hard for the Lord And this answered Ier. 32.17 There is nothing too hard for God The Affirmative is in the Text And Matth. 19.26 With God all things are possible And the Negative which binds it the more strongly is in Luke 1.37 With God nothing shall be impossible The General is in the Text All things are possible with God and the Particular is in Iob 42.2 I know that thou canst do every thing So that the Power of God is not only propounded in the Lump but particularly parcelled out Certainly God is Almighty 2. I shall prove it by Reason First The Creation of the World shews it The Apostle tells us Rom. 1.20 That the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and Godhead If you will know what God is look upon his Creatures Every Creature that hath past his hand hath some prints and some stamp upon it that may discover God his Godhead and his Power that is the most visible thing seen in the Creation His Wisdom and Goodness is seen in the Creation but his Power lyes upward and the most Natural Notion that we have of God is God Almighty God made all the things that are seen and more than are seen He that made all things is Omnipotent and can do whatever is possible to be done Creatures only can do what is possible to be done in their own kind A Man is one kind of Creature an Angel is another both have their Essence limited Man can do things belonging to a Man an Angel can do all things belonging to an Angel but God made all things and therefore he can do all things In short He that stretcheth out the Heavens as a Curtain Isa. 40.22 He that handles the great Ocean as a Child newly come out of the Womb he that appointed the Clouds a garment thereof and thick darkness a swâ—â—â—ing-band for it Job 38.8 9. He that hangs the Earth upon nothing Job 26.7 What cannot he do The Earth that vast and ponderous Body has nothing to support it but the fluid Air that will not so much as support a Pin or Feather It hangs like a Ball in the midst of the Heavens where are the Pillars and Props that suâ—taiâ— this mighty Mass It is upheld by nothing but the Power of God And for the manner of making How did he make all things By his Word This great Builder needed no Instruments and Tools Heb. 11.10 Whose Builder and Maker is God He commanded and they were created Psal. 48.5 What more easie than a word One asks what is become of the Tools and Engines wherewith God made the World Tully brings in a Philosopher disputing against the Creation of the World with what Spade did God dig the Sea where was the Trowel wherewith he arched the Heavens and the Line and Plummer by which he laid forth the Foundations of the Earth There was nothing but his 〈◊〉 that brought all things out of the Womb of nothing This is the Omnipoâ—â—â—â— the Glorious God that can do all things And then Ex parte termini he brought all things out of nothing which Philosophers could not so much as conceive how it should be done What a large stride and gap is there between Being and Not being He that out of meer nothing brought forth all this World certainly nothing can be too hard for him A Man cannot work without Materials and preparations to his work but God works when he hath nothing to work upon As long as the Creatures endure as long as Heaven and Earth stands which is a Monument of God's Power we need not doubt of his Alsufficiency and therefore in difficult and hazardous Case the Scripture referrs us to God as a Creator 1 Pet. 4.19 Wherefore let them that suffer according to the 〈◊〉 of God commit the keeping of their Souls to him in well doing as unto a faithful Creator Why as unto a Creator At that time they carried their Lives in their hands they had nothing to subsist upon no visible Interests to defend them Well go on chearfully in well-doing and commit your selves to him that can work all things out of nothing your Souls that is your Lives put your Lives into the Creator's hands There may be something of Love in the Expression he that Created you will take care of you and there is also something of Power implyed they had but only from day to day and then he bids them â—rust in God as a Creator So Psal. 124.8 Our help is in the 〈◊〉 of the Lord who made Heaven and Earth Whilst you see Heaven and Earth doubt not of God he hath noâ— lost nor spent his Power He that made Heaven and Earth is as ready and as able to work as he did at first Thô a Potter it is Basil's Sâ—miâ—â—â—de make a thousand Vessels his Art is not lessened by the making but encreased rather So whatever God doth he doth not spend by giving his Power is the same and his Word is as mighty as ever He spoke and it was 〈◊〉 he commanded and it stood fast Psal. 33.9 and that when there was nothing to work on The Will and the Word of God what mighty things can they do He can do the greatest things without any visible Means things are done in the World and no Body can tell how or by what So the Apostle tells us that he still acts according to his mighty Power which he wrought in the Creation 1 Cor. 1.28 God hath chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are not to bring to nought things that are God will ever Triumph over humane Improbabilities and will have no Flesh to despair because of the smallness of the means or to glory in his sight because of the greatness of them for he doth all things and that by his mighty Power Rom. 4.17 His Creating Power is there again alluded to He calleth those things that are not as thô they were As when God created the World he spoke Light out of Darkness and so still when he finds nothing to work upon he calls things that are not as thô they were speaking of fulfilling his Promises to Abraham So he works Grace in the Hearts of his People according to his Creating Power 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give us the knowledge of the glory of God in the face of Iesus Christ. So that Nature well considered is a great help to Grace when we consider the Creation and busie our Thoughts therein it helps us more to enlarge the Power of God in our Apprehensions Secondly As Creation so Providence shews it Take it either for God's External or Internal Providence 1. His External Providence preserving all things in their proper Place and for their proper Use Heb. 1.3 He upholdeth all things by the word of his Power All things
