not and therefore as for all those Actions they did for the Church of God though God did gain Honour by them yet they did not honour God nor were they accepted of him because they were not in Christ Vse of Exhort To study the Name of the Lord Jesus for by how much the more we know of his Name by so much the more we shall trust in him Psal 9.10 It is the Name which is above every Name Phil. 2.9 His Name is as sweet precious Ointment poured forth Cant. 1.3 The richest Treasuries of Grace are laid up in that Name of Christ John 1.16 Study it that you may be able to comprehend with all Saints what is the height and depth c. of it that you may be filled with all the fulness of God Eph. 3.18 19. There is a surpassing Excellency as in that Name so in the knowledge of it Phil. 3.8 for by this knowledge we come to the fairest and clearest discoveries of the Glory of God in the face of Jesus Christ the Lord shines into the hearts of such Students and communicates a glorious Light unto them We come by this knowledge as to see into the Treasuries of Grace in him so to possess and enjoy them and this knowledge carries Eternal Life with it John 17.3 The next Use is of Reproof 1. Too many of great parts Learning and Worth yet have ambitiously affected a great name in the Church and in the World to gain followers and make a party to be cry'd up as teaching Men Mat. 23.8 9 10. This was it which Christ saw was a very prevailing evil among the Scribes and Pharisees and utterly decried it saying be not called Rabbi Rabbi that is do not affect to be so called or through Pride and Ambition delight in these Titles Augustine was a Person of great Piety and Parts and he abhorred this Spiritual preheminency which he took notice of in many in his time who took up their Religion and Faith upon trust and upon the Credit of some Men of great name in the Church non ad 〈…〉 nomen ambulo said he Christi nomen tenea pertâ—em si essem de pâ—â—te pauli â—â—â—omodo non per irem si essem ex parte Donatâ— recedâ—â—t 〈…〉 I walk not according to the names 〈◊〉 Titles 〈…〉 of Christ I should perish if I took 〈…〉 more under the name of Donatus away 〈…〉 the same Augustine in Soliloquio speaking of Christ saith vocast◠〈◊〉 nâ—mine tuo signasti me sanguine tuo unxisti me oleo tuo de quo a ictus fuist at à te Christo dicerer Christianus Thou hast signed me with thy Blood thou hast called me by thy Name I have been anointed by thee and from Christ I am a Christian And Luther Tom. 2. Wittemb saith primum oro nomen meum taceatur nemo Lutheranus sed Christianus appelletur Quid est Lutherus atqui Doctrina non est mea nec pro quopiam sum Crucifixus Vnde mihi putido vermium Sacco hoc accideret ut filii Christi à meo vilissimo nomine denominentur Absit amici deleamus Schismatica nomina denominemur à Christo cujus Doctrinam habemus I desire first that my name may be concealed and that none should be called a Lutheran but a Christian What is Luther my Doctrine is not mine but Christs I was not crucified for any How comes it to pass that I who am but a filthy stinking bag of Worms that any of the Sons of Christ should be denominated from my Name Away with these Schismatical names let us be denominated from Christ from whom alone we have our Doctrine This very thing of affectation of a Name and Fame in the Church hath been very pernicious The greatest Heresies have been owned propagated and maintained upon this account as _____ L. 1. C. 20. tells us the Simonians from Simon Magus and Justin Martyr in his Dialogue saith some have been call'd Marcionites others Valentinians others Bazilidians * _____ some by one name some by another from their first Founders But Lactantius tells us l. 4. de vera sapientia when once men come under such denominations Christiani esse desierunt qui Christi nomine amisso humana externa vocabula induerunt they cease to be Christians when they come under humane names and titles in matters of Religion and therefore Paul would have none follow him further than he followed Christ 1 Cor. 11.1 He rejects the honours which some would have put upon him with an indignation some affected to be call'd by his and other great names in the Church 1 Cor. 1.12 13. Some said they were of Paul c. but when he comes to speak as to himself he speaks with an abhorrence that any should set up his name with Christs What was Paul crucified for you or were you baptized into the name of Paul God forbid that any should be guilty of so great a sin as to come under that denomination 2. Others are to be blamed even the generality of Professors that having taken the Name of Christ upon them and are called by his Name are a reproach to this high and holy Name who are so far from doing all things in the Name of Christ as they do nothing in his Name but do live against that Name they do not depart from iniquity as every Christian upon that account ought to do 2 Tim. 2.19 How many say they are Christians but are not Rev. 3.9 He calls it Blasphemy in them that said they were Jews that is Christians but were not they pretended indeed to be true Christians but held such Doctrines and lived in such lewd sinful practices as were opposite to Christ Such persons profane the sacred Name of Christ who live in such a way as cast a blot and imputation upon him Christians as such should be so far from the practice even of such sins as many have very light thoughts of that they must not so much as name them Eph. 5.3 4. Fornication Uncleanness and Covetousness must not so much as be named by them The Lord Christ and his Gospel suffer more by Christians that bear his Name than by others that despise him they open the mouths of the enemy to blaspheme the holy Name of Christ and the Religion of Christ Jam. 2.7 They blaspheme that worthy Name by which they are called He had spoken before of some Professors who had the Faith of the Lord Jesus with respect of persons v. 1 2 and 6. proud rich ones that did oppress others such men by their wicked practices did blaspheme the Name of Christ by such practices they did cast a blot and scandal upon the Religion which they did profess and by that means caused others to blaspheme the Name of Christ To the like purpose Paul speaks concerning the Jews who were high pretenders to the Law yet lived in the continual breach of it Rom. 2.24 Through them the Name of God was blasphemed among the Gentiles
keep out Jealousie that bane of marriage comfort will keep the thoughts fixt and the heart chaste for it is not the Having an Husband or Wife but the Loving of them that preserves from Adultery This will prevent or soon quiet those storms within doors as we see the Mother that dearly loves her Child though it cry all night and disturb her quiet yet Love to it makes them very good friends in the morning If Love be eclipsed for a day or an hour between husband and wife they are (c) Mr. Baxter's Direct p. 520. like a bone out of joynt there is no ease nor order nor work well done till it be restored again 3. Mutual Fidelity especially to the Marriage-bed and also in each others secrets And this is directed 1 Cor. 7.2 Let every man have his Own wife and let every woman have her Own husband By which Rule the thoughts desires and actions of each of them are confin'd to their (d) Choose whether Adam thou wilt imitate the Old or the New the one hath but one Wife the other hath but one Church Hierome cited by Gataker own lawful yoke-fellow as the dearest sweetest and best Object in the world and this by vertue of the Covenant of their God The least Aberration herein if it be not speedily and sincerely mortified will strangely get ground and fester in the Soul and never rest till it come to plain Adultery (e) See of this largely and excellently Lud. Viv. de Christ foemin p. 699. And then the Comfort of their lives the quiet of their consciences and the credit of their families lye bleeding and without true Repentance their eternal happiness shipwrack't Yea this virtually dissolves the Bond of marriage and if the (f) Deut. 22.22 Divine Law were executed brings the offender to a severe Death And though