this relation he made the match in Heaven before it was made on earth and therefore he is to be eyed in all the Consequences that attend it if it be comfort he is to be blessed for it if it be discomfort he is to be submitted to under it 2. Though this be a sharp tryal yet 't is for good where it 's sanctified It drives many nearer to God weans them more from the world keeps them humble draws out their graces gives them experience of supporting mercy learns them to be more pitiful to others and the like 3. May be this is the only affliction with which some are exercised In all things else 't is mercy only in this thing God sees it good to afflict surely such have little reason to be discontented What under such variety of signal mercies canst thou not bear contentedly one signal affliction 4. The Cross is heavy but patience and contentedness will make it lighter Levius fit patientiâ quod corrigere est nefas The more the Beast strives the more the yoke pinches the more quiet he is the less it hurts him and so it is in that Case which I am upon 5. Possibly more suitable Relations were once enjoyed but forfeited So that if you will be angry it must be with your selves not with God 6. Death will soon put an end to this Cross and we shall shortly be in that state wherein we shall have nothing unsuitable to us But 2. There is an unsuitableness in higher things such as do more immediately concern the honour of God and the everlasting condition of Souls as Grace and no Grace Holiness and sin Godliness and Vngodliness Here now I principally intend Parents and Children though other Relations may be included also Here is a Parent that fears God that lives an holy and godly life that owns the good wayes of God and walks in them c. But his Child or Children are of a quite other Spirit and take a quite other course oh they live in sin and wickedness in open enmity to God carrying it as the Sons of Belial they curse swear drink defile their bodies profane Sabbaths neglect duties scoff at Godliness puff at all good counsel discover a Spirit obstinately set against God c. This is an affliction of a very great stature taller by the head and shoulders than several that have been spoken unto before yet many godly Parents groan under it whose head and hearts are broken by ungodly Children and never was this affliction more common than now when youth is so much debauched I verily believe many good Parents could with much less grief bear the death of their Sons were they but fit for it than that which they daily undergoe through the wickedness of their lives Truly these are much to be pitied yet I would desire them to labour to be contented and submissively to bear this heavy cross In order to which frame let them consider 1. That 't is no new thing for good Parents to have bad Children Sometimes it so happens that when the Father is bad the Son is good but it more frequently happens and God suffers it to be so that the world may see Grace doth not run in a blood that when the Father is good the Son is bad It hath been so from the beginning Adam had his Cain Noah his Cham Abraham his Ismael Isaac his Esau David his Amnon and so in many others and it will be so to the end of the world Pray think of this though 't is a cutting yet but common affliction 2. Children are ungodly yet there is hope at last they may be reclaimed As stubborn as they are God can make them yield he can change
from God's arbitrary ordination but from the very frame and habitude and fitness of means and ends themselves and the sense is this as I have elsewhere lately and largely shewed on the forementioned place though not in print nor fit to be so that unless I be perswaded that God's Majesty deserves and that he can and will reward us for the cost and exercises of Godliness to infinite advantage no man could be prevailed on to be Religious The very difficulties burthens and temptations of Religion under the present circumstances of revolted man would press too sore upon the frailty and concernments of flesh and blood to suffer him to obtain of himself to submit to the discipline and severities of true and powerful Godliness Nor can I see if this be once denied where the Apostles argument prevails and pinches 1 Cor. 15.19 29 23 58. Adam in Innocency was influenced by arguments and I do not see that the oeconomy of grace destroys the frame of nature but rather comes in by way of Medicinal Ordination to repair it that so Religious government may revive again by such energetical arguments and influences as are proper to the case Psal 130.4 Nor did the Son of God and Saviour of the World appear for the supplanting of the Father as to his Throne and interest but rather acted all along in a professed state and way of delegation and ordinate substitution to this end that government might flourish and poor apostate man might be Encouraged to seek and sâ—rve and please his God again and were this well considered I think that all our censorious malignant flames would dye which have no other fewell but such confidences as