into our hearts as the pledge of our atonement we receive it when we receive the Spirit Rom. 5.11 And his Sanctifying work is the sure evidence that God is at peace with us 1 Thess. 5.23 The God of peace sanctifie you wholly And doth ingage us to wait on God in the way of well-doing till our pardon be pronounced and we be absolved by our Judges own Mouth in the hearing of all the VVorld In the mean time applyeth to us the Blood of Christ for the pacifying of our Consciences and the comforts of the Pardoning Covenant that our peace with God may be more firmly setled 2. As to Life He doth three things 1. Prepareth us and fitteth us for it 2 Cor. 5.5 He that hath wrought us for this very thing is God who also hath given us the earnest of the Spirit None are received into Glory but those that are prepared for Glory Rom. 9.23 Vessels of Mercy which he had before prepared unto glory He giveth us the Heavenly Mind or an heart working up to God and Heaven and purifieth us more and more for that blessed estate 2. He assureth us of it 2 Cor. 1.22 Who hath anointed us and sealed us and given us the earnest of the Spirit in our hearts The beginning of holiness and love to God is a pledge and assurance of the sight of God and our compleat vision of him and love to him For God would not so against Nature plant such dispositions in us if he meant not to perfect them Nor print his Image upon us if he intended not a more full conformity to himself in another and better World 3. He comforteth us and raiseth our longing after this blessed estate For the beginnings we have here are called also the first-fruits Rom. 8.23 The beginnings are sweet What will the Completion be As he is the earnest to confirm our hopes the first-fruits to raise our affections that we may be diligent and serious in the pursuit of it Vse of all 1. Here you see your scope what you should look for and hope for The forgiveness of sins and Inheritance among the Sanctified 2. Here you see your work and what you should now seek after the righteousness of Faith 3. Here you see your help and what will enable you to obtain through the Spirit Oh let these things be more in your thoughts 1. For your happiness or the great priviledges which you should most value and hope for First The forgiveness of sins I shall onely suggest these Two things to you 1. Till sin be forgiven you can never have sound Peace within your selves but still God will be matter of fear and terrour to you Adam as soon as he had sinned he was afraid Gen. 3.10 I heard thy voice in the Garden and was afraid and hid my self In the Morning of that day he was made by the hand of God and in a few hours runneth away from his Maker as afraid of him So Isai 33.14 The Sinners in Sion are afraid as unable to abide the presence of God Now we that have so much to do with God to depend upon him every moment for all that we are have and want surely it would be a comfortable thing to us to hear not onely that sin may be pardoned but is pardoned Isai. 40.1 2. Comfort ye comfort ye my People saith the Lord speak comfortably unto Ierusalem cry to her that her warfare is accomplished her sin is pardoned There is the true ground of comfort to have sin forgiven Other comforts tickle the Senses but this soaketh into the Heart 2. By waiting on the duties of the Gospel this comfort is more and more setled in the heart With the Serious it is not an easie thing to get this comfort setled for the Conscience of sin is not so soon laid aside We have wronged God and incurred his displeasure but now to believe that he is appeased is not so soon done as spoken Some are guilty and senseless but yet no sound peace Heb. 2.14 Subject to bondage though they feel it not Others are sensible and have a fear of God's wrath It is a great while ere they can get their hearts to settle on the possible pardon or reconciliation offered in the Covenant When they do it is but It may be Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him Zeph. 2.3 It may be ye shall be hid in the day of the Lord's anger But to judge of the sincerity of our qualification so as to say Psal. 103.3 Who pardoneth all thy sins and healeth all thy diseases this cometh not by and by The case is this God is angry his anger is ratified by the Sentence of his Law and Conscience is privy to our own disobedience and applieth the Sentence of his righteous Law to it self Some part of the anger may break out in his Providence Our duties and addresses to God about pardon are very imperfect therefore it is difficult to have Pardon setled yet by acquaintance with God in the exercise of Faith Repentance and New Obedience we come to get the Peace established Job 22.21 Acquaint thy self with him habitually converse with him and be at Peace 2. For eternal life Oh let it be your great hope to be translated into the glory and joys of Heaven when you flit out of this World This Life will not always last you must die but you do not wholly perish when you die Now what shall become of you to all eternity Would it not be a blessed thing to be assured that when you appear before the Bar of your Judge you shall not come into Condemnation but obtain eternal Life Surely happiness is desired by all The Young Man that cheapened the Pearl of the Gospel but was loth to go to the price said Good Master What shall I do to inherit eternal life Mark 10.17 Surely this is the question which all serious people should busie themselves about The Goaler did so Act. 16.30 Sirs What must I do to be saved Alas other things do not touch us so near Not How shall I do to live in the World But How shall I do to live with God for ever Let your hearts be upon that Psal. 24.3 Who shall ascend into the Hill of the Lord Who shall stand in his holy place Having spoke to your hope and scope let me Secondly now speak to your work what you must seek after and that is The righteousness of Faith To inforce this Consider 1. There is no appearing before God without some righteousness of one sort or another Why Because it is an holy and just God before whom we appear And Shall not the Iudge of all the Earth do right Gen. 18.25 And 1 Sam. 6.20 Who is able to stand before this holy Lord God If not now in the time of his Patience how then in the time of his recompence His Holiness inclineth him to hate sin and his Justice to punish
Father A Prodigal Child hath some Encouragement from his Relation though his Manners be not answerable Luke 15.18 I will arise and go to my Father and will say unto him Father I have sinned against Heaven and before thee and am no more worthy to be called thy son make me as one of thy hired servants And he arose and came to his Father But when he was yet a great way off his Father saw him and had compassion and ran and fell on his neck and kissed him A Father will not be â—evere to a returning Prodigal as God is not to penitent Sinners 2. But this is not all it is not a prodigal Son a rebellious Son that is here considered who by Moses's Law might be turned out of Doors and stoned Deut. 21.18 19 20 21. If a man have a stubborn and rebellious son that will not obey the voice of his father or the voice of his mother and when they have chastened him will not hearken to them then shall his father and mother lay hold on him and bring him out unto the elders of his City and unto the gate of his place and they shall say unto the elders of his City This our son is stubborn and rebellious he will not obey our voice he is a gluton and a drunkard And all the men of his City shall stone him with stones that he shall die Such a Law did God make against Disobedience to Parents And if Children put off all respect of natural Duty Parents were to put off all Bowels and Compassion towards them But this is not the case here It is a good Child that is here spoken of His own Son that serveth him When a Son is dutiful for the main a Parent will not be harsh and severe to him upon every failing What ever Men are to Slaves or to the Children of others who serve them yet they cannot so divest themselves of the Heart of a Parent as to be inexorable to their own Children and correct them severely for a lesser fault This is the Expression that God useth to set forth his Indulgence and Compassion towards them that fear him Doct. That God's sparing his Children notwithstanding their manifold Infirmities is one of the Choice Priviledges of them that fear him I shall discuss this Point in this method 1. I will shew you what it is to spare 2. That this is a choice Priviledge 3. The Grounds and Reasons of this Indulgence or Sparing that he useth towards them 4. The Qualification of the Persons I. What it is to spare them It is seen on two occasions when he cometh to accept them and when he cometh to afflict them In accepting their imperfect Services and not correcting them at all or correcting them in Measure and in Mercy 1. Sometimes Sparing is spoken of in Scripture with respect to some Judgment to be inflicted and so it is an Act flowing from Mercy withdrawing or moderating deserved Judgments For we by Sin deserve the sharpest Dispensations of God's Anger and Wrath and so God is said to spare as with-holding or withdrawing the Judgment Ioel 2.17 Spare thy people O Lord and give not thine heritage to reproach Sometimes as Moderating when he doth not stir up all his Wrath As it is sweet to find Mercy remembred in Wrath and that he will moderate the Judgment to us and make it more sufferable Ezra 9.13 Thou hast punished us less than our Iniquities deserve 2. At other times Sparing is spoken of with respect to a Duty to be accepted We need to be spared in our best Actions they being defective and defiled Nehemiah prayeth Nehem. 13.22 Remember me O my God! concerning this also and spare me according to the greatness of thy mercy He speaketh this when he had procured God's holy Ordinances to be duly observed he pleadeth no Merit before God but desireth rather to be spared and forgiven for he was conscious to his own many Failings Well then God spareth when he forgiveth our Sins and pardoneth the manifold Imperfections of our Services II. That this is a choice Priviledge So it will appear to be if we consider 1. The holy Nature of God 2. The strictness and purity of his Law both as to the Precept and Sanction 3. Our incapacity of appearing in the Judgment 4. The sense which Conscience hath of Sin All these must be considered because usually Men heal their Wounds slightly and afterwards they fester into a more dangerous Sore And again we are not affected with God's pardoning Mercy because we do not see with what difficulty it is brought about 1. The holy Nature and Justice of God His Nature inclineth him to hate Sin and his Justice to punish it Ioshua 24.19 Ye cannot serve the Lord for he is an holy God he is a jealous God he will not forgive your transgressions nor your sins This he speaketh not to discourage them but that they might not have slight thoughts of God and his Service as if he would be put off with any thing and would lightly and easily pardon their Errors Hab. 1.13 Thou art of purer eyes than to behold evil and canst not look on iniquity That is without taking Vengeance of it The least Sin is an Offence to God so pure and holy 1 Sam. 6.20 Who is able to stand before this holy Lord God That is this God who is so jealous of his Institutions All this is mentioned to shew that God doth not make little reckoning of Sin and that which lesseneth the benefit of Pardon in our thoughts is usually some abasing of the Nature of God It is not from magnifying his Mercy as it is discovered in Christ and the New Covenant but from some wrong conceit of God as if he were not so Just and Holy as he is represented to be Psal. 50.21 These things hast thou done and I kept silence thou thoughtest I was altogether such a one as thy self Because he doth not always inflict Punishment they think Sin is no such great matter and not so hateful to God as indeed it is Oh no! God that is so willing to spare his People notwithstanding their Infirmities doth not cease to be Holy nor his Law leave off to be Righteous Therefore this is the means to heighten this Priviledge 2. The Purity and Strictness of his Law both as to the Precept and Sanction 1. The Precept which reacheth to the Soul and the Operations of every Faculty Thoughts Purposes and Desires as well as Words and Actions Therefore when David had admired the Purity of the Law he adds Psal. 19.12 Who can understand his errors Cleanse thou me from sâ—cret faults Oh the multitude of our Errors that we know And the multitude of them we know not But God knoweth them How imperfect is our Obedience How many times have we transgressed this holy Law of God Many Failings we do not observe and those which we do observe we are not able to enumerate If we were to be
enter into the Tabernacle Numb 4.18 19 20. Cut ye not off the Tribe of the Family of the Cohathites from among the Levites but this do unto them that they may live and not die when they approach unto the most holy things Aaron and his Sons shall go in and appoint them every one to his Service and to his Burden but they shall not go in to see when the holy things are covered lest they die They were to keep near the Tabernacle and the Cohathites to bear things which they must not see and touch upon pain of Death And this was not only threatned but executed on the Bethshemites which was a City of Levites when they looked into the Ark 1 Sam. 6.19 20. And he smote the Men of Bethshemesh because they had looked into the Ark of the Lord even he smote of the People fifty thousand and threescore and ten Men. And the People lamented because the Lord had smitten many of the People with a great Slaughter And the Men of Bethshemesh said Who is able to stand before this holy Lord God and to whom shall he go up from us Well God kept at a distance from that People and would not have them too familiar with him but the Priests might come near and minister before the Lord but not till they were consecrated and till they had cleansed themselves Exod. 30.20 21. When they go into the Tabernacle of the Congregation they shall wash with Water that they die not and when they come near to the Altar to minister to burn an Offering made by Fire unto the Lord. So they shall wash their Hands and their Feet that they die not But though an ordinary Priest might come to the Altar of Burnt-offering yet the High Priest was only to enter into the Sacâ—ary or Holiest of all and that not when he pleased but only once a Year Levit. 16.2 And the Lord said unto Moses Speak unto Aaron thy Brother that he come not at all times into the Holy Place within the Vail before the Mercy-seat which is upon the Ark that he die not The High Priest was a solemn Type of Christ yet he was not to be too familiar with God The People were sensible of this State and Distance which God kept and murmured at it Numb 17.12 13. And the Children of Israel speak unto Moses saying Behold we die we perish we all perish whosoever cometh any thing near unto the Tabernacle of the Lord shall die Shall we be consumed with dying What did the Holy Ghost signify by all this That the way of the Holiest of all was not yet made manifest But now God is more familiar with his People a Christian hath the Privilege of the High Priest a Privilege which the most eminent Person of that Dispensation could injoy but once a Year in the most solemn Service which ever he performed and that not till after many Washings and Purifications In every time of need we may come to the Throne of Grace It was dangerous heretofore to thrust themselves upon God but now the Lord is willing to admit us into his Presence Gospel-Believers may come to him the Fountain of Grace is not unaccessible Well but though we may come to the Throne of Grace we cannot come to the Throne of Glory thence we are all shut out no Man can immediately approach the Throne of Glory till he be both fully and perfectly justified and sanctified for the present we are not fit to come nigh him As Absalom when his Peace was made and he was permitted to come home to Ierusalem yet he was not admitted to his Father's Sight and Presence 2 Sam. 14.24 The King said let him turn to his own House and let him not see my Face And Esther when choâ—en for a Spouse for the great King Ahasuerus yet she was to accomplish the Months of her Purification Esther 2.12 We have Access to the Throne of Grace that is all we can have in this Life but hereafter we shall have Access to the Throne of Glory then we shall have full Communion with our God and a clear Vision of his eternal Beauty and as great a Fruition of his Godhead as we shall be capable of in a State of full Contentment Joy and Blessedness 5. If there be a Temple in the other World then there are Priests and there will be a Ministration But now Heaven is often represented as a Temple As the Temple under the Law was a Type of Christ in whom the Fulness of the Godhead dwelt bodily and a Type of the Church in which God manifesteth his Power and Presence So also it was a Type of Heaven and so frequently applied As in the Temple there were three Partitions the outward Court the Holy Place and the Holy of Holies so is there the airy Heaven the starry Heaven and the Heaven of Heavens as it is called Acts 3.21 Whom the Heavens must receive until the times of Restitution of all things And the third Heaven 2 Cor. 12.2 I knew a Man in Christ above fourteen Years ago such an one caught up to the third Heaven This third Heaven the Seat of God and of the blessed Saints is often called the holiest with Respect to the Type in the Temple or Sanctuary Therefore that is called a worldly Sanctuary Heb. 9.1 and holy Places made with Hands which are the Figures of the true that is Heaven it self ver 24. The earthly or worldly Sanctuary was the Throne and Palace of God residing as a King in the midst of his People which figured or shadowed a more excellent Throne and Palace which is Heaven where God doth manifest his Presence in a far more glorious manner Well then in this Temple must we minister and be admitted to a nearer Attendance upon God 6. One great Part of our Sacrifices and Oblations remaineth everlastingly to be done by us and that is the Sacrifice of Praise and Thanksgiving it is a great Branch of the Thank-offerings of the Gospel Heb. 13.15 By him therefore let us offer the Sacrifice of Praise to God continually that is the Fruit of our Lips giving Thanks to his Name And in Heaven they cease not Prayer suiteth more with our imperfect State when we are compassed about with divers Infirmities and Necessities But the Angels praise God and so do the blessed Spirits We shall then have a fuller Sense of the Mercies and Goodness of God when our Redemption is full and compleat and a clearer Sight of his Excellencies when we see him Face to Face Here we do but tune our Instruments and prepare for the Work of Heaven but then we perform it We are here but as Learners when we see God by Faith and understand a little of the Love of Christ but then as Practisers Therefore certainly to be Kings and Priests unto God doth not respect the present Life only but our Ministration in the heavenly Temple There is a for ever always affixed to the Doxologies
for her Purification given her at the King 's Cost Nay it is danger to neglect him Heb. 12.25 See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven It is God wooeth you he will take you with nothing you bring him nothing but Necessity but he will pay all your Debts Nay nothing can hurt you as long as he is on your side Rom. 8.31 If God be for us who can be against us Do not leave then till you can say as Thomas Joh. 20.28 My Lord and my God Take him but give him the Honour of a God Adoration Invocation Faith and Love Vse 3. Direction 1. If we would see God let us look on Christ as we look on the Sun in a Basâ—n of Water Christ is the Character of his Father's Person Heb. 1.3 Who is the Brightness of his Glory and the express Image of his Person 2. If we would see Sin without Horror and Despair let us look on Christ all the heavenly Powers could not bring us into favour with God again Secondly For the Title of Mercy and Love Christ is a Saviour as well as the great God How is Christ the Saviour Take it thus Positively as well as Privatively he doth not only free us from Misery but gives us all spiritual Blessings Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual Blessings in Heavenly Places in Christ. As he frees us from Misery so he gives us everlasting Life John 3.16 That whosoever believeth in him should not perish but have everlasting Life Then he is a Saviour not only by way of Deliverance but by way of Prevention he doth not only break the Snare but keeps our Feet from falling he not only cures our Diseases as a Physician when we are sick but he leads guides and keeps us as a Shepherd We do not take notice of preventive Mercy How many times might we fall if we had not a Saviour Prevention is better than Escape better never meet with Danger than be delivered out of Danger There is an invisible Guard we are not sensible of it but the Devil knows and is sensible of it Iob 1.10 Thou hast made an Hedg about him and about his House and about all that he hath on every side Again he is a Saviour by way of Merit and by way of Power not only to rescue us from Satan but to redeem us to God If a Man would deliver a condemned Person it is not enough to take him by force out of the Executioner's hands but he must satisfy the Judg. Thus hath Christ done not only delivered us from the Power of Darkness but God in Christ is well-pleased he hath satisfied his Father's Wrath. Again before his Exaltation he redeemed us then he deserved our Salvation and afterwards he works our Salvation When he was upon Earth he was a Saviour by Merit therefore it is said we have Salvation by his Death 1 Thess. 5.9 God hath not appointed us unto Wrath but to obtain Salvation by our Lord Iesus Christ who died for us And after his Exaltation he works out our Salvation and so we are saved by his Life Rom. 5.10 Much more being reconciled we shall be saved by his Life Living and dying he is ours that so living and dying we might be his Again he saves not only for a while so as we might be lost afterwards but for ever therefore it is called eternal Salvation Heb. 5.9 And being made perfect he became the Author of eternal Salvation unto all them that obey him He saves us not only from Temporal Misery but from Hell and Damnation he saves not only the Body but the Soul Nay he saves not only from Hell but the very fear of it Heb. 2.15 And deliver them who through fear of Death were all their Life-time subject to Bondage He not only delivers us from the hurt of Death but the fear of it He doth not only give us Heaven but Hope and frees us from Bondage and Despair He not only saves us from the Evils after Sin but from the Evil of Sin So Mat. 1.21 Thou shalt call his Name Iesus for he shall save his People from their Sins and there is the chief Point of his Salvation In short he not only saves us in part but to the utmost Heb. 7.25 Wherefore he is able also to save to the uttermost all that come unto God through him He not only gives us Grace at first but all things that are necessary to Life and Godliness Vse 1. Bless God for Christ that he hath taken the care of our Salvation into his own Hands he would not trust an Angel with it none was fit for it but him Isa. 59.16 He saw and there was no Man and wondred that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him Christ did as it were look down from Heaven and say Alas there are poor Creatuâ—es like to perish for want of a Saviour I will go down and help them my self Look as when Ionah saw the Storm he said Take me up and cast me into the Sea and then shall the Sea be calm to you Jonah 1.12 So when the Lord Christ saw the Tempest raised he said Cast me into the Sea Lo I come to do thy Will O God Heb. 10.9 The Storm was raised for Ionah's sake but we raised the Storm and yet Christ would be cast in to appease it Therefore bless God for Christ. Vse 2. Get an Interest in him O be not quiet till you are able to say Our Saviour You can take no Comfort in the great God until the next Title follows and you can call Christ your Saviour but that is matter of Joy and Comfort Luke 1.46 47. My Soul doth magnify the Lord and my Spirit hath rejoiced in God my Saviour But what shall we do that we may apply this 1. Reject all other Saviours Neither is there Salvation in any other for there is none other Name under Heaven given among Men whereby we must be saved Acts 4.12 Mark when God threatned a Deluge to sweep away the old World there was no Safety but in the Ark if the World had devised other Ships yet they would not hold out against the Flood So whatever you do unless you close with Christ and are grafted and implanted into Christ as Members of his Body for he is only the Saviour of his Body you are not safe But especially take heed of making a Saviour of Self that we are wont to set up instead of Christ of setting up the Merit of thy Works and the Power of thy Nature the one renounceth the Humiliation of Christ the other his Exaltation Be at a loss till you close with Christ for Christ came to seek and to save that which