some greater Shame and other Inconveniences do follow the unfaithfulness of the Wife yet man and wife being One flesh and equal power granted to them over the bodies of each other the guilt of this sin is equal unless the wisdom and strength of the man do make his fault the greater And therefore all possible care must be used to avoid all occasions and incentives of wandring desires from home and the rather because he or she that is not content with one will not be content with more for sin is boundless and nothing but Grace and the Grave can limit the desires of the Heart The same Faithfulness is necessary in the wise concealment of each others secrets whether Natural Moral or Civil unless in such cases wherein a superior Obligation doth release them For there cannot be a more unnatural treachery than when Husband or Wife the nearest of Friends make one another obnoxious to shame or harm Bad when it is done by Inadvertence worse when in their Passion worst of all when it is through ill will and malice 4. Mutual Helpfulness Hence they are called Yokefollows And of the Woman it was said at her Creation that she should be an (g) Gen 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Help meet for him which may be rendred an Help like him for they should be both of them Helps to each other There are Three Yokes which they must joyntly carry 1. The Yoke of Cares This all people must expect to bear in a married condition and for the most part that of Labour also And these lying always on one shoulder will overload but when some help comes in the husband takes care without the wife takes care within the husband travels abroad the wife is busie at home then the burden is easier To this end it behoves the Wife to read often the last Chapter of Proverbs and the husband the rest of that Book for their quickning hereunto 2. The Yoke of Crosses and troubles For such as are married though they expect nothing but pleasure yet (h) 1 Cor. 7.28 must have trouble in the flesh losses in their estates afflictions in their children crosses both from friends and enemies Now every man and woman should chuse such yoke-fellows as may be Friends as well as Relations and may comfort support and advise each other with all faithfulness and sympathy 3. The Yoke of Jesus Christ For they should (i) 1 Pet. 3.7 live as heirs together of the Grace of Life And it is the highest end of their Relation to promote one the others everlasting happiness The Knowledg of the husband must help the wife and the Zeal of the wife must help the husband When (k) Cael. Rhodig l. 28. the Sun shines the Moon absconds when that is set this appears When the husband is at home then it is his work to instruct and pray with his Family and sanctifie the Sabbath but in his absence the wife is his stated Deputy and must look to it And both must study both in Prudence and Conscience to be of One mind incouraging reproving or correcting their Inferiors lest their Authority be weakened their spirits distempered and their indeavours frustrateâ— 5. Mutual Patience c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quomodo probabit homo animam suam si pâ—ssit tolerare uxorem malam Buxt ex Miphcah Happen This Grace we are bound to exercise towards all men how much more to such near and dear Relations Let all bitterness and wrath and anger and clamour and evil speaking be put away with all malice And be kind one to another tender-hearted forgiving one another as God doth for Christ's sake forgive us Eph. 4.31 32. Innumerable are the l Occasions that may minister Contention in the daily affairs wherein they are concerned and Satan is ever ready to blow the coal and they have corrupt and froward Natures and therefore there is a flat necessity of this blessed Grace Alas a civil War within doors is the most intolerable The soul the body the worship of God the affairs the Family are all disordered by it No good can come of it passion reforms nothing but (m) Magis vâ—remur prudâ—ntes quam i acundos plus cogit qu etum imperium quam vehemens imperiosior concitatione quies Lu. Viv. de Christ Foem p. 729. patience may the wrath of man works not the righteousness of God The married Couple therefore must study and pray for a meek and quiet spirit mortifie pride learn self-denial and sometimes wisely (n) Thus Albuâ— us lived with his Terentiana 25 years and P. Rubrius Celer with his Ennia 44 years without a quarrel So Mr. Smith in his Sermons tels of a cholerick couple that kept the peace by each keeping silence when the other was angry withdraw till the storm be over and hold their peace to keep the peace They must consider as Holy Mr. Bolton saith that two Angels are not met together but too sinful children of Adam from whom little can be expected but weakness and waiwardness They must reckon the greatest worth and honour to be first in Overtures of Peace
the folly of these Virgins lieth For you have heard of their Virginity in their separation from and profession against Antichristian Idolatry and mens Inventions and also in their escaping the world's pollutions and you have seen their Virginity in their Espousals unto Christ and visible Communion with the Wise in the enjoyment of Gospel-Ordinances you have heard also of their Light their Hopes their Awaking their Trimming their Lamps and how near they came to Heaven But here now was the one thing lacking that all this was the effect only of an external and ineffectual work wherein though there was something internal it was but light and transient which never wrought a thorow and powerful change of the heart whereas the Wise had an inward and powerful Call to Christ insomuch that the Gospel came to them not in word only but also in power and in the Holy Ghost whereby they were made to know wisdom in the hidden part and became Virgins in affection and disposition as well as in profession and action Mean while the operations of the Spirit are languid weak and transient upon the hearts of foolish ones as we see in the stony ground in which there is no thorow powerful and abiding change And hence it is said The foolish took their Lamps but took no Oyl with them they wanted the Oyl of the Spirit of God and his saving gifts in the Vessels of their hearts Briefly the wise Virgins were sincere professors and followers of Christ the other meer Hypocrites and foolish Builders who laid their foundation on the Sand. And yet I do not say That foolish Virgins have always saving Grace to seek at the coming of Christ because there is Repentance and Pardon to be had in time for Hypocrites A foolish Professor may go forth to meet the Bridegroom with his Lamp only in his hand and no Oyl at all in his heart and yet he may meet with timely awakings by the way and Christ may infuse the Oil of saving Grace into his heart before the Midnight-cry whereby he becometh wise in the latter end who was a fool in the beginning for Christ calls upon Hypocrites as well as others to repent Mat. 23.26 Jam. 4.8 Hypocritical Sardis is called hereunto as well as the other Virgin-Churches of Asia And many unsound Professors have been effectually converted when many others have lived and died in their hypocrisie and perseverance in profession unto Christ is no Argument of a good estate to a dying Virgin except she be found in the way of wisdom 3. There remaineth one thing more to be spoken to for the clearing of the Point and that is That very miserable is the state of such as these who have Grace to get when Christ cometh For the Door is shut upon them In which words is declared their punishment of loss which some have thought to be greater than that of Sense which I shall not dispute but briefly discourse of that of loss as mentioned only in the Text which is inevitably followed by that of Sense 1. All the profession of these Virgins is lost their prayers praises humblings external reformations communications both of their worldly substance and likewise of their Parts and Gifts and so are their sufferings and their witness-bearing to the Truth c. All these are excluded from God's acceptance of them through want of an interest in the Bridegroom for none of these were offered up in Christ and the greatest and most glorious services without unfeigned Faith and Love are nothing Lev. 17.5 6. Heb. 13.15 Col. 3.17 1 Cor. 13.1 2 3. 