Worship and Conversation He did indeed observe the way of the Christian Worship which they called Sectarisme or Heresie and Paul was accused to be a ring-leader of the sect of the Nazarens verse 5. But yet this was agreeable enough to the Religion of the Iews for the substance which he proveth by his Faith Hope Carriage and Conversation Here is in effect all Christianity delivered to us in one prospect and view 1. An Account of his Faith at the bottom of all Believing all things which are written in the law and the prophets 2. His Hope as the immediate fruit of it And have hope towards God And the principal Object is The resurrection of the dead both of the just and the unjust When we shall injoy the full of what we wait for 3. An Account of his Manners where you have a brief Description of a Christian Conversation Herein do I exercise my self to have alwayes a conscience void of offence both towards God and towards men My business is not to discuss all these branches of Christianity apart and in their full Latitude but to give you the summ and Delineation of all Religion in one view Therefore observe Doct. That true Christianity is such a believing the truths contained in the Scriptures as produceth an hope of Eternal Life and is expressed in an impartial uniform and constant obedience Here is Pauls Apology Faith at the bottom Hope as the immediate Effect and Product of it and an Holy Conversation as the fruit and consequent The same Method is observed in other Scriptures as 1 Tim. 1.5 The end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned The Commandment is the Gospel-Institution and this received with a pure Heart and Faith unfeigned produceth a good Conscience which shews it self in love to God and Men by a true and lively Faith in Christ The Holy Ghost purifieth the Heart and Conscience and so produceth Love 2 Pet. 1.5 6. Add to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness In the Chain of Graces Faith is the Root of all I shall 1. Examine the Expressions here used 2. Give some Reasons why this is true Christianity I. Examine the Expressions here used First Concerning Faith Believing all things that are written in the law and the prophets 1. Here is the Object or things believed Things written in the law and the prophets 2. The Extent All 3. The Act believing First The Object Things written in the law and the prophets Law and Prophets is an expression commonly used for all the Scripture then extant Matth. 11.13 For all the prophets and the law prophesied until Iohn And Luke 16.29 They have Moses and the prophets let them hear them The Books of the Old Testament are thus called We Christians who have received the Canon and Rule of Faith more inlarged are said to be built on the foundation of the prophets and apostles Eph. 2.20 So that now the Object of our Faith is Prophets and Apostles The Object of Faith may be considered Formally or Materially Materially Such things as God hath revealed Formally Because God hath revealed them If God hath revealed what is in the Writings of the Apostles then we are to believe them God's Veracity is the ground and support of our Faith into which it is ultimately resolved His Instruments in revealing are the Prophets and Apostles We know God hath revealed the things written by them partly because these Writings are delivered to us by the Universal Tradition of the Church and the Testimony of Christians thorough all Successions of Ages in whose experience God hath blessed these Writings for Conviction Conversion and Consolation And partly because of the consent between the Prophets and the Apostles the one foretelling whatever the other declared as accomplished Acts 26.22 Having therefore obtained help of God I continue unto this day witnessing both to small and great saying none other things than those which the prophets and Moses did say should come Partly because the Doctrines have an impress of God upon them as every thing that hath passed his hand hath How do I know a Flie Gnat or any other Creature to be made by God God hath set his signature upon them Psal. 19.1 The heavens declare the glory of God and the firmament sheweth his handy work So the Scriptures agree with the Nature and Properties of God As God is Wise Powerful and Good these Doctrines become his Wisdom they have the stamp of his Moral Goodness which is his Holiness and as for his Power they that feel it not fear it Iohn 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved There is something that alarmeth the Conscience And partly because it agreeth with the Nature of Man so far as a Man hath any good left in him It agreeth with the necessities of Man his guilty Fears and his Desires of Happyness For his guilty Fears Men that by reason of Sin are afraid of Gods Justice cannot be quieted by any other means but are by this Ier. 6.16 Stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and you shall find rest for your souls Matth. 