Hopes we lie open to a Delusion and a Disappointment If we are kept alive if we stand in the Judgment whether we sleep or wake Day and Night here is our Comfort other things must be left to God's Will Vse Direction what to do in a time of Troubles and Dangers 1. Hope of exemption from the Trial is not that which Christ prescribeth but minding of higher things We are poor Creatures tainted with carnal Self-love and governed by Fancy and Appetite and place all our Hopes and Happiness in having our Supplies and Supports under the view of Sense and in being free from Trials Now Christ referreth not to Sense which would gratify this Humour but to Faith Let not your Heart be troubled ye believe in God believe also in me We love our selves more than God and the Ease of the Body more than the Welfare of our Souls and the World more than Heaven and our temporal Pleasure and Contentment more than our spiritual and eternal Benefit we would have our Consolation here No Christ referreth us to another Cure not to seek the Ease of the Flesh but the sure Repose of the Soul he referreth to the Objects of Faith not the Delights of Sense Spiritual Peace is the best Counter-ballance for worldly Trouble and Bitterness Iohn 16.33 These things have I spoken unto you that in me ye might have Peace In the World ye shall have Tribulation but be of good Comfort I have overcome the World 2. Those higher things which we should most regard are chiefly Reconciliation with God and assured Expectations of the heavenly Rest. These are the two grand Comforts which Christ insists upon in the Sermon which ensueth the Text. If we be reconciled to God and have the Pledg of it the Spirit of God to dwell in us and to sanctify and comfort us when dejected it is enough I will send the Comforter ver 26. And I am going to prepare a Place for you ver 2. These are Christ's two Comforts It doth not become a Christian to be dejected in his Troubles but he must be sure his Comforts come from spiritual Grounds from God's Love shed abroad in the Heart by the holy Ghost Rom. 5.5 and from the hopes of Heaven Luke 12.32 Fear not little Flock it is your Father's good pleasure to give you the Kingdom These are God's Comforts and these give Joy in Tribulation 3. There is no having these things till we have chosen God for our God and everlasting Portion and do make use of Christ as Mediator I put it into these Notions because the Faith spoken of in the Text is not a speculative Assent but a practical Belief and that lieth in a Choice of God as our everlasting Portion and Happiness and a coming to God by Christ Heb. 7.25 He is able also to save to the uttermost all that come unto God by him The first Step which the Soul taketh towards Heaven is the making God our chief Good and last End this goeth before Faith in our Lord Jesus Christ for Faith in Jesus Christ as Mediator is but subordinate hereunto as the Means leading to our chief End These two Acts are the Abridgment of the Gospel Acts 20.21 Testifying both to the Iews and also to the Greeks Repentance towards God and Faith towards our Lord Iesus Christ. Our Act towards God is called Repentance because we have deviated from our Happiness we have forsaken the Fountain of living Waters and till we grow wise and change our Course we shall never return to it Repentance is a considering of our Ways after we had gone wrong and so run our selves into Ruine and Mischief The second Act is Faith because the things we believe are above Nature Jesus Christ's whole Undertaking Birth Death Resurrection Ascension the Promises of the Gospel are above Nature God and our Duty to him are in a great measure evident by natural Light It is supposed in the Text Men will easily believe in God it is required that they believe in Christ let us make use of him as the only Means of our Recovery by his Merit and Efficacy reconciling us to God and changing our Hearts reconciling us to God's Grace and restoring his Image 4. The Advantages we have by God and Christ must be often thought of for a serious Consideration is the great help of Faith Heb. 3.1 Consider the Apostle and high Priest of our Profession Christ Iesus Our Knowledg is not operative but by lively and active Thoughts Heb. 12.2 Looking unto Iesus God worketh by our Thoughts Psal. 144.15 Happy is that People whose God is the Lord. As under the Law they were to consider their Happiness Deut. 4.7 For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for So are we to consider of the great Privileges of the Gospel God reconciled and Pardon and Life bestowed on us in and through Christ. SERMONS UPON St. LVKE XII 48 SERMON I. LUKE XII 48 For unto whomsoever much is given of him shall be much required and to whom Men have committed much of them will they ask the more THESE Words are rendred as a reason why those Servants that know their Master's Will are beaten with more Stripes than those that knew it not because they did not improve their Advantages And Christ pleadeth the Equity of it from the Custom of Men expressed in their common Proverbs or Sentences that go from hand to hand among the People A Beneficiary that hath received much from his Benefactor is obliged to a greater Gratitude A Factor that hath his Master's Estate in his hands must make a Return according to the degree of the Trust. These things being evident by the Light of Nature and granted among all Men our Lord accommodateth them to his purpose which is to shew God's Proceedings with Men are according to the degree of their Advantages For unto whomsoever c. In the Words observe four things I. A double conveyance of Benefits to us Whatever a Man receiveth it is either given as a Gift or committed as a Talent For first he saith To whomsoever much is given and presently To whomsoever Men have committed much II. These things are not given to all in the same measure there is a difference in the Distribution some have much others have little III. Whether Men have received much or little it is all in reference to an Account this is signified in the words required asked IV. Answerable to their Mercies shall their Account be Much for much and little for little To whom any thing is given of him something shall be required and asked but to whom much is given and committed of him shall they ask the more not more than is committed but more than is required and asked of another As where the Soil is better and more tilled we look for the better Crop and we expect that he should come sooner that
for Impiety all went to ruine 2. There will be some Serenity of Mind resulting from the Rectitude of your Actions Look as the Heathens when they did by Nature the things contained in the Law they had the approbation of their Consciences Thoughts excusing Rom. 2.15 3. It is some advantage to Grace it is like the Priming the Post that maketh it receptive of better Colours At least they do not aggravate their Condemnation nor encrease their Weakness nor draw upon themselves Penal Blindness and Hardness of Heart and utter Despair However it is like the Embalming a Carkass though it do not restore Life yet it keeps the Body from stinking As long as they are at work they are not given over to a Reprobate Sense They are not far from the Kingdom of God Mark 12.34 An humble Man that hath some Thoughts of God and of Eternal Life certainly is sooner Converted than an Outragious Wretch that doth swagger and out brave the Ordinances of God whereas Men that are strangers to all Goodness and of an inveterate Wickedness and Falshood that are estranged from the Womb and go astray so soon as they be born speaking lyes as the Propet expresseth it Psal. 58.3 are more hardly Cured 4. As to their Eternal Estate it will be more tolerable for such than for others Though they fall short of Heaven yet mitius punientur at least they have a cooler Hell their Account is more easie as the Scripture speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a greater Damnation Mat. 11.22 It shall be more tolerable for Tyre and Sydon at the day of Iudgment than for you Cato suffers less than Catiline Socrates than Nero and certainly it shall be more tolerable for Sodom and Gomorrah than for those that despised the Gospel therefore a Heathen could say No such Feast as to do our Duty which God requires SERMON VI. ON MARK X. v. 21. One thing thou lackest go thy way sell whatsoever thou hast and give to the Poor and thou shalt have Treasure in Heaven NOW we come to Christ's Answer and there take Notice First Of the Admonition of his Defect Iesus said unto him One thing thou lackest By the Evangelist Matthew it appears that this part of the Answer was given to a Question proposed Mat. 19.20 All these things have I kept from my Youth up what lack I yet He saith confidently All these things have I kept and Christ saith one thing thou lackest Indeed take the Commandments in their full Latitude and Breadth of Interpretation he wanted all things how is it then that our Saviour saith only One thing thou lackest 1. Because it would have been tedious to convince him of all his Defects and therefore Christ would take the more Compendious way and insist but upon one thing which was enough to shew that he was not perfect as he vainly dreamt If a Man bragg that he is able to pay a hundred Pound you convince him of his Penury when you press him to pay one Penny and he cannot 2. This one thing was sure and would strike home for our Lord knew his Heart and therefore was resolved to touch his Privy-Sore and doth propose such a Precept as would cross his Darling Sin and therefore he would only come with one thing which would try him to the purpose Men that esteem too highly of themselves and yet have a secret Idol in their Hearts they shall be put upon some special Tryal that will discover their Weakness to the full 3. That one thing which he lacked was the main thing the principal thing of the Law which was Loving God above all things the summe of the Law is To Love God above all and our Neighbours as our selves Now our Lord who had Power to try his Love by any way he thought fit by this particular Injunction tryeth him in his Love to God and his Neighbour Chiefly he would convince him of want of Love to God or spiritual Idolatry making Wealth his summum bonum his chiefest good this was the main thing in which he failed and the Cause of his other Failings and yet Christ doth it in such a way as to take in the other part of the Precept the Love of our Neighbour Go thy way sell whatsoever thou hast and give to the Poor 4. Because the young Man Erred out of Ignorance Christ would not deal roughly with him or by way of sharp Reproof he doth not rate him and call him Proud Hypocrite for saying All these have I kept but he gently minds him of his Defect One thing thou lackest words of a mild Condescention to one that was tractable And while Men are facile and reachable we should not use roughness but convince them of their Errors by using all Mildness and all Condescention as we our selves would be dealt withall if we lay under the Power of Prejudice and a dark Understanding Let this suffice from that Clause only Learn from Christ's Practice here when we have to deal with such kind of Men two or three things 1. That Proud Sinners must not be soothed up in their Self-Conceit but Convinced of their Defects One thing thou lackest To flatter Men in their Presumption is very dangerous Luk. 16.15 Ye are they which justifie your selves before Men but God knoweth your Hearts for that which is highly esteemed among Men is abomination in the sight of God 2. That the way to Convince them is by representing their principal and chief Faults some one sin so Christ dealt with this young Man and so he deals with the Woman of Samaria Convincing her of her Sin that though she had spent her time in Marriage with five Husbands yet after all this Commits Adultery Ioh. 4.18 Thou hast had five Husbands and he whom thou now hast is not thy Husband We are not to shoot at Rovers but Convince those we have to do with of those Sins they are most guilty of 3. The more our Failings strike deep upon the main Articles of our Obedience to God the greater our Conviction and the more sense we should have of our Condition before God To Love God above all is a Fundamental Article of the Covenant Now when we are convinced that we fail in this and want Love Trust and Faith in God we are nothing therefore such kind of Defects should make us look after our Estate better Secondly We come to Christ's Precept Command and Injunction and there First Something of particular Concernment Go thy way sell whatsoever thou hast and give to the poor and thou shalt have Treasure in Heaven Where observe 1. The Duty 2. The Motive 1. The Duty Go thy way sell whatsoever thou hast and give to the Poor The Precept you see is very strict and falls upon the Heart of this Young Man who was addicted to the World Go without delay sell not a part but all whatsoever thou hast and give not to thy Friends that may relieve thee when thou art in straits not
we have Now the Rent that God requires is that something should be given and distributed to the Uses of the Poor When the Children of Israel brought their first Fruits wherewith the Poor and Widdows were relieved they were to make their acknowledgment Deut. 26.9 10. The Lord hath brought us into this place and hath given us this Land even a Land that floweth with Milk and Honey And now behold I have brought the first fruits of the land which thou O Lord hast given So David 1 Chron. 29.12 13 14. Both riches and honour come of thee and thou reignest over all and in thine hand is power and might and in thine hand it is to make great and to give strength unto all Now therefore O God we thank thee and praise thy glorious Name But who am I and what is my People that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee and ver 16. O Lord our God! all this store that we have prepared to build thee an house for thy holy Name cometh of thine hand and is all thine own Sure we received not all for our selves as the Stomach receiveth not meat for it self and the Liver receiveth not Blood for it self but to disperse it to the rest of the Body So we are but Stewards and Dispensers of what we have not Proprietors 2. God had pitty on the lost World Indigent Creatures have not so much need of temporal relief as we had of God's sending his Son Among all the Treasures of Heaven nothing is more excellent 2 Cor. 8.9 Ye know the Grace of our Lord Iesus Christ that though he was rich yet for our sakes he became poor that ye through his poverty might be rich They are a part of our Thank-offering Heb. 13.15 16. By him therefore let us offer the sacrifice of Praise to God continually that is the fruit of our lips giving thanks to his Name But to do good and to communicate forget not for with such sacrifices God is well pleased When he had proved Christ to be a Sin-offering he tells us that there is a Thank-offering required of us what is that Praise and Thanksgiving is one and Alms is another these are things pleasing in the sight of God All this is spoken because there are so few true Christians in the World whatever feigned respects they pretend to Christ Alas many that have great Estates hundreds by the Year yet have not a Heart to be helpful to their poor Brethren and Neighbours but are very backward full of grudging and repining when they give any thing How many are there that are Liberal to their Lusts that can spend whole Farms and Lordships upon Gaming Drinking Riot Luxury Law-suits costly Apparel and bestow so little upon the poor Members of Christ Jesus Do these Men believe there will be a Day of Judgment and a Heaven and an Hell Oh rouse up your selves Give but give upon a right Principle it is not a Sin-offering but a Thank-offering and give not for self-esteem and to be well spoken of by Men Mark 6.1 Take heed that ye do not your Alms before Men to be seen of them but give in Obedience to God And for the Quantum how much you should give that is not defined but do not sow sparingly God trusts Love in the time of the Gospel therefore give not grudgingly Draw out thy Soul to th◠hungry 2 Cor. 9.7 Every man according as he purposeth in his heart so let him give not grudgingly nor of necessity for God loveth a chearful giver Life-Honey is best that which flows of its own accord so Myrrhe that sweats out of the Tree of its own accord that 's most precious O give readily to the poor that you may have the Lord's Blessing and Treasure in Heaven II. The Motive And thou shalt have Treasure in Heaven Thou shalt not part with thy Goods so much as change them for those that are incomparably better 1. There is a Reward for those that are faithful to the Laws of Christ and willing to lay out their Estates for him it is not cast away but well bestowed they sow their Seed here they shall have their Harvest hereafter The Poor cannot recompense thee and therefore God will Luk. 14.14 Thou shalt be blessed for they cannot recompense thee but thou shalt be recompensed at the Resurrection of the just A Cup of Cold Water is a small thing yet it shall not want its reward Matth. 10.42 And whosoever shall give to drink to one of these little ones a Cup of cold Water only in the Name of a Disciple verily I say unto you he shall in no wise lose his reward 2. This Reward is propounded to encourage us Christ not only instructs us by Commands but allures us by Promises There is a Dispute whether we may look to the Reward I say not only we ma◠but we must The oftener we look to Heaven the better we shall forgoe present things 3. Our Reward in Heaven is call'd Treasure something that is not only answerable to what we quit for Christ but it far exceeds it it is called Eph. 1.18 The riches of the glory of his inheritance in the Saints We shall have true Riches instead of transitory which we cannot long keep and Eternal Riches that will ever last Our Treasure in Heaven is more precious and more certain Mat. 6.19 20. Lay not up for your selves Treasures upon Earth where moth and rust doth corrupt and where thieves break through and steal But lay up for your selves Treasures in Heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal 4. This Reward is not only in this Life but in the Life to come The Worldling is rich in this World 1 Tim. 6.17 The Believer hath Treasure in Heaven Let Gentiles seek earthly things that have not a right to heavenly Bracelets of Copper glass Beads and little Bells and such like trifles are valued by rude Barbarians that are contemptible with us The use and valuation of earthly things in the World to come ceaseth it only holdeth on this side the Grave and therefore the great business of Christians should be to make over their Estates into Heaven that they might receive it by exchange there For thô the use of it ceaseth on the other side of the Grave yet we may have the Comfort of it for Everlasting SERMON VII ON MARK X. v. 21. And come take up the Cross and follow me SEcondly Having done with the particular Precept I come to the general Precept given to this young Man Come take up the Cross and follow me The Duty that is enjoyned is double the one an Help to the other and the one necessarily follows the other Take up the Cross and Follow me Whoever follows Christ must prepare his shoulders for the Cross for without taking up the Cross we shall never
keep the World in order that think they may do any thing because it is in the Power of their hands Mic. 2.1 Wo unto them that devise Iniquity and work evil upon their beds when the morning is light they practise it because it is in the power of their haâ—d Usually the World is governed by Interest rather than Conscience they count 〈◊〉 thing right which they are able to effect and Justice is measured by present Safety not by Principles of Conscience it is in the power of their hands and therefore they will do it The Lord gives Caution against this Psal. 62.10 Trust not in Oppression become not vain in Robbery if Riches encrease set not your heart upon them When a Man thinks he is able to carry it against others and to do his Adversary two Wrongs for one then he makes no Conscience but does all that he can not all that he ought Alas this poor Creature rests upon his vain Support and that which seems to be his present Advantage will in time prove his Loss and Ruine when the Course of Providence is altered How soon can God turn poor Worms into Dust Bring them down from their altitudes and make them become the Scorn and Shame of those Afflicted Poor that wait upon the Lord. Psal. 52.6 7. The Righteous shall see and â—ear and shall laugh at him Lo this is the man that made not God his strength but trusted in the abundance of his Riches and strengthened himself in his wickedness This is that brave that Gallant Man in the World that never thought of securing his Greatness by God's Protection nor applyed himself to Piety and Justice nor imagined that such things would be useful to his present Security but resolved by Wealth and wicked Enterprizes to establish and perpetuate his Greatness But how hath God confuted all his vain and false Hopes and brought utter Destruction upon him Thus it hath been and thus it will be again till the World learn to grow wiser by all the Changes that God hath wrought before their Eyes And therefore this is a Sign of trusting in Wealth when Men grow Proud Insolent and Over-bearing and speak roughly Prov. 18.23 The rich answereth roughly and are high-minded 1 Tim. 6.17 Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God 2. An Inordinate Care and Solicitousness to get Wealth Multiplying of worldly Practices cometh from Unbelief in God and Confidence in the Means Prov. 23.4 Labour not to be rich cease from thine own wisdom This toiling and labour to get the World into our hands argues we esteem of it beyond what it deserves Indeed there 's a Lawful Labour Wealth may be sought for the Necessities of Life and Exercise of Good works but when Men make it their main Care they place their Happiness in it Now because it is hard to distinguish honest Labour from worldly Care the best way will be for you to consider the Disproportion of your Endeavours to Earthly and Spiritual and Heavenly things For our Saviour when he describes the Carnal Fool that trusted in the abundance of his Riches he tells us Luke 12.21 So is he that laâ—eth up treasure for himself and is not rich towards God When Men seek the World in good earnest and make slender Provision for Heaven and the Happiness of their precious and Immortal Souls when they never look after the assuring of their Interest in things to come when the Lean Kine devour the fat when that which should be sought first either is sought last or not at all then Men trust in these outward things Surely you fancy a greater Happiness in the Enjoyment of worldly things than you should The Scripture notes as a sign of this inordinate Respects a making hast to be Rich Prov. 20.21 An Inheritance may be gotten hastily at the beginning but the end thereof shall not be blessed And Chapt. 28.20 He that maketh haste to be rich shall not be innocent and ver 22. He that hasteth to be rich hath an evil eye and considereth not that poverty shall come upon him When men are so earnest to Commence into an Estate taking all Opportunities seeking to get it by indirect Means and think thereby to make them and theirs happy this Inordinacy will prove their Bane and Ruine In bestowing it as God directs none so slow in getting it none so earnest certainly he that believeth will not make haste 3. When Men think themselves better provided by a Wealthy Apostacy than by a close Adhering to God Alsufficient Sometimes the keeping of Wealth and Religion come in Competition now when a Man debates with Conscience Here is your Duty and there is your Loss can you trust in Wealth rather than in the Promises of God If the Lord for our Duty should reduce us to never so great straits he is able to make it all up to us again this should suffice us The Lord is able to give thee much more than this 2 Chron. 25.9 But if in the Debates of Conscience Gain bears sway it is a Sign we trust in Wealth rather than in the Promises of God 4. When Men slacken or omit Prayer because they are well at Ease and have worldly Abundance This is a certain Truth That trust in God or Prayer or an acknowledgment of God always go together Psal. 62.8 Trust in him at all times ye people pour out your hearts before him If the Heart be taken off from the Creature it will be much with God But when Men are full and think they need him not and therefore grow cold and careless in their Addresses to him it may be in their Affliction God shall hear from them but at other times the Throne of Grace lyes neglected they have other Trusts and depend on something on this side God or God would be oftner acknowledged 5. When Men think Wealth shall sufficiently secure them against all Changes and that when they have it they shall see nothing but happy Days and therefore give up themselves securely to enjoy the Pleasure of this Life Luke 12.19 Soul thou hast goods laid up for many years take thine ease eat drink and be merry Sensuality Security and Pride are the Fruits of Carnal Confidence They trust in their wealth and boast themselves in the multitude of their riches Psal. 49.6 As if their Felicity and chiefest Stay lay in them not only against the Chances of this Life but against God's Threats and Vengeance and Judgment thence men fetch their Support and Comfort and Hope for them and theirs Prov. 10.15 The rich mans wealth is his strong City A Penny in their Purse is better than the God of Heaven here is their great Assurance the sure pledge of their Happiness as if God could not bring them down wonderfully 6. When Men are so loth to forgoe Riches when God calls them thereunto it is a sign they trust in them not
in God The Soul of Man should be justly poysed and at a Point of Indifferency to worldly things to get or keep to want or have as God will Until our Resolutions be as easily cast the one way as the other we shall never be said to be wholly free from this Sin of trusting in Riches But certainly we are deeply tainted with it when we are so over dejected with worldly Losses 1 Cor. 7.31 They that mourn as if they mourned not And 2 Pet. 1.5 Add to Temperance Patience If there were a Moderation in the use of worldly things it would make way for Patience Gregory saith Iob lost his Estate without grief because he possess'd it without Love But it is a sign we love them too much when we murmur against God and the Heart is so depressed when they are taken away by God's Providence as if all our Happiness were gone certainly Riches are too highly prized and the World too impatiently desired when they are so deeply lamented if when they take wings and are gone they bewail it as if their God were gone Iudges 18.24 Ye have taken away my gods which I made and the Priest and are gone away and what have I more and what is this that ye say unto me What aileth thee Thence ariseth their Trouble Grief and Sorrow of Heart IV. For the Remedies against this Secret and great Mischief of putting our Confidence in Earthly things First By way of Consideration 1. Consider the Uncertainty of Riches should check our trust in them 1 Tim. 6.17 That they trust not in uncertain Riches What depends upon more Uncertainty than our outward Estates and will you trust in them Who would trust another that is sure to fail him at his greatest need Prov. 23.5 Wilt thou set thine eyes upon that which is not for Riches certainly make themselves wings and fly away as an Eagle towards Heaven A Man is not better and more sufficiently provided for his Dinner because there is a Flock of Wild fowl now pitched upon his Fields they may soon fly away Riches are like winged Creatures compared to Eagles which fly away towards Heaven how are they gone How many ways may the Lord take them away from us There is the Fire the Thief fraudulent Bargains vexatious Law-suits publick Judgments the Displeasure of the Times Many are the wings that Riches have and therefore unless a Man hath a Mind to be deceived why should he trust in them This should be deeply thought of in our greatest Prosperity especially when we have many Instances before our Eyes Alas how many are there that have laid out all their Wit and Labour nay and venture Conscience to get an Estate and all is gone in an instant and they have Heirs that they never thought of and yet the World is as greedy upon these things as ever 2. Consider None ever trusted to the World but they have Cause to complain in the Issue We think Wealth can do great things for us and stand us instead beyond any other thing to make us happy but we shall find it otherwise God is jealous of our Trust and the Creature that is of it self vain is made more vain by our Dependance upon it God will set himself to disappoint a Carnal Trust Prov. 11.28 He that trusteth in his Riches shall fall 3. Consider The more Wealth many times the more Danger therefore shall we trust in this In a Net when great Fishes are taken the lesser make their escape A great Tree by the largeness and thickness of its Boughs provoketh others to Lop it or it falleth by its own weight Nebuchadnezzar led the Princes and Nobles Captive when the poor were left in the Land As many times Thieves and Robbers cut off the Finger for the Ring 's sake when they cannot otherwise pluck it off so is a Man destroyed and made a Prey for his Wealth 's sake 4. Consider the Unprofitableness of Wealth without God it cannot make you Contented and Safe and Happy and Comfortable Luke 12.15 A man's life consisteth not in the abundance of the things which he possesseth A Man doth not live upon his Wealth not by Bread alone Mat. 4.4 but by the Providence of God I do not only say they cannot make you happy and wise certainly they cannot do that but they cannot make you more healthful chearful and comfortable So that whether you will or no at length you are brought to depend upon God but especially is their unprofitableness seen in the Day of Death and in the Day of Wrath In the Day of Death when a Man must shoot the Gulph of Eternity and launch out into the Deep Ocean of the other World Iob 27.8 What is the hope of the Hypocrite thô he hath gained when God taketh away his Soul When you must dye and nothing shall remain with you but the bitter remembrance of an Estate either ill got or ill spent for it is all one O how bitter and grievous will this be to you to call to Mind the Iniquity of Traffick to remember the cries of the Oppressed Widow or Orphans or neglected Poor or your Pride and Luxury and sowing to the Flesh when God comes to take away the Soul Or else in the Day of Wrath Prov. 11.4 Riches profit not in the day of wrath Of Internal Wrath when a Spark of God's Anger lights upon the Conscience and our Thoughts are awakened against us and fall as a heavy Burden upon us O what will all Riches do To allude to that Prov. 6.35 He will not regard any ransom neither will he rest content thô thou givest many gifts Justice will not be bribed neither will all the Money you have buy you a Pardon And in the Day of External Wrath Zephan 1.18 Neither their Silver nor their Gold shall be able to deliver them in the day of the Lord's wrath As Absalom's Mule left him hanging by the hair of the Head so will Riches leave and forsake you in all your misery 5. Think seriously of this That God is the Author of all Wealth and the Soveraign Disposer of it and therefore whether we have it or have it not we must trust in God If Wealth fails that we have it not then it is manifest it is not to be trusted in If it should encrease yet it should occasion us to trust in God who gives us what we have by what Means soever it comes to our hands it is his Gift It is the blessing of the Lord that maketh rich Prov. 10.22 If Riches come to you by Inheritance from your Ancestors it was by the Providence of God that you were Born of Rich and Noble Friends and not of Beggars If it come by Gift it is God that made them that gave it you able and willing If it comes by Industry and Skill it is God that gives the Faculty the Use and the Success So that still God is to be trusted in not in the Creature for he hath