2. All opportunities and means of Grace are now lost never to be enjoyed more the door of opportunity as the Apostle calleth it 2 Cor. 2.12 16.9 is for ever shut against them they have survived all their seasons which now give place unto Eternity For the Bridegroom cometh first by Death and it is appointed unto men once to dye and after this the Judgment not after this and further means of Grace not after this a Sabbath or a Sermon or a time to pray and repent but after this the Judgment And what then succeeds the Judgment the perpetual execution of it in which respect it is called the eternal Judgment Heb. 6.2 So that the door of opportunity is now for ever shut 3. There is a door of Hope and that also is shut against them Hos 2.14 These Virgins had hopeful expectations of entrance with the Bridegroom for that was it they waited for whereas now their hope is perished and hath given up the Ghost for at best it was but a fine-spun Spider's web Job 8.14 but never a true lively hope 4. It followeth upon this that the door of Grace is shut never to be opened more Christ stretched forth his hands to them all the day long but now the accepted time and day of salvation is ended and there is no further place for Grace and Mercy nor hopes of seeing the King in his Beauty 5. They have now lost their Communion with the wise Virgins who are safe within the door that whereas they separated from the world to joyn in fellowship with Saints they are now for ever separated from the Saints to take their portion with the world Mat. 7.23 Time was when the Door of Christ's house upon earth which is the Church of God stood open to them as well as unto the wise and the Key of the Kingdom of heaven gave them admission into this lower house upon their visible subjection to his Rule and Government and they had entrance equally with the wise to partake of all the priviledges thereof and now when they think to enter into the Upper House of Eternal Glory the key is turned against them 6. These Virgins now have lost their Vails and are discovered to the wise who see not the Virgins their Companions brought to the King in fellowship with themselves in Glory and now they are discovered also to themselves and to all the world and known to be what they are so that they have nothing henceforth to cover them but everlasting shame and contempt Time was that they were taken together in the same net with them who are within the door but the Angels have gathered the good fish into their Vessels and cast away the bad Mat. 18.47 48 49. That therefore now is taken from them which they seemed to have even the shews and shadows of that Grace they never had by him that brings to light the hidden things of darkness and maketh manifest the counsels of the heart Their Lamps were going out when they awaked at the Midnight-cry v. 8 and now they are quite extinguished never to shine more the Word shall shine no longer to them nor their Knowledge and other Gifts to any 7. It now remains that they who ere while were in their midnights-sleep are now in their midnights darkness even there where the light of a candle never shined nor the voice
sufficient for the Salvation of them in their circumstances yet there is a vast difference between the abilities of several persons and therefore men are not to take their measures for their enquiries after Spiritual things merely by the necessariness of the things themselves but likewise by the abilities God hath given them So that upon the whole the better means and advantages in any kind men have for the gaining of knowledge so much the more knowledge is required to be in them Rule 4. By how much the more use men have for their knowledge and by how much the more good they may do with it so much the more knowledge will be expected of them That knowledge which might do well in a private Christian yet is not ordinarily sufficient for a Minister That which would be much in the one might be but little in the other And that which might do well in a Child would not be sufficient in a Parent or Master of a Family They that are to instruct others in the knowledge of God ought themselves to be more abounding in it Prop. 2. Men should in their seeking knowledge first study those truths which are most confessedly necessary to Salvation and before those which are apparently less necessary and so Principles before Controversies things essential before such as are only Circumstantial And indeed by how much the nearer any truth is to the foundation so much the more they should labour after the knowledge of it as for instance men should acquaint themselves 1. With the Being and Attributes of God as the foundation of all service yeilded to him and expectations of rewards from him Psal 14.4 Heb. 11.6 He that knows not God to be holy how can he know that God requires holiness and then how can he himself be holy how can a man trust God if he know him not to be wise powerful faithful or love him if he know him not to be good or fear him if he know him not to be just and it will easily follow that he who knows not God as he can never worship him while he lives so he can never expect that he should save him when he dies 2. With the Doctrine of the Trinity three Persons in the Godhead the Father Son and Spirit John 1.5 7. John 14.16 John 15.26 each Person having his proper part in the Salvation of sinners The Father as the Original and Fountain of it the Son as the Manager and the Holy Ghost as the Applier 3. With their own natural state and condition their being by nature in a state of sin and misery as having sin'd against this Holy Righteous Eph. 2.1 2 3. John 16.8 Powerful God and thereby exposed themselves to his wrath and curse They that would be delivered from the curse must know themselves to be obnoxious to it They that would not perish must know themselves to be in danger of it Men are not like to enjoy God's favour unless they know that they have lost it 4. With the Doctrine of a Redeemer and that both 1. As to the Person Who he is That the Lord Jesus Christ the Eternal Son of God the Second Person of the Trinity is the Redeemer of sinners Math. 20.28 and the only one Act. 4.12 That God hath not left all mankind to perish in their sin and misery but hath out of his abundant Mercy and free Grace found out a ransom for them a Saviour to deliver them and that the Lord Jesus Christ is he and none besides him so that it is in vain to seek for Salvation in any else seeing he alone hath the words of Eternal life John 6.6.8 He that knows nothing of a Saviour knows nothing savingly nor can any man partake of Redemption without some knowledge of the Redeemer They can never come to God that know not by whom to come 2. And as to the way of his working that Redemption 1. That he did in order to the Salvation of sinners John 1.14 and 3.13 take the nature of man upon him was both God and Man in one person and still continues so to be He had those natures united in himself which he was to reconcile to each other 2. That not only he was able as being God fit as being man Rom. 3.24 25 26. Rom. 5.10 1 Tim. 2.6 to satisfie Divine justice for the injury sin had done it but that by his obedience and death he did it to the full He that knows God to be infinitely just and himself to be a sinner had need know something of a Sacrifice for sin or he can never have any well-grounded hopes of escaping the hands of such a God 3. That Christ being raised from the dead and ascended into Heaven sits at the Father's right hand Rom. 8.34 Mark 16.19 and by his intercession there is now making application of the redemption he wrought on Earth He ever lives to make intercession Heb. 7.25 Men would be in an ill condition if redemption were wrought and there were none to apply it if Christ had died for them and left them to intercede for themselves 5. Men should acquaint