11.28 Come unto me all you that labour and are heavy laden and I will give you rest In Life and Death the Conscience is quieted So for desires of Happiness Men rove and grope about for some satisfying good Acts 17.27 That they should seek the Lord if happily they might feel after him and find him And Psalm 4.6 There be many that say who will shew us any good Life and Immortality are brought to light in the Scriptures and the way to obtain it clearly revealed Psalm 16.11 Thou wilt shew me the path of life in thy presence is fulness of joy and at thy right hand are pleasures for evermore Partly because God hath witnessed and attested it by his Spirit Acts 5.32 We are witnesses of these things and so is also the holy Ghost Without by Miracles and other wonderful Effects within by inlightning the Heart and Mind inclining and exciting us to believe it upon these Motives and Arguments 2 Cor. 4 6. God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ so as to discern Gods Impress Upon these accounts we receive what is written in the Prophets and Apostles as revealed by God Secondly The Extent All things A Believer receiveth all Truths which are of Divine Revelation whether Precepts Promises Threatnings Doctrines or Histories But then we must distinguish of an implicite or explicite Faith With the latter we can only believe those things which we know what we know not we cannot believe with an explicite
reveal his Son in me 5. It reproves those that marr their Saviour with fleshly lusts and are distracted with hunting after the pleasures and profits of the World Rom. 8.5 For they that are after the flesh do mind the things of the flesh They that were invited to the Feast they made light of it and went their ways one to his Farm another to his Merchandise Matth. 22.5 They do not value the Glory of God and the true Interest of their own Souls Vse 3. Is to perswade us to search into and meditate upon these blessed and glorious Mysteries surely if the Angels desire to look into these things they much more are propounded to our admiration and delight because we have more need by reason of the imperfection of our knowledge and these things do more concern us because we are the parties interessed Needless Speculations we may well spare The things which concern our Redemption by Christ are our own affairs and our greatest and most necessary affairs to know our threatned Misery to prevent it and our promised Happiness to obtain it What we must doe and what we must be for ever is that business which we must most attend upon Here I shall enquire 1. VVhat 2. How 3. VVhy First VVhat the Person of our Redeemer and the work of Redemption 1. The Person of our Redeemer is a point of great concernment to be often thought upon The frame of Nature is set as a Glass wherein to behold and admire God Rom. 1.20 For the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and Godhead Much more the Person of our Redeemer for we best behold God in the Face of Iesus Christ 2 Cor. 4.6 God who commanded the Light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ Wherein we see God in our Nature and as Head over all things to the Church and as our Lord and Saviour God is most honoured in his greatest Works as the Sun doth more honour him than a Star and a Star than a Plant or Herb and Pile of Grass So the Person of Christ doth more set forth God than either Man or Angel or any thing besides Heb. 1.3 Who being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of his glory and the express Image of his Person As God sets forth more of his glory in him so he expecteth it from him and by him We are always looking at our own benefit but we do not look at God's Glory nor what of God is discover'd in Christ in whom his Goodness VVisdom and Power doth eminently shine forth Certainly the knowledge of Christ is the Christian's wisdom the true and proper Feast of a rational Mind Two things are most considerable in Christ his relation to God and his relation to the Universal Church 1. His relation to God as the express Image of his Person So the Angels delight to look upon him those holy Creatures do not consider their own benefit so much as their Creatour's Glory where they find most of God there they are most ravished therefore they greatly delight themselves when they consider the VVisdom Power and Goodness of God as manifested in Christ The Contemplation of these things is their Happiness Now shall the Angels pay this rent of Glory to God and shall not we Surely God should be as dear to us as to them 2. His relation to the Universal Church 'T is more to be the Churches Head and Saviour than ours in particular The Angels adore him for the Excellency of his Office and his transcendent Glory and Dignity It doth us a double good to reflect upon this partly to make our affection more publick and that we may consider the common good for a narrow private Spirit maketh Christians self-seeking and unpeaceable Christ mainly is the Head and Saviour of the Body Ephes. 5.23 Christ is the head of the Church and he is the Saviour of the Body VVhen you see that he is head of all Saints under what form and denomination whatsoever your affections are less liable to partiality for then all Christians will be dear to you as they are united to you in him and you will be more tender of the prosperity of the Church of which Christ is the Head And partly to fortifie you against the splendour of all created Glory for Ephes. 