hear you But that is not all I beseech you to hear it and tremble The Lord at that day will not only neglect a man that hath neglected him but he will also rejoyce at his destruction and laugh when his fear cometh Mark what the Text saith and remember it for ever Prov. 1.24 Because I have called and ye refused I have stretched out my hand and no man regarded but yee have set at naught all my counsell and would none of my reproof I also will laugh at your calamity I will mock when your fear cometh What a fearfull thing is this that the God of heaven the God of mercy should solace himself in the ruine of all such rebellious wretches as would not hear and imbrace his blessed truth when he delivered and manifested it to them When Christ shall say This is that drunkard that will not part with his cup for all my perswasions and intreaties This is that adulterer that would not part with his lust notwithstanding all my calling upon him and reproving of him Here is a man that loved his ease his pleasure his comforts his worldly contentments more then me Here stands he that hearkned to the advice of his carnall friends and wicked companions and set at nought all my counsels and admonitions Oh my brethren then shall the just judgement of God sink these down to the everlasting pit where there is weeping and wailing and gnashing of teeth for ever I say no more but I beseech you hear me now that God may hear you at that day You will have need of a Saviour and of mercy then The soul longs for nothing in the day of death but pitty and pardon O make Christ your friend now hear him now obey him now receive him now that it may go well with you for ever If now the command of God cannot carry you nor these Arguments which I have used draw you to yeeld obedience to this truth yet remember that passage Deut. 5.27 29. with which I will conclude and me thinks if you have any good nature in you it should work much upon you When the people of Israel had said unto Moses after they had heard God speak unto them out of the midst of the thunder and lightning Go thou neer and hear all that the Lord our God shall say and speak thou unto us all that the Lord our God shall speak unto thee and we will hear it and doe it The Lord saith the Text heard the voice of their words the Lord said I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken Oh that there were such an heart in them that they would fear me and keep all my Commandements alwaies that it might be well with them for ever Mark my brethren it is the Lords own request that there may be an heart in you to hear and obey that so yee may live for ever Oh therefore if a man cannot prevail with you yet let the Lord Jesus Christ beg so much of you You may think it strange that the Lord should desire this at your hands but it is true he desireth it heartily and he will be exceedingly pleased if you satisfie his desire Well now seeing it is the great request that the Lord by me hath made unto you ask your own souls commune with your own hearts and tell me what answer I shall return to the Lord Shall I say you will not hear My brethren it is a grievous and tedious thing for a poor Minister to give up such an answer unto God I would not willingly have this answer from you therefore I beseech you answer again Tell me what shall I say Speak comfortably as they did Whatsoever the Lord our God shall say that will we hear and doe If so then let me conclude with the answer of God O that there were such a heart in you and that you would fear the Lord and keep his Commandements that it might be well with you for ever FINIS THE ACTIVITIE OF FAITH OR ABRAHAM'S IMITATORS By that Reverend Divine THOMAS HOOKER Late Preacher in New England JAM 2.17 Even so faith if it hath not works is dead being alone LONDON Printed by G. D. for Francis Eglesfield and are to be sold at the Sign of the Marigold in Pauls Church-yard 1651. The Activity of Faith OR Abraham's Imitators SERMON V. ROM 4.12 And the Father of Circumcision to them who are not of circumcision onely but also walk in the steps of that Faith of our father Abraham which he had being yet uncircumcised THe blessed Apostle Saint Paul from the 20. verse of the former Chapter to the end disputeth that great question of justification by the free grace of God and after many Arguments alledged to prove that it is by grace and not by works he concludeth in the 28. verse Therefore we conclude that a man is justified by Faith with the works of the Law Having dispatched this and setled his assertion by strength of argument in this fourth Chapter wherein my Text is he laboureth to make the truth yet more clearer and evident by way of example and to the end he setteth it forth in the lively colour of that faith of Abraham giving us an instance of this truth in the example of him who was the father of the faithfull a father not by naturall generation but by imitation the Lord having appointed him to be the coppy to all the Beleevers of succeeding ages that as he beleeved and by faith was saved so they that doe expect to receive salvation must walk in that way if they purpose to partake of that end Now touching this example of Abraham that I may not be long before I come to that which is the principall point I intend to deliver at this time the Apostle doth two things first he layeth down the pattern it selfe clearly both in Gods vouchsafing justification to Abraham and also in Gods sealing this by the seale of circumcision and this he doth in the 11. verse And as he hath propounded it thus both in Gods gift and in Gods sealing thereof so in the words of the Text he maketh an application of both applying it to all Abrahams children that shall live to the end of the world whether Jewes or Gentiles and in effect it is as if he had said thus Abraham when he was uncircumcised did beleeve and so was justified therefore they that are uncircumcised may beleeve and be also justified Abraham when he did beleeve was circumcised and that hindered not so those that are circumcised may beleeve and be justified that is the Jewes and the Gentiles have both liberty to come into the Covenant of grace and so also to be happy by that Covenant as Abraham was In the words therefore you have an application of the former patterne to the particular use of every faithfull servant of God that look what good Abraham