His shutting the mouths of the hungry Lyons when Daniel was in the Den with them Dan. 6.22 His making the Ravens which are by Nature Birds of prey to be Caterers to Elijah 1 Kin. 17.6 3. Distinction There are Impossibilia Naturae and Impossibilia Naturâ things impossible to Nature and things impossible by Nature Things impossible to Nature God can do but not things impossible by Nature he will do things above Nature and besides it but nothing against it Things impossible by Nature are such as either respect the Agent or the Object 1. With respect to the Agent that which is repugnant to his own Essential Perfection Thus God cannot lye Tit. 1.2 Which God that cannot lye hath promised Heb. 6.18 That by two immutable things in which it is impossible for God to lye we may have strong consolation God cannot deny himself 2 Tim. 2.13 If we believe not yet he abideth faithful he cannot deny himself for these things imply weakness and not Power God cannot dye God cannot sleep It is no discredit to a wise man that he cannot play the Fool or to a valiant Man that he cannot be a Coward God can do all things so as that he is still God Those things that are repugnant to the Perfection of his Nature he cannot do 2. With respect to the Object such things as imply a Contradiction as that a thing should be and not be to make a Creature finite and Infinite dependant and Independant at the same time and in the same respect limited to a place and yet in every place to make the Sun shine and not to shine at the same time these are against the Nature of the things themselves These Distinctions have their use in many Controversies that are about Religion VSE For Exhortation To press you to Believe that God is Almighty and to Improve it 1. Believe it Need we press men to that It is a piece of Natural Divinity a Truth held forth to us not only in the Book of Scripture but of Nature That Light which finds out a Deity will discover him to be Almighty and therefore need we any great ado to perswade men to believe it Yes certainly for this is the great thing that we question in Cases of difficulty we doubt more of the Power of God than of his Will Our seeming doubts of his Will are but pretences to cover our shameful and Atheistical Doubts of his Power that which works subtilly and underground in us and weakens our Conâ—idence in God and hinders the rejoycing of our Faith is a doubt of his Power Surely God knows us better than we do our selves and the Scripture shews all along that our Doubts are about God's Power When there was a Promise brought from God that Sarah should conceive with Child she did not believe the Promise Gen. 18.13 14. And the Lord faid unto Abraham wherefore did Sarah laugh saâ—ing Shall I of a surety bear a Child which am old Is any thing too hard for the Lord There was her Doubt and difficulty So Moses the Man of God the Lord had told him Face to Face that he would feed his People and give them Flesh to eat and he doubted of God's Power Numbers 11.21 22 23. The people among whom I am are six hundred thousand footmen and thou hast said I will give them Flesh that they may eat a whole month shall the flocks and herds be slain for them to suffice them or shall all the fish of the Sea be gathered together for them to suffice thim And the Lord said unto Moses Is the Lords hand waxed short So when the Prophet foretold there should be such Plenty in Samaria where there was great Scarcity saith the Noble-man 2 Kings 7.2 Behold if the Lord should make windows in Heaven might this thing be There was his Doubt So the Virgin Mary when the Angel comes with the Message of the great Mystery of the Incarnation of the Son of God that he should be Born of her Luk. 1.34 Then said Mary unto the Angel How can this be seeing I know not a Man At this rate still doth Unbelief speak in the Wilderness as the Children of Israel Psal. 78.19 20. Can God furnish a Table in the Wilderness Behold he smote the Rock that the Waters gushed out and the streams overflowed can he give Bread also can he provide Flesh for his People Certainly the Scripture knows what is the special Language of our Hearts better than we our selves Now Unbelief is still represented as doubting of God's Power Besides Doubts haunt us only in times of difficulty and when Mercies expected are hard to come by If we did doubt of God's Will because of our Unworthiness why do we not doubt at other times when things are easie but these doubts surprize us only when the things we expect from God according to his Promises are difficult and hard to come by And the reason why we are so apt to doubt of God's Power is the imperfection of our Thoughts about God's being We are inured to Principles of Sense and Converse with limited Beings and therefore confine God to a Circle of our own making Psal. 78.41 They turned back and tempted God and limited the Holy one of Israel We confine God to the Course of second Causes with which we wholly Converse and when there is difficulty there our Hearts fail therefore there is need to press you to believe God's Power 2. Improve it to strengthen our Faith and encourage our Obedience 1. To strengthen our Faith either in Prayer or in Waiting In Prayer O when you come to God remember he is able to do abundantly above all that we ask or think Eph. 3.20 How hard and difficult soever the thing be that we ask of God he is able to do it When our Lord taught us to Pray what are the Encouragements he gives us see the Conclusion of the Lord's Prayer Mat. 6.13 Thine is the Kingdom the Power and the Glory As God hath a Kingdom and Authority to dispose of all things for his Glory and our good so he hath a Power to back it it is not an empty Title Pray for help with such cheerfulness and confidence as if it were the easiest thing in the World to be done All those things that are so difficult to be obtained either the Sanctification of our Souls or the Promotion of Christ's Kingdom or any of those things Thine is the Power there is that which holds up our Hands in Prayer and gives us confidence towards God So to strengthen our Faith in Waiting touching the performane of all God's Promises for our selves and others Abraham believed above Hope and against Hope why being fully perswaded that what he had promised he was able also to perform Rom. 4.21 This is the great Security of the Soul that confirms us in waiting upon God when the Accomplishment of his Promises is unlikely to Reason God is able If you expect of God preservation in
the midst of Difficulties such a fickle and such a changeable Creature as Man is how can that be 1 Pet. 1. Who are kept by the Power of God through Faith unto Salvation The Power of God is engaged for our Defence So for Temporal Difficulties when we see no means no likelihood to escape yet we are not thoughtful of this matter for our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thy hand O King Dan. 3.17 In Death when we go to the Grave to moulder into dust and rottenness then to look upon the Morsels of Worms as parcels of the Resurrection what shall uphold and support our Hearts in waiting upon God for this Phil. 3.21 Who shall change our vile Body that it may be fashioned like unto his glorious Body according to the working whereby he is able to subà ne all things unto himself The Scripture still referrs us to the mighty Power of God whereby he can subdue and cause all to fall under him The Destruction of Antichrist and Enemies of the Church who are supported by great and strongly combined Interests how can that ever be hoped for Rev. 18.8 Her plagues shall come in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord God who judgeth her and that is the greatest Cordial of the Soul The Life of Faith lyes in the Belief of God's Power and All-sufficiency He can raise up the Church from her low Condition and all without any means when all is dry Bones then God can put Life into his People 2. To encourage us in Obedience it is good to believe and improve the Power of God 1. That we may carry it more humbly and more dutifully 1 Pet. 5.6 Humble your selves under the mighty hand of God This is that which begets a deep awe and reverence of his Majesty Shall we not submit to that God that is able to crush us O therefore let us Study to please him in all things When you sin you bid deâ—iance to the Almighty and enter into the Lists with God and provoke him to jealousie 1 Cor. 10.22 Do we provoke the Lord to jealousie are we stronger than he Do you know what it is to dash against God and Contest with God He that is Almighty is the most desirable Friend or the most dreadful Adversary and therefore humble your selves and carry it dutifully towards him Every one would be in with the Almighty Be sure to keep in with the Lord Deut. 10.17 For the Lord our God is a God of Gods and Lord of Lords a great God a mighty and a terrible which regardeth not persons nor taketh reward Will you provoke him and dare him to his Face 2. To keep us upright in Obedience without Warping and using any Carnal shifts Gen. 17.1 I am the Almighty God walk before me and be thou perfect God alone is enough to you The Reason why we so often step out of the way is because we do not believe God to be Almighty that he is more able to defend than Man to hurt Even God's own Children may warp for want of a sound belief of this Abraham saved himself by a Lye because he would not trust God with his Preservation Gen. 20.11 Moses was backward to do the Lord's Message Exod. 4.13 as if God could not bear him out before Pharaoh and before the Egyptians There was a Promise Iacob should have the Blessing but Rebecka puts him upon using indirect means to obtain it because she could not trust God's Alâ— sufficiency to bring it about He that will not trust God and rest upon his Power cannot be long faithful to him because they think there is not enough in God they will seek elsewhere All sincerity ariseth from these two things and until you get your Hearts into this Frame you never will be sincere submitting all things to God's Will and resting upon God's Power How desperate soever the Case be this will relieve you and keep you sincere and comfortable the Lord is a powerful God and knows how to provide for his Glory and for your sustentation Now to quicken you thus to believe and improve the Power of God I will offer these Considerations 1. Consider the Amplitude of God's Power which is not to be measured by our scantling and model we can do something but God can do all things we must have Matter prepar'd but God works out of nothing we do things difficultly and must have time but God can do all things in a moment he needs no Instruments or Tools no Pattern or Copy but worketh all things according to the Counsel of his Will We rust with Age and our strength is dryed up but the Lord's hand is not shortened that it cannot save Isa. 59.1 His strength is never wasted or dryed up When any thing is to be done or expected from God is it greater than making the World and God is where he was at first Our knowledge of things is by Effects but God never had an Effect adequate to his Power he hath done great things but he hath Power to do greater Mal. 2.15 And did not he make one yet had he the residue of the Spirit When he Created the World he had the residue of the Spirit he could have made more Worlds All Created Effects are finite and therefore not fully answerable to the force of the Cause Let us be still enlarging in our Thoughts of God's Power This is a Power that needeth not the Concurrence of visible means but can work without them yea opposite Power is no hinderance to God Rubbs are plain Ground to him Isa. 27.4 Who would set the bryars and thorns against me in battle I would go through them I would burn them together What can Bryers and Thorns do against a devouring Flame they are fit Fuel to encrease the Fire but cannot hinder the burning God works through all Opposition Isa. 43.13 I will work and who shall lett it 2. Consider this Power is ready to be employed for our Use so far as it shall make for God's glory and our good God is ours if we be in Covenant with him and if so all that is in God is ours also Quantus quantus est as great as he is God makes over himself in Covenant I am yours therefore Almightiness is yours to be set a work for you And as Aristotle said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are common between Friends and Confederates 1 Kings 22.4 Iehoshaphat said unto the King of Israel I am as thou art my People as thy People my Horses as thy Horses Surely being in Covenant with God it is a Relation of Friendship and whatever is God's is ours and that is the reason of this Expression Eph. 6.10 Be strong in the Lord and in the power of his might In all our Faintings and Fears we should look upon God's Almighty Power as a
Guardian for our good All that God hath is forth coming for our use as all other things so his Almighty Power and Strength 3. Whatever his Will is or whatever God hath determined to do concerning us yet he would have us magnifie his Power and with Comfort cast our selves upon it Isa. 8.12 13. Fear not their fear nor be afraid sanctifie the Lord of Hosts himself and let him be your fear and let him be your dread You should set Power against Power that you may not be dismay'd Isa. 50.10 It is not meant Spiritually only but also in Temporal Cases Let him trust in the Name of the Lord and stay upon his God You should Comfort your selves in the Power and All-sufficiency of God 4. Consider how angry God hath been with his Children for not resting upon his Power Nothing hath hindered the discovery of God's Power and the Manifestation of his Love to them so much as distrust of his Power Mark 6.5 He could there do no mighty work It is not said he would not but he could not do any mighty works there because of their Unbelief Unbelief doth put a Barr and Rubb in the way of God's Omnipotency And Ioh. 11.40 If thou wouldst beleive thou shouldst see the glory of God God doth not put forth himself because we do no more rest upon him and his Alsufficiency to help us See how angry God hath been on this account with his own Children and People with Moses and Aaron Mat. 20.12 Because ye believed me not to sanctifie me in the eyes of the Children of Israel therefore ye shall not bring this Congregation into the land which I have given them The believing of God's Power is not determining the Success but when we encourage our selves to Pray and Wait and to be Sincere and Faithfull upon the account of God's Power that God is able Many Troubles and Perplexities have befallen God's Children for not believing his Power Zacharias Iohn's Father was struck Dumb for not believing Luk. 1.20 Behold thou shalt be dumb and not able to speak until the day that these things shall be performed because thou believest not my words which shall be fulfilled in their season And God let the Nobleman live to see himself confuted and then he was crushed to Death 2 Kings 7.2 Then a Lord on whose hand the King leaned answered the Man of God and said Behold if the Lord should make Windows in Heaven might this thing be And he said Behold thou shalt see it with thine eyes but thou shalt not eat thereof 3. Consider it is a notable Argument in Prayer to conjure the Lord by his Power As the Leper comes to Christ Mat. 8.2 Lord if thou wilt thou canst make me clearn Do what thou wilt but this I know that thou canst thou hast Power enough See how Moses insinuates Numbers 14.15 16. Now if thou shalt kill all this People as one Man then the Nations which have heard the fame of thee will speak saying Because the Lord was not able to bring this People into the Land which he sware unto them therefore he hath slain them in the Wilderness As if he should say Lord thou wouldest have the glory of thy Power seen in the Eyes of the Nations that they may know thee as a mighty powerful God now they will say the Lord was not able to bring them into Canaan 6. All our Courage and all the strength of our Comfort and Obedience and all the Blessings of Obedience depends upon the Belief and the Improvement of God's Power Look into the Book of God and you shall see all the generous Acts that worthy Men have performed came from hence Abraham the Father of the Faithful offered up his Son his only Son the Son of the Promise and that freely and why Accounting that God was able to raise him up even from the dead from whence also he received him in a figure Heb. 11.19 In such a Tryal what would support and bear us out So when the fiery Furnace was heated seven times hotter than ordinary burning and flaming exceedingly the three Children ventured into it upon this Principle Our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thy hand O King Dan. 3.17 What is the reason we are so Cowardly and Dastardly we look to things sensible and visible and cannot set the Power of God against it or above them and consider how he can bring good out of evil and so Carnal Fears and Hopes draw us aside Why are we discouraged and turn from God in difficult Cases rather than in easie Cases but that we do not believe that he can do all things Paul believed therefore in the Face of Opposition he goes on in his Work unweariedly 1 Tim 4.10 Therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all Men â—specially of them thâ—t believe This made him in the midst of Reproaches and all manner of Difficulties to go on with Courage 7. When we run to Carnal Shifts because we cannot trust this Power of God then we engage his strength that should be for us against us and it is just with God to blast us Ionah runs from his Work and God sends a Storm after him Ionah was afraid of the Ninevites but mischief will sooner or later overtake them that run from their Duty and they have worse Inconveniencies by their own Shifts Iacob would get the Blessing by a Wile but that cost him dear he was Banished from his Father's House upon it lest Esau should kill him Indirect Courses will certainly prove a loss though you may obtain your Purpose yet you plunge your selves into greater difficulties afterward and Obtain your Desires with more Trouble than if you had waited upon God 8. If the thing be not done for us which we need and desire when we trust upon the Power of God it is because it is not best for us He that trusts upon the Power of God cannot miscarry A Cross is best and a low Estate is best and Troubles are best It is not for want of Power and Love that we are afflicted of God he will deliver us and support us and turn it to the best Psal. 84.11 For the Lord God is a sun and a shield he will give Grace and Glory and no good thing will he withhold from them that walk uprightly Psal. 34.9 The young Lyons do lack and suffer hunger but they that seek the Lord shall not want any good thing If we want any thing we would have certainly it is not good for us 9. The less Power we have in our selves the more Experience we have of God's Power Isa. 40.29 He giveth power to the faint and to them that have no might he increaseth strength So Deut. 32.36 The Lord shall judge his people and repent himself for his Servants when he seeth that their power is
with some Joy and the Life in some measure reformed at least from grosser Sins called escaping the pollutions of the World 2 Pet. 2.20 But the Impression is not deep enough nor is the Joy and Delight rooted enough to encounter all Temptations to the contrary Therefore this sense of Religion may be choaked or worn off either by the Cares of this World or voluptuous Living or great and bitter Persecutions and Troubles for Righteousness sake It is a common Deceit many are perswaded that Jesus is the Christ the only Son of God and so are moved to embrace his Person and in some measure to obey his Precepts and to depend upon his Promises and fear his Threatnings and so by consequence to have their Hearts loosned from the World in part and seem to preferr Christ and their Duty to him above worldly things as long as no Temptations do assault their Resolutions or sensual Objects stand not up in any considerable Strength to entice them But at length when they find his Laws so strict and Spiritual and contrary either to the bent of their Affections or worldly Interests They fall off and lose all their Taste and relish of the Hopes of the Gospel and so declare plainly that they were not rooted and grounded in the Faith and Hope thereof This is true Faith generally considered which Foundation being laid it will be easie to shew the Nature of Special Faith which now followeth to be discussed Secondly The Special Objects of Faith are God's Transactions about Man's Salvation by Christ therefore besides the General Faith there is a Special Faith whereby we receive Christ and rest upon him Saving Faith is called a receiving of Christ Ioh. 1.12 To as many as received him to them gave he power to become the Sons of God even to them that believe in his Name And Col. 2.6 As ye have received Christ Iesus the Lord so walk ye in him We take him as God offereth him and to the ends for which God offereth him to do that for us and to be that to us which God hath appointed him to do for and to be unto poor Sinners The General Work of Christ as Mediatour is to bring us to God 1 Pet. 3.18 For Christ also hath once suffered for sins the just for the unjust that he might bring us to God And the great use that we make of him is to come to God by him There is implyed in Faith an Intention of God as our Chiefest Good for otherwise Christ is of no use to us and a Consent to Christ's undertaking that he may bring us to God or a thankful acceptance of him for those ends All they are rejected that will have none of him Psal. 81.11 12. But my people would not hearken to my voice and Israel would none of me so I gave them up unto their own hearts lust and they walked in their own Counsels That will not come to him that they may have life John 6.40 That will not have him to reign over them Luke 19.27 But they who consent to receive him as their Lord and Saviour are accepted with him only let us see how this Consent is qualified 1. It is not a Rash Consent but such as is deliberate and serious and well-advised When God in the Gospel biddeth us to take Christ Men are ready to say With all their Hearts but they do not consider what it is to receive Christ and therefore retract their Consent as soon as 't is made No you must sit down and count the Charges Luke 14. When you have considered his strict Laws and made a full allowance for incident Difficulties and Temptations and can resolve forsaking all others to cleave to him alone for Salvation it is an advised Consent 2. It must not be a forced and involuntary Consent such as a Person maketh when he is frighted into a little Righteousness for the present such as a Person would not yield to if he were in a State of Liberty It may be in a distress or pang of Conscience by all means they must have Christ when Sick when afraid to dye when under some great Judgment No the Will must be effectually enclined to him and to God the Father by him as our utmost Fecility and End Christ's People are a willing People Psal. 110.3 Thy people shall be willing in the day of thy power 3. It must be a resolved Consent a fixed not an Ambulatory Will which we take up for a purpose or at some certain times for a solemn Duty or so No you must cleave to him Acts 11.23 He exhorted them all that with purpose of heart they would cleave unto the Lord. You must trample upon every thing that will seperate you from him Phil. 3.8 9. Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dâ—ng that I may win Christ c. And Rom. 8. from the 36 th to the end I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come Nor heighth nor depth nor any other Creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. 4. It must be not a partial Consent but Total not only to take Christ as offered with his Benefits but a Consent of Subjection to him as our Lord. We are to take him and his Yoke Mat. 11.29 Take my Yoke upon you and learn of me We are to take him and his Cross Mat. 16.24 If any man will come after me let him deny himself and take up his Cross and follow me It is accompanyed with a Resolution to obey his Laws and keep his Commandments that we may abide in his Love Thirdly Besides this Consent there must be a Recumbency Dependance Resting or a fiduciary Relyance upon him for all things we stand in need of from him Recumbency is a Special Act of Faith Isa. 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee Now what do we rest upon him for For somewhat Here and somewhat Hereafter 1. Here For the Inward Man for all kind of Grace Justification Sanctification Priviledges Duties for the Beginning and Continuance Phil. 1.6 Being confident of this very thing that he which hath begun a good work in you will perform it untill the day of Iesus Christ And Acts 5.31 Him hath God exalted to be a Prince and a Saviour for to give repentance to Israel and forgiveness of Sins He is the Author and Fountain of Grace as well as a Lord and Law-giver and the ground of our Hope and Confidence as giving us that Righteousness whereby we may stand before God and have comfortable access to him And then for the Outward Man God hath not only undertaken to give us Heaven and Happiness in the