1.21 Christ is exalted far above all Principalities and Powers and Might and Dominion and every Name that is named not onely in this World but also in that which is to come The glory and splendour of Earthly things doth often dazzle our eyes now it is good to divert our minds by considering the Glory and Excellency of Christ. Kings and Emperours are nothing to him less than the light of a Candle compared with the Sun The Angels see him far above them and we should see him far above all created power and glory and so hearten our selves against all discouragements 2. The VVork of our Redemption which is double 1. In reconciling us to God 2 Cor. 5.19 God was in Christ reconciling the World to himself VVe should always ravish our hearts with this Speculation Heb. 3.1 Consider the Apostle and High-Priest of our Profession Christ Iesus He is our High-Priest as dealing with God and our Apostle as dealing with Man God thought it worthy of his eternal thoughts and therefore we should more set our Minds a-work about it Redemption by Christ is so much slighted because we do not consider the high and excellent ends thereof Certainly every faculty must be exercised in praising God Mind as well as Heart and this is the proper object to exercise our Minds as it doth the Angelical Contemplation and by our Minds our Hearts 2. In vanquishing our Enemies and removing the impediments of our Salvation By Merit Christ did it on the Cross Col. 2.15 Having spoiled Principalities and Powers he made a show of them openly triumphing over them in it That is on the Cross. Satan triumphed visibly Christ invisibly It was the hour of the power of darkness and yet of the Conquest of the Son of God Representativè he did it in his Ascention Ephes. 4.8 When he ascended up on high he led captivity captive he foiled his Enemies on the Cross and he triumphed over them at his Ascention But it was before the Tribunal of God in the sight of Angels and our Faith But then there is an actual conquest and triumph the conquest is still carrying on till his Kingdom be compleat Psal. 110.1 The Lord said unto my Lord Sit thou on my right hand till I make thy Enemies thy Footstool The effects are discerned as Christ casteth the Devil out of his Temples and Territories and out of the hearts of Men. The triumph is gloriously visible and sensible and open to the view of
afraid to be damned it is not God's displeasure they care for but their own safety The youngman went away sad and was grieved for he had great possessions Mark 10.22 Because he could not reconcile his Covetous mind with Christ's Institutes So Felix trembled being convinced of Sins which he was loath to discontinue and break off 3. They differ in their effects many men tremble at the word of God coming in upon their Hearts with power but this awakning worketh diversly Sometimes to a solicitous Anxiousness about the way of Salvation and then it is good as those Acts 2.37 And when they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles Men and Brethren what shall we do That was a kindly work to desire to be further instructed and directed into the way of Life and Peace Sometimes to rage Acts 7.54 When they heard these things they were cut to the heart and gnashed on him with their teeth they were vexed at the galling truths which Stephen delivered and the conviction that was upon them kindled their rage against him Sometimes it produceth nothing but dilatory excuses as here in Felix go thy way for this time when I have a more convenient season I will send for thee II. The cause of this trouble and Agony was the word wherein the matter and the manner is considerable 1. The matter is to be considered both generally and particularly 1. Generally the word of God or the Doctrine of Faith in Christ. It hath a convincing power 1 Partly because of its Author the impress of God is upon it it partaketh of his Properties Heb. 4.12 13. For the word of God is quick and powerfull and sharper than any two edged Sword piercing even to the dividing asunder of Soul and Spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Neither is there any Creature that is not manifest in his sight but all things are naked and open unto the Eyes of him with whom we have to do God searcheth the Heart and the word searcheth the Heart God is powerful and his word is powerful in discovering a Sinner to himself and bringing a Sinner out of his lurking Holes and taking off all disguises 2 Partly because of its clearness and evidence to a natural Conscience if it be not strangely stupified and blinded by fleshly Lusts 2 Cor. 4.2 3 4. By manifestation of the truth commending our selves to every Man's Conscience in the sight of God But if our Gospel be hid it is hid to them that are lost In whom the God of this World hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the image of God should shine unto them This Scripture sheweth that the Gospel is light which will discover its self if Men do not shut their Eyes And if men refuse the Converting power they cannot withstand the Convincing power of it for the work of bringing home Souls to God lyeth more with their Lusts than with their Consciences 3 And chiefly because of the Concomitant Blessing God hath appointed the Word to be the great Instrument of Convincing and Converting the World and doth accompany it with his Grace and Spirit sometimes to one effect sometimes to another To Convincing Iohn 16.8 The Spirit shall convince the World of Sin and of Righteousness and of Iudgment If it doth no more it shall leave them under a