Abraham That man that not onely enjoyeth the Priviledges of the Church but yeeldeth the obedience of faith according to the Word of God revealed and walketh in obedience that man alone shall be blessed with faithfull Abraham Two points may be hence raised but I shall hardly handle them both therefore I will passe over the first onely with a touch and that lieth closely couched in the Text That Faith causeth fruitfulness in the hearts and lives of those in whom it is Mark what I say A faithfull man is a fruitfull man Faith inableth a man to be doing Ask the Question By what power was it whereby Abraham was inabled to yeeld obedience to the Lord The Text answereth you They that walke in the footsteps not of Abraham but in the footsteps of the faith of Abraham A man would have thought the Text should have run thus They that walk in the footsteps of Abraham that is true too but the Apostle had another end therefore he saith They that walk in the footsteps of the faith of Abraham implying that it was the grace of faith that God bestowed on Abraham that quickned and inabled him to every duty that God required of him and called him to the performance of So that I say the Question being Whence came it that Abraham was so fruitfull a Christian what inabled him to do and to suffer what he did Surely it was faith that was the cause that produced such Effects that helped him to perform such actions The Point then you see is evident Faith is it that causoth fruit Hence it is that of almost all the actions that a Christian haah to doe faith is still said to be the worker If a man pray as he should it is the prayer of faith Jam. 5.15 If a man obey as he should it is the obedience of faith Rom. 16.26 If a man war in the Church militant it is the fight of faith 1 Tim. 6.12 2 Tim. 4.7 If a man live as a Christian and holy man he liveth by fasth Gal. 2.20 Nay shall I say yet more if he die as he ought he dieth by faith Heb. 11.13 These all died in faith What is that by the power of faith that directed and ordered them in the course of their death furnished them with grounds and principles of aflurance of the love of God made them carry themselves patiently in death I can say no more but with the Apostle 2 Cor. 13.5 Examine your selves whether yee bee in the faith Why doth not the Apostle say Examine whether faith be in you but whether yee bee in the faith His meaning is that as a man is said to be in drinke or to be in love or to bee in passion that is under the command of drinke or love or passion so the whole man must be under the command of faith as you shall see more afterwards If he pray faith must indite his prayer If he obey faith must work If hee live it is faith that must quicken him and if he die it is faith that must order him in death And wheresoever faith is it will doe wonders in the soul of that man where it is it cannot be idle it will have footsteps it sets the whole man on work it moveth feet and hands and cies and all parts of the bodie Mark how the Apostle disputeth 2 Cor 4.13 We having the same spirit of faith according as it is written I beleeved and therefore have I spoken we also believe and therefore speak The faith of the Apostle which he had in his heart set his tongue a going If a man have faith within it will break forth at his mouth This shall suffice for the proof of the point I thought to have pressed it further but if I should I see the time would prevent me The Use therefore in a word is this If this be so then it falleth soul and is a heavie Bill of Indictment against many that live in the bosome of the Church Go thy wayes home and read but this Text and consider seriously but this one thing in it That whosoever is the son of Abraham hath faith and whosoever hath faith is a walker is a worker by the footsteps of faith you may see where faith hath been Will not this then I say fall marvellous heavie upon many souls that live in the bosome of the Church who are confident and put it out of all Question that they are true beleevers and make no doubt but that they have faith But look to it wheresoever faith is it is fruitfull If thou art fruitlesse say what thou wilt thou hast no faith at all Alas these idle Drones these idle Christians the Church is too too full of them Men are continually hearing and yet remain fruitless and unprofitable whereas if there were more faith in the world we should have more work done in the world faith would set feet and hands and eies and all on work Men go under the name of professors but alas they are but Pictures they stir not a whit Mark Where you found them in the beginning of the yeer there you shall find them in the end of the yeer as profane as worldly as loose in their conversations as formall in dutie as ever And is this faith Oh faith would work other matters and provoke a soul to other passages then these But you wil say May not a man have faith and not that fruit you speak of May not a man have a good heart to God-ward although he cannot find that abilitie in matter of fruitfulnesse My brethren be not deceived Such an opinion is a meer delusion of Satan whereever faith is it bringeth Christ into the soul Mark that Whosoever beleeveth Christ dwelleth in his heart by faith Eph. 3.17 And If Christ be in you saith the Apostle the body is dead because of sin but the spirit is life because of righteousness Rom. 8.10 If Christ be in you that is Whosoever beleeveth in the Lord Jesus Christ dwels in such a man by faith now if Christ be in the soul the bodie cannot be dead but a man is alive and quick and active to holy duties ready and willing and cheerfull in the performance of whatsoever God requireth Christ is not a dead Saviour nor the Spirit a dead Spirit The second Adam is made a quickning spirit 1 Cor. 15.45 And wherever the Spirit is it works Effects suteable to it The Spirit is a Spirit of puritie a spirit of zeal c. and where it is it maketh pure and zealous c. When a man will say he hath faith and in the mean time can be content to be idle and unfruitfull in the work of the Lord can bee content to be a dead Christian let him know that his case is marvellously fearfull For if faith were in him indeed it would appear yee cannot keep your good hearts to your selves where ever fire is it will burn and where ever faith is it cannot be
Israel And It is not meet to take the childrens bread and to cast it to dogs Mark how she replyed Truth Lord I confesse all that yet notwithstanding the dogs eat of the crumbs that fall from their masters table O the excellency and strength and work of her faith Shee comes to Christ for mercy he repelleth her reproacheth her tells her shee is a dog she confesseth her basenes yet is not discouraged for all that but still resteth upon the goodness and mercie of Christ and is mightily resolved to have mercie whatsoever befalleth her Truth Lord I confesse I am as bad as thou canst term me yet I confesse too that there is no comfort but from thee and though I am a dog yet I would have crumbes Still she laboureth to catch after mercy and to lean and bear her selfe upon the favour of Christ for the bestowing thereof upon her So it must be with every faithfull Christian in this particular he must roll himself upon the power and faithfulness and truth of God and wait for his mercy I will joyn them both together for brevities sake though this latter bee a fourth step and degree of faith I say he must not onely depend upon God but he must wait upon the holy one of Israel The Text saith of Abraham Heb. 6.15 That after he had patiently endured he obtained the promise he received the performance after he had a little waited for it So the Prophet David Psal 101.2 I will walke in the uprightnesse of my heart till the Lord come to me As if he should say If the Lord will absent himself from me and not reveal himself to me yet wait I will and desire I will and still I will be hoping for the mercie of the Lord till he come to me So it was said of Simeon that good old man That he waited for the consolation of Israel Luke 2.25 Mine eies saith David Psal 119.123 grow dim for the looking for thy salvation He that belceveth makes not haste Isai 28.16 he makes hast to obey but makes not hast to bring mercie from God The fifth step of Abraham's faith appeared in this Hee counted nothing too dear for the Lord he was content to break through all impediments to passe through all difficulties whatsoever God would have he had of him This is the next step that Abraham went