themselves with the Doctrine of Justification by Christ that sinners must be justified by the Righteousness of the Lord Jesus imputed to them if ever they be justified at all He is the Lord their Righteousness Jer. 23.6 They are accepted in the beloved Eph. 1.6 Found in Christ not having their own Righteousness c. but that which is through the faith of Christ the Righteousness which is of God by faith Phil. 3.9 All their own Righteousness inherent in them and wrought by them even after regeneration and by the help of the Spirit of grace being finite imperfect short of the Law and due to it 6. With the way of their being made partakers of this Righteousness that it should be received by Faith alone as the means God hath appointed for their being interested in it God hath set forth Christ to be a propitiation through faith in his blood Rom. 3.25 and therefore they that are justified must be justified by Faith Rom. 5.1 All the holiness any Saint could ever arrive unto in this life would never entitle him to Christ's Righteousness if faith were wanting 7. With the nature properties and fruit of that faith that it must be an effectual lively Faith not only an assent of their minds to the truth of the Scripture Jam. 2.17 John 1.12 but the consent of their hearts to the terms of the Covenant a receiving whole Christ with an eye to all rhe good things he offers there and for all those holy ends and purposes for which he is propounded to them In a word they are to look upon Faith as the Principle of their Obedience and walking with God according to that rule of Righteousness God hath given them 8. With the Doctrine of sanctification that God is wont to fit and frame mens hearts at first to the duties of
accompany with most life and power As it is in other cases so it is for the most part here you are commonly more affected with what you hear Men speak than with what they write Ministers may write or print their Sermons but not their Affections not that Power and Spirit of the word which themselves feel and you perceive in them You are most like to be warmed by the word when you hear it coming out of a hot heart When you see your Teachers affected with the truths they deliver and speaking like those that feel what they speak you are most like to be affected too Though indeed the great reason of hearing is because it is God's Ordinance and he hath not only taken care that the word should be written that so all may read it but hath appointed Officers too purposely to Preach it that so all may hear it But withal be sure to be regular in your hearing Take heed how you hear Luke 8.18 and take heed what you hear Mark 4.28 and from both will follow that you must take heed who you hear too Hear those that are most knowing and best able to instruct you those that are most sound and least like to mislead you Do not choose to put your Souls under the conduct of blind-guides Seek for the Law at their mouths whose lips do best preserve knowledge And when you have found such keep close to them Settle your selves under the guidance of some faithful Pastor upon whose Ministry you may ordinarily attend That running to and from which is usual among us is quite another than what Daniel speaks of ch 12.4 and I am sure is not the way to encrease knowledge Rolling stones gather no moss Such rovers seldom hit upon the right way Such wandring Stars may be soonest bemisted They that thus run from one Minister to another may soon run from one opinion to another and from one errour to another I dare safely say you may get more sound knowledge of the things of God by constant attendance upon the Ministry of one of less abilities than by rambling up and down to hear many though of the greatest gifts It is a great advantage to your gaining knowledge to hear a Minister's whole discourse and be able to take up the full design of his work and not merely to hear in transitu by snatches to pick up here a notion and there a notion or hear one Man's Doctrine in the Morning and another's Application in the Afternoon It is no wonder if Men that run to and fro Eph. 4. be tossed to and fro They that are so light of hearing may easily be carried about with every wind of Doctrine the word of Christ seldom dwells in such vagabond hearers 1. Pray earnestly for knowledge We are to cry after wisdom and lift up our voice for understanding Prov. 2.3 Ask it of God Jam. 1.5 Especially address we our selves to the Lord Jesus Christ as the Apostle of our profession Heb. 3.1 The great Prophet and Doctor of the Church in whom are hid all the treasures of wisdom and knowledge Col. 2.3 Who of God is made unto us Wisdom 1 Cor. 1.30 Who liveth in the bosom of the Father and declares him to us John 1.18 He that was his Father's Counsellor in making his Laws and his Messenger in publishing them is best able to make us understand them As it is our duty to Hear him so it is his business to instruct us Only beside the use of all other means we must look to him for his teaching He only can make all means effectual and none learn as they should but they that learn of him There is no learning like that we get upon our knees that is the only saving knowledge which we fetch from Heaven If you put your Children to a Trade you will have them learn it of such as are most skilful in it If you would your selves understand any art well you seek for the best Artist you can to instruct you Who can teach you all things like him that knows all things who can enlighten you like him who is the true light John 1.9 Men when they teach their Scholars oftentimes complain of their dulness they can but propound their notions to them not beget an understanding in them And Ministers complain of their hearers as the Apostle did of the Hebrews ch 5.11 that they are dull of hearing Quod â—aev à in parte mamillae Nil a lit Arcadico juveni Juven They spend their strength upon them but cannot work the truth into them But the Lord Jesus Christ is such a Teacher as is beyond all Teachers He can give the Spirit of Wisdom and Revelation as it is called Eph. 1.17 and promiseth to do it John 14.26 He can give inward light as well as outward eyes as well as objects understandings to receive the truth as vvell as truths to employ your understandings 7. Take sit time for the getting knowledge You have a great deal to learn you had need be early up that you may have the most time and the best time Begin young before your minds be corrupted with errors or possessed with prejudices before you have learned too much of those things which must be unlearned if ever you would learn the things of God It is a great advantage in this case when Men are instructed in the Scriptures from their childhood 2 Tim. 3.15 when the first thing they learn is to know God and Christ and themselves their own condition their duty their hopes The time of youth is the best time for getting knowledge as of other things so of Spiritual things Qui legem discit in puerit â similis est ei qui scribit in charâ—à novâ qui in senecture similis est ei qui scribit in charta vetere R. Eliaz. apud Drâ—â— There is then least within to keep knowledg out and what is then received usually enters most deeply and proves to be most durable The more pliable the wax is the deeper the impression and the deeper the impression is the more like it is to last Train up a Child in the way he should go and when he is old he will not depart from it Prov. 22.6 It is I am sure a preposterous course to learn other things before you learn what is most necessary to get a Trade before you have a Religion to learn to know the World before you know God 8. If you say this concerns your Children rather than your selves I add be much in teaching others the things of God that is the way to learn them more fully your selves The communicating your knowledge is the way to encrease it You will get more than you give and while you impart it you will best retain it While you instruct others God will instruct you and you may come to see more in his truths when you teach them others than ever you did when you learned them first