conviction of the truth Sometimes to Conversion as 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. God concurreth with his own ordinance by his omnipotent and creating power 2. Particularly the Day of Judgment is to be insisted upon in our Ministry The Apostles in planting the Faith observeth this point of Wisdom to insist much upon the Judgment Day Acts 10.42 43. And he commanded us to preach unto the the people and to testifie that it is he which was ordained of God to be the judge of Quick and Dead And to him give all the Prophets witness that through his name whosoever believeth on him shall receive remission of Sins This was the great point which his chosen Witnesses were to insist upon So also Acts 17.30 31. But now commandâ—th all men every where to repent because he hath appointed a day in which he will judge the World in righteousness by that man whom he hath ordained whereof he hath given assurance to all men in that he hath raised him from the dead The Apostles observed the Tempers of those they dealt with when with the brutish multitude they invite them by Arguments of Providence Acts 14.15 16 17. Sirs Why do ye these things We also are men of like passions with you and preach unto you that you should turn from these vanities unto the living God which made Heaven and Earth and the Sea and all that are therein Who in times past suffered all Nations to walk in their own ways Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness When with the Learned he speaks of the first Cause and chief Good Acts 17.28 For in him we live move and have our being And binds all by his coming to Judgment ver 31. So he deals with Felix here he urges principles of known Dignity and Sobriety from the day of Judgment See also 2 Cor. 5.10 11. For we must all appear before the Iudgment seat of Christ that every one may receive the things done in the Body according to that he hath done whether good or evil Knowing therefore the terror of the Lord we perswade men This was their great and powerful Argument Reasons 1. Because this made their access into the Hearts and Consciences of Men more easie because of its suitableness to natural Light That Man is God's Creature and therefore his Subject is evident by Reasons drawn from our dependance on the first Cause and Fountain of all Being That Man hath failed in his Subjection to his Creator and Lord is evident by daily experience that therefore God may call him to an account and Man should fear his wrath is a principle as evident as the former and justified by the guilty fears incident to Mankind because of their offences Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death Divine Justice must once publickly appear and rectifie the disorders of the World Now because of the sentiments of Nature the Doctrine of the final Judgment doth easily enter into the Thoughts and Conscienâ—ces of Men. 2. This doth most befriend the great discovery of the Gospel which is justification by Christ and pardon of Sin by submitting to his instruction If
we could do so I answer Where God giveth a penitent and submissive Spirit it is a sign we shall not be condemned with the World A SERMON UPON ACTS XVII 30 31. And the times of this Ignorance God winked at but now commandeth all Men every where to repent Because he hath appointed a Day in the which he will judg the World in Righteousness by that Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the Dead THese words are the Conclusion of Paul's Speech to the Men of Athens wherein having disproved their Idolatry he cometh to shew them the right way of returning from their Sin and Misery to their Duty and Happiness In them we have 1. An Exhortation ver 30. 2. An Argument and Motive to enforce it ver 31. 1. The Exhortation which consists of two Parts 1. A Censure of the past Times 2. The Duty of the present Time Wherein 1 st The Duty it self Repentance 2 dly The Universality of its Obligation He commandeth all Men every where to repent that is all without difference of Nations the Call being now general 2. The Argument or Motive to enforce it The Argument is 1 st Propounded 2 dly Confirmed 1 st Propounded Because he hath appointed a Day in which he will judg the World in Righteousness by that Man whom he hath ordained 2 dly Confirmed Whereof he hath given assurance unto all Men in that he hath raised him from the Dead To possess you with the full scope of this Scripture let me explain all these Clauses 1. I begin with the Exhortation Which consists of two Parts First The Censure of the past Times Secondly The Duty of the present Time First In the Censure of the past Times two things are said of them 1. That they were Times of Ignorance And 2. That God winked at them or overlooked them 1. That they were Times of Ignorance and that easily leadeth into Error But now the Light of the Gospel was brought to them God did more peremptorily insist upon his Right and commanded them to repent and to turn from dead Idols to the living God for the Practices of Ignorance will not become a time of Knowledg 1 Pet. 1.14 As obedient Children not fashioning your selves according to the former Lusts in your Ignorance There was a time when we knew neither the Terror nor the Sweetness of the Lord but securely lived in Sin what we did then will misbecome us now So Rom. 13.12 The night is far spent the day is at hand let us therefore cast off the Works of Darkness and let us put on the Armour of Light While they were Heathens they lived in Ignorance of God and the way to true Happiness and in a profane godless course and an