and this you shall finde Gen. 22. when God put him upon the tryall The Text saith there That God did tempt Abraham did try what he would doe for him and he bade him Go take thy son thy onely son Isaac whom thou lovest and stay him And straight Abraham went and laid his son upon an Altar and took a knife to cut the throat of his son So that Abraham did not spare his Isaac he did not spare for any cost he did not dodge with God in this case if God would have any thing hee should have it whatsoever it were though it were his own life for no question Isaac was dearer to him then his own life And this was not his case alone but the faithfull people of God have ever walked the same course The Apostle Paul was of the same spirit Acts 20.22 24. I know not saith he the things that shall befall me save that the Holy Ghost witnesseth in every Citie saying That bonds and afflictions abide me but none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministerie which I have received of the Lord Jesus to testifie the Gospel of the grace of God Oh blessed spirit here is the work of faith Alas when we come to part with any thing for the cause of God how hardly comes it from us But I saith he passe not no nor is my life dear unto me Here I say is the work of faith indeed when a man is content to doe any thing for God and to say If imprisonment losse of estate libertie life come I passe not it moveth me nothing so I may finish my course with comfort Hence it was that the Saints of God in those Primitive times Heb. 10.34 took joyfully the spoyling of their goods Me thinks I see the Saints there reaching after Christ with the arms of faith and how when any thing lay in their way they were content to lose all to part with all to have Christ Therefore saith Saint Paul Acts 21.13 I am rerdy not to be bound onely but also to die at Jerusalem for the Name of the Lord Jesus Mark rather then he would leave his Saviour he would leave his life and though men would have hindred him yet was resolved to have Christ howsoever though he lost his life for him Oh let me have my Saviour and take my life The last step of all is this When the soul is thus resolved not to dodge with God but to part with any thing for him then in the last place there followeth a readinesse of heart to addresse a mans self to the performance of whatsoever dutie God requireth at his hands I say this is the last step when without consulting with flesh and blood without hammering upon it as it were without aukwardnesse of heart there followeth a prestness to obey God the soul is at hand When Abraham was called Behold saith he here I am Gen. 22.1 And so Samuel Speak Lord for thy servant heareth 1 Sam. 3.9 and so Ananias Behold I am here Lord Acts 9.10 The faithfull soul is not to seek as an evill servant that is gone a roving after his companions that is out of the way when his master should use him but is like a trusty servant that waiteth upon his master and is ever at hand to doe his pleasure So you shall see it was with Abraham Heb. 11. 8. When the Lord commanded him to goe out of his country He obeyed and went out not knowing whither he went he went chearfully and readily though he knew not whither as who should say if the Lord call I will not question if he command I will performe what ever it be So it must be with every faithfull soule we must blind the eye of carnall reason resolve to obey though heaven and earth seem to meet together in a contradiction care not what man or what devill saith in this case but what God will have done doe it This is the courage and obedience of faith See how Saint Paul in the place before named Acts 21.12 13. flung his ancient friends from him when they came to crosse him in the work of his ministry They all came about him and because they thought they should see his face no more they besought him not to goe up to Jerusalem Then Paul answered What mean yee to weep and to break my heart as who should say it is a greif and vexation to my soule that yee would hinder me that I cannot goe with readinesse to performe the service that God requireth at
title to the Lord Jesus and the promises of God revealed in the Church Let us try a few And first this falleth marvellous heavy upon and casteth out all ignorant persons that were never inlightned never quickned never had their mindes informed touching Christ and the promises Alas they know not what faith meaneth and what Christ meaneth and how can these walk in the footsteps of the faith of Abraham when they never saw the way of Abraham But let them goe my heart pittieth them I rather chuse to grapple with those that think themselves in a better estate and condition And the first of this rank are profane persons those that live and lie in sinne in Sabbath-breaking swearing drunkennesse adultery and the like The case of such is clear and evident These are so farre from treading in the steps of Abraham that they hate purity and holinesse and goodnesse And as for these if any such be here let them not be deceived but let me tell them out of Gods Word that as yet they have not faith as yet they are not the sonnes of Abraham What they may be I know not I leave them to the Lord and wish them a sight and apprehension of their own condition and that they may be brought out of that gall of bitternesse wherein they are but as yet I dare say they are not the sonnes of Abraham Whose sonnes are they then My brethren I am loth to speak it and I will not men will not beare these words from us but think that we goe beyond our commission for my own part my soule trembleth to think of them their case is so fearfull The Lord therefore shall speak and I will say nothing Look into John 8. The Scribes and Pharisees came to Christ and began to quarrell with him and to provoke him to say many things that they might catch him in his speech opposing our Saviour in the course of his ministry and labouring to suppresse his Doctrine mark how Christ reasoneth there I doe saith he the works of my Father Yee doe the deeds of your father But say they Abraham is our father and again We be not born of fornication we have one Father even God but mark our Saviours answer verse 44. Yee are of your father the Devil and the lusts of your father yee will doe Thus Christ speakes to the Scribes and Pharisees great men of place and of great abilities You of your father Abraham No you are of your father the Devill My brethren I will not say it I beseech you be not offended it is the Lord that speaks and I would fain know that man that date contradict his Word the case is clear and the Lord will make it good upon his soule in another world His lusts saith Christ you doe What are those He is an accuser of the brethren so are these He crieth out against and opposeth the purity of Religion so doe these men exclaime against the nicenesse and precisenesse of Christians and blame those that are holy and sincere The Devill continued not in the truth no more doe these they are not governed by the truth they stoop not to it they yeeld not obedience to it The Divell is a lyer and speaketh not the truth so these men are contented to lie shamefully of their brethren to broach scandalous things of those that they know to be holy and sincere In a word the Devill is malicious and envious so are all these profane ones desperate unreasonable creatures that cast off Gods commands that neglect the Ordinances and wallow