(k) Not the putting away of the filth of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to filthy garments Zach. 3.3 (l) And Joshua was clothed with filthy garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it may be taken Jam. 2.2 (m) A poor man in vile rayment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence we learn that sin is a filthy thing sin is called filthiness Prov. 30.12 (n) There is a generation that are pure in their own eyes and yet is not washed from their filthiness and therefore when God calls us from sin he bids us wash our selves Isai 1.16 (o) Wash ye make you clean 2 Cor. 7.1 (p) Having therefore these promises dearly beloved Let us cleanse our selves from all filthiness of flesh and spirit and we read of this as that they are ashamed of their sins and loath themselves for them and abhor themselves because of sin and cast them away as a polluted and menstruous cloth all these expositions denote the filthiness of sin And superfluity of naughtiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken in the Scripture for malice 1 Cor. 5.8 (q) Therefore let us keep the truth not with old leaven not with leaven of malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because it hath here no article and because it often signifies all manner of sin I 'le give it rope without any limitation The Apostle then by superfluity of naughtiness means the redundancy and overflowing of sin amongst those professors There is a Chaos of sin in all of us but it was very spreading and luxuriant in these professors and no marvel for they loved money which is the root of all evil Laying apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or laying down Acts 7.58 (r) The witnesses laid down their clothes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the rejection Casting off or Putting away of sin put ye off all these things saith Paul and again put off the old man and so Peter 1 Pet. 2.1 (s) Wherefore laying aside all malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive with meekness receive that is hear it entertain it give it entrance and admission With meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the moderation or rebatement of sinful Anger for then when the Apostle saith Receive the word with meekness his meaning is do not shut out the word by a peevish froward stormy and Angry spirit but take it in with calmness mildness and submission The engrafted word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word used for engrafting Rom. 11. yet since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies graftings and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to graft the translation is warrantable but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect the planting or the sowing of the word and may be read the word planted or the word sown that is sown in your hearts by the hand of Christs Ministers see Mark 4.15 (t) But when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts Which is able to save your souls that is from hell and damnation there is this power in the word but it is mutuatitious extrinsecal and borrow'd it is the power of God to salvation Rom. 1.16 (u) I am not ashamed of the Gospel of Christ for it is the power of God to salvation the word of it self saves not but God by the word 1 Cor. 1.21 (x) It pleased God by the foolishness of preaching to save them that believe The words thus open'd the Case I am to speak to is this How we may hear the Word so as to profit by it For the resolution of this question I shall first tell you what we mean by the word Secondly what by profiting And thirdly how we shall profit by the hearing of it 1. By the Word I understand the Word of God which Word of God may be considered either as it is written in the Scripture or as it is preach't that is expounded and applied by the Ministers of Christ The question is concerning the word preach't How we may hear it so as to profit by it Ministers are to preach the word 2 Tim. 4.2 (y) Preach the word preach the word what is that that is open and unfold the Scripture with a suitable application of them to the estate and the condition of the hearers Reprove from them Rebuke from them Exhort from them This was Christs preaching Luk. 4.17 (z) He found the place where it was written the Spirit of the Lord is upon me c. and then be expounds it v. 21. This day is this Scripture fulfilled in your ears Luk. 24.27 this was Peters Preaching Act. 2.2 (a) And beginning at Moses and all the Prophets be expounded to them in all the Scriptures the things concerning himself in this Sermon he chiefly insists upon two Scriptures and expounds them both and then applies all to their Consciences v. 36. (b) Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye crucified both Lord and Christ and this was Pauls Preaching Act. 28.23 (c) There came many to his Lodging to whom be expounded and testified the kingdom of God perswading them concerning Jesus both out of the Law of Moses and the Prophets from morning till evening and for the Levites before Christ who taught the People the good knowledge of the Law they Preacht after this manner Nehem. 8.7 8. (d) So they read in the book of the law of God distinctly and gave the sense and caused them to understand the reading and that was the manner in the Synagogues after Christ Act. 13.15 (e) And after the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying ye men and brethren if you have any word of exhortation for the people say on Moses was not only read but preacht Act. 15.21 (f) Moses of old time hath in every City them that preach him and Paul prescribes the way of Preaching to Timothy 1 Tim. 4.13 (g) Give attendance to Reading to Exhortation to Doctrine I understand it of publique reading the Scriptures in the Church with the application of them by way of Doctrine and Exhortation well then by the word we understand the word Preacht which is the opening and unfolding the Scriptures by the Ministers of Christ 2. What is meant by profiting or what is it to profit by the word I answer we profit by the word when we get that good and spiritual Advantage from it for which it was appointed and designed by God Now God hath appointed his word I. For Learning and Instruction 1 Cor. 14.31 (h) For you may all Prophesie one by one that all may learn â—nd all may be comforted the Colossians
heart 2. A believing heart 3. A loving heart 1. Then hear the Word with an understanding heart The vvay-side hearers hear but do not understand Mat. 13.19 (y) When any one heareth the word and understandeth it not this is he that receiveth the seed by the ways side but they that receive it into good ground that is into an honest heart understand it v. 23. (z) But he that received seed into the good ground is he that heareth the word and understandeth it Jesus Christ calls upon his auditors to hear and understand Mar. 7.14 (a) Hearken unto me every one of you and understand and blames them that do not understand v. 18. (b) And he saith unto them are ye so without understanding also and it was his manner after preaching to ask if they understood him Math. 13.51 (c) Jesus saith unto them have ye understood all these things the generality of hearers are vvithout understanding they neither understand doctrinal nor experimental truths not the one for lack of knowledge nor the other for lack of feeling and hence it is that they remember so little of the Word and that they are so little affected with the Word 2. With a believing heart Mar. 1.15 (d) Believe the Gospel 2 Chron. 20.20 (e) Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper Two things especially vve are to mingle our faith with the threatnings and the promises With the threatnings so the people of Nineveh Jonah 3.5 (f) So the people of Nineveh believed God With the promises Exod. 4.31 (g) And the people believed and when they heard that the Lord had visited the children of Israel they bowed their heads and worshipped Were the threatnings and promises which are constantly preacht fully understood throughly believed and brought home to your Consciences by spiritual application this would quickly put an end to sin for the threatnings would scare you from sin the promises would allure you to duty 3. With a loving heart 1 Pet. 2.2 (h) As new born babes desire the sincere milk of the word as new born babes love the brest David was a great lover of the Word of God Psal 119.140 (i) Thy word is very pure therefore thy servant loveth it He loved it exceedingly 167 (k) My soul hath kept thy testimonies and I love them exceedingly his longing after the word was so vehement that it almost consumed him v. 20. he loved it far better than gold 127. but hovv far he loved it he could not tell 97. and therefore leaves it with God to judge his love to it 159. (l) Consider how I love thy Precepts Brethren had there been such a love in the people of England to the word the mouths of so many Ministâ—rs had never been stopped and whereas we judge that such and such are the causes of it pray let us remember that no man living can take the word from us unless they be first impowred by our disaffection to it 4. And last Direct If you would profit by hearing of the word keep what you hear of it Luke 8.15 Having heard the word keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hold fast the word that it slip not from us 1 Thess 5.21 Luke 4.42 1 Cor. 15.2 you know if the seed be not kept in the ground it is sown to no purpose so if the Word be not kept in the memory and in the heart it will come to nothing keep therefore the Word in your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold it fast lest the Devil snatch it from you for look as the fowls of the air follovv the seeds-man to pick up the corn as soon as he hath scattered it so the prince of the air the devil is at hand to take the Word out of our hearts Mar. 4.15 (n) But when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts Immediately as soon as we have heard the Word the Devil is at hand to take the Word out of our hearts He taketh the Word out of our hearts in Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he snatcheth it and if you would know vvhy the Devil is so hasty to snatch away the Word Christ tells you Luk. 8.12 (o) Then cometh the Devil and taketh away the word out of their hearts least they should believe and be saved But how shall we keep the Word 1. Repeat it in your families the Bereans conn'd over Pauls Sermons and examined his proofs and allegations Act. 17.11 (p) They received the word with all readiness of mind and searched the Scripttures daily whether those things were so 2. Talk of it as you go from hearing Jesus Christs hearers talkt of the Word by the vvay Luke 24.32 (q) Did not our hearts burn within us while he talked with us by the way and while he opened to us the Scriptures after Paul had preacht the Jews departed and had great reasoning amongst themselves Act. 28.29 (r) And when he had said these words the Jews departed and had great reasoning among themselves 3. Pray to the Lord that he would preserve the Word in your hearts by his spirit the Devil vvould snatch away the Word of God from us if there were not a stronger to guard it and that is the Holy Ghost 2 Tim. 1.14 (s) That good thing which was committed to thee keep by the holy Ghost which dwelleth in us pray then after the Word as David 1 Chron. 29.18 (t) The Lord God of Abraham Isaac and Israel our fathers keep these for ever in the imagination of the thoughts of the hearts of thy people and such a prayer coming from an honest heart shall secure the word so that it shall abide with you and it shall come after to your minds it shall come seasonably in the very nick and stress of exigency and it shall come with efficacy and power Thus much shall serve for the resolution of the question how to hear the word so as to profit by it only this I add and conclude that if God shâ—ll bless these directions and give us thus to hear his word it will be an excellent sign that God will continue the preaching of it to us and that his Ministers shall teach these things which concern the Lord Jesus Christ with all confidence no man forbidding them How we may Read the Scriptures with most Spiritual Profit Serm. VIII Deuteronomy 17.19 And it shall be with him and he shall read therein all the days of his life that he may learn to fear the Lord his God to keep all the Words of this Law and these Statutes to do them WHat Cicero said of Aristotle's Politicks may not unfitly be said of this Book of Deuteronomy it is full of golden eloquence In this Chapter God instructs the People of the Jews about setting a King
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
steps and the World beginneth at that which is nearest to them and Reason will proceed by these degrees 1. The excellent holy lives of Christians are better than other mens 2. Therefore Christians are better than other men 3. Therefore their Religion is the best or the Word and Work which make them such 4. Therefore the Spirit is good which makes them good the Saviour is good who giveth them that Word and Spirit and God the Fountain of all even the Father of Mercies Is the Fountain of all good and consequently the End of all And thus God is known and glorified by our works II. The works which thus glorifie him are first to be described in general and then enumerated in special I. In General 1. They must be such as make or shew men to be in their places like to God They must be such as represent the particular Perfections of God which are called his Communicable Attributes and such as declare his Relations to us and such as declare his Attributes as so related and his works Aâ— 1. We must so live that men may see that indeed we take not our selve to be our own but God to be our absolute Owner and that it is not our selves but He that must of right dispose both of us and ours and that we willingly stand to his disposal 1 Cor. 6.19 Ye are not your own 2. We must so live as may declare that we are not lawless nor the mere servants of men but the resolved Subjects of God the Soveraign King of all and that really we are ruled by his Laws and Will and not by our own lusts or wills nor by the wills of any but as under him and that we fear not any hurt to the flesh or them that can but kill the body in comparison of that one Law-giver and Judge who is able to save or to destroy for ever Luke 12.4 Jam. 4.12 1 Cor. 7.23 and that we are moved more by his Promises than by all that mortal men can give us and trust wholly to the Heavenly reward of glory and not to the transitory prosperity of this world believing that God is True and Just and none of his Word shall ever fail 1 Pet. 1.3 We are begotten again unto a lively hope through the Resurrection of Christ to an Inheritance incorruptible c. 3. We must so live as may declare that God is our Grand Benefactor from whom we have all the good that ever we received and from whom we hope for all that ever we shall possess and that he is infinitely good the Original and End of all created good We must live as those that believe that we are made for God even to glorifie him and please his blessed Will not by making him beholden to us but by a willing receiving of his mercies and a willing improvement of them to our own felicity And as those that believe that his love is better than life it self and that to know him and love him and glorifie him for ever is the ultimate End and Happiness of man Psal 4.7 8. and 63.3 and 73.25 26 28. Phil. 3.7 8. Matth. 6.33 1 Pet. 1.5 6 8 9. 2 Cor. 5.1 2. And we must so live in relation to Christ and to his Spirit as may declare to the world that the mercy of the Father is conveyed to us by the Son and the Grace of the Father and Son by the Spirit and what wonders of Wisdom Goodness and Power Truth and Justice Holiness and Mercy are manifested in Christ and his Mediation to Mankind Gal. 2.20 Eph. 3.16 17. Phil. 1.20 21. Job 17.10 3. In sum the works that glorifie God must have these three parts of his likeness upon them 1. They must be works of Light like the Light which from the Father of Lights doth illuminate us Christians must be much wiser than the men of the world in holy though not in worldly things Col. 1.9 28. and 3.16 Darkness is the state of Satan's Kingdom and ignorant Christians are scandalous and a dishonour to Christ not those that are ignorant of unnecessary unprofitable or unrevealed things but those that are ignorant of revealed necessary saving truths 1 Cor. 3.2 Heb. 5.11 12. 