next World but to carry us thither with Comfort supplying us in a way most conducible to his Glory and our Welfare Psal. 84.11 The Lord is a Sun and Shield the Lord will give Grace and Glory no good thing will he withhold from them that walk uprightly All things are yours Ordinances Providences 1 Cor. 3.21 For all things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is God's 2. Hereafter That Christ will give us Eternal Glory and Happiness in the other World 1 Tim. 1.16 For this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting And Iohn 20.31 These are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have life through his Name This is the main Blessing which Faith aimeth at 1 Pet. 1.9 Receiving the end of your Faith even the salvation of your Souls By this all Temptations of Sense are defeated Now if you would know whether your Faith groweth or no you must discover it by the Firmness of your Assent or the Resolvedness of your Consent or the Peace and Confidence of your Relyance 1. For Assent If you believe the Word of Gâ—d especially the Gospel part with an Assent so strong that you can resolve to venture your whole Happiness in this bottom and let go all that you may obtain the Hopes which the Gospel offereth to you certainly he hath a strong Faith who taketh Gods Promises for his whole Felicity and God's Word for his only Security he needeth no more nor no better Thing nor surer Conveyance to engage him to hazard all that he hath when the Enjoyment of it is inconsistent with his Fidelity to Christ. 2. Your Consent A full entire Hearty Consent to resign your Selves to Christ not a feeble Consent such as is contradicted by every foolish and hurtful Lust but a prevalent Consent such as can maintain it self notwithstanding Difficulties Temptations and Oppositions of the Flesh and controll all other Desires and Delights whatsoever 3. For Relyance When you can trust him for deliverance from the Guilt Power and Punishment of Sin and to quicken strengthen and preserve Grace in you to everlasting Life You trust him in all his Offices as a Priest when you believe his Merits and Sacrifice and Comfort your selves with his Gracious Promises and Covenant and come to God with more boldness and Hope of Mercy upon the account of his Intercession especially in all Extremities and Necessities Heb. 4.14 15 16. Seeing then that we have a great High Priest that is passed into the Heavens Iesus the Son of God Let us hold fast our Profession for we have not an High Priest which cannot be touched with the feeling of our Infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly unto the Throne of Grace that we may obtain mercy and find Grace to help in time of need You trust him as a Prophet when you give up your selves as his Disciples to the Conduct of his Word and Spirit being parswaded that he will infallibly teach you the way to true Happiness Ioh. 6.68 Lord to whom shall we go thou hast the words of eternal life You trust him as a King when you become his Subjects and are perswaded that he will Govern you in Truth and Righteousness in order to your Salvation and defend you by his mighty Power from all your Enemies 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day And 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom To whom be Glory for ever and ever Amen SERMON III. ON 2 THESS I. v. 3. Your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth THE Growth and Encrease of Faith may be Judged of 1. By the Nature of Faith 2. The Properties of it 3. The Examples and Instances of great Faith in Scripture We are now upon the Second Thing the Properties 1. A Dependance upon God for something that lyeth out of Sight That this is an Essential Property of Faith appeareth by the Description of it Heb. 11.1 The Evidence of things not seen that is not seen by Sense and Reason Some things are invisible by reason of their Nature as God for no man hath seen God at any time Joh. 1.18 And therefore he is called the Invisible God Col. 1.15 And some things by reason of their Distance because they are Absent and Future as the Glory of the World to come and therefore 't is an Object of Faith and Hope Rom. 8.24 For hope that is seen is not hope for what a man seeth why doth he yet hope for it Vision and Possession exclude Hope and leave no room and place for it Now without Faith a Man can have no sight of these things 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off There is a mist upon Eternity and we cannot look beyond the Clouds of this lower World unless we have the Eagle-eye of Faith but by Faith we can see them so as to frame our Lives accordingly 2 Cor. 5.7 For we walk by Faith and not by Sight By Sense we see what is pleasing or displeasing to the Flesh but by Faith what conduceth to the saving or losing of the Soul Faith being very much like Sight and serving us for the Government of the Soul as Sight doth for the Body it may much be explained by it Now to Bodily Sight there must be an Object a Medium to make the Object conspicuous and a Faculty or Organ 1. The Great Object of Faith is Eternal Life as procured by Christ and promised in the Gospel There is no use of Sight where nothing is to be seen therefore the Object is set before us in the view of Faith in the Promises of the Gospel Heb. 6.18 and Heb. 12.2 God's Truth is as certain as Sight it self can be in it we see all things promised as sure and near 2. The Medium As we see Colours in the Light of the Air so these Spiritual and heavenly things in the Light of the Spirit 1 Cor. 2.11 12. For what man knoweth the things of a man save the Spirit of a man which is in him even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given us of God 3. The Eye or Visive Power A Blind Man cannot see at Noon-day nor the sharpest Sight at Midnight Now this
tender of their Reputation lest they should be despised and turned out of their places for deserting the old way wherein they were bred But none of this can be imputed to our Centurion whose Faith Christ approved and rewarded For in Contemplation of this Faith the Cure was wrought Verse 13. And Iesus said unto the Centurion go thy way and as thou hast believed so be it unto thee And he ventureth the Credit he had with his Nation and though the particular address concerned not him but his Servant yet he maketh an open acknowledgment of Christ. II. How was this Faith wrought and bred in him I Answer The Ground-work was laid in his Knowledge of the Omnipotency and Power of God and his acquaintance with the Scriptures of the Old Testament tho' he were not a professed Iew. This prepared for his Faith in Christ the report or hearing was the ground of Faith Isa. 53.1 Who hath believed our report He had heard by Fame of his excellent Doctrine Matth. 7.29 That he taught as one having Authority and not as the Scribes And he had heard the rumour of his Miracles more particularly the late Instance of curing the Leper which was notorious and publick for Christ biddeth him shew himself to the Priests Matth. 8.4 And also the Miracle in recovering the Rulers Son an Instance near which was done a time before this Iohn 4.46 47. And there was a certain Noble man whose Son was sick at Capernaum And he heard that Iesus was come out of Iudea into Gallilee and he went unto him and besought him that he would come down and heal his Son for he was at the point of death By all which he was moved to ascribe the Omnipotency of God which he knew before to Jesus Christ. The Spirit of God can bless slender Motives to a willing Heart and there is a readiness in Holy Souls to believe sooner and easier than others Acts 17.11 These were more noble than those of Thessalonica in that they received the Word with all readiness of mind and searched the Scriptures whether these things were 〈◊〉 no. They were not light of Belief for they searched the Scriptures yet they were more ready to believe than perverse and prejudiced Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When there is sufficient Evidence they can hold out no longer Thus the Spirit of God blessed the knowledge of this Centurion and the Rumours that were brought to him of Christ's Doctrine and Miracles III. The Effects or Fruits of it or how it discovered it's self 1. In that he applyeth himself to Christ. They that believe in Christ will come to him and put him upon work whilst others prize his Name but neglect his Office A gracious Heart will find Occasions and Opportunities of acqâ—â—intance with Christ if not for themselves yet for others for when they have heard of him they cannot keep from him Faith never wants an Errand to the Throne of Grace either Necessity brings us thither or Delight Christ inviteth us to come for what he hath to give Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest He is angry that we will not come Iohn 5.40 And ye will not come to me that ye may have life If we be backward he sendeth Afflictions upon our selves and Families Hosea 5.15 In their affliction they will seek me early Surely it is a Delight to him to do his Office in helping distressed Creatures or else he would never have taken it upon him The Elect shall be brought to him upon one occasion or another and he will kindly receive them Iohn 6.37 All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out An Apoplexy fallen on a beloved Servant bringeth this Centurion to Christ. Well then since Christ is able to save to the uttermost all that come to God by him Heb. 7.25 Let us not neglect the Occasions of coming to him but get nearer to God by Repentance and Faith in our Lord Jesus Christ. Would Christ stoop so low as to take our Nature and purchase us with his Blood and be strange to us when we come for the Fruits of his purchase and his Mercy to help us and ours 2. That he accounteth Misery an Object proper enough for Mercy to work upon The Centurion came to him saying Lord my Servant lyeth at home sick of the Palsie grievously tormented Verse 6. that is grievously affected with the Disease Alas what can we bring to Christ but Sins and Sicknesses Justice seeketh a meet Object for it giveth to every one what is due but Mercy only seeketh a fit Occasion It doth not consider what is deserved but what is desired and wanted Etiam si sim indignus sum tamen indigens saith Romeranius I am not worthy but I am needy The more affected we are with our Misery the fitter for Christ's Mercy Psal. 9.18 The needy shall not always be forgotten The more hope we have the more we are sensible of our need Psal. 40.17 But I am poor and needy yet the Lord thinketh upon me Faith giveth us this ground of Hope that Misery is a Motive to God's pity tho' we have nothing within us or without us to commend us to Christ yet he will not despise the Miserable and the Needy and they shall not perish who in the sense of that need repair to him God bringeth Alsufficiency to the Covenant we bring nothing but All-necessity as the Widow was only to provide empty Vessels the Oyl failed not till the Vessels failed Christ's Bowels yearn towards the distressed 3. When Christ offereth to come and heal him Verse 7th I will come and heal him which was the great Condescention of the Son of God to a poor Servant see how the Centurion taketh it Verse 8. He answered and said Lord I am not worthy that thou shouldest come under my roof Humility is a Fruit of Faith A sound Believer hath an high esteem of Christ and a low esteem of himself and the one breedeth the other they see Christ so excellent and themselves so vile in regard of past Sin and present Infirmities What! the Son of God come to the House of an Ethnick and one that hath lived in Idolatry and the Worship of false Gods The Godly are ever acknowledging their Vileness and Baseness and Indignity and Unworthiness when they have to do with God and Christ. Gen. 18.27 And Abraham answered and said Behold now I have taken upon me to speak unto the Lord which am but dust and ashes 2 Sam. 7.18 Then went David in and sat before the Lord and he said who am I O Lord God! and what is my house that thou hast brought me hitherto Gen. 32.10 I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy Servant So Matth. 3.11 Whose shoes I am not worthy to bear So when
a Famous Physitian he desires to see him it is some Contentment to a sick Man to see him but when his Cure is wrought he much more rejoiceth So when we feel the Benefit in our own Souls it causes Joy Rom. 5.11 And 〈◊〉 only so but we also joy in God through our Lord Iesus Christ by whom we have now 〈◊〉 the Atonement A SERMON ON ROM IV. v. 18 19 20 21. Who against hope believed in hope that be might become the Father of many Nations according to that which was spoken So shall thy Seed be And being not weak in Faith he considered not his own Body now dead when he was above an hundred years old neither yet the deadness of Sarah's Womb He staggered not at the Promise of God through Vnbelief but was strong in Faith giving glory to God And being fully perswaded that what he had promised he was able also to perform WE are now come to handle the other Branch of Abraham's Faith A Believer hath but two Works to do to open the Eye of Faith and to shut that of Sense I shall speak of this latter now This Instance deserveth to be considered by us 1. Because he is called once and again The Father of the Faithful Ver. 11. and 16. meaning thereby that his Faith is the Pattern according to which our Faith is to be cut out or the Copy to be transcribed by us or as the Apostle's Expression is Verse 12. That we should walk in the steps of the Faith of our Father Abraham 2. Because this was great and grown Faith It is negatively expressed Ver. 19. He was not weak in Faith and affirmatively Ver. 20. That he was strong in Faith giving glory to God Now in Abraham's Faith we shall consider three things First The Ground of it Secondly The Excellency and Strength of it set forth by four Expressions 1. That he believed in Hope against Hope Ver. 18. 2. That he Considered not the Difficulties Ver. 19. He considered not his own Body now dead neither yet the deadness of Sarah's Womb. 3. That he staggered not at the Promise through unbelief Ver. 20. 4. That he had a full Perswasion of God's Power Being fully perswaded that what God had promised he was able to perform Verse 21. Thirdly The Fruit and Effect of it an exact ready and self-denying Obedience to God not spoken of in the Text but to be supplyed from other Scriptures especially in those two eminent Acts of Self-denyal his leaving his Countrey and offering his Son Thus was Abraham's Faith tryed by Promises of things strange and incredible and by Commands of the hardest Duties First The Ground of his Faith was the Promise of God as is often implyed in the Text for it is said Verse 18. That he might become the Father of many Nations according to that which was spoken So shall thy Seed be And Verse 20. He staggered not at the Promise of God And Verse 21. Being fully perswaded that what he had promised c. There were many Promises made to Abraham but those to which the Apostle alludeth are contained in Gen. 15. as appeareth by his Dispute all along and the comparing the two Chapters Now the Promise was either general or particular 1. The general Promise Gen. 15.1 I am thy shield and thy exceeding great reward That God would take him into his Protection and abundantly reward his Obedience The like Promise is made to all the Faithful Psal. 84.11 The Lord God is a sun and a shield the Lord will give Grace and Glory and no good thing will he withhold from them that walk uprightly The only one and true God Father Son and Holy Ghost will exercise all his Wisdom Power and Goodness to protect us and deliver us from all evil and to give us all those Blessings which are necessarily required to make us fully and eternally Happy He will be a shield to save us and protect us either by way of prevention or removal of all evil both Temporal and Spiritual and he will be a reward to give us all good things yea a great reward yea again an exceeding great reward which cannot come short of Heaven's glory and eternal Happiness which is the Aggregation of all Blessings It is implyed also in the Metaphor of being a Sun to us Here he is as a Sun at its first rising shining upon us with his Morning beams of Favour and Compassion which are very cherishing and comfortable but then our Sun shall be in its Meridian when he shall directly fully and for ever shine upon the Saints 2. The other Promise was particular and thus occasioned When God had told Abraham that he would be his shield and exceeding great reward he replyed Lord what wilt thou give me seeing I go Childless and the Steward of my house is this Eliezer of Damascus And again Behold thou hast given to me no seed and lo one born in my house is mine heir Gen. 15.2 3. These words of Abraham imply some Diffidence or Conflict with Unbelief or a Weakness of Faith at least though they also may be conceived to represent his Condition to God and revive the remembrance of an old Promise made to him sometime before Gen. 12.3 In thee shall all the Families of the Earth be blessed And they in effect speak to this sense Lord how can I take Comfort in the promised Reward since I do not see the fulfilling of thy Promise touching my Seed But now mark the Lord's reply Ver. 4. This shall not be thine heir but he that shall come forth out of thine own bowels shall be thine heir that is thou shalt have Posterity the Promised Seed shall at length come of thy Loins And then God led him forth Verse 5. And he brought him forth abroad and said Look now toward Heaven and tell the Stars if thou be able to number them Ocular demonstration leaveth a stronger impression upon the mind And he said unto him So shall thy seed be upon this Abraham believed in the Lord and he counted it to him for righteousness Ver. 6. That is upon this he began to grow stronger in the Faith more and more overcoming the Doubts of the Flesh and embracing the great Promises which God had made him He was a Believer before but now he commenceth a strong Believer this is that which is said Verse 18. He believed in hope against hope that he might become the Father of many Nations according to that which was spoken So shall thy Seed be Secondly The Excellency of his Faith in four Expressions I. He believed in hope against hope Abraham was still Childless and so remained for some Years after this Assurance from God and in the Course of Nature he had little reason to expect a Child but he hoped in the Word of God when according to the Order of Nature all hope of Issue was cut off We learn then that Spiritual Hope can take place when Natural Hope faileth as
In some Sence it is our Duty to consider them that we may not go about the most serious Work hand over head Christ bids us sit down and count the Charges Luke 14.28 For which of you intending to build a lower sitteth not down first and counteth the cost whether he have sufficient to finish it The Saints are wont to put hard cases to themselves Psal. 3.6 I will not be afraid of ten thousands of people that have set themselves against me round about And Psal. 23.4 Yea though I walk through the Valley of the Shadow of Death I will fear no evil 2. Therefore the Ends must be observed We must consider them to prevent Slightness and to weaken our Security but not to weaken our Confidence in the Promise When they are urged against the Promise they impeach the Truth of God but when we consider them to prevent Slightness it is good The Difficulties of Salvation must be sufficiently understood oâ—herwise we think to do the Work of an Age in a Breath Luke 13.24 Strive to enter in at the strait Gate for many I say unto you will seek to enter in and shall not be able Josh. 24.19 And Ioshuâ— said unto the People Ye â—annot serve the Lord for he be is a holy God It is not so easie a Matter as you take it to be 3. Difficulties must be thought on to quicken Faith not to weaken it If they be pleaded against the Promise they weaken Faith if they be pleaded to drive us to the Promise they quicken Faith What greater Arguments are there to press us to dependance than to consider our Impotency the loosness of our Hearts and the strength of Temptations 2 Chron. 20.12 For we have no might against this great Company that cometh against us neither know we what to do but our eyes are unto thee But to plead against the Promise is to Consult with the Wisdom of the Flesh and it hath ever fared ill with the Saints Luk. 1.18 And Zacharias said unto the Angel Whereby shall I know this for I am an old man and my Wife well stricken in years Therefore for a while he was struck dumb So Moses Numb 20.12 Hear now ye Rebels must â—e fetch you water out of the Rock God had bidden him smite the Rock and assured him the Water should flow but he pleadeth the natural Impossibility therefore he was shut out of Canaan So that Noble Man 2 Kings 7.2 Then a Lord on whose hand the King leaned answered the Man of God and said Behold if the Lord would make Windows in Heaven might this thing be And he said Behold thou shalt see it with thine Eyes but shalt not eat thereof But he that will not believe the Truth of a Promise shall not partake of the Benefit of it Well then as Abraham regarded not the great Difficulties that might be pleaded to his Faith from his own and his Wife's Age so must not we Secondly I shall shew you the Inconveniences of this sinful considering the Difficulties in all the parts of Faith Assent Consent and Affiance 1. As to Assent There are many Difficulties which may be objected against the Truths propounded in the Word but it is enough to a Believer that God hath revealed them in his Word and propounded them to his Faith Reason is apt to reply as Nicodemus when Christ spake to him of Regeneration Iohn 3.9 How can these things be Carnal Reason keepeth Men from simple believing or resting on what is revealed till they see a Reason for every thing Now we see a Reason why we do believe and that is the Word of God or Divine Revelation though we do not see a Reason of every thing which we do believe for many things are Mysteries In such cases we must receive Truths as we do Pills not chew but swallow them take them upon the Credit of the Revealer To chew produceth a loathsom Ejection to swallow a wholsom Remedy Believing in the common Notion of it is a receiving of Truths upon Trust from another so it differeth from knowing And Divine Faith is a receiving such things as God hath revealed because he hath revealed them Therefore our first Enquiry is Whether these things be so or no Not how they can be so There we begin at the wrong end In many Cases constat de re the thing is evident in Scripture whereby it is revealed but how it can be is beyound our reach the Modus is not certain Now when we should believe we dispute and so cavil rather than enquire If it be not plainly revealed by God you may reject it without Sin and Danger but if it be you must not contradict all that you cannot comprehend otherwise dangerous Mischiefs will ensue The True God will be no God to you because you cannot comprehend the Trinity of Persons in the Unity of the Divine Essence Christ will be no Christ because you cannot comprehend how a Virgin should conceive or how a God should become Man It is sufficient that it is revealed in Scripture which carrieth it's own Evidence in it's Forehead shining by it's own Light hath the Seal and Stamp of God upon it and moreover is confirmed by Miracles and handed and brought down to us by the Universal Tradition of the Church through the Successions of all Ages in whose Experience God hath blessed it to the converting comforting and sanctifying of many Souls In short to see a thing in it's Evidence is not to believe but to receive it on the Credit of the Testifyer If you will not credit it unless the thing be evident in it's self without his Word you do not believe Christ but your own Reason and instead of being thankful for the Revelation you quarrel with his Truth because it is in some things above your Capacity You should be satisfied with the bare Word of God and captivate your Understandings to the Obedience of it 2. As to Consent and Acceptance There are many things may be objected against entring into Covenant with Christ as our Unworthiness the fickleness and loosness of our Hearts how unable we are to keep Covenant with him but these things must not be alledged against our Duty and the free offers of the Lord's Grace 1. Our great Unworthiness This is one Reason why the instance of Abraham is produced by Paul as a pattern of Faith to the Gentiles As Abraham considered not his Natural Incapacity to have Children so they not their unworthiness to be Adopted into God's Covenant The Gentiles were not a People unto God but were over-looked in the Dispensations of his Grace but Hosea 2.23 I will have Mercy upon her that had not obtained Mercy and I will say unto them that were not my People Thou art my People and they shall say Thou art my God Our condition is not so desperate that the Mercy of the New Covenant cannot reach us and recover us So for particular Christians they exclude and repell