in the mire of their sins that hate the sinceritie and power of Relgion that envie and malign the true professors of godliness If the Devill himself were incarnate he could doe no more and surely if there were ever a child like the father these are like him I will say nothing the Lord himself speak to your consciences Yea but you will say It is true Christ knew who were the children of the Devill but can you discern them I say nothing but I can tell you how you may discern them A child of the Devill doth not go invisible but may be known and the Apostle tels you 1 Joh. 3.10 In this the children of God are manifest and the children of the Devill Mark that Whosoever doth not righteousnesse is not of God neither he that loveth not his brother I observe three things in this Text 1. That there are children of God and children of the devill 2. That a man may know them The Text saith so plainly they are not my own words Consult I beseech you with the place In this the children of God are manifest and the children of the Devill 3. How a man shall know a child of the Devill He that worketh not righteousness and he that hateth his brother is of the devill Hee that worketh not righteousnesse that is he that is not willing and contented constantly to take up a Christian course to walk according to the rule of Gods word to abstain from all filthiness of the flesh and spirit to live in all holiness of life and conversation to studie and indeavour to keep a good conscience in all things both towards God and towards men and he that loveth not his brother That is he that hateth holiness where he sees it that hates a good man and one that is sincere whose colour riseth at such a one where ever he meets him who can brook a drunkard or a swearer or an adulterer but cannot endure a righteous man a holy man one that makes conscience of his waies If there be any such in this Congregation I desire to speak a word to them in the name of the Lord Let them consider that what I speak is not my own and I profesle that what I say is not out of passion or a desire to slander any but the desire of my soul is that they may come to the knowledge of the truth that they may be saved You therefore that are given to these sins and are walking in this way of death consider and bethinke your selves and say to your selves Oh Lord how neerly doth this I have heard this day concern me Alas I thought not of this before I am one that never was a worker of righteousness in all my life I am one that have hated the servants of God that have scorned and loathed the puritie of Religion and now the Lord hath said it Christ hath spoke it his word hath spoke it that I am the child of the Devill Alas it is too too manifest to my self that such a one I am and God knoweth it much more What shall I doe Now I pray thee go thy waies home break off thy sins by repentance and labour to make thy peace with God forthwith and of the son of the Devill to be the Son of God be mightie with God in prayer to make you his child And this is all I have to speak to these 2. Let me
are God respecteth no mans person if you would arrive at the same haven you must saile thorough the same sea you must walk the same way of grace if you would come to the same kingdome of glory It is a conceit that harboureth in the hearts of many men nay of most men in generall specially your great wise men and your great rich men that have better places and estates in the world then ordinary What think they may not a man be saved without all this adoe what needs all this is there not another way besides this Surely my brethren you must teach our Saviour Christ and the Apostle Paul another way I am sure they never knew other and he that dreameth of another way must be content to goe beside There is no such matter as the Devill would perswade you it is but his delusion to keep you under infidelity and to shut you up to destruction under false and vain conceits The truth is here is the way and the onely way and you must walk here if ever you come to life and happinesse therefore be not deceived suffer not your eyes to be blinded but know what Abraham did you must doe the same if not in action yet in affection If God say forsake all thou must doe it at least in affection thou must still wait upon his power and providence yeeld obedience to him in all things be content to submit thy selfe to his will This is the way you must walk in if you ever come to heaven The last Use shall be a Use of Comfort to all the Saints and people of God whose consciences can witnesse that they have laboured to walk in the uprightnesse of their heart as Abraham did I have two or three words to speak to these Be perswaded out of the Word of God that your course is good and goe on with comfort and the God of Heaven be with you and be sure of it that you that walk with Abraham shall be at rest with Abraham and it shall never repent you of all the paines that you have taken Happily it may seem painfull and tedious to you yet what Abigail said to David let me say to you Oh saith she let not my Lord doe this when the Lord shall have done to my Lord according to all the good that he hath spoken concerning thee and shall have appointed thee Ruler over Israel this shall be no greife unto thee nor offence of heart that thou hast shed blood causelesse or that my Lord hath avenged himselfe 1 Sam. 25.30 31. My brethren let me say so to you You will finde trouble and inconveniencies and hard measure at the hands of the wicked in this world many Nabals and Chins will set themselves against you but goe on and beat it patiently know it is a troublesome way but a true way it is grievous but yet good and the end will be happy it will never repent you when the Lord hath performed all the good that he hath spoken concerning you Oh! to see a man drawing his breath low and short after he hath spent many houres and dayes in prayer to the Lord grapling with his corruptions and striving to pull down his base lusts after he hath waited upon the Lord in a constant course of obedience take but such a man and ask him now his conscience is opened whether the wayes of holinesse and sincerity be not irksome to him whether he be not grieved with himselfe for undergoing so much needlesse trouble as the world thinks it and his soul will then clear this matter it is true he hath had a tedious course of it but now his death will be blessed he hath striven for a Crown and now behold a Crown now he is beyond the waves all the contempts and imprisonments and outrages of wicked men are now too short to reach him he is so farre from repenting that he rejoyceth and triumpheth in reflecting back upon all the pains and care and labour of love whereby he hath loved the Lord Jesus in submitting his heart unto him Take me another man that hath lived here in pompe and jollity hath had many livings great preferments much honour abundance of pleasure yet hath been ever carelesse of God and of his Word profane in his course loose in his conversation and ask him upon his death-bed how it standeth with him Oh! woe the time that ever he spent it as he hath done now the soule begins to hate the man and the very sight of him that hath been the instrument with it in the committing of sinne now nothing but gall and wormwood remaineth now the sweetnesse of the Adulterers lust is gone and nothing but the sting of conscience remaineth now the covetous man