2. They must be works of Holy Love to God and Man which shew that God and Goodness have our hearts and that we would imitate God in doing good to all according to our places and power Gal. 6.10 Rom. 13.10 11 12. 3. They must be works of Life and Power where serious diligence expresseth zeal and we set our selves no lower bounds than with all our heart and mind and might 2 Tim. 1.7 Rom. 12.11 Thus much for the general description of them II. The description of a Christian whose works glorifie God according to Scripture and Experience may be given you in the following particulars I. He is one that placeth his saving Religion in the practical knowledge of the only true God and Jesus Christ the Saviour whom he hath sent Joh. 17.3 He puts no limits to his endeavours after useful knowledge but what God hath put by his Word or Providence He would abound in holy wisdom and thinks it worth his greatest diligence and is still upon the increasing hand He hath so much knowledge of the lesser matters of Religion as to keep him from scandalous miscarriages about them but it is the knowledge of God and of a crucified and glorified Christ in which he taketh wisdom to consist Joh. 17.3 1 Cor. 2.2 This is the Light in which he hath his daily conversation the Light which governeth his will and practice which feedeth his Meditations his prayers and his discourse which repelleth his temptations which maintaineth his hope and is his daily work of Recreation his Food and Feast For Men will now perceive 1. That his Religion is not a matter of names and words and trifling Controversies but hath the greatest and most excellent Subject in the world And as Nature teacheth all to reverence God so it will tell them that they must reverence that Religion that Conversation and that Person who is most Divine and where the most of God appeareth 2. And they will see that his Religion consisteth not in uncertainties which no man can be sure of when he hath done his best but in things so sure as none should doubt of which will easily bring men over to consent and shame or silence Contradicters 3. And then they will see that it is a Religion which all sober personr are united in and doth not lose its Authority or Reverence by the divisions wranglings and digladiations of Sects of different minds for God is denied by no sober man nor the Essentials of Christianity by any true Christian 4. And men will see that our Religion is no matter of Indifferency which one may do well enough without but of absolute necessity to Salvation and that which man was made and redeemed for And a Religion of the greatest Subject the greatest
Christian who is saved when he dies may live comfortably while he lives then the resolution of the case is this that that Faith which is saving in the end is also sanctifying in the way and would be comfortable also if the Christian did not Ponere obicem hinder it himself and therefore that he may live joyfully he must remove these hindrances and use the means proper to the end of which anon at present he must do as these believers in the Text did and he shall find comfort as they did in these four particulars 1. They did persist in the simplicity of the Gospel as it is in Christ 2 Cor. 11.2 false Apostles deceitful workers transforming themselves into the Ministers of Christ began then v. 13. Paul was jealous of the Church of Corinth lest that chast Virgin should be corrupted v. 2. as the Churches in Galatia were bewitched with these juglers Gal. 3.1 the great design of the old serpent from that day to this hath been to adulterate the Doctrine of faith in a crucified Redeemer knowing full well that this is the most effectual course to ruine all true holiness and solid comfort But these believers received the grace of God in truth as it was fully and plainly proposed to them they did not spin out the high and vital truths into needless disputes nor darken them with nice distinctions and subdistinctions this serves for little else but to distract the mind and disturb the quiet of mens souls 2. They did taste that the Lord viz. Christ is gracious to whom coming as the living stone they as lively stones were built upon him a spiritual house for God 1 Pet. 2.4 5. they did not content themselves with orthodoxy to rest satisfied in this that they were not Simonians or Ebionites or Menandrians or the sectators of them that did destroy Christ's righteousness by dividing it let us not only profess Christ but feel him 't is one thing to preach Christ and another thing to feel him were the last words of Mr. Ash 3. They minded the mystery of the Gospel the eternal Deity grace and righteousness of our Lord Jesus as Peter prayed for them 2 Pet. 1.3 and exhorts them to grow in this 2 Pet. 3. last as for Church modes and membership and priviledges they did enjoy them without censuring and animosity but knowledge of and communion with Jesus Christ accompanied with love and obedience and peace of conscience was the main business of their life this is the way to comfort let us do so Assure your selves there is little joy in a ceremony to a dying man modes and membership are but sorry comforters Lastly As they had Faith and Love so they did exercise them they did believe and they did go on to believe and so to be acquainted with the righteousness of God from Faith to Faith you may observe how the Apostle remembers the works of Faith Love and Patience in Christ of the Thessal 1. cap. 1.3 and in the 2. Epistle cap. 1. verse 3. He thanks God their Faith did grow exceedingly there was but a little time between the writing of these two Epistles this latter being written shortly after the first to rectifie their mistake about the day of Christ The primitive Christians did not content themselves with habits and let them be as fire under the ashes or as seed under the clods but did stir them up that they might warm and they did water them that they might spring and blossom like a rose If a man that hath the power of seeing should walk up and down the streets from morning to night with his eyes shut without any actual seeing would you not suspect him to be distempered what comfort can this man take in the light of the Sun much like this is a believer that hath Faith habitual he riseth in the morning and lyes down at night and hath not an act of Faith upon nor a privy thought of blessing Jesus all the day how can any comfort be expected in such a strangeness as this is So then the sum is this these believers received the Gospel of Salvation by Christ pure as it was proposed to them they gave the Apostle this honour that they had wisdom enough to express themselves plainly fully significantly and honesty enough that they would not deal fallaciously or ambiguously they valued not the tradition of their fathers nor the fancies of Philosophers they had no vain janglings amongst themselves but coveted the sincere unmixed milk of the word that they might grow thereby 1 Pet. 2.1 2. The Gospel came to them not in word only but in power and in the Holy Ghost and in much assurance Assurance of understanding assurance of Faith their communion was with the Father and fellowship with Jesus Christ that made their joy to be rich and plentiful their priviledges and ordinances were their delight but not their confidence they came to God by them and waited upon God in them in dangerous times for the enlarging and confirming of their knowledge Faith and comfort let us be exhorted to do as they did and doubtless we shall speed as they sped My business now is to speak something to the Text and then more to the practical case in hand only first I would crave leave to speak a few words to the context for this reason