are grounded on and fomented by our rash mistakes and we might peaceably Credere de verbis but not de jure veritatis And I confess I cannot see how the joys of Godliness can have the vim motivam of pressing arguments to quicken us to what activity faithfulness and resolution and perseverance are enjoyned us and expected from us if persevering Godliness which is the finishing of our course with joy be not the great condition of our Crown and triumph and therefore 't is ignorance and inconsiderateness that strengthens our infidelity and consequent reluctances to run the hazards of Religion and entertain the work and cost of this our Christian course to reach its compensations One piercing glance and sober look within the Vail would strangely help us unto a right estimate of things and make our quick reflections upon our foolish former choice and trifling carriages to minister to our present grief and shame 'T is but a dotage to imagine that any thing short of Holiness and Heaven or inconsistent with our present work can be the true enrichment or content of Souls What man can keep his heart below his work that knows and credits the blessed resolutions wherewith the all-sufficient God is fixt to recompence all self-denying regular and resolved Racers see 1 Joh. 3.3 Who can advance that life into a competition with the present work and Will of God which must be swallowed up of a surpassing immortality when he hath regularly finished his course so that now the way is clear to lead us to answer these Queries Quer. 1. What is this finishing our course with joy which is to influence us into this regardlesness of life and death and every thing in order thereunto 1. Joy is the * Privilegâ—um est Principis benefâ—ciu n contra jus commune indultum non enim est privilegium nisi aliquid indulgeâ—t speciale Say the Civilians priviledge and satisfaction of the Soul at rest in the possession and embraces of its both adequate and desired end and object which is the sum of what is intended by the expression in the Text. 1. I call it a Priviledge as it importeth some considerable excellency in the object or gift and thus 't is God in Christ when he becomes the portion of once Apostate man though now recovered by relative and real grace when he appears in the perfection of his Image favour and presence and that reciprocal intimacy which is consequent thereupon and as its a favour peculiar to some by way of discrimination and difference from others for 't is the joy of God dispenced only to the Godly And I call it 2. Satisfaction as importing sutableness to the subject on whom it is bestowed on all accounts and as such apprehended and resented by it And 3. I appropriate it to the Soul as being first and most concerned in it and most capable of it for till the Resurrection the Soul alone enjoys it Before the dissolution of the body the Soul is only capable of the prospect and improvement of it and therefore most concerned and engaged about it and after the Resurrection of the person and his introduction into glory the Soul is made the most immediate recipient of it and the comforts and perfection of the body are resultant from the Soul's satisfaction and delights and truly subordinate thereunto as both are subordinate unto God not to hâ—s joys but will and honour And 4. I fixt it on the Soul at rest as the result of all its aims and motions for 't is both the recompence and cessation of all its painful exercises and pursuits 5. I make the matter of this joy to be the Soul 's adequate End and Object which none but God can be since it is apparent that neither Heaven nor Earth have any besides God to make and be a portion for the Soul Psal 73.25 And then 6. I lay the formality of this joy in the possession and embraces of this End and Object both as adequate and desired for as it is adequate it speaks no want nor deficiency in the Object and as it is desired so it speaks the preparation of the Subject and as it is embraced and possess'd so it speaks no cost and labours lost nor expectations frustrated And now indeed the Soul is most ravished when all its motions are directed to their End and terminated there with unconceivable satisfaction when God is all in all and the poor painful Christian is through tedious oppositions difficulties and travels safely conducted to its most proper Portion Choice and Joy 2. By Course is meant the Time of Life in reference to our stated work and difficulties The Metaphor is fetcht from that Olympick Exercise which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the Racers ran in Armour because of sharp Assaults and Oppositions all the way In armis Cursorum fuere Galea quam capite Ocreae quas tibiis Aspis sive Clypeus quem manibus ferrent qui eo certamine contenderent Pet. Fab. Agonistic lib. 2. cap. 23. p. 186. Hence we have something in our Christian Panoply answerable hereunto as The Helmet of Salvation Eph. 6.17 Feet shod with the preparation of the Gospel of Peace answering to the Ocreae v. 15. And the Shield of Faith v. 16. And therefore after the