must part with his goods and the gall of Aspes must stick behinde now the soul sinks within and the heart is overwhelmed with sorrow Take but these two men I say and judge by their ends whether ever it will repent you that you have done well that you have walked in the steps of the faith of Abraham My brethren howsoever you have had many miseries yet the Lord hath many mercies for you God dealeth with his servants as a father doth with his son after he hath sent him on a great journey to doe some busines the weather falleth foul and the way proveth dangerous and many a storm and great difficulties are to be gone through oh how the heart of that father pittieth his son how doth he resolve to requite him if he ever live to come home again what preparation doth he make to entertain and welcome him and how doth he study to doe good unto him My brethren so it is here I beseech you think of it you that are the Saints and people of God You must finde in your way many troubles and greifes and we ought to find them but be not discouraged the more misery the greater mercy God the father seeth his servants and if they suffer and indure for a good conscience as his eye seeth them so his soul pittieth them his heart bleeds within him for them that is he hath a tender compassion of them and he saith within himselfe Well I will requite them if ever they come into my Kingdome all their patience and care and conscience in walking in my wayes I will requite and they shall receive a double reward from me even a Crown of eternall glory Think of those things that are not seen they are eternall the things that are seen are temporall and they will deceive us let our hearts be carried after the other and rest in them for ever FINIS CULPABLE IGNORANCE OR THE Danger of Ignorance UNDER MEANES By that Reverend Divine THOMAS HOOKER Late Preacher in New England 2 THES 1.7 8. The Lord Jesus shall be revealed from heaven with his mighty Angels In flaming fire taking vengeance of them that know not God and which obey not the Gospel of our Lord Jesus Christ
received The last and principall thing is the stooping of the soul and subjection of the heart to that which is understood and remembred For then indeed according to the Phrase of the Spirit of God in Scripture a man is said to hearken when the soul begineth to yeeld and subject it self and to take the impression of that truth which God is pleased to make known unto it and that is the meaning of the Phrase 1 Kings 12.15 The Text saith there of Rehoboam that when the ancient men came to counsell him he hearkned not unto them as if it should be said he heard them well enough and he understood them well enough and he retained their counsel in his memory well enough but his soul yeelded not to it his heart imbraced not that counsel he did not subject himself thereunto therefore the Text saith He hearkned not to the counsell of the old men The like Phrase we have touching the sons of Eli 1 Sam. 2.25 When their father spake to them after a cold fashion the Text saith They hearkned not unto the voice of their father They heard his words well enough and understood what he said but their souls stooped not their hearts submitted not they did not subject themselves to take in the impression of the truth upon them and to be framed to the wisdome of God revealed to them in the same So that my brethren then a man is said to hearken when his ear heareth the sound his understanding closeth with the sense and his memorie retains it and his heart cometh under it stoopeth to it yeelds up it self to the impression of the truths delivered to be disposed of thereafter In brief therefore this is the meaning A carefull attention to the word that includes the three former and obedience and subjection of heart to the word thus attended to comprized in the last Now for the party to be hearkned unto that is unto me What is meant here by the word mee If you have recourse to the beginning of this Chapter you shall see it is Wisdom And by Wisdom here you are to understand the Lord Jesus Christ so far as he hath pleased to reveal himself to us either in the Word of God or work of his grace For Christ is here especially meant but not Christ meerly or barely as God nor Christ in the second person but so far as the Lord Jesus Christ the wisdome of his Father is pleased by the work of his grace by the power of his Spirit in the Ministory of the word either written or preached to reveal himself to us So far he is said to be Wisdome The words now are clear you see what is to be understood by hearkning and who the parâ—ie is to whom we must hearken The Point then that ariseth from these two parts of the Text thus joyned together in the Explication is evident and it is to this effect Namely â—hat The voice of the Lord Jesus Christ ought onely to be attended to and must be obeyed of all his faithfull servants I say Of all his faithfull servants The Lord Christ thinketh 〈◊〉 vain to speak to others therefore he addresseth himself onely to his children These are they that must attend and obey his voice whatsoever he shall be pleased to reveal unto them they must submit themselves unto it and that before and above all others in the world The Point is clear and evident You see it is the main purpose and intent of Christ in this place and therefore hee calleth for audience he desireth to gain acceptance at the hands of men As if he should say in other terms Lay by all other advice onely hearken unto me my children let corrupt counsell carnall advice the sinfull delusions of all ungodly persons in the world let them all passe onely hear and hearken unto me entertain and unbrace my counsell submit your hearts to my instructions And not onely Christ requires this of his children in this place under the name of Wisdome but it is the injunction of God himself and that from heaven it is such a truth and of so great importance that God himself from heaven makes it known and giveth it in speciall charge to all the sons of men Matth. 17.5 When Christ was transfigured in the Mount There came a voice out of the cloud which said This is my beloved son in whom I am well pleased hear ye him Mark there came a voice out of the cloud It is not onely the voice of man that perswades you aâ—d enjoyns you to give audience to the Lord Jesus but God himself and that from heaven and that in mediately with his own mouth layeth this upon us as a dutie that we are to perform that we should hear his Son that is hear him above all more then all nay hear him onely and none but him It is that also which Christ himself calleth for Mat. 11.29 Learn of me for I am meek and lowly in heart As if he should say There are many masters and teachers in the world but leave all the rest and come hither and learn of me for I am c. Yea it is not onely the charge of God and command of Christ but it hath been and is the generall resolution of the Saints of God from day to day Mic. 4.2 all the people joyned hand in hand as it were Come say they and let us go up to the mountain of the Lord and to the house of the God of Jacob and he will teach us of his waies and we will walk in his paths for the Law shall go forth of Zion and the word of the Lord from Jerusalem As if they should have said Because from Zion cometh the Law because at Jerusalem the word of God is taught and revealed therefore it is high time for us to go thither come let us goe let us wait upon God there he will teach us of his waies and what remaineth we will walk in his paths we will stoop unto the truth delivered we will submit our selves to it and conform our hearts and lives to the will of God revealed to us from thence And you shall observe the holy Prophet David as though there had been no Temple no Priest no Teacher besides how his good soul is still breathing upward in many passages of the 119. Psalm Lord teach me Lord quicken mee Lord give understanding to thy servant c. He repaireth maâ—nly and chiefly to the Lord for guidance and direction Enough for the proof of the point But a man may aske after what manner must I hearken Hearkning I told you implyeth attention and obedience therefore you may remember that I put them both together in the Doctrine that it was our duty both to attend to the voice of Christ and to yeeld obedience unto it But how must I doe this For the opening hereof give me leave to discover unto you three particulars which are specially to be considered and are required of