because as my Text is the true pourtraiture of practical godliness so the context gives us a system of godliness doctrinal The Epistle is written to the strangers v. 2. Jews and Gentiles say some but especially Jews scattered in four now Roman provinces not long before distinct and considerable Kingdoms together with Asia sc the proconsular or less Asia yet including also those parts in and about Chaldea Peter was at this time in or about Babylon in which parts were many myriads of the Jews of whom he was the Apostle with James and John Gal. 2.9 1 Pet. 5.13 That Babylon in the Text should mystically be Rome is a mere conceit and a groundless fancy this Epistle was written thirty years at least before John had received the revelation Grotius and others are quite beside the truth 't is forty to one odds that Peter was never there well these Jews were effectually called according to Gods election the terminus or the thing to which not for which or upon which but to which they were chosen and called is said to be this sc to obedience and sprinkling of the blood of Jesus the great efficient of this in them is the blessed Spirit through the sanctification of the Spirit the same verse being thus sanctified they had hope where observe the property of this hope it was a lively hope 2. The term or object an inheritance 3. The way whereby they obtained this hope they were begotten of God as a father to it 4. The cause moving God to this his abundant mercy 5. The ground of this hope it was the resurrection of Christ from the dead then
only of the Oil of Grace in their Vessels but of Light also in their Lamps 2. But more miserable is the state of such who are Professors of the Gospell and yet have Grace to seek and get at such an hour yet so will it be as you see in my Text for such are these foolish Virgins who go to purchase Grace when the Bridegroom cometh 3. Very miserable is their case because the Door of the Bride-Chamber is shut against them They profess to the Bridegroom in common with the VVise and now the VVise are admitted and the Foolish excluded For the everlasting Doors of Glory stand open unto saving but never unto common Grace 4. It must needs be then that the state of the VVise is very blessed because they are prepared and their Lights are burning and their loins girded and their Oil of Grace in exercise when Christ is coming to them and therefore they are brought to the King in rayment of Needle work yea with gladness and rejoycing they are brought and enter into the King's Palace where the wise shall shine as the brightness of the firmament and even as the Sun in the Kingdom of their Father But I shall not stand upon this second part of the Doctrine to shew the happiness of the Wise prepared Virgins the Time and Question to be handled will not permit it only something I shall speak to it in the close of this Exercise 1. Therefore in opening of the other part viz. The misery of such as profess to Jesus Christ who have Grace to get and seek at the coming of the Bridegroom let me shew you that there are such as profess at an high rate and yet are no better than foolish Virgins for such are these here in my Text who rise very high in their Professions as excelling the ordinary rank of Pretenders unto Christ How so 1. They are Virgins and what is that 1. They have renounced Antichristian Idolatry and all the false worships of the Mother of Harlots and they will in no wise conform to the Inventions of men as it is said of the hundred forty four thousand which stand with the Lamb on Mount Sion these are they that have not defiled themselves with women for they are Virgins Rev. 14.14 i.e. They have abandoned the spiritual Fornications of the great Whore and kept their garments undefiled in that respect 2. They have also renounced the pollutions of the world through the knowledg of the Lord and Saviour Jesus Christ 2 Pet 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Puddles or Sloughs wherein the Swine of the world do wallow they flee from these as the word doth signifie yea they are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only such as flee from these Puddles but such as at least seemingly abhor them For these Virgins are too neat to defile themselves with the world's mire and dirt they arise you see and trim their Lamps they are therefore trim Virgins who have not visibly defiled themselves 3. And more especially they are Virgins in professing Espousals to Christ the Bridegroom who as it was prefigured under the Law marrieth a wife in her Virginity Lev 21.13 These Virgins therefore are visibly espoused unto Christ and joyned in the same Communion with the wise for here is a fellowship between the Ten they stand at so great a distance from the world's defilements that they profess Communion visibly with the choicest Saints And indeed the Saints in Gospel Fellowship are Virgins and every Church of Christ is a Virgin Hence saith the Apostle to the Church at Corinth 2 Cor. 11.2 I have espoused you to one Husband that I may present you a chaste Virgin unto Christ And therefore the Members of the Churches are to be reputed such Eadem est tatio partis totius seeing they are parts of the same homogeneal Body And thus you see how these Professors are Virgins 2. They have their Lamps as well as the Wise 1. In that they are persons of light and understanding guides to the blind and lights to them that are in darkness instructers of the foolish and yet themselves but fools The Word is also a Lamp to their feet and a Light unto their paths so far that they will conform their Actions to the Rule for the Commandment is a Lamp and the Law is a Light Prov. 6.23 And in these two respects their knowledge and external conformity their Lamps shine as brightly as the wise Virgins do 3. They profess not only their expectation of Christ's coming but make also preparation for it in that they go forth together with the wise to meet the Bridegroom And though at last they are found unready yet they prepare so far that they go forth to meet him as hoping to partake in the blessing and comfort of the Nuptial day whereby it appeareth that they had tasted of the good word of God and the powers of the world to come And though they fell into their midnights-sleep so did the wise Virgins also For it will indeed be such a drowsie time immediately before the coming of Christ that not one of ten that profess unto him will be awaked no nor one in five of such as do truly love him And at the first too they only slumbered and neither slept nor waked but by degrees they fall fast asleep for Security hath its gradual progressions before it be midnight with the Soul But this was not proper to these five but common to all the Ten. 4. They are no less awaked than the Wise with the Midnight-cry of Behold the Bridegroom cometh go ye out to meet him for saith the text Then all those Virgins arose so that they take the Alarm equally with the rest Thus one may be awaked with the Cry of the word of God and yet be void of Grace in his heart 5. They likewise fall to trimming of their Lamps no less than the Wise Virgins do i.e. They fall to furbishing of that Profession which had contracted Scurf and foulness in the time of their midnight-security For now they looked upon themselves as espoused unto Jesus Christ and begin to deck and trim themselves with Ornaments against the Nuptials as conscious that preparation is most necessary for those who desire to be found of Christ in peace at his appearance for there is no meeting him with Lamps untrimmed and Lives unguided by the Word 6. They persevere unto the Bridegroom 's coming they were guilty of security indeed and so were the Wise also but here is neither Apostasie nor discovered Hypocrisie thus far viz. until the Midnight-cry They held out to the last and dye at Heaven's door and like the Levite's Concubine with their hands upon the Threshold Jud. 19.27 Thus they professed far for such a sort I say there is that rise thus high and yet are foolish Virgins 2. In the next place let us consider where the defect is and wherein