utter carelesness and neglect of Heavenly Things As in the Night the wild and savage Beasts go abroad foraging for their Prey but as the Psalmist telleth us Psal. 104.22 23. When the Sun ariseth they gather themselves together and lay them down in their Dens and Man goeth forth to his Work So in this spiritual Night of Ignorance Sin reigneth and brutish Affections carry all before them and a Man is governed by Sense and Appetite and not by Reason and Conscience But when the Day dawneth the Man should shew himself and Reason should be in Dominion again and tho before they neither minded God and their own Souls nor considered their Danger nor their Remedy yet now they should awake and return and seek after God Sins are more aggravated in Times of more full Gospel-light For when Light is come into the World and Men love Darkness rather than Light John 3.19 then to our Error there is added Stubbornness and Obstinacy and whatever Connivance God used before this will bring speedy Ruin upon us 2. The second thing which is said is That God winked at these Times There 1 st We must open the Meaning 2 dly The Necessity and Use of this Reflection 1 st The Meaning Certainly 't is not meant of God's allowing of their Idolatries that would intrench upon his Honour and hinder their Repentance for former Sins and Resolution of taking a new course for the future What is the meaning then For some interpret the Clause as speaking Indulgence others as intimating Judgment which tho to appearance they seem contrary yet both may stand together 1. Some think it speaketh Indulgence as we translate it winked at that is looked not after them to punish or destroy them for their Idolatries Ignorance is sometimes made an excuse à tanto tho not à toto as Acts 3.17 I wot that through Ignorance ye did it as did also your Rulers And 1 Tim. 1.13 I was a Blasphemer and a Persecutor and injurious but I obtained Mercy because I did it ignorantly It somewhat mollified the Sin 2. Others think this Clause speaketh a Judgment The Vulgar readeth Neglexit God neglected those Times or regarded them not As the Greeks complained Acts 6.1 That their Widows were neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseen So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overlooked or not regarded So God is said elsewhere to deal with an Apostate and sinning People Heb. 8.9 They continued not in my Covenant and I regarded them not I took no notice of them to do them good So God regarded not those Times of Ignorance gave them not such Helps and Means as afterward or as now he did when he sent the Gospel to them To this sense I incline partly because it is so explained in a parallel place Acts 14.16 17. Who in times past suffered all Nations to walk in their own ways Nevertheless he left not himself without a Witness And partly because it agreeth with the thing it self Psal. 147.19 20. He hath shewed his Word unto Jacob his Statutes and his Iudgments unto Israel He hath not dealt so with any Nation and as for his Iudgments they have not known them The Grace of external Vocation is a great Mercy and the Apostle would have them apprehensive of it For when God sendeth the Light of the Gospel he sheweth the Care that he hath of the lost Nations Eph. 3.5 Which in other Ages was not made known unto the Sons of Men as it is now revealed unto his holy Apostles and Prophets by the Spirit Partly because God did punish the Ignorance and Error of the Gentiles by giving them up to vile Affections Rom. 1.24 Wherefore God gave them up to Vncleanness It is a severe Judgment to be given up to our own Lusts and Blindness and Hardness of Heart But yet I do not exclude the former sense because tho the Idolatry of the Nations continued for many Years yet God continued many signal Temporal Mercies to them 2 dly The Necessity and Use of this Reflection 1. It is an Answer to their Cavil ver 18. He seemeth to be a setter forth of strange Gods Now the Apostle replieth that the Gods of their
Meditation because it is the Product and Issue of it as Psalm 5.1 Give ear to my words O Lord consider my meditation Implying that his Prayer was but the expressions of his deliberate and premeditated thoughts So Psalm 19.14 Let the words of my mouth and the meditation of my heart be acceptable in thy sight O Lord my strength and my redeemer It is the vent of the thoughts 2. Whereby the mind is applyed to the serious and solemn consideration I add this to distinguish it from Occasional Meditation and those good thoughts that accidentally rush into our minds and to note the care and intenseness of the Soul in such an Exercise Prov. 18.1 Through desire a man having separated himself seeketh and intermedleth with all wisdom then is a Man fit for these Solemn and Holy Thoughts and for intermeddling with all Wise and Divine Matters when he hath divorced himself from other Cares and is able to keep his Understanding under a prudent Confinement 3. Of Spiritual things This noteth the Object and so I call Matters that are of an useful Consideration as for instance God that we may fear him Sin that we may abhor it the Works of God for the Creators Glory any useful Subâ—ect So David limiteth it Psalm 49.3 My mouth shall speak of wisdom and the meditation of my heart shall be of understanding He meaneth of the State and end of Man Generally the Object in the Old Testament is of the Law 4. For Practical Vses and Inferences This noteth the end Meditation is not to puzzle the Head with Notions but to better the Heart The proper use of this Exercise is to set on those great Practical Heads of Religion to work the Heart to a greater care of Duty and Detestation of Sin To a greater care of Duty Psalm 119.15 I will meditate in thy precepts and have respect unto thy wayes and to a greater detestation and hatred of Sin Psalm 119.11 Thy word have I hid in mine heart that I might not sin against thee SERMON II. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even tide II. I AM now come to the Necessity and Profit of Meditation or Motives to press to this Duty I shall urge such as will serve also for Marks for when it is well performed you will find these Effects wrought in you Meditation is the Mother and Nurse of Knowledge and Godlyness the great Instrument in all the Offices of Grace it helpeth on the work of Grace upon the Understanding Affections and Life for the understanding of the Doctrine of Godlyness for the provoking of Godly Affections and for the Heavenly Life 1. In point of Understanding it is of great Advantage to us in the entertainment of the Doctrines of Religion 1. To give us a clearer and more distinct sight of them A Man seeth the Meaning Scope and Order of all points of Religion when he cometh to meditate on them Knowledge without Meditation is but an hear-say Knowledge we talk after one another like Parrots and as the Moon that shineth with another lustre without any Light rooted in its own Body Rom. 2.20 Which hast the form of knowledge and of the truth in the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Map of Knowledge we have nothing but the lean apprehension of others As the Philosopher said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repeat them by Rote without Affection and Belief so we speak one after another by Rote but do not so distinctly discern the Worth and Excellency of Christianity as when we come to meditate upon it Iohn 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world Most Mens Knowledge is but Traditional they never made an Essay and tasted the sweetness of Christ or of their own thoughts oh do but try bare apprehensions of the report of Christ is but Tradition not Religion When we come to exercise our own thoughts thereon then we see him our selves the sight is more clear when it is steady and fixed To one that passeth by to see Men dancing and frisking seemeth lightness and madness but when he cometh nearer and heareth the Musick and observeth that they keep time and pace and measure with it he findeth Art in that which he thought Frenzy The Beauty and Excellency of Religion is not discerned by a transient glance when we come to meditate and so see what is our Beloved above all Beloveds then we admire him The Christian Religion is not to be taken up by Chance but by Choice not because we know no other but because we know no better then our Affections to it are the more Rational the Judgment having had a clearer sight and tryal 2. That we may the better retain them When an Apple is tossed to and fro in the hand it smelleth of it when the Apple is gone as when Civet hath been long kept in the Box the Sent remaineth when the Civet is taken out A constant Light is a great Friend to Memory and Sermons meditated on are remembred long after they are delivered We do not forget those Friends whom we have entertained with any Solemnity Solemn and Serious Thoughts leave a charge upon the Memory 3. That they may be alwayes more ready and present with us All Sins do arise out of incogitancy or forgetfulness As for instance distrust Heb. 12.5 Ye have forgotten the exhortation which speaketh unto you as unto children Luke 24.6 He is not here but is risen remember how he spake unto you when he was yet in Galilee A Temptation gets the start of Holy Thoughts It were a mighty Advantage to have Truths alwaies ready Now this is the Spirits Office Iohn 14.26 But the comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you But now for an outward help there is no such thing as Meditation Prov. 6.21 22. Bind them continually upon thine heart and tye them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee that is it shall be alwaies present with thee Continual Meditation maketh Religious Thoughts actual and present 2. It is a great advantage to the work of Grace upon the Affections Ponderous Thoughts are the bellows that kindle and inflame the Affections they blow up those latent sparkles of Grace that are in the Soul Impute Thoughts stain the Heart and convey a taint and filth to the Soul 2 Pet. 2.14 Having eyes full of adultery When the Fancy is rolled upon unclean Objects Lust is kindled Lust Revenge Covetousness they are all fed with thoughts a wicked Spirit distilleth Sin into the quintessence of Villany the imaginations of the Heart are evil So suitably good
11 12. If thou forbear to deliver them that are drawn unto Death and those that are ready to be slain If thou sayest Behold we knew it not doth not he that pondreth the Heart consider it and he that keepeth thy Soul doth not he know it and shall not be render to every Man according to his Works Here is a Work of Charity delivering the Innocent from temporal Death the Sin is a Sin of Omission every Man is bound to do what he can to save his Neighbour from imminent Destruction It is our Duty not to be silent and see him perish with a safe Conscience we cannot do so it is against the Light of Nature and all Honesty to use Tergiversation in this Case when we have Probability to help it and will not this hold good in the Case of Brotherly Reproof when thou seest thy Neighbour likely to perish and be undone for ever The same Charity