had and what he received by faith they that beleeve as he did may expect the selfe same mercy that he had Now the faithfull of God and sonnes of Abraham are here described two wayes I say every faithfull man that is the sonne of Abraham that imitateth the faith of Abraham is discovered two wayes First Negatively What will not suffice to make a man the sonne of Abraham Secondly Affirmatively What God specially looks for at the hands of those that are to be the children of Abraham First Negatively thus Abraham is the father of circumcision not onely to them who are of the circumcision that is not onely theirs who have the priviledges of the Jewes the Word and the Oracles of God Circumcision and the Passeover T is true Abraham is their father but not onely theirs that have no more but those priviledges but also theirs that walk in the footsteps of the faith of Abraham So that by Circumcision you must here understand all these prerogatives and priviledges which the Jewes had above any other Nation and consequently that none of all those priviledges then could that none of ours as to be in the Church to be baptized c. now can make a man to be the sonne of Abraham Abraham is the father of the circumcision not to them who are of the circumcision onely but he is the father of the circumcision if they have faith They that have bare circumcision onely may indeed applaud themselves therein but they shall never receive thereby those things God hath promised This is the Negative Secondly The Affirmative part sheweth who they be indeed that shall truly be partakers of the comforts and graces of Abraham namely those that walk in the footsteps of that faith of Abraham If a man beleeve as he did work as he did walk as he did so onely he may come to have title unto and interest in the promises God hath vouchsafed in his Word Thus much for the opening of the words Come we now in the first place to speak of the negative part in which the Spirit of God is pleased to exclude all outward priviledges and prerogatives and to say thus Abraham is the father of circumcision to them who are not of the circumcision onely that is if they injoy onely outward priviledges they are not the children of Abraham The point we learn hence is thus much That all outward priviledges as the hearing of the Word the partaking of the Sacraments and the like are not able to make a man a sound Saint of God The point is clear in the Text That if a man had circumcision that is if he had all those preferments that God vouchsafeth to a people in the face and bosome of his Church this would not doe him any good at all he hath no title to the promises because of these if he rest in them Abraham is not the father of those that are circumcised onely So that I say again all outward priviledges are not able to make a man a true Saint of God Our Saviour Christ speaking of Capernaum saith And thou Capernaum which art exalted unto heaven shalt be brought down to hell for if the mighty works which have been done in thee had been done in Sodome c. Mat. 11.23 Capernaum was lifted up to Heaven how In all those spirituall helpes and excellent meanes that God vouchsafed them above many others they were highly advanced in the enjoyment of heavenly priviledges they heard the Word of God and they saw the Miracles of Christ and yet Thou Capernaum shalt be deep in punishment thou wert lifted up to Heaven in regard of excellent priviledges but thou shalt be cast down to Hell in regard of thy impenitency and stubbornesse under them The Apostle Paul disputeth the point and makes the case clear Rom. 2.28 29. where he plucks away all these hopes and vain props which men raise to themselves from the having of outward priviledges He is not a Jew saith he that is one outwardly that is he is not therefore a true child of God and a faithfull man he hath not therefore saving faith because he is circumcised because he enjoyeth the liberties and priviledges of the people of God and liveth in the bosome of the Church but he is a Jew which is one inwardly and Circumciston is that of the heart in the Spirit and not in the Letter whose praise is not of men but of God You know that it was an ancient Proverb in Israel Is Saul also amongst the Prophets 1 Sam. 10.12 and 19.24 Yes Saul was amongst the Prophets and he that was once amongst the Prophets is now amongst the Devils in Hell Judas was highly promoted he lived as an Apostle amongst the Disciples heard out Saviour continually sate at table with him and yet for all this is now damned in hell for ever These were high priviledges and if these would have done the deed Judas had never perished Ishamel was circumcised and yet he was excommunicated out of Abrahams family the then Church of God and was a cast-away Instances are many in the Scriptures to this purpose but I list not to dwell longer upon the proofe of the point you see it is evident enough that bare priviledges be they never so high and excellent are not able to make one indeed a faithfull man before the Lord nor the sonne of Abraham I should have shewed the Reasons Alas outward matter 's never work upon the heart That which makes a man a Saint must work upon the soul Now the Word and the Sacraments barely considered cannot work upon the spirit unlesse the Lord work a new frame inwardly by the infusion of Grace Gal. 5.6 Circumcision and uncircumcision profiteth nothing but faith that worketh by love These outward things are too shallow to reach the inward man too weak to work so powerfully upon the soule of a Christian man as to bring the heart to God But I leave the strengthning of the point by Reasons and because I would not be prevented I come to the Uses The first Use I will hence raise is an Use of reproof This Doctrine confoundeth the carnall confidence of those Professors that living in the bosome of the Church place all their hopes and assurance of being saved upon this bottome because they have been baptized and come to Church and hear the Word and receive the Sacrament therefore of necessity they presume they must be accepted of God This was the old plea of the Jewes in Jeremies time When the Prophet came to them to reprove them for their sinnes and presse them to repentance they began to quarrell with him and to take up Bucklers against him and cried out The Temple of the Lord the Temple of the Lord are these These are the Fig-leaves wherewith poor and ignorant Christians think to hide themselves at this day Tell them of their saults bid them walk humbly and holily before God reprove them for their strange practises against God