Thus some of the Disciples doubted of the Truth of Christ's Resurrection Matth. 28.27 And when they saw him they worshipped him but some doubted Luk 24.21 But we trusted that it had been he which should have redeemed Israel This argueth a weak Faith not vigorous and active but Faith is strong as it overcomes our speculative Doubts and so doth settle and establish our Souls in the Truth Acts 2.36 Let all the House of Israel know assuredly that God hath made that same Iesus whom ye have Crucified both Lord and Christ. 2. There is a Doubting or Staggering as Faith is a Consent when the Consent is weak and wavering Faith is weak Heb. 10.23 Let us hold fast the Profession of our Faith without wavering for he is faithful that promised But such a confirmed Resolution as leaveth no room for wavering and looking back argueth a strong Faith Acts 21.13 Then Paul answered What mean ye to weep and to break my heart for I am ready not to be bound only but to dye at Ierusalem for the Name of the Lord Iesus 3. As Faith implyeth a Dependance and Trust Iames 1.6 7 8. But let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with the wind and tossed for let not that Man think that he shall receive any thing of the Lord A double minded Man is unstable in all his wayes Divided between God and other Confidences 1 Tim. 2.8 I will therefore that men pray every where lifting up holy hands without wrath and doubting Matth. 14.31 O thou of little Faith why didst thou doubt Well then it is a strong Faith that causeth such a Fortitude that we pass through all Difficulties and Tryals without distrust or anxiety of mind It is opposite to Fainting Psal. 27.13 I had fainted unless I had believed to see the goodness of the Lord in the Land of the living To Fears and Troubles Matth. 8.26 Why are ye fearful O ye of little Faith Strength of Assent doth exclude speculative Doubts and Errors Strength of Resolution doth fortifâ—y us against worldly Temptations which beget uncertainty Temptations of Profit Pleasure or Vain-glory if the Heart be secretly biassed with these It is opposite to Faith Ioh. 5 44. How can ye believe which receive Honour one of another And strength of Confidence doth exclude those Doubts which arise from Fears of Danger and Terrors of Sense in such Cases we dispute away the Comfort of the Promises IV. He was fully perswaded that what God had promised he was able also to perform A strong steddy and full Perswasion of the Power of God argueth a great Faith 1. There is no doubt of his Will when we have his Promise but the Ability of the Promiser is that which is usually questioned Unbelief stumbleth at his can Can God furnish a Table in the Wilderness Psal. 78.19 and How can these things be Luk. 1.34 So 2 Kings 7.2 If the Lord should make Windows in Heaven might this thing be Nay and the Children of God themselves Sarah was rebuked when she laughed Gen. 18.12 13 14. Therefore Sarah laughed within her self saying After I am waxed old shall I have pleasure my Lord being old also And the Lord said unto Abraham Wherefore did Sarah laugh saying Shall I of a surety bear a Child which am old is any thing too hard for the Lord Her Laughter was not the Laughter of Exultation but Dubitation Moses Numb 11.13 Whence should I have flesh to give unto all this People for they weep unto me saying Give us flesh that we may eat The Case is clear we Doubt not but in Case of Danger then we are full of Fears and Suspicions if of his Will it is because we are so vile and unworthy but we are vile and unworthy out of danger as well as in danger therefore it is of his Power 2. God's Power and Alsufficiency is to the Saints the great support of Faith in their greatest Extremities They are relieved by fixing their Eye on God's Almightiness as Abraham here So Heb. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accounting that God was able to raise him up even from the dead So for Perseverance Iude 24. Now unto him that is able to keep you from falling And for the Resurrection Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things to himself His Power reacheth to the Grave and beyond the Grave So for the Calling the Iews Rom. 11.23 And they also if they abide not still in Vnbelief shall be grafted in for God is able to graft them in again In short to question his Power is to put him out of the Throne to deny him to be God as if he were not able to help his Friends and to be a terror to his Enemies Well then in Matters absolutely promised we have nothing to do but to exalt his Power therefore you may reason thus He will do it for he is able to do it Rom. 11.23 They shall be grafted in for God is able to graft them in again In Matters conditionally promised we must magnifie his Power and refer the Event to his Will Matth. 8.2 Lord if thou wilt thou canst make me clean 3. There are two things enlarge our Thoughts and Apprehensions about the Power of God they are mentioned Verse 17. Whom he believed even God who quickeneth the dead and calleth those things that be not as though they were We have to do with a God that can say to the Dead Live God's Power can bring Life out of Death something out of nothing Resurrection and Creation are easie to him He that can quicken the dead can quicken those that are dead in trespasses and sins By the Word of his Power he maketh all things to be that are not Let there be Light and there was Light Lazarus come forth and he came forth He causeth things to appear and exist that had no being before Thirdly The Fruit and Effect of his Faith an exact and constant Obedience Isa. 41.2 Who raised up the righteous Man from the East and called him to his foot The righteous Man is supposed to be Abraham often designed by that Character and he was called to his Foot to go to and fro at God's Command as the Centurion said Matth. 8.9 I am a Man under Authority having Souldiers under me and I say to this man go and he goeth and to another come and he cometh and to my servant do this and he doth it There are two great Instances of Abraham's Obedience 1. His Self-denyal in leaving his Countrey Heb. 11.8 By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went It is a sore Tryal to forsake Kindred Friends Lands Fathers House and Inheritance and to seek an abode he knew
trouble us no more but that the World should not be a Snare to us He came not to exempt us from Trouble but to save us from our Sins Mat. 1.21 To deliver us from Wrath to come 1 Thess. 1.10 We have the Victory which he purchased for us if the Devil and the World do not hinder the Fruition of eternal Glory Our Victory over Satan is mostly gotten by Patience even to the Death and so those that are killed all the Day long are more than Conquerors through him that loved them Rom. 8.35 36 37. Satan's main Spight is not at your worldly Interests but your Souls God may give him sometimes a Power over your worldly and bodily Interests but he doth not give him a Power over your Souls Though he get his Will over your Bodies yet if he get not his Will over your Souls it is you that conquer and not Satan Therefore in the Christian sense Suffering is Conquering If he do not draw you away from God and Christ though he and his Instruments have great Power over you it is your Heel only is bruised but your Head is safe 2. It is not a total Exemption from Sin Necessary vital Grace is only absolutely secured you shall receive no deadly Wound to destroy your Salvation The Godly sometimes may be foiled Satan stirred up David to number the People 2 Corinth 11.2 3. I am jealous over you with a godly Iealousy for I have espoused you to one Husband that I may present you as a chaste Virgin to Christ. For I fear lest by any means as the Serpent beguiled Eve through his Subtilty so your Minds should bâ— corrupted from the Simplicity that is in Christ. 1 Cor. 7.5 That Satan tempt you not for your Incontinency Yea God may imploy Satan in punishing his People as when the Israelites murmured he sent evil Angels among them Psal. 78.49 and they were destroyed of the Destroyer 1 Cor. 10.10 Because careless Souls are apt to fall asleep God permitteth him to be the Executioner of his Indignation Vse 4. To animate and incourage Christ's Servants in their War against Satan's Kingdom at home and abroad within and without Not to give place to the Devil Ephes. 4.27 Christ whom we serve is more able to save than Satan is to destroy 1. The Devil is a Creature but Christ is the Sovereign Lord who hath Power over him and all Creatures The Devil 's tempting is by Leave Iob 1.12 And the Lord said unto Satan Behold all that he hath is in thy Power Luke 22.31 And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as Wheat He could not enter into the Herd of Swine without Leave from Christ Matth. 8.31 So the Devils besought him saying If thou cast us out suffer us to go away into the Herd of Swine When we are in Satan's Hands Satan is in God's Hands 2. The Devil is an Usurper Christ is the Heir of all things Satan is the God of this World by Usurpation but by lawful Ordination Jesus is both Lord and Christ Acts 2.36 Therefore let all the House of Israel know assuredly that God hath made that same Iesus whom ye have crucified both Lord and Christ. 3. The Devil hath only a perswasive Force no constraining Efficacy He cannot change the Heart or create any new Principles and Habits there which were not before But God can put his Law into our inward Parts and write it in our Hearts Jer. 31.35 He can only propound alluring Baits or Objects to the outward Senses and Fancy but God worketh immediately on the Heart 4. If the Devil be vigilant and assiduous in his Temptations he is matched and overmatched Christ is always mindful of the Affairs of his People he doth ever make Intercession for us before God And he that keepeth Israel shall neither slumber nor sleep Psal. 121.4 Satan daily bloweth the Bellows inflaming our Corruptions suggesting Temptations but the Spirit is as watchful in our Hearts maintaining his Interest there 5. The Devil's Malice is restrained for he is held in Chains of Darkness 2 Pet. 2.4 If God spared not the Angels that fell but cast them down to Hell and delivered them into Chains of Darkness to be reserved unto Iudgment Meaning thereby not only the powerful Restraints of Providence but the Horror of their own despairing Fears Chains imply Restraint but Chains of Darkness Horror he himself believeth and trembleth Iames 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble 6. The Lord Jesus doth often give out Demonstrations of his Power and Providence Partly in protecting strengthning assisting his People and prospering their just Endeavours for the Advancement of his Kingdom so that all the Machinations of the Wicked against them come to nought Partly in making fearful Havock and Destruction in Satan's Kingdom In protecting his People sometimes he destroyeth their Enemies Isa. 27.4 Who would set the Briars and Thorns against me in Battel I would go through them I would burn them together Sometimes infatuateth their Counsels Iob 5.12 13 14. He disappointeth the Devices of the Crafty so that their Hands cannot perform their Enterprise He taketh the Wise in their own Craftiness and the Counsel of the Froward is carried headlong They meet with Darkness in the Day-time and grope in the Noon-day as in the Night Sometimes he hideth his People in the Secret of his Presence Psal. 31.20 Thou shalt hide them in the Secret of thy Presence from the Pride of Man thou shalt keep them secretly in a Pavilion from the Strife of Tongues He smiteth his Enemies by an invisible Curse Job 20.26 All Darkness shall be hid in his secret Places a Fire not blown shall consume him it shall go ill with him that is left in his Tabernacle He divideth them 2 Chron. 20.23 The Children of Ammon and Moab rose up against the Inhabitants of Mount Seir utterly to slay and destroy them and when they had made an end of the Inhabitants of Seir every one helped to destroy another Christ is the Assailant and makes fearful Havock in the Devil's Kingdom The Word of Truth is come into all the World and pulleth down Idolatrous and False Worship Coloss. 1.6 The Word of Truth is come unto you as it is in all the World and bringeth forth Fruit as it doth also in you since the Day ye heard of it and knew the Grace of God in Truth Sermon on Gen. 24.63 Isaac went out to meditate in the Field c. SERMONS ON THE XXIV Chapter OF GENESIS SERMON I. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide THE Context is spent in describing the Journey of Rebecca with Abraham's Servant and the Text sheweth the occasion of the first interview between Isaac and Rebekah he goeth out into the Fields to meditate and of a sudden he seeth the Camels coming I cannot pass by this Accident
Persons were swept away at once The next news of Sin is in the instance of Sodom and there Sin was of such an evil influence that it made God to rain Hell out of Heaven as one expresses it Gehennam misit e coelo Gen. 19.24 Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of Heaven Dominus a Domino the Lord Christ from the Lord Jehovah Jesus Christ himself will become the Executioner upon such a Wicked People Go from Sodom to Sion and further trace the Story of Sin Who can read the Lamentations without lamentation or run over the story of Ierusalems sorrows with dry Eyes There was not such a People under Heaven both for Mercies and Judgments the dearly beloved of his Soul given up to a sad ruine Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his Sins What is the reason of all this but Sin Will you go further and see the Effects of Sin upon the Son of God himself who was the Son of his Love the man Gods fellow as he is called Zech. 13.7 his Associate they solaced themselves mutually in each other Prov. 8.30 There was I by him as one brought up with him I was dayly his delight rejoycing alwaies before him See what Sin did to him that was but imputed to him Look into the Garden see him in his Agonies go to Golgotha see Christ hanging on the Cross if you would know Sin Gold and Silver would not ransom us nothing would serve but the Blood of Christ Oh come and wonder The boundless Sea of the God-head was stopped by the bank of Sin For a Candle to be put out is no such matter but for the Sun to be quenched and darkned this is dreadful So for a poor Creature to be forsaken is nothing but when the Son of God shall complain that he cannot actually enjoy the Comfort of the God-head when the Sun of Righteousness shall complain of an Eclipse and of a suspension of Consolation this is dreadful Though the Humane Nature recoyled out of a just abhorrency of the Sufferings he was to endure and he came to his Father Matth. 26.39 Oh my Father if it be possible let this cup pass from me And again ver 42. and again ver 44 saying the same words yet Divine Justice would not bate him one farthing what then would have become of us if Jesus Christ had not catched the blow Then survey common Experience If all the Charnels in the World were emptied upon one heap and all the Bones of all that ever dyed were laid together you might say all these were slain by Sin Whenever you see Sin you may entertain it as Elisha did Hazael Thou art the Murderer All Diseases Pestilences Wars Famines Tumults Earthquakes these are but the births of Sin it hath laid Houses desolate wasted Kingdoms destroyed Cities Sin may say Zephan 3.6.7 I have cut off the nations their Towers are desolate I have made their streets wast that none passeth by their Cities are destroyed so that there is no man there is none inhabitant I said surely thou wilt fear me that which we â—eel we may fear But we may come nearer home Do but consider the Effects of it within your selves in the Terrors of Conscience What a sorry Creature is Man when God arms his own thoughts against him and sets home one Sin upon his Conscience He longs for Death rather than Life Heman who was a Child of God complains Psal. 88.16 17 Thy fierce wrath goeth over me thy terrors have cut me off They came round about me dayly like water they compassed me about together What a sad thing is this that a Man should be Magor Missabib fear round about that his own Thoughts should be his Hell and wherever he goes he carries his Hell with him when he lies down in his Bed Hell lyes down with him when he walks out into the Field or Garden Hell walks with him when he goes about his Business Hell goes with him Sin is its own Executioner however it smiles in the first address yet afterwards it scourgeth the Soul with horror and despair Consider the horrors in Death There is a Natural abhorrency from Death as an Evil to our Life and Being but that which increaseth Horrour is Sin 1 Cor. 15.56 The sting of death is sin Oh what agonies will it raise in our Souls when we come to dye if we dye in our Sins Though we were immortal yet Sin is so great an Evil that it were not to be committed but when we are to dye and give an account how doth it fill the Soul with horror and diffidence and shame and anger Some wicked Men indeed dye stupid and careless at least doubtful and some may be fool-hardy like a Man that fetcheth a leap in the dark over a bottomless gulph he doth not know where his feet may light A Wicked Man is like a Tree that grows on the Bank of a River he is on the Borders of Hell and when he dyes he falls into it When they come to dye Sin will be accusing Conscience witnessing the Law condemning Satan insulting Heaven will be shut up against them and Hell inlarging her mouth Oh how will the Body curse the Soul for an ill guide and the Soul curse the Body as a wicked Instrument It is a sad parting when these two loving Friends Body and Soul part with Curses and can never expect to meet again but in Torment A Godly Man when he dyes takes a fair leave of his Body and saies farewel flesh He goes down to the Grave with the Covenant of Grace in his hand my flesh shall rest in Hope but a wicked Man dreadeth it that ever his Body and Soul must be united again they part with an expectation never to meet but in flames But all this is nothing to the Everlasting Estate that follows after it consider either the Loss or the Pain both will represent the Evil of Sin Consider the loss by sinning thou losest God and Heaven and Glory for a trifle for a little dreggy pleasure thou thrustest away Eternal Joyes thou dost as it were say I care not for Heaven so I may have carnal satisfaction as of Esau it is said Gen. 25.34 Thus Esau despised his birth-right it is not worth a Mess of Pottage With what sad Reflections wilt thou declaim against Sin when thou shalt see the Holy ones of God stand at the right hand of Christ and thou art halled to thy own place How will thy Heart turn upon thee for thy own folly then As one dreamt that his heart was boyling for his Sins in a Kettle of Scalding Lead and it cryed out to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is I that have been the cause of this Were it not for Sin I might have had a place in Abrahams Bosom but now I am going to Everlasting Torment then you will know what Sin is
Observation we may discerne a little for the present as David Psalm 139.17 How precious also are thy thoughts unto me O God How great is the samm of them When he looked back how God had carryed him through many difficulties and brought him to rule his People and watched over him with a careful eye of Providence and ordered every event for his comfort Some general view and knowledge we may have for the present Now to direct your Meditations upon the Providence of God 1. I will shew what it is 2. That it is 3. I will give you some Observations 4. I will press you to treat with your own hearts about the Use and Comfort of it 1. To open the Nature of it what it is Consider 1. The Grounds of Providence 2. The Acts of Providence 1. The Grounds of Providence it is founded in Gods Nature and Attributes three especially Omniscience Wisdom and Power 1. Gods Omniscience or Knowledge of all Affairs in the World God like the Sun is all Light and all Eye Prov. 15.3 The eyes of the Lord are in every place beholding the evil and the good in the Congregation in the Closet in the Shop the Eyes of the Lord are every where and do not only behold the evil and the good Person but the evil and the good Action But chiefly Gods eyes are upon his Children they fall under his special care 2 Chron. 16.9 The eyes of the Lord run to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him God minds their whole condition takes notice of their wants and dangers and troubles and will shew himself strong in their supply and deliverance He doth not only know their Persons but their way Psal. 1.6 The Lord knoweth the way of the righteous God takes notice of every particular step he takes and every case he is in by one intuition all things are present to God Therefore when Christ would comfort his Disciples and fence them against worldly care he saith Matth. 6.32 Your heavenly Father knoweth that have need of all these things God takes an exact and particular account of all your vvants and necessities So the Psalmist Psal. 56.8 Thou tellest my wandrings put thou my tears into thy bottle are they not in thy book There is not a tear you shed but it is treasured up in Gods Bottle not a vveary step you take for his Names sake but it is recorded in Gods Book he speaks of those vveary steps he took through the tvvo Forests of Ziph and Hateph But if this be not full enough to commend the particularity of Gods Care he goes higher Isa. 49.16 Behold I have graven thee on the palms of my hands thy walls are continually before me When vve are apt to forget vve fix a memorial on our hands and if vve forget a thing recorded in our Book vve shall not forget vvhat is imprinted on our hands 2. Gods Wisdom He knovveth their vvants and ordereth their deliverance There is something of Counsel in all that the Lord doth Ephes. 1.11 Who worketh all things after the counsel of his own will Therefore his Will is called his Counsel Act 4.28 For to do whatsoever thy hand and thy counsel determined before to be done there is not only a Mighty Hand seen in all the Dispensations of God but a wise Counsel So these two Attributes are coupled Iob 9.21 He is wise in heart and mighty in strength We are rash and precipitate carryed on with more Resolution than Reason our desires beget an heat that oversetteth us but whatever God doth it is vvith exact Judgment If vve have eyes to see it vve should see that all the Circumstances of Providence are disposed vvith much Art 3. Gods Povver to execute and administer that vvhich his Wisdom hath devised Gods Councils and Purposes are alwaies follovved vvith a shall be or shall not be he hath Infinite Povver to accomplish them His Povver is as it vvere the Mid-vvife to his blessed decrees he conceiveth all things in the vvomb of his vvill and then he enduceth and bringeth them forth by his mighty Povver Psal. 33.9 He spake and it was done he commanded and it stood fast Let it be vvas sufficient to make the World and I will is enough to preserve it God pleaseth this as the Priviledge of the God-head Isa. 44.7 Who as I shall call and shall declare it and set it in order for me That is that can by calling ordain or create Therefore Christ when he would discover the Power of his God-head cured by a word of Omnipotency Matth. 8.3 I will be thou clean Now this Power of God is discovered in Providence three wayes By his Ability and Sufficiency to work without means by unlikely means or by contrary means 1. By working without means God is not bound to the Road of Nature or tyed to the course of Second Causes he can create where he doth not find therefore when God is represented as an Object of Trust to his People this expression is used 1 Pet. 4.19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful Creator as one that is able create where nothing is found So God promiseth Hosea 1.7 I will have mercy on the house of Iudah and will save them by the Lord their God and will not save them by bow nor by sword nor by battle by horses nor by horse-men These were the only means they could pitch upon to re-establish themselves but saith the Lord I have a purpose to save them but it shall not be by these God would do it by an invisible sway and turn of things that they should enjoy the Mercy but not see the Means So Isa. 48.7 They are created now and not from the beginning even before the day when thou heardest them not lest thou shouldst say Behold I know them Sometimes God by an immediate Soveraignty will help us Matth. 4.4 Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Sometimes God will not reach out a supply by the ordinary means but by the powerful Word of his Providence or commanded Blessing 2. By working with unlikely Means There is nothing so evil or so inconsiderable but God can work by it in the Story of Ioseph which is one of the fairest draughts of Providence a Lye cast him into Prison and a Dream fetched him out so evil a thing as a Lye and so inconsiderable a thing as a Dream So the Lord makes use of the neglect and Errors of Men Possidonius hath two remarkable Stories in the Life of Austin one was that in Travel he lost his way and found his Life for he escaped an Ambush of the Donatists At another time being to preach he forgot both his Text and Matter and fell upon that which through the Blessing of
of our discharge but as he dyed for our offences so he rose again for our justification Rom. 4.25 As having perfectly done his work As the Eather delivered him to Death so he brought him back again from the Dead The Apostle layes a great weight upon this Rom. 8.34 Yea rather that is risen from the dead There is some special thing in Christ's Resurrection comparatively above his Death which hath influence on our Justification Was not Christs Death enough to free us from Sin Yes but the visible evidence was by his Resurrection It is as it were an acquittance from those Debts of ours which he undertook to pay As Simeon was dismissed when the Conditions were performed and Ioseph satisfied with the sight of his Brother Gen. 43.23 He brought Simeon out unto them 2. Christs Office is allowed so that he is the great shepherd of the sheep that is the Blessed Saviour into whose hands God hath put his Flock to be justified sanctified and saved and from whom we may expect all that comfort which a flock hath from a good and faithful Pastor We are put into his hands as he is Mediator not by way of alienation for they are in the Fathers hands still Iohn 10.29 My Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand But oppignoration laid at pledge in his hands A Shepherd is not Lord of the Flock but as a Servant to take care of them They are not his as Mediator by way of Original Interest and Dominion but in point of trust and charge He hath an Office about them and giveth an account of them at the last day He is sometimes called simply without any addition The shepherd 1 Pet. 2.25 Ye are returned unto the shepherd and bishop of our souls Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good shepherd as Iohn 10.11 And here The great shepherd and the chief shepherd 1 Pet. 5.4 because of the Dignity of his Person and Office And surely if we put our selves into the hands of this Shepherd we can lack nothing Psalm 23.1 The Lord is my shepherd I shall not want We may look for all manner of supplies from Christ. 3. God is so far appeased that there is a new Covenant procured and constituted called here the everlasting covenant partly because it shall never be repealed and continueth unalterable and the called obtain by it the title and possession of an Eternal Inheritance Heb. 9.15 They which are called may receive the promise of eternal inheritance And partly because Christs Blood is the foundation of this Covenant and the vertue of it never ceaseth therefore this Covenant is Everlasting also and made effectual and able to obtain its ends which is the Eternal Salvation of sinful Man once converted and reconciled to God This Covenant also is called the Covenant of Gods Peace because it is a publick Demonstration that God is pacified Isa. 54.10 But my kindness shall not depart from thee neither shall the covenant of my peace be removed Ezek. 37.26 I will make a covenant of peace with them Partly because in this Covenant this Peace and Reconciliation is published and offered to us that Man may not stand aloof from God as a condemning God So it is said Eph. 2.17 Christ came to preach peace to those that are near and to those that are afar off Acts 10.36 The word which God sent unto the children of Israel preaching peace by Christ he is Lord of all Partly because in this Covenant the terms of this Peace between us and God are stated God bindeth himself to sinful Man to give him Remission of Sins and Eternal Life begun by the Spirit and perfected in Heaven upon the Conditions of Faith Rom. 5.1 Being justified by faith we have peace with God and Repentance Acts 3.19 Repent and be converted that your sins may be blotted out as our Entrance and new Obedience as to continuance Heb. 5.9 He became the author of eternal salvation to all that obey him IV. How we come to be Interested in this Peace and Reconciliation or the conveyance of it to us For this Peace may be considered as to the Impetration and Application of it 1. As to the Impetration and laying down of the price that was done by Christ on the cross Therefore it is said 2 Cor. 5.19 God was in Christ reconciling the world to himself Then was God propitiated and the Merit and Ransom interposed by vertue of which we are pardoned and reconciled 2. As to Application when God is actually reconciled with us and we enter into his Peace and are restored unto his Favour This may be considered either as to the first gift God is never actually reconciled to us nor we to him till he give us the regenerating Spirit that is our receiving the atonement Rom. 5.11 It was made on the Cross but received at our Conversion and Regeneration Or else it may be considered as to the further measure of his sanctifying Grace called here perfecting us for every good work and working in us that which is pleasing in his sight This is given with respect to our reconciled Estate as we are actually at Peace and in Covenant with God 2 Cor. 5.17 18. Therefore if any man be in Christ he is a new Creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Iesus Christ. The summ is this At the Death of Christ there was such a foundation laid that we need no other ransom nor propitiation He hath so far satisfied Divine Justice that he hath obtained the New Covenant The first Grace is given us meerly with respect to the Merit of his Sacrifice for Christ purchased the Mercies promised and power to performe the conditions Farther Grace is given us because we are already reconciled unto God which is a ground of the greater Joy and Confidence For our actual Reconciliation giveth us a title to all consequent acts of Friendship which can be expected or received For in Gods way we shall have further Sanctification and after that Salvation V. The Reasons why all increase of Grace comes from God as the God of Peace 1. From the Giver God will not set us up with a new Stock of Grace till satisfaction be made for the breach of his Law We must not look upon him as pars offensa the Offended Party but as Rector Mundi the Governour of the World Private Persons may forgive offences as they please but the Governour and Judge of the World would not pass by the offence of Man till the ends of Government be secured or that the Law fall not to the ground which it doth not whilst God standeth upon the satisfaction of Christ and the submission of the Sinner The right of passing by a wrong and the right of releasing a punishment are different things Because punishment is a common Interest
that may be hence deduced For certainly it was a special act of Gods meer Love Deut. 23.4 5. They hired against thee Balaam the Son of Beor to curse thee nevertheless the Lord thy God would not hearken to Balaam but the Lord thy God turned the Curse into a Blessing unto thee because the Lord thy God loved thee So Josh. 24.9 10. And Balak the Son of Zippor King of Moab arose and Warred against Israel and sent and called Balaam the Son of Beor to curse you But I would not hearken to Balaam therefore he blessed you still So I delivered you out of his hand 1. That wicked men cannot hurt the Godly but when God permitteth Gen. 31.7 Your father hath deceived me and changed my Wages ten times but God suffered him not to hurt me So Laban saith vers 29. It is in the Power of my hand to do you hurt but the God of your Fathers spake unto me yester-night saying Take thou heed that thou speak not to Jacob either good or bad God hath the power of Blessing and Cursing in his own hand however men are disposed The King sought by all means possible and deviseable to bring Gods Curse upon them but God changed it into a glorious Blessing Mens hearts are not in their own hands and if they find their hearts success is not at their command God disappointed the plots and practice of Balak and Balaam Balaam returned as he came and could not Curse Israel but denounced woes against their Enemies 2. That God can protect us against the fraud as well as the violence of Enemies The Devil assaults us with Wiles and Darts Eph. 6.11 16. so do his Instruments assault us they vex us with their Wiles and pursue us with their open Hostility and Persecution but we may trust God with our safety A remedy may possibly be prepared against violence when no Man by his own foresight can find out all the Snares laid for him But this is the comfort of God's people that nothing is hidden from God he is wise and he is watchful wise to foresee the draught of his own providence Psal. 37.12 13. The wicked plotteth against the just and gnasheth upon him with his Teeth The Lord shall laugh at him for he seeth that the day is coming And as God is wise so he is watchful Psal. 121.4 He that keepeth Israel shall neither slumber nor sleep God is privy to their most secret designs 3. That God's providence is especially interested when the design is to corrupt Religion Balaam was right in pronouncing Blessings on the Children of Israel whilst they kept true to their Religion but his advice was to feast and entertain Israel kindly to induce them to forsake their God and then the Lord interposed and defeated this malicious purpose Many times God doth that for the sake of Religion which a people that profess Religion deserve not Isa. 4.5 And the Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and Smoak by day and the shining of a Flaming fire by night for upon all the glory shall be a defence Particular persons fell by those Wars but Religion was secured and kept safe 4. That God can make our very Enemies befriend us Thus he over-ruled the Heart of Balaam to bless Israel and curse their Enemies Prov. 16.7 When a Mans ways please the Lord he maketh even his Enemies to be at peace with him It is a Proverb not a Promise and must be interpreted that God can if he will and oftentimes doth it for the most part for proverbs are taken from what is usual and common Thus he made the keeper of the Prison kind to Ioseph Gen. 39.21 The Lord was with Joseph and shewed him Mercy and gave him favour in the sight of the Keeper of the Prison And Laban was smoothed by the way when he pursued after Iacob Gen. 31.29 The God of your Fathers appeared unto me yesternight saying Take heed that thou speak not to Jacob either good or bad And Esau was kind to him when Iacob feared him Gen. 33.4 he ran to meet him and embraced him and fell upon his neck and kissed him But above all take the instance of the text Balaam came contrary to Gods warning having an eager desire after the reward his Hostile Mind continued still yet he blesseth instead of Cursing by the over-ruling power of God God hath several ways to accomplish this either by bridling their rage or putting convictions on their Consciences or changing their Hearts or determining their Interests It cannot be imagined but that the Creator is able to rule his Creature one way or other therefore we should cease from Man who is not sovereign Master of his own affections When all is thoroughly considered God will be found to be the most desireable friend and dreadful Adversary 5. That we cannot lye open to the plots and snares of those that hate us till we have provoked our shadow and defence to depart from us For till there was an Apostacy from the truth and the right ways of God Balaam withall his Wiles could have no advantage against Israel Balaams Counsel did more hurt than his Curse When we once contemn Gods Law and turn to the Wicked we forfeit our protection both against open violence and secret machinations Many things are contrived against us in the dark that we know not and see not but God watcheth for us Isa. 8.10 Take counsel together and it shall come to nought speak the word and it shall not stand for God is with us Keep God with you and you are safe All the plots of the Enemies were to separate between Them and God do not gratify them herein 6. Observe God's just Judgments on violent and fraudulent Enemies Balak and Balaam designed a mischief against Israel but it fell upon their own pates Balak lost a considerable part of his Territories which was allotted as a portion to the Tribe of Reuben Balaam was slain by the Sword And thus it usually falls out in the course of Gods Providence Psal. 7.15 16. He made a Pit and digged it and is fallen into the Ditch which he made His mischief shall return upon his own head and his violent dealing shall come down upon his own pate They are taken in the Pit they digged for others their treacherous designs and attempts return upon themselves to their own destruction as Iron when it is over-heated in the Fire burneth their Fingers which hold it or like an Arrow Shot up against Heaven it cometh down most piercingly upon their own heads they are taken in their own Pit poisoned in their own cup so that in the issue it appeareth they laid a snare for themselves all is converted to their own ruine 7. That God's Mercy is not wholly made void to his people notwithstanding their many sins and failings He spareth some though he punisheth others and remembreth his Covenant when our sins deserve it
Subjects For all Kingdoms are Governed by Laws Now the Law of Christ is the Gospel or new Covenant which is both a rule of Duty to shew what is due from us to Christ and a Charter of Grace to shew what we may expect from him upon the account of his Merit and Mercy if we be duly Qualified Therefore the whole design of the Gospel is to bring us to an humble submission and obedience to Christs Healing and Saving Methods all the Doctrines Precepts and Promises of the Gospel tend to this The Gospel is not only a Promise but a Law Rom. 3.27 Called a Law of faith And requireth not only confidence but obedience 2 Thes. 1.8 In flaming Fire taking vengeance on them that know not God and obey not the Gospel 1 Pet. 4.17 What shall be the end of them that obey not the Gospel of God 'T is not enough to profess the Gospel but we must obey the Gospel Some of the precepts of the Gospel are Mystical such as believing in Christ 1 John 3.23 And this is his commandment that we should believe on the Name of his Son Iesus Christ. Some moral viz. The primitive Duty we owe to God 1 Cor. 9.21 Being not without Law to God but under the Law to Christ. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Rewards and Punishments 1. For punishments Though the proper intent and business of the Gospel is to bless and not to curse yet if men wilfully refuse the benefit of this dispensation they are involved in the greatest curse that can be thought of John 3.19 This is the condemnation that light is come into the World and men love darkness rather than light because their deeds are evil Heb 10.29 Of how much sorer punishment suppose ye shall he be thought worthy who hath trâ—den under foot the Son of God and hath counted the Blood of the Covenant wherewith ye were Sanctified an unholy thing and hath done despite to the Spirit of Grace It will be more grievous to sin against our Remedy than our bare Duty More aggravating circumstances are in it and therefore the more it increaseth our torment not only on Gods part inflicting but on our part reflecting upon our sin and ingratitude 2. Rewards The Priviledges of Christs Kingdom are Exceeding great 1. For the present Pardon and Peace are obtained both in the way of Justificacation as Rom. 5.1 Being justified by Faith we have peace with God through our Lord Iesus Christ. And also of Sanctification Gal 6.16 As many as walk according to this Rule Peace be on them and Mercy and upon the Israel of God This is the intertainment God giveth to the Obedient Soul and the fruit of Christs internal Government 2. Hereafter Eternal Happiness or an immutable State of Glory Mat. 25.34 Then shall the King say unto them on his right hand Come ye blessed of my Father Inherit the Kingdom prepared for you from the foundation of the World That 's the consummation of the Kingdom of God and it shall be the portion of all those that obey Christ how despicable soever their condition be in this World Jam. 2.5 Hath not God chosen the poor of this World rich in Faith and Heirs of the Kingdom which he hath promised to them that love him II. That in all reason this Kingdom should be submitted unto 1 Because of the right which Christ hath to Govern He hath an unquestion able Title by the grant of God Acts 2.36 Let all the house of Israel know assuredly that God hath made the same Iesus whom ye have crucified both Lord and Christ. And his own merit and purchase Rom. 14.9 For to this end Christ both died and rose again and revived that he might be Lord both of the Dead and Living Which should silence and quiet all Rebellious Motions Hath not God a right to dispose of you and shall Christ lay down his life to be head of the renewed estate and at length be deprived of that Honour and that meerly by the Rebellious Obstinacy of the Creature There can be no hope of exemption His we must be whether we will or no Our consent and willingness doth not add to the validity of his Title only aggravateth our sin if we refuse or prove unfaithful or maketh our Obedience acceptable if we be sincere in it Now God is tender of his grant and Christ of his acquired right and purchase that he may not lose the fruit of his Death and sufferings 2. This new Right and Title is comfortable and beneficial to us 'T was the fruit of Gods pity to mankind to set up a new Government which might be Remedial of our Misery but not Destructive of our Duty 'T is a full Remedy for our Misery for the purpose of it is to effect mans Cure and Recovery to God The Scripture always speaketh of it as Medicinal and Restorative Acts 10.38 God Anointed Iesus of Nazareth with the Holy Ghost and with Power who went about doing good and healing all that were oppressed of the Devil for God was with him Preaching Peace in his Name for he is Lord of all So Acts 5.31 Exalted to be a Prince and Saviour to give Repentance and Remission of Sins That we might injoy Gods favour and live in his Obedience In this new Remedial dispensation God aimed at the healing of our Natures and the restoring our Peace and Comfort that we might serve him with pleasure and delight who otherwise could not think of him without fear and horror Much less set our selves to please him with any Hope of acceptation 3. 'T is by his Kingly Office that all Christs benefits are applied to us As a Priest he purchased them for us as a Prophet he giveth us the knowledge of these Mysteries but as a King he conveyeth them to us overcoming our Enemies changing our Natures and inclining us to believe in him love him and obey him For he doth not only convey the benefits giving us Remission of sins but he worketh in us the Qualifications giving as well as requiring Repentance Acts 5.31 He hath Exalted him to be a Prince and Saviour to give Repentance Well then since his Executive Power attendeth upon his Kingly Office we have no reason to dislike it but to bless God for this part of his Administration The Fruit and Effect of it is the Gift of the Spirit by which all is applyed to us So that the Communication to us is done this way His work as a Priest lyeth with God and as a Prophet and King with us As a Prophet he maketh way by giving us the good Knowledge of God through the Remission of Sins but he Actually communicateth his benefits to us as our Quickening Head and King 4 Our Actual Personal Title to all the benefits intended to us is mainly Evidenced by our Subjection to his Regal Authority Certainly without it we can have no benefit by Christ Heb 5.9 And being made perfect he
Life It is the fashion of the World to respect great ones If a rich or Noble Man should invite himself to our Houses we take it for a great favour we strain our selves to give him suitable entertainment the more free they are with us the more we give them thanks If they eat heartily of the provisions we have made for them we take our selves to be obliged by a new benefit which boldness if a poor Man should take we look upon it as a saucy intrusion and we rate him away with a frown They are the Rich that are respected the Rich are entertained their Causes and Suits are dispatched when the Poor can hardly get access and audience As all Floods run to the Sea so doth the respect of the World to the Rich and Mighty Where they expect a return there they bestow their courtesies But God respecteth all for he needeth none he is present with all provideth for all supplyeth all protecteth all that flie unto him in their tribulation Psal. 34.6 This Poor Man cried and the Lord heard him and saved him out of all his troubles Prayers in Cottages are as acceptable to him as Prayers in Palaces 3. When once you are received and admitted into this Habitation you need not fear any calamity in the World because none can endamage your Spiritual interest nor frustrate your great hopes Whatever become of the Man the Christian is safe So that you may keep up not only patience and constancy of Mind but joy of Heart Rom. 8.38 Neither heighth nor depth nor any other Creature shall be able to separate me from the love of God which is in Christ Iesus my Lord. Nothing shall be able to drive you out of your hiding place You lie fairer for temporal safety than others do and are more likely to have it and if any thing fall out otherwise than well it shall be sanctified You have a God that is fully inclined to do you good and he hath alsufficient power and hath ingaged it by his infallible Truth to set it a work for you so far as it shall be for his Glory and your Good Why then should you be afraid take up your Habitation in God And you are safe especially as to your main interest 2. What it is and in what manner this is done 1. There must be a solemn reconciliation with God in Christ. For we enter into God as an habitation to seek our comfort and safety and happiness in him only by Christ. For till sin be pardoned and God reconciled to the Soul what blessing or comfort can we expect from him whose nature ingageth him to loath us and justice to punish us Man by sin is become an odious Creature to the holy God Hab. 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity And being an unthankful Rebel is liable to the process of his revenging justice and severe punishment Therefore when wrath maketh inquisition for sinners there is no hiding place till found in Christ. Phil. 3.9 And be found in him not having my own Righteousness There must be an Atonement not only made but applied before we can delight in God and have comfortable communion with him or have any right to the blessings of his Providence Rom. 5.11 We joy in God through our Lord Iesus Christ by whom also we have received the Atonement It is applied on Gods part by the Spirit And 1 Iohn 4.13 Hereby know we that we are in him and he in us because he hath given us of his Spirit And on our part by broken-hearted penitent believing addresses to him or by breaking off our sins and giving up our selves to him in an everlasting Covenant not to be forgotten This must be renewed as often as there is a breach on our part for all occasions of breach must be removed Or when God is executing judgment on his part for then he seemeth to put the Bond in suit which we must deprecate by flying humbly to the Throne of Grace Psal. 57.1 In the shadow of thy Wings will I make my refuge Psal. 61.4 I will abide in thy Tabernacle for ever I will trust in the covert of thy Wings He joineth the Wings of God with the Tabernacle Psal. 36.7 8. How excellent is thy loving kindness O God! therefore the Children of Men put their trust under the shadow of thy Wings they shall be abundantly satisfied with the fatness of thy House He speaketh of the goodness of God in his House 2. There must be an actual dependence upon God and trust in him for what he hath provided and we stand in need of or a firm adherence unto him according to his promise It is dependance breedeth observance The Soul that doth not trust in God cannot be true to him Faith and Faithfulness are not so near akin in sound as they are in Nature Nothing is more ingaging than the great bond and tye of our obedience Psal. 123.2 Behold as the Eyes of Servants look unto the Hand of their Masters and as the Eyes of a Maiden unto the Hand of her Mistress so our Eyes wait upon the Lord our God until that he have mercy upon us Phil. 2 12 13. Work out your Salvation with fear and trembling For it is God that worketh in you to will and to do of his own good pleasure Therefore is trust so often called for Psal. 62.8 Trust in him at all times ye people Psal. 86.2 Save thy Servant that trusteth in thee Isa. 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee We are without distraction of Mind and Thoughts when we refer all to the All-sufficient God as being persuaded that he will cast things for the best See the application David maketh of that great truth Psal. 91.1 2. He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty I will say of the Lord He is my Refuge and my Fortress my God in him will I trust You must keep up the thoughts of his Goodness and All-sufficiency 3. There must be supplication and earnest fervent prayer for his powerful and gracious protection This is the acting of our trust and God will have all blessings sought out this way that we may take them immediately out of his Hands Ier. 29.11 Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you Ezek. 36.37 Yet for this will I be enquired of by the House of Israel to do it for them There Faith is exercised Hope is declared desires are expressed in a solemn manner Psal. 62.8 Trust in him at all times ye people pour out your Hearts before him God is a refuge for us Selah It is a means to ease us of our cares and fears and of laying down our burden at Gods Feet and it reviveth the sense of our obligations 4. Holy walking is necessary
Ghost yet there is but one the only and true God 2. He is represented by his Relation to the Creatures the Father 'T is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Personally but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially as often in Scripture as Isa. 63.16 Doubtless thou art our Father though Abraham be ignorant of us Meaning not only the first Person but all the rest And Mat. 5.16 Glorifie your Father which is in Heaven And Mat. 6.9 Our Father which art in Heaven Jam. 3.9 Therefore we bless God even the Father In all these and many other places Father Son and Holy Ghost is the only true God and called Father 3. He is set forth by his Dignity and Preheminence as the first cause and last end For from him are all things and we in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To him and for him I take the Marginal Reading so Rom. 11.36 For of him and through him and to him are all things 2. What is said of the Mediatour He is described 1. By his Person or Name signifying his Person Iesus Christ. There is no other Name given under Heaven Acts 4.12 c. 2. By his Dignity Lord that is Mediator Christ is often set forth by this Term or Title Acts 2.36 God has made that same Iesus whom ye have crucified both Lord and Christ. He is Lord over all Creatures and over the House of God Phil. 2.11 And that every Tongue should confess that Iesus Christ is Lord to the Glory of God the Father He died for that End and Purpose Rom. 14.9 To this End Christ both died and rose again and revived that he might be Lord both of dead and living Therefore we should own him as such Iohn 20.28 My Lord and my God Both in Word and Deed. In Word Phil. 2.11 That every Tongue should confess that Iesus Christ is Lord. Indeed in worship Psal. 45.11 He is thy Lord worship thou him In ordinary Practice and Conversation Loving Serving Sâ—udying to please him â—n all things Luke 6.46 Why call you me Lord and do not the things which I say Col. 1 10. Walk worthy of the Lord in all pleasing 'T is our Comfort that he is Head over all things Eph. 1.22 So he is able to Subject the Church to himself by his Spirit to vanquish its Enemies and defend us by his Power And 't is both our Comfort and Duty that he is our Lord. He purchased us by his Blood Acts 20.28 and Eph. 1.14 â—herefore the Church is given him as an Inheritance Psal. 2.8 We are married to him in the Covenant of Grace Therefore he appeaseth the Wrath of God by his Passion and Intercession He cherisheth and takes care of us 3. The Appropriation of this Office and Dignity to him alone one Lord Iesus Christ. To set up other Lords of our Faith or other Mediators between God and us is a wrong to Christ. There is but one Mediator either of Redemption or Intercession and no Saints or Angels share in this Honour 1 Tim. 2.5 For there is one God and one Mediator between God and Man the Man Christ Iesus Eph. 4.5 One Lord. Without Partner or Substitute He will communicate this Glory and Dominion over his Church to no other in whole or in part 4. The distinctness of his Operation as Mediator from what was said concerning the Father 'T is said of the Father Of whom and for whom are all things but of the Mediator it is said By whom are all things and we by him God is the Fountain of all Heavenly Gifts Iam. 1.17 And Christ is the Pipe and Conveyance God is the ultimate Object of our worship and by the Mediator do we make our Addresses and Applications to him Eph. 2.18 For through him we both have an access by one Spirit unto the Father From God all things have their Being as from their Spring and Cause both in a way of Nature and Grace So all things by the Mediator Doct. That the owning and worshipping God by the Mediator Iesus Christ is the summ of the Christian Religion Natural Religion owneth a God but the Christian Religion owneth a Mediator and Father Son and Holy Ghost for that only true God and Jesus Christ for that Mediator See other Scriptures Iohn 17.3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent There is the summ of what is necessary to Life Eternal that God is to be known loved obeyed worshipped and injoyed and the Lord Jesus as our Redeemer and Saviour to bring us home to God and to procure for us the Gifts of Pardon and Life and this Life to be begun here and perfected in Heaven So 1 Tim. 2.5 For there is but one God and one Mediator between God and Men the Man Christ Iesus Here are the two great Points of the Christian Religion one God in whom is all our Trust and Confidence and one Lord Jesus the only Mediator for the Restauration and Reconciliation of Man with God Here I shall shew you 1. The Necessity of a Mediator 2. The Fitness of Christ for this Office 3. The Benefit and Fruit of it 4. Who are the Parties interested in these Comforts and most concerned in these Duties I. The Necessity of a Mediator in this lapsed and faln Estate of Mankind Two things infer and inforce this Necessity Distance and Difference Distance by reason of Impurity and Difference by reason of Enmity Both these occur in the Case between God and Men. God is a God of Glorious Majesty and we are poor Creatures God is an Holy God a God of purer Eyes than to behold Iniquity and we are sinful Creatures As Creatures unworthy of immediate access to God as lapsed and under the guilt of Sin and desert of Punishment and unable to deliver our selves cannot draw nigh to him with any Comfort 1. Our Distance Which is so great that it is a Condescention for God to take notice that there are such Creatures in the World Psal. 113.6 Who humbleth himself to behold the things which are in Heaven and Earth The Excellency and Majesty of God is so great that either Angels or Men are unworthy to approach his Presence Now as Inferiour and mean People dare not approach the presence of a great Prince but by some powerful Friend and Intercessor at Court so our distance produceth our fears and estrangedness and backwardness to draw nigh unto God and so hindreth our Love and Confidence in him Well then to depend upon one so far above us that he will take notice of us take care for us relieving us in our Necessities and Streights and help us out of all our Miseries and finally save us requireth a Mediator one that is more near and dear to God than we are which can be no other than Jesus Christ as I shall shew by and by When a Sinner looketh only at God as in himself he is confounded and amazed as quite