that bindeth us to deliver him from Temporal Death will much more bind us to deliver him from Eternal Death Heb. 3.12 13. Take heed lest there be in any of you an evil Heart of Vnbelief in departing from the living God Not only in you your selves but in any of you as will be clear in the Remedy prescribed But exhort one another daily while it is called To Day lest any of you be hardened through the Deceitfulness of Sin This is a Work of Christian Charity which we owe to one another as Christian Brethren But see how God answereth the Excuse If thou sayest Behold we knew it not They knew not the Danger or Innocency of the Person Can you answer so to God Doth not he that pondereth the Heart consider c. He will be Judg whether you love your Brother yea or no whether this Pretence be Cowardice or mere Ignorance 2. How far the Obligation reacheth extensively It bindeth all For 1. All are to be able Col. 3.16 Let the Word of God dwell in you richly in all Wisdom teaching and admonishing one another And Rom. 15.14 I am perswaded of you my Brethren that ye also are full of Goodness filled with all Knowledg able also to admonish one another There are several Relations between Christians but all are bound to reprove some are Superiours some are Inferiours Superiours are bound in point of Justice Inferiours in point of Charity Superiours that have Charge of Souls are much more bound to reprove than others God 's Threatnings against them are more grievous if they neglect this Duty of Love The Watchman must not spare Yea they are bound though it be with the Danger of their Lives as Matth. 10.16 Behold I send you forth as Sheep in the midst of Wolves Iohn the Baptist reproved Herod though it cost him his Life Mark 6.27 And the Reason is they have a double Tie and Bond upon them as their Office and Relation besides the common Bond of Charity But now whether Inferiours are bound to reprove those that are over them Yes certainly for David a King did receive with Meekness a Reproof not only from Nathan a Prophet but from Abigail a Woman 1 Sam. 25.32 33. And Iob produceth it as a Proof of his Integrity that he despised not the Cause of his Man-servant or of his Maid-servant when they contended with him Job 31.13 Certainly we owe this Duty to Superiours as their Danger is greater To save a private Person is not so much as to do good to one that shineth in a higher Sphere Well then we are bound to reprove all whom we are bound to love whether Superiours or Inferiours But then to Superiours we are to use great Modesty 1 Tim. 5.1 Rebuke not an Elder but intreat him as a Father and the younger Men as Brethren It should be rather an Exhortation and Intreaty than a Reproof So Princes and Magistrates who are subject to Errors and Miscarriages may with Humility and Wisdom be admonished as Naaman's Servant 2 Kings 5.13 My Father if the Prophet had bid thee do some great thing wouldst thou not have done it how much rather then when he saith Wash and be clean Dan. 4.27 Wherefore O King let my Counsel be acceptable to thee And Col. 4.17 Say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfil it But yet this is still a Generality If every one be bound to reprove all and all every one when shall we know that this Duty is to be put in Act Answer The Admonisher should have a Calling to it through some Relation between him and the Offender So we may find it in all kind of Relations A Minister or Prophet as Nathan reproved David 2 Sam. 12.1 As a Counsellor Ioab reproveth him 2 Sam. 19.5 6. Thou hast shamed this Day the Faces of all thy Servants which have saved thy Life A Yoke-fellow as the Husband the Wife Iob 2.10 Thou speakest as one of the foolish Women speaketh The Wife the Husband as Abigail to Nabal 1 Sam. 25.37 And it came to pass in the Morning when the Wine was gone out of his Head and his Wife had told him these things his Heart died within him and he became as a Stone A Son as Ionathan to Saul 1 Sam. 19.4 And Jonathan spake good of David to Saul his Father and said unto him Let not the King sin against his Servant against David because he hath not sinned against thee A Servant admonisheth a Prince 2 Kings 5.13 A Subject so Daniel to Nebuchadnezzar Dan. 4.27 A Friend to his Friend Prov. 27.6 Faithful are the Wounds of a Friend Yea a Stranger travelling by the way and seeing his Fellow-Traveller sin or sitting at the same Table it is a Call because he is then in his Company and there is the Sin committed For so Christ proveth the Samaritan was a Neighbour to the Iew when he lighted upon him Luke 10.29 So that the Duty though it universally obligeth yet it is not unpracticable there is something giveth us the Occasion 4 thly It is recommended When besides the Precept there is a Commendation it sheweth the Value of a Duty Now God not only commandeth but commendeth to us both the giving and taking a Reproof and that upon the highest and most pressing Motives 1. Let us see how the giving a Reproof is recommended to us as a Means to increase Knowledg Prov. 19.25 Reprove one that hath Vnderstanding and he will understand Knowledg that is profit in the Fear of the Lord. Yea as a Means to convey Life Prov. 6.23 And Reproofs of Instruction are the way of Life They are a means to reduce Men to God and eternal Happiness and it is called saving a Soul from Death Iam. 5.19 20. Brethren if any of you do err from the Truth and one convert him let him know that he that converteth a Sinner from the Error of his way shall save a Soul from Death and shall hide a Multitude of Sins So Prov. 24.25 But to them that