kept secret The heart will be inlarged the soul quickned and there will be a change in the whole life and conversation if ever faith take place in a man I will say no more of this but proceed to the Second point arising out of the Affirmative part You will say What fruit is it then Or how shall a man know what is the true fruit of faith indeed whereby he may discern his own estate I answer The Text will tell you He that walketh in the footsteps of that faith of Abraham By footsteps are meant the works the actions the holy endeavours of Abraham and where those footsteps are there is the faith of Abraham So that the point of Instruction hence is thus much which indeed is the main drift of the Apostle That Every faithfull man may yea doth imitate the actions of faithfull Abraham Mark what I say I say again This is to be the Son of Abraham not because we are begotten of him by naturall generation for so the Jews are the sons of Abraham but Abraham is our father because he is the pattern for the proceeding of our faith Thy father was an Amorite saith the Scripture Ezek. 16.3 that is Thou followest the steps of the Amorites in thy conversation So is Abraham called the father of the faithfull because he is the copie of their course whom they must follow in those services that God calleth for So the point is clear Every faithfull man may yea doth and must imitate the actions of faithfull Abraham It is Christs own plea Joh. 8.39 and he presseth it as an undeniable truth apon the hearts of the Scribes and Pharisees that bragged very highly of their priviledges and prerogatives and said Abraham is our father No saith Christ If yee were Abraham's children yee would doe the works of Abraham To be like Abraham in constitution to be one of his bloud is not that which makes a man a sonne of Abraham but to be like him in holinesse of affection to have a heart framed and a life disposed answerably to his The Apostle in like manner presseth this point Heb. 13.7 when he would provoke the Hebrewes to whom he wrote to follow the examples of the Saints Whose faith saith he follow considering the end of their conversation So the Apostle Peter presseth the example of Sarah upon all good women Whose daughters yee are saith he as long as yee doe well 1 Pet. 36. For the opening of the point and that yee may more clearly understand it A question here would be resolved What were the footsteps of the faith of Abraham which way went he This is a question I say worthy the scanning and therefore leaving the further confirmation of the point as being aleady evident enough I will come to it that so you may know what to pitch and settle your hearts upon I aniwer therefore Six footsteps of Abraham's faith There are six footsteps of the faith of Abraham which are the main things wherein every faithfull man must doe as Abraham did in the work of faith I mean in his ordinary course for if there be any thing extraordinary no man is bound to imitate him therein but in the work of faith I say which belongeth to all men every man must imitate Abraham in these six steps and then he is in the next door to happinesse the very next neighbour as I may say to heaven The first step which Abraham took in the wayes of grace and happinesse you shall observe Gen. 12.1 to be a yeelding to the call of God Mark what God said to Abraham Get thee out of thy country and from thy kindred and from thy fathers house unto a land that I will shew thee And Abraham departed saith the Text Verse 4. as the Lord had spoken unto him even when he was an Idolater he is content to lay aside all and let the command of God bear the sway neither friends nor kindred nor gods can keep him back but he presently stoopeth to the call of God So it is my brethren with every faithfull man This is his first step He is contented to be under the rule and power of Gods command Let the Lord call for him require any service of him his soule presently yeeldeth and is content to be framed and fashioned to Gods call and returneth an obedient answer thereto he is content to come out of his sinnes and out of himselfe and to receive the impressions of the Spirit This is that which God requireth not onely of Abraham but of all beleevers Whosoever will be my Disciple saith Christ must forsake father and mother and wife and children and houses and lands yea and he must deny himselfe and take up his Crosse and follow me This is the first step in Christianity to lay down our own honours to trample upon our own respects to submit our necks to the block as it were and whatsoever God commands to be content that his good pleasure should take place with us Nay yet further Abraham was not content onely to leave his country and kindred and fathers house but he left his goods also The Text saith Josh 24.2 Your father 's dwelt on the other side of the floud in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Abraham was an Idolater before God called him but as soon as God called him he left his gods behind him and God onely should be his God to exercise rule and authority over him in every particular And this is not all yet My brethren I beseech you observe it Abraham did not this as one constrained and forced thereunto but so as he would not return any more and that is a passage very observable Truly saith the Apostle Heb. 11.15 if he had been mindfull of the country from whence he came out he might have had opportunity to have returned If he would have gone back again he had liberty enough but he would have no more kindred nor no more fathers house nor no other gods because he knew the command of God was otherwise therefore he would not return though he might intimating that he was not drawn from his country by a kind of force but he so voluntarily yeelded up himselfe to the command of God and that so prevailed with him that he would never return any more But the people of Israel though they were brought out of Aegypt yet they returned back thither in their hearts So the Text speakes They thought of the Fish which they did eat there freely the Cucumbers and the Melons and the Leeks and the Onions and the Garlick Numb 11.5 and their mindes ran after the flesh-pots of Aegypt Exod. 16. Many a time a carnall wretch commeth so farre as that when God knocks his fingers off his sinnes he lets them goe for a time but his heart is still bent after his former courses and he lingereth after them still so was it not with Abraham And