terms Therefore he revealeth and perswadeth us to accept the conditions of the New Covenant and to cast away all our rebellion against God and enter into his Peace 2 Cor. 5.20 Now then we are Embassadours for Christ as though God did beseech you by us We pray you in Christ's stead be ye reconciled to God They plead in his Name and by vertue of his Power Secondly As a King and Lord so he maketh these terms part of the New Law for the remedying of lapsed Mankind Heb. 5.8 Though he were a Son yet he learned obedience by the things he suffered And not only so but he subdueth us to himself Luke 11.21 By strong hand rescueth us out of the power of the Devil and giveth us Grace to serve him acceptably Heb. 12.28 And taketh us into his care and ruleth us and protecteth us till we enter into everlasting life His Lordship is a great part of his Mediation III. The Comforts and Duties thence resulting namely from Christ's being constituted as Mediatour as they are laid forth in the Text. 1. I observe That the Father's Honour and Glory is still secured and preserved safe and intire notwithstanding the giving the Glory to Christ as the Lord of the New Creation The Glory of the Mediatour doth no way impair and infringe the Fathers Glory That is apparent partly because all the good we have is from the Father but onely by Christ. For when the Father is spoken of 't is said From him are all things but when the Mediatour then 't is said By him which notes a subordinate operation or administration as Lord Deputy under the Father and therefore in the subjection of the Creature unto Christ the Glory of the Father is expresly reserved Phil. 2.11 That every Tongue should confess that Iesus is Lord to the Glory of the Father Again it 's apparent because it 's said We are to him or for him The Mediatour does not lead us off from God but to him Therefore both our love to God and subjection to him must still be preserved 1. Our love You must not think of the Father that he is all Wrath severe and inexorable and his Favour not to be gain'd but upon hard terms no if he himself had not loved us we could never have had Christ for our Redeemer All things are of him not only in a way of Creation but Redemption and one great end of sending Christ was to shew the amiableness of the Divine Nature Christ himself was sent by the Father John 3.16 God so loved the World that he sent his onely begotten Son 2 Cor. 5.19 God was in Christ reconciling the World to himself not imputing their trespasses to them Rom. 8.32 God spared not his own Son but delivered him for us all 2. Our Subjection and Obedience Rev. 5.9 Thou hast redeemed us to God by thy blood His antient right in us is not disannull'd but promoted We are redeemed to his Service and Obedience See 1 Cor. 6.19 20 Which are God's viz. By a right beneficial as a farther obligation God is the Efficient and Final Cause of all things Therefore still our Subjection to God and Love to God must be preserved 2. I observe That the expressions here used imply Returns as well as Receipts Look to the Expressions in both Clauses either concerning the one God or the one Mediatour The one God From him are all things and we by him or for him As from his bounty and goodness so for his honour and service Prov. 16.4 God hath made all things for himself 1 Cor. 10.31 Whether ye eat or drink or whatsoever you do do all to the glory of God Whether it be in a way of Nature or Grace all things come of God These words do especially concern Christians All matters of Grace come from the Father to us for his Glory All things that belong to the New Creation as appeareth by the last clause we by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for him See Eph. 1.12 That we should be to the praise of his glory So for what is said of the Mediatour and one Lord Iesus Christ by whom are all things That is which we receive from God and we by him that is all the services which we return to God again Not onely Blessings come from the Father to us but we also must return duty and service to God by the same Mediatour Receipts come from God by Christ and Returns go back by Christ to God Which is to be noted by them who are all for Receipts but think not of Returns And also by them who own God in their Mercies but make Returns in their own Name No all that duty which we perform to God 't is by the Mediatour All Christianity is a coming to God by Christ Heb. 7.25 If we believe in God 't is by him 1 Pet. 1.2 By whom we believe in God If we love God 't is in Christ. If we pray to God 't is in and through him Ephes. 2.18 For through him we both have an access by one Spirit unto the Father If we praise God 't is in and by Christ Phil. 1.11 Being filled with the fruits of righteousness which are by Iesus Christ to the Glory and Praise of God Otherwise our Duties are not acceptable and pleasing to him 3. I observe That in the Receipts we expect from God there is great encouragement to expect them For God is represented as a fountain of Grace as a Father as a God and Father that acts by a Mediatour whose Merit is exprest as large as the Father's Power 1. As a Fountain of Grace he is the supream Cause of all things from whom all creatures have their life and being A Fountain ever-flowing and over-flowing What can we ask of him which he is not able to do Psal 57.2 I will cry unto God most high unto God that pâ—rformeth all things for me If it be pardon of sin or the gift of the spirit If subduing Enemies or everlasting Salvation he is able to give it you If it be strength against Temptations or Grace to serve him acceptably you come to a God from whom are all things VVhen a Man seriously worshippeth God he turneth his back upon all other things and turneth his face to God as the supream Lord and Fountain of all Happiness You may with confidence present your Petitions to him that can perform all things 2. You come to God as a Father If you take it personally 't is comfortable to come to him as the Father of our Lord Jesus Christ Ephes. 3.14 or essentially as a Father of the whole family of the faithful He loveth us dearly VVe have the Supream God for our Father and shall not we trust in him 2 Cor. 6.18 And I will be a Father unto you and you shall be my sons and daughters VVho would distrust a Father and an Omnipotent Father VVhen we remember not onely his sufficiency but his love to us and our
are all gone and you must fall into the hands of an unreconciled God to Answer for the abuse of these things 3. After Death then the Misery will appear indeed If you have gotten so much hardness of heart that you did not apprehend God's Anger against you nor see any hazard upon the back of Death yet then you enter into your eternal Misery and one moment puts an end to all your joy for ever VVhen the Saints who having chosen God for their Portion are comforted you are tormented Their condition may be sad here in the world but yours is sad for ever Three things torment the wicked and they are all in this Parable First There is Memoria praeteritorum the remembrance of our former good Estate in the World and the ill use we made of it Son Remember that thou in thy life time receivedst thy good things VVhere are now his fine Garments stately Houses the sweet Odour of his fragrant Ointments his Lustful Meats and Dainty Rich and Sprightly Wines and Artificial Sauces with all the costly accommodations of his Pomp and Pleasure The things are gone but the remembrance of them is a a sting to his Soul for ever 2. There is sensus praesentium a sense of his present misery v. 25. I am tormented in this flame There is a bitter sense of the Wrath of God and nothing to allay it or divert the mind from it 3. There is Metus futurorum a fear of what is to come v. 26. Between us and you there is a great Gulph fixed They are in termino in their final state and there must abide there is no passing from death to life more nothing remaineth but a fearful looking for of Iudgment and fiery Indignation Heb. 10.27 Vse I. Information to teach us 1. What litâ—le reason the People of God have to envy wicked Men their Portion We should rather pity them alass this is all they get they have this and no more this and everlasting destruction at the back of it God suffereth them to clamber up to the height of Wealth and Honour that their fall may be the more terrible Worldly Wealth and Prosperity is not of so much worth and excellency as many think If it were the conduit wherein God conveyeth his special love it were an other matter though we should be satisfied in God's ordering but it is not so if it were so it would be dispensed otherwise than it is the wicked would not have so much of it nor the Godly want it so much The Godly want it the rather because they think so highly of it and God is more gracious than to give it to them when they are in a frame so ready to abuse it 2. How contented the People of God should be in a mean condition if God reduce them thereunto See Sermon on Mark 10.23 Vse II. Is Caution to us all Now we must turn Abraham's Memento remember into a Cave beware Beware that you do not receive your good things in this Life I must turn the exprobration into Counsel and Admonition Prevention is better than remembrance 1. Be satisfied with nothing which may stand with the hatred of an Eternal God The enjoyment of all the VVorld may but Sanctifying Grace cannot The highest worldly happiness may consist with God's hatred and the greatest adversity of the Saints with his love The first is verified in Christs supposition Mat. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me And the latter is verified by that of the Apostle Rom. 8.35 36 37 38 39. Who shall separate us from the love of Christ Shall Tribulation or Distress or Persecution or Famine Nakedness or Peril or Sword As it is written for thy sake we are killed all the day long we are accounted as Sheep for the Slaughter Nay in all these things we are more than Conquerors through him that loved us For I am persuaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things Present nor things to Come nor Heighth nor Depth nor any other Creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. A Man may rejoice in the Love of Christ in the want of other things 2. Be satisfied with nothing but what will stead thee and serve thy turn in the other VVorld for all must be measured with respect to Eternity 1 Tim. 6.19 Laying up in store a good foundation for themselves against the time to come that they may lay hold on Eternal Life And Mat. 6.19 20 21. Lay not up for your selves Treasures upon Earth where Moth and Rust doth corrupt and where Thieves break through and Steal But lay up for your selves Treasures in Heaven where neither Moth nor Rust doth corrupt and where Thieves do not break through nor Steal For where your Treasure is there will your Heart be also A Sermon on 1 Cor. xiii 4 5 6 7 8. Charity suffereth long and is kind Charity envyeth not Charity vaunteth not it self is not puffed up Doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no evil Rejoyceth not in iniquity but rejoyceth in the truth Beareth all things believeth all things hopeth all things endureth all things Charity never faileth but whether there be prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away I Have a long time had a desire to open the Nature of this Divine and Heavenly Grace of Charity I know not how the Argument will relish with you but my aim is rather to profit than to please We are defective in our Duties to God the Lord knoweth But what and if I shew that we are as defective in our Duties to Man wherein we think Natural Conscience is a sufficient Guide to us A little serious Reflection upon this Scripture will discover it In the Context observe I. The Excellency and Necessity of Charity above all other Gifts II. The Nature and Properties of it 1. For the Excellency and Necessity of Charity Gifts are of several sorts as on the same Tree grow Leaves Flowers Fruit None ad Pompam for show but all ad Usum for use But in the Gifts for use some make us profitable others acceptable Though they have their use yet they profit not to Salvation Though I speak with the Tongue of Men and Angels and have not Charity I am become as a sounding Brass or a tinkling Cymbal And though I have the Gift of Prophesie and understand all Mysteries and all Knowledge and though I have Faith so that I could remove Mountains and have no Charity I am nothing And though I bestow all my Goods to feed the Poor and though I give my Body to be burnt and have not Charity it profiteth me nothing A Man may sacrifice a stout Body to a stubborn Mind yet if it be not for God's Glory and to
saving of his house by which he condemned the World But you justifie the World as Israel is said to justifie Sodom Ezek. 16.51 Neither hath Samaria committed half of thy Sins but thou hast multiplied thine abominations more than they and hast justified thy sisters in all thine abominations which thou hast done You differ more in your Pretences than in your Conversations whilst you are weak and not thoroughly moulded and commanded by Religion If you are overcome by Sensuality Pride Worldliness Envy and Malice wherein do you differ from the ungodly World but only in the Name and some little Grace which is buried under an heap of Sin 7. Your Hearts will never serve you to do any excellent things for God but you will betray his Honour upon all occasions by your Weaknesses and Infirmities either by foolish Opinions vain Desires carnal Projects or turbulent Practices These are only mastered by growth in Grace and God hath most Honour from the strong and fruitful Christian Iohn 15.8 Herein is my Father glorified that ye bear much fruit Produce the genuine Fruits of Godliness and produce them in Plenty and you will mightily honour God in the World A Man acts most zealously and self-denyingly when the Love of God beareth Rule in his Heart 2 Cor. 5.13 14. For whether we be besides our selves it is for God or whether we be sober it is for your sakes for the love of Christ constraineth us There is none of us but might have acted much better and wiser and carried on our Profession more to the Honour of God if we had yielded more to the Sovereign Power and Empire of Grace 5. Use. Try whether God's Grace be decayed or increased in you If according to our years and standing we are advanced in the way to Heaven if for every year of our Lives we have passed a station of the Wilderness to Canaan if with the decaying of the Natural Life there hath been a growth of the Life of God in us 2 Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day Thus do God's People do go on from strength to strength 1 Thes. 4.1 Furthermore we beseech you brethren and exhort you by the Lord Iesus Christ that as ye have received of us how ye ought to walk and to please God so ye would abound more and more As you are nearer to the Grave are you a step nearer to Heaven Are we every day more careless than another or more serious What hath been our Proficiency A Man may be long at Sea yet make a short Voyage So it is with most Men they live long in the World but they make little progress Are we stronger in resisting Temptations to Sin from the Devil the World and the Flesh 1 Iohn 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one In bearing Afflictions and Molestations of the Flesh upon the hopes of another World Prov. 24.10 If thou faint in the day of adversity thy strength is small In promptitude and readiness of Obedience Do you serve God with that readiness of Mind that will become Love to God and Faith in his Promises Heb. 13.21 The Lord make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Iesus Christ. 2. Doctrine From the term of this Motion Those that go on from strength to strength shall at length appear before God in Zion Here observe 1. The place Zion that is Heaven in this accommodative sense wherein I handle it Heb. 12.22 But ye are come unto Mount Zion the City of the living God the heavenly Ierusalem and unto an innumerable Company of Angels c. Now this is a glorious Place Ierusalem below was a beautiful City but much more Ierusalem that is above This World is a Valley of Tears wherein rueful Spectacles are presented to our Eyes woful News possess our Ears here is Sorrowing and Sinning but no such thing there all is quiet beautiful and glorious no woful Sound or sad Spectacle no dismal Rumors nor evil Tydings Sense will tell you what the outside is this spangled Roof over our Heads is but the Pavement of that Palace 2. The Company Every one They were travelling to Zion in distinct Troops but they all meet in one Assembly and Congregation So here we have but little Company by the way a straight Gate and a narrow Way and but few that find it But when all meet together there is an innumerable Company of Angels and the Spirits of just Men made perfect Heb. 12.22.23 All joyning as in one Choice to land and bless God in a Consort of Voices 3. Their Blessedness There they appear before God That is their Happiness They appear not in order to Doom but Fruition Not only before God as a Judge but as a gracious Father 1 Iohn 3.2 When he shall appear we shall be like him for we shall see him as he is 1 Cor. 13.12 For now we see through a glass darkly but then face to face now I know in part but then I shall know even also as I am known Here we know God by hear-say but see him not The fulness of our Joy is from the Vision and Sight of God All Sight of God transforming here 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory as by the spirit of the Lord but there much more Here we are like him in Holiness and there in Happiness There is in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. something happy something good and we shall be there like him in both Use. Let this beget Patience Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be revealed in us Heaven will pay for all And let it also beget diligence 1 Cor. 15.58 Be ye stedfast unmovable always abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord. Be always pressing on because of the high Price of your Calling The thought of the Prize should excite us to diligence A Sermon on 1 Cor. xi 26 For as oft as ye eat this bread and drink this cup ye do shew the Lord's death till he come I Shall fall directly upon the Words without any Preface In them observe I. A Duty supposed II. The Purpose and End of it declared 1. The Duty supposed In it you may observe two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As often implieth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it must be often for he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often it should be very often Seldom Communions came into the Church upon the decay of Zeal 2. Both Elements are supposed to be used As often as
certainly than others who are not of such a light and unsettled Mind It is said Zech. 12.10 They shall look upon him whom they have pierced Which implieth a steady consideration otherwise we are in danger to go as we came There is not that lively Commemoration of Christ. You come full of other Cares Desires and Delights and therefore return empty of all solid and true Refreshment 2. It must be Applicative Gal. 2.20 He loved me and gave himself for me This great Love which God hath manifested in Christ is not only sounded in our Ears and represented to our Eyes but is brought home to us and shed abroad in our hearts by the Holy Ghost given to us Rom. 5.5 The Spirit accompanieth Christ's Institutions and the diligent serious hungry Soul is not left destitute Christ and his Benefits are no where so particularly offered applied and sealed to us as in this Duty Christ's Messengers offer him to us in particular with a Charge and Command that we should receive him take and eat for our own Comfort and Use. What is particularly applied to us and made ours as Food that is turned into our Substance should awaken in us greater Thoughts and Care about our own Interest 3. Practical The Effects must more sensibly appear Two ways is that done 1. When we are made Partakers of his Benefits when we are justified and sanctified Heb. 10.22 Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water The Annunciation inferreth this Then it is Practical when it assureth our Confidence Rom. 8.32 He that spared not his own son but delivered him up for us all how shall he not with him also freely give us all things And we are incouraged to wait for the accomplishing of these ends and instating us in these Priviledges 2. When we express more likeness to Christ in dying to Sin and to the World or suffering for Righteousness Dying to Sin and the World Gal. 2.20 I am crucified with Christ. Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts Or suffering for Righteousness Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death For as Christ came to destroy the Desires of the Carnal Life so to wean us from the Interests of the Animal Life Sacraments bind us to this Matth. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with II. Confirmation or Reasons why the Lord's Supper is a Commemoration of Christ's Death 1. To supply the room of his Bodily Presence 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory And in the Text Ye shew forth the Lord's death till he come Christ is not bodily present in the Church till the last Judgment And we are to continue this holy Festival till the time that we shall have no need of these Memorials because then he cometh in Person 2. It is a lively Objective Means to affect our Hearts Both in regard of what is represented Christ is as it were evidently set forth Crucified before our Eyes Gal. 3.1 And also in regard of what is required to be done on our parts that we should return to our Duty and devote our selves to God's Service Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Use. To press you to the Duty of the Text To shew forth Christ's death 1. It is the strongest support to Faith When we apprehend the Greatness and Heinousness of Sin the Righteousness of God and Purity of his Holiness what shall compensate that infinite Wrong which is done to his Majesty If it seem easie to us we do not know what Sin is and what God is Not what Sin is which is a depreciation of God and a contempt of his Majesty There is no petty Creature above another but he is jealous of his Honour and will vindicate himself from Contempt Nor what God is God is of pure Holiness his Nature ingageth him to loath Sin his Justice to punish it It is a difficult case questionless how to get Sin expiated but this wonderful Condescention will make this Difficulty cease the Person is great and Way wonderful Consider what a Person hath undertaken this and what he hath done he hath died for us which at once sheweth God's willingness to Pardon and an answerable Ransom that such an one should undertake for us so beloved of God so equal to God Phil. 2.6 7. Who being in the form of God thought it not robbery to be equal with God but made himself of no reputation and took upon him the form of a servant and was made in the likeness of men This will settle and calm the Heart that such an one should come about such a Work 2. It is the greatest Incentive to Love That Christ loved us and gave himself for us a sacrifice to God of a sweet smelling savour Eph. 5.2 Those innumerable Angels that left their Station and were once in Dignity above us have not such glad Tydings to impart to one another or to shew forth in their Societies not such a word to comfort themselves withal They cannot annunciate the Death of Christ and say Lo there is our Confidence and Hope the Propitiation for our Sins 3. It is a powerful Perswasive to Obedience Shall we deny our selves to him that gave himself to and for us Or seek to frustrate him of his End This was his great End 1 Pet. 2.21 For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps He hath purchased Grace to mortifie Sin and to quicken us to the fruits of Holiness shall we be alive to Sin and dead to Rightousness A Sermon on MAL. iii. 17 And I will spare them as a man spareth his own son that serveth him THese Words are part of the Promise which God maketh to them that fear him or to those who are good in evil Times In them take notice of 1. The Blessing promised that God will spare them 2. The manner of this Indulgence amplified and set forth by the Carriage of a Father to his Son wherein a double Reason of this Indulgence is intimated 1. Propriety his own Son 2. Towardliness or Obedience his Son that serveth him Parents are not severe to any of their Children especially the dutiful 1. Propriety his own Son A faulty Child is a Child still and therefore not so easily turned out of the Family as a Servant We often forget the Duty of Children but God doth not forget the Mercy of a
every particular Circumstance 2. As he taketh notice of them so it is with Love Delight and approbation verba notitiae connotant affectus He embraceth them with special love delighteth in them as his peculiar people and approveth of them Knowing beareth this sense for approving as Pas. 1.6 The Lord knoweth the way of the Righteous but the way of the Ungodly shall perish So Matth. 7.23 I never knew you depart from me ye workers of Iniquity that is I do not approve you The Lord seeth and beholdeth them with Mercy and according to the gracious Tenor of the Evangelical Covenant he approveth and rewardeth all the good purposes and performances of the Godly Here the Lord rests in his Love Zeph. 3.17 The Lord thy God in the midst of thee is mighty He will save thee He will rejoyce over thee with joy He will rest in his love He will joy over thee with singing as his peculiar people 3. Knowledge is put for the communication of saving Benefits Gal. 4.9 Now after ye have known God or rather are known of God Sinners in an unconverted estate are such of whom God taketh no notice and knowledge to wit so as to be familiar with them and to communicate saving Blessings to them But thus God knoweth his People that he will not suffer them to be taken out of his Hands 2. The Impression that suiteth with our part or our Duty in the Covenant Let every one that nameth the name of Christ depart from Iniquity Where take notice 1. Of the description of the Parties concerned Whoso nameth the name of Christ That is maketh profession of being a Christian As the Wife is called by the name of her Husband Isa. 4.1 Only let us be called by thy name The Father's name is put on the Children Gen. 48.16 Let my name be named on them so every one that nameth the name of Christ that is so as to intitle himself to him to be one of his Disciples and Followers 2. The Duty required Let him depart from Iniquity Where note 1. That there is a Duty required of those that would possess those Blessed Priviledges Those that presume of their Election and cast away all care of Salvation and let loose the Reins to all Carnal Liberty they have no Title nor right to these Comforts No it belongeth to them who live in a Conscionable Obedience and careful endeavour to please God in all things No man immediately Knoweth his Election but by Holiness 1 Thess. 1.4 5. Knowing Brethren Beloved Your Election of God For our Gospel came not to you in word only but also in power and in the Holy Ghost We understand Things by their effects God carrieth on the Business of Salvation in such a manner that he will have his People co-operate by the power they have received from Him taking heed of all Things which are contrary thereunto both in Life and Doctrine Phil. 2.12 Work out your own Salvation with Fear and Trembling for it is God which worketh in you both to will and to do of his good pleasure And 2 Pet. 1.10 Give diligence to make your Calling and Election sure God's Counsel is fulfilled by means and we can have no knowledge but by the effect 2. How his Duty is Expressed Let him depart from Iniquity Not only retain the Faith and Profession of Jesus Christ but depart from all manner of Sin 1. The Thing quitted is Sin It is an Indefinite expression which implyeth all Sin not only Sensual Lusts as Voluptuous Living but Pride Ambition Contention Animosity Vain-Glory See Verses 21. and 22. of this Chapter If a Man therefore purge Himself from these he shall be a vessel unto Honour sanctified and 〈◊〉 for the masters use and prepared unto every good Work flee also Youthful Lusts but folâ—ow aftâ—r Righteousness Faith Charity Peace In short our Duty is to keep close to God and the departing from Iniquity is by sound Repentance at First and by 〈◊〉 Holiness of Life afterwards which are as the Gate and the Way 2. Though it belongeth to our Care yet God affecteth and worketh this Obedience in the Hearts of the Elect or his peculiar People they must attend upon this work but all is done by the Grace and Power of the Holy Ghost Heâ— 13.20 21. Now the God of Peace that brought again from the Dead our Lord Ieâ—â—â— that great Shepherd of the Sheep through the blood of the Everlasting Covenant make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen Use. We learn hence two things 1. A comfortable dependance upon God till our Salvation be accomplished 2. The necessity of all holy Care and Diligence notwithstanding God's Undertaking in the Covenant 1. A comfortable dependance upon God till our Salvation be accomplished 1. You are his Psal. 119.94 I am thine save me 2. He knoweth you and will make a distinction between you and others Iohn 13.18 I speak not of you all I know whom I have chosen 2 Pet. 2.9 The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of judgment to be punished 3. He that knoweth you is the Lord and what is too hard for the Lord His Divine Power can give you all things 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain unto life and godliness And 2 Cor. 9.8 God is able to make all grace abound towards you that ye always having all sufficiency in all things may abound to every good work 4. It is the Seal of his Foundation therefore he will unchangeably pursue what shall be for our good Isa. 14.27 The Lord of Hosts hath purposed and who shall disanul it Psal. 46.10 My counsel shall stand and I will do all my pleasure Mal. 3.6 I am the Lord I change not therefore ye sons of Iacob are not consumed We often complain as Israel of old My way is â—idden from the Lord and my judgment passed over by my God Isa. 40.27 He hath forgotten us in the throng of Business that is upon his Hands and taketh no notice of us But here is sufficient Encouragement for a dependance upon God The foundation of the Lord standeth sure having this seal The Lord knoweth those that are his 2. We learn the necessity of all holy Care and Diligence notwithstanding God's Undertaking in the Covenant Qui fecit te sine te c. God that made thee without thee will not save thee without thee God that decreed the End decreeth also the Means 1. If you name the name of Christ there must be Holiness joyned with Profession otherwise you are a dishonour to him and make him the Minister of Sin Gal. 2.17 But if while we seek to be justified by Christ we our selves also are found sinners is therefore Christ the minister of sin God forbid
his covenant Psal. 9.10 They that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee To disappoint a Trust is accounted disingenuous among Men. No Age can give an Instance of this in God Obj. But his People complain of being forsaken Isa. 49.14 But Zion said The Lord hath forsaken me and my Lord hath forgotten me Yea Christ himself cried out My God my God why hast thou forsaken me Matth. 27.46 Ans. 1. Many times the Saints complain without a cause Sense maketh Lyes of God Psal. 31.22 I said in my haste I am cut off from before thine eyes nevertheless thou heardest the Voice of my supplications But there was no such matter Psal. 77.10 This is my infirmity The Lord may seem to a perplexed Heart to cast off a Man and to suspend the course of his wonted savour so as they may seem to be without all hope and comfort of the Promises when there 's no such matter 2. Though a Child of God may be forsaken for a while yet not forsaken for ever Isa. 54.7 8. For a small moment have I forsaken thee but with great mercies will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer There may be some short interruptions of a Christian's comfort All things here are subject to changes there will be Ebbs and Flows Nights and Days in our condition There will be Changes but it is but for a moment Mercy will not come out of season though Carnal Hopes may be spent Isa. 41.17 When the poor and needy seek water and there is none and their tongue faileth for thirst I the Lord will hear them I the God of Israel will not forsake them There are three kinds of forsaking 1. As to our outward and inward condition Outwardly God may reduce his People to great straights and yet not forsake them Every Condition is sweet where God is and he is with us in Dangers and Afflictions Isa. 43.2 When thou passest thorough the waters I will be with thee and thorough the rivers they shall not overflow thee when thou walkest thorough the fire thou shalt not be burnt neither shall the fire kindle upon thee God preserves not only from Fire and Water but in Fire and Water He may exercise his People with trouble but he will not withdraw himself from them in trouble but will stay with them and bear them company Our worldly Comforts may be gone but God stayeth behind we may be forsaken outwardly but are preserved inwardly Persecuted but not forsaken 2 Cor. 4.9 He giveth support still Psal. 138.3 In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. God affords sweet Refreshings to his People 2 Cor. 1.5 For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. And gracious Visits and Experiences Rom. 5.3 4 5. And not only so but we glory in tribulation also knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy-ghost which is given unto us 2. Inward desertion is either in point of Comfort or in point of Grace Comfort may be withdrawn for the increase of Grace Rain is necessary as well as Sunshine We need many times our Thorn in the Flesh. Grace is the main thing we should desire though Comfort should not be despised We should be rather more humble and more diligent in a doubtful condition than in a settled 3. In point of Grace there is a total desertion and a partial desertion God's People may be deserted really but not utterly There is a Seed remaineth in them 1 Iohn 3.9 though they may lose much of their liveliness and alacrity in God's Service My loving kindness I will not take from them David had brutish Thoughts yet some Sustentation Psal. 73.23 Nevertheless I am continually with thee thou hast holden me by thy right hand He was kept from being utterly overcome by the temptation They have a secret Power to uphold them as long as they have any tenderness left with desires of former Enjoyments and sensibleness of their present Inconvenience The degrees of Grace may be lost when the Habit remaineth God's degrees of Presence with us should be observed as well as his degrees of Absence David bewaileth his Folly acknowledges Sustentation 4. The ends of this forsaking There are three 1. Sometimes to shew us our selves to our selves 2 Chron. 32.31 Howbeit in the business of the Ambassadors of the Princes of Babylon who sent unto him to enquire of the wonder that was done in the land God left him to try him that he might know all that was in his heart While God is present comforting quickening and guiding us we do not know what Pride and Passion lieth hidden in our Hearts God doth shew the folly of our Wisdom the weakness of our Strength and the imperfection of our Graces by his forsaking us 2. How ready he is to help in an extremity Psal. 94.18 19. When I said my foot slippeth thy mercy O Lord held me up In the multitude of my thoughts within me thy comforts delight my soul. When we are at the brink of Danger and full of Perplexities and dark Thoughts then doth Help appear 3. To quicken us to look after him and to draw us to nearer Communion with himself Hos. 5.15 I will go and return to my place till they acknowledge their offence and seek my face In their affliction they will seek me early When Afflictions press hard it puts an edge upon our Affections Surely God hath left something behind them when our Affections draw to him Dan. 9.3 All this evil is come upon us yet made we not our prayer before the Lord our God To be dead and stupid then is a bad sign that we are deserted in point of sensible Comfort and Duty too The Use is to press you 1. To believe this Promise You see how emphatitically it is proposed The Flesh that loveth its own Ease will contradict and carnal Sense will bring Arguments against it therefore lay it up the more firmly Surely God will not forsake his People such tender Bowels such agreeable Love He that made the new Creature will not forsake it Will the Damm forsake her young ones and let them perish Christians he will let all the World perish rather than his Saints perish God may hide himself but never forsake them utterly It is a rare case to see them utterly destitute as to outward things Psal. 37.25 I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread David aged a Man of much Observation a great Student of Providence yet never saw it Ask the Beasts Fowls or Fishes Iob 12.7.8 Ask now
diverted either by the comfortable or troublesome things we meet with here in the World Not by the comfortable things 1 Pet. 1.13 Wherefore gird up the Lâ—yns of your Mind be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Iesus Christ. Nor by the troublesome things of the World Rom. 8.39 Nor height nor depth nor any other Crâ—ature shall be able to separate us from the Love of God which is in Christ Iâ—sus our Lord Well then the Supreme Good or Fruition of the ever-blessed GOD is believed sought after waited for we know it by Faith we seek it by Love we wait for the enjoyment of it by Hope Faith affordeth us Light to discover it and direct us to it Love possesseth the Soul with a Desire to enjoy it and Hope giveth us a Confidence of obtaining it through Jesus Christ our Lord. III. Their Use in the Spiritual Conflict 1. They impel us to do our Duty with all diligence whatever Temptations we have to the contrary 1 Thess. 1.3 Remembring without ceasing your work of Faith and labour of Love and patience of Hope Whence you see Work is ascribed to Faith Labour to Love and Patience to Hope Work to Faith because that Grace is working and ready to break out into Obedience 2 Thess. 1.11 And the Work of Faith with Power Labour to Love because Love puts Men upon Industry and Diligence they that love God will be hard at work for him Heb. 6.10 For God is not unrighteous to forget your Work and Labour of Love Patience to Hope because that Grace produceth Endurance and Constancy 2 Thess. 3.5 The Lord direct your Hearts into the Love of God and into the patient waiting for Christ. And the good Ground brought forth Fruit with Patience Luk. 8.19 In short you see these Graces are of an Operative and Vigorous Nature Faith is but a dead Opinion unless it break out into practice Love but a cold Approbation of the Ways of God unless we overcome our Slothfulness Hope but a few slight Thoughts of Heaven unless we persevere and hold out till the time of Retribution cometh 2. These Graces restrain and subdue those corrupt Inclinations which are yet in the Heart and would be a great impediment to us if they be not more and more overcome such as Ungodliness and Worldly Lusts Atheism or a denial of Gods Being and unbelief or distrust of his Promises Worldly Lusts Tit. 2.12 Teaching us to deny Vngodliness and Worldly Lusts. That is to say Worldly Fears and Worldly Desires or in one word the Sensual Inclination called the Spirit of the World These can never be overcome without Faith by which the Mind is soundly perswaded of the Truth of Salvation by Christ nor without Love by which the Will is firmly resolved and bent upon it nor without Hope by which the Executive Powers are fortified and strengthened in their Operations In short when the Doctrine of Christ concerning things to be believed and done is first propounded to us it findeth us wedded to the World and intangled in the Vanities thereof but as this Doctrine is received and believed the bent and inclination of our Souls is altered a new byass is put upon us and our love to God and heavenly things is more and more increased the Heart is set to seek after God and that with the greatest earnestness and diligence Without this the Carnal and Worldly Inclination prevaileth over us As in the want of Faith Heb. 3.12 Take heed Brethren lest thâ—re bâ— in any of you an evil Heart of unbelief in departing from the living God Want of Love 1 Iohn 2.15 16. Love not the World neither the things that are in the World If any Man love the World the love of the Father is not in him For all that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life is not of the Father but is of the World Want of Hope Heb. 10.35 Cast not away therefore your Confidence which hath great recompense of reward Many are beaten out of their Christianity at last because they cannot tarry for Christ's Recompences 3. To fortifie us against all evil without Besides Corruptions within there are Temptations without manifold Afflictions which Satan maketh use of to draw us to sin Now these three Graces arm us against them 2 Tim. 1.7 where he speaketh of enduring the Afflictions of the Gospel by the power of God God hath not given us a Spâ—râ—â— of Fear but of Power of Love and of a sound Mind Faith Hope and Love are intended thereby by a Spirit of Power meaning Hope which breedeth â—ortitude notwithstanding Dangers and Threats of Men Love retaineth its own Name and by the sound Mind is meant Faith All these help us to encounter the Difficulties and Hardships of our Pilgrimage and breed in us a Tranquility of Mind and Contentedness in every State 4. Without Faith Hope and Love we cannot pray to God nor entertain any sweet Communion with him while we dwell in Flesh. Iude 20.21 But ye beloved building up your selves on your most holy faith praying in the Holy-Ghost keep your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternal life That Clause Praying in the Holy-Ghost is to be referred in common to them all praying to be built up in our most holy Faith praying to be kept in the love of God praying that we may look for the Mercy of our Lord Jesus to Eternal Life Prayer is not an Exercise only of our natural Faculties but also of the three fundamental Graces of the Spirit There are three Agents in Prayer the Humane Spirit the new Nature and the Spirit of God The Humane Spirit for by the Understanding and Memory we work upon the Will and Affections The new Nature as Prayer is the work of Faith Hope and Love And the Holy-Ghost is there mentioned as also Rom. 8.26 27. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings that cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God The middle is to our purpose now Prayer is a Work of Faith as the great Mysteries of our most holy Faith are therein reduced to Practice Eph. 2.18 For through him we both have an access by one spirit unto the father Love is acted in Prayer as we delight our selves in conversing with God all our Desires and Groans in Prayer are acts of Love expressing our Longings after more of God Hope is acted in Prayer as we express our Trust in God and the Merits and Intercession of Christ and plead his gracious Promises Prayer it self is but Hope put into Language Psal. 62.8 Trust in him at all
Iesus Christ. Where the three Persons are again mentioned and their Concurrence to our Salvation 2. That Words proper to their personal Operation are used for there is Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost The Father is represented as the Fountain of Love and all Goodness and as expressing and exerting his Love by the Son and Spirit By the Grace of Christ is meant all that gracious Provision which he hath made for Man's Salvation both in the reconciling God to us and procuring the Mission of the Spirit Communion is ascribed to the Spirit because all is applied or communicated to us by him Or thus our Salvation is ascribed in Election to the Love of the Father in Redemption to the Grace of the Son in Sanctification to the Communion or Participation of the Holy Ghost 1st The Love of God Love is ascribed to the Father for the Love of God is the Cause of all consider his giving Christ for us or giving Christ to us and us to him 1. In giving Christ for us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting Life Christ did not merit electing Love but Love rather moved God to give Christ for Sinners Love appointed the Son to be our Redeemer there was the Bosom and Bottom-Cause 2. In giving Christ to us Iohn 6.37 All that the Father giveth me shall come to me And him that cometh to me I will in no wise cast out John 17.6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word And in time he doth execute and accomplish this out of his meer Love Ier. 31.3 The Lord hath appeared to me of old saying Yea I have loved thee with an everlasting Love therefore with Loving-kindness have I drawn thee As by Elective Love the Heirs of Salvation were distinguished from others in God himself or in his Intention and Purpose so by Regeneration and converting Love they are distinguished from others in themselves and set apart from the rest of the World to be the Objects of his special Love and Instruments of his Glory Besides there is a Love of God whereby he loveth us when we are in Christ Jesus which is the Ground of our Safety and Preservation Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Iesus our Lord. 2dly The Grace of our Lord Iesus Christ. What is intended us by the Father is brought about by the Grace of the Redeemer and therefore all the Provision Christ had made for our Salvation is called Grace 2 Cor. 8.9 For ye know the Grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his Poverty might be rich That is ye know his gracious Condescension in submitting to such a mean Condition for our sakes So 1 Cor. 16.23 The Grace of Lord Iesus Christ be with you all Grace is God's Favour and Love which was first purchased by Christ by his Obedience and bloody Sufferings Rom. 3.24 Being justified freely by his Grace through the Redemption that is in Iesus Christ. Secondly applied by his Intercession which is also another Act of his Grace and therefore we come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help us in time of need Heb. 4.16 Namely having a great High Priest that is passed into the Heavens Iesus the Son of God ver 14. who knoweth our Infirmities Thirdly As it is bestowed by him as Lord of the New Creation upon such Terms as every way keep up the Honour and Interest of Grace in our Salvation Ephes. 2.8 By Grace ye are saved through Faith and that not of your selves it is the Gift of God All the saving Benefits we have by Christ are from Grace such as Reconciliation with God the Renovation of our Natures and everlasting Glory and Happiness they are all dispensed in a gracious way from first to last 3dly The Communion of the Holy Ghost Communion is ascribed to the Holy Ghost It may be rendred Communion or Communication The Spirit reneweth and changeth our Nature and worketh Faith and Holiness in us Light Life and Love are the special Benefits which he communicates to us He doth enlighten our Minds to understand and believe the great things prepared for us by God through Jesus Christ. It is said 1 Cor. 2.10 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God So Ephes. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Life for we live in the Spirit and are born of the Spirit that is have a new Life begotten in us therefore called a Spirit of Life before we lived as Men now as Christians And Love the Heart is bent and inclined to God It began in Love and endeth in Love Love of God endeth in Love to God This threefold Effect is expressed 2 Tim. 1.7 For God hath not given us the Spirit of Fear but of Power of Love and a sound Mind Life in Power as Light in a sound Mind And it is all together called the Divine Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature For it answereth to the Wisdom Power and Goodness of God 3. That all these Words imply Riches of Goodness Bounty and Liberality Love noteth a ready Inclination to do Good to others without the Excitement of external Motives it openeth and inlargeth the Heart to another and then the Hand cannot be shut 2 Cor. 6.11 O ye Corinthians our Mouth is open unto you our Heart is enlarged Grace is some good thing freely given So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion noteth a liberal Effusion or Distribution of the Graces of God's sanctifying Spirit and so it suteth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Love of God and the Grace of Christ Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Spirit is joined with Bowels and Mercies Phil. 2.1 If any Fellowship of the Spirit if any Bowels and Mercies that is if you have received any Good from Christ by the Spirit So Rom. 15.26 For it hath pleased them of Macedonia and Achaia to make a certain Contribution for
it Again it is an holy Law according to which the process of that day shall be guided A Law that is clean and pure which alloweth not the least evil Thy Law is exceeding pure Psal. 119.140 The Gospel abateth nothing of the purity of it Now when we appear before an holy God and must be judged by an holy Law surely we must have holiness and righteousness answerable or how can we stand in the Judgment It is an holy God before whose Tribunal we must appear and an holy Law that we must be judged by therefore if we be destitute of all kind of righteousness What shall we do 2. No other righteousness will serve the turn but the righteousness of Faith And therefore till we submit to the New Covenant we are in a woful case Now the righteousness of the New Covenant is supream or subordinate The supream by way of Merit and Satisfaction The Subordinate by way of Application and Qualification on our parts 1. The Supream is the Righteousness or Obedience of Christ. VVhich can alone deliver us from Hell Job 33.24 Deliver him from going down to the Pit for I have found a ransom There is no deliverance from eternal destruction which our sins deserve but onely by the Ransom which he hath paid Till his Justice be satisfied by Christ no good can come unto us 2. The Subordinate Righteousness which qualifieth us and giveth us an interest is Faith Repentance and new Obedience All which are hugely necessary and convenient and gracious terms 1. Faith By which we own and acknowledge our Redeemer with love thankfulness dependance and hearty subjection to him Certainly love and thankfulness is due to him who hath indured so much and procured such great benefits for us Would we have the blessings instated on us and not know from what hand they come And acceptance is due for should Christ save us without our wills and against our consent Dependance is due Should they have benefit by Christ's Merits who question the force and efficacy of them Therefore God hath set him forth to be a propitiation through faith in his Blood Rom. 3.25 2. Repentance is necessary Would we have God to pardon us while we continue in our rebellion without sorrow for it or purpose to leave it The case of the obstinate is not compassionable Jer. 3.13 Onely acknowledge thine iniquity and I am gracious And to acknowledge an offence and continue in it is to condemn our selves 3. New Obedience That was due before to our Creator and our Redeemer strengtheneth the Bond and maketh it more comfortable For we have a new Lord by right of Redemption Rom. 14.9 For to this end Christ both died and rose and revived that he might be Lord both of the dead and living A Lord that hath payed dear for our Souls 3. This righteousness is every way sufficient that we may venture our eternal well-being upon it For what is appointed by God will be accepted by God And though there be many defects in our Faith Repentance and Obedience yet there is an intrinsick value in the obedience and death of Christ besides the Institution Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered up himself without spot to God purge your Conscience from dead works to serve the living God And 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by Tradition from your Fathers but with the precious blood of Christ as of a Lamb without blemish and without spot Lastly See your help The Spirit is the great New-Covenant Gift purchased by Christ that it might be dispensed to us the more abundantly John 1.16 And of his fulness have all we received and grace for grace Tit. 3.5 6. By the renewing of the Holy Ghost which he shed on us By his Sanctifying and renewing Grace we are inabled for all this duty We have it by the hearing of Faith Gal. 3.2 And the whole dispensation of the Gospel is called the Ministration of the Spirit 2 Cor. 5.8 Therefore if a sluggish heart did not possess Christians they might do more than they do A Sermon on 2 Pet. III. 9 The Lord is not slack concerning his Promise as some Men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to Repentance THe Apostle in Answer to the Cavil and Exception of the Mockers of Religion is taking off the Scandal of the delay of Christ's Coming Three Considerations are produced to satisfie the Godly 1. The true measure of speed or delay is the Eternity of God which admits of no beginning succession and ending but consists in a constant presentness to all that which to us seemeth past or to come And we must judge as he judgeth This is laid down vers 8. 2. The end of this delay which is the conversion of Sinners It proceedeth not from any culpable slackness in God but onely his patience towards the Elect. God is not slack but we hasty Our temper requireth time and patience to work upon us and bring us under the power of Grace This is in the Text. 3. The manner of coming which is sudden and unexpected like the coming of a Thief upon a sleepy family ver 10. Therefore we should rather prepare for it than complain of slackness We are upon the second consideration Wherein 1. The false cause of this delay is removed The Lord is not slack concerning his Promise as some Men count slackness 2. The true cause assigned But is long-suffering to us ward 3. The end of this long-suffering propounded First Negatively Not willing that any should perish Secondly positively But that all should come to Repentance Wherein the way to escape ruine is intimated which is Repentance The only doubt is about the sense of the words How that is to be understood that God would not have any perish but all come to Repentance For we see many do yet perish all do not come to Repentance And is God frustrated of his end Ans. To this doubt three answers are given and all solid though I prefer the two first 1. The Patience of God according to its nature hath that use and end to invite all sinners to Repentance Rom. 2.4 Despisest thou the riches of his goodness forbearance and long-suffering not knowing that the goodness of God leadeth thee to Repentance Gods continuing forfeited Mercies and tarrying the sinners leisure giveth us an hope that he is willing to be reconciled And if we do not seek his favour and turn to him by Repentance it is long of our selves the fault is our own because we do not improve this hope 2. The Apostle in this place hath special reference to the Elect who are concerned more especially in the promise of Christs coming to put an end to their sufferings and to render them an eternal reward Certain