this is the first step of the faith of Abraham that he was content to yeeld to the call and to be under the command of God to let his good pleasure take place in his heart to leave all kindred country fathers house and never return any more And this is that first step that God lookes every faithfull man should take that he be willing that the command of God take place in his heart that God should make room there for himselfe that he should pluck away his dearest sinnes that are as neer to him as his right hand and as his right eye If the Adulterer were converted he would be contented that God should take away his lust that is as dear to him as his very soule nay he would fain and that with all his heart have God make way in his soul for his own Majesty by beating down all the holds of Satan and tumbling that Dagon to the ground which standeth before him This is the first step of faith The next step that Abraham and so every faithfull soule sets forward is this That when ever faith commeth powerfully into the heart the soule is not content barely to yeeld to the command of God but it breatheth after his mercy longeth for his grace prizeth Christ and Salvation above all things in the world is satisfied and contented with nothing but with the Lord Christ and although it partake of many things below and injoy abundance of outward comforts yet it is not quieted till it rest and pitch it selfe upon the Lord and find and feel that evidence and assurance of his love which he hath promised unto and will bestow on those who love him As for all things here below he hath but a slight and mean and base esteem of them This you shall see apparent in Abraham Gen. 15.1 2. Feare not Abraham saith God I am thy sheild and thy exceeding great reward What could a man desire more One would think that the Lord makes a promise here large enough to Abraham I will be thy Buckler and exceeding great reward Is not Abraham contented with this No mark how he pleadeth with God Lord God saith he what wilt thou give me seeing I goe childlesse His eye is upon the promise that God had made to him of a sonne of whom the Saviour of the world should come Oh Lord what wilt thou give me as if he had said What wilt thou doe for me alas nothing will doe my soule good unlesse I have a sonne and in him a Saviour What will become of me so long as I goe childlesse and so saviourlesse as I may so speak You see how Abraham's mouth was out of tast with all other things how he could relish nothing injoy nothing in comparison of the promise though he had otherwise what he would or could desire Thus must it be with every faithfull man That soule never had nor never shall have Christ that doth not prize him above all things in the world no certainly a faithfull soule breatheth after nothing so much as mercy in Christ lookes after and longeth for nothing so much as the assurance of the love of God Though all the comforts of this world were afforded a faithfull man yet still he would plead with the Lord Oh Lord what will become of me notwithstanding all this so long as my soule is comfortlesse what availeth it me to live here Oh thy Mercy Oh thy Salvation Oh the Lord Christ these are the things my soule breatheth after This my brethren is the nature of faith if it be rightly wrought in the soul as you shall fee and find by ordinary experience For take a man that is truly awakened and whose conscience is throughly touched and offer him crowns and scepters and honours and all the delights of the sons of men alas his soul will care nothing for them but as Esau said Gen. 25.32 Behold I am at the point to die and what profit shall this birthright doe to me So will the poor soul say What will it avail me to be high in the favour of men here and to be a fiend of Hell hereafter What are all these profits and pleasures to me so long as I am not in the favour of God What good can these outward contentments afford me when I am without Christ Oh Lord what wilt thou give me unlesse I have my Saviour and mercy in him and pardon in him and all in him and through him Still thus beateth the pulse of a faithfull soule and this is the nature of saving faith the faith of Gods elect As for these things here below these matters of the world they are little in the regard and esteem of a Christian man If he have them he seeth God in them If he want them he is never a whit the worse The Apostle speaking of beleevers and the faithfull people of God Heb. 11. saith That they let their hold goe of all these things below let the world take the world if they would let the dead bury their dead but as for them Having seen the promises afar off they were perswaded of them and imbraced them and confessed that they were strangers and pilgrims on the earth even in that country that God had promised them Vers 13. The third step of Abraham's faith was this He casteth himself and flingeth his soul as I may say upon the all-sufficient power and mercie of God for the attainment of what he desireth he rolleth and tumbleth himself as it were upon the all-sufficiencie of God This you shall finde Rom. 4.18 there saith the Apostle speaking of Abrahyam Who against hope beleeved in hope That is when there was no hope in the world yet he beleeved in God even above hope and so made it possible It was an object of his hope that it might be in regard of God howsoever there was no possibilitie in regard of man So the Text saith He considered not his own bodie now dead when he was about an hundred yeers old neither yet the deadness of Sarahs wombe but was strong in faith He cast himself wholly upon the precious promise and mercie of God This then is the third step of true justifying faith That when the beleever is informed touching the excellencie of the Lord Jesus and that fulness that is to be had in him though he cannot find the sweetnesse of his mercy though he cannot or dare not apprehend and apply it to himself though he find nothing in himself yet he is still resolved to rest upon the Lord and to stay himself on the God of his salvation and to wait for his mercy till he find him gracious to his poor soul Excellent and famous is that example of the woman of Canaan Matth. 15.22 27. When Christ as it were beat her off and took up arms against her was not pleased to reveal himself graciously to her for the present I am not sent saith he but to the lost sheep of the house of
go further and you shall see more then these cut off from being the sons of Abraham And surely if Abraham should come down from heaven he might complain that there were very few of his sons to be found upon the earth In the next place therefore take a taste of the civilized professors such as are not as other men no common swearers no profaners of the Sabbath no drunkards and the like These men thinke that they go neer indeed to the steps of Abraham yet give me leave to scan these a little I pray and to try them Abraham you know did not stick with God when hee called him but was content to be under the command of God and to yeeld to him in every thing Take now one that hath not the power of godliness in his heart he keepeth it may be his fingers from filching and stealing abstains from the grosse acts of sin and from open profanenesse but what strength of grace is there in his soul What mortification shall you finde of his secret lusts What subduing of sin within Alas aske him what ruleth him at whose command he is at whose call he cometh I appeal to the souls and consciences of all such men The command of God calleth and covetousness calleth which of these is followed The Lord saith to the worldling come out of thy counting-house and goe to prayer come and hear my word the Lord calls to the Gentleman forsake thy pleasures and thy sports and humble thy selfe in sackcloth and ashes and the Lord calleth for these things the times call for them who is obeyed Whose commands doe you stoop unto Is there any command disobeyed but Gods If a man presume on any it is on the Lord Profits pleasures worldly business must be attended whether the Lord be pleased or no or whether the duties he requireth be performed or no. You that are Gentlemen and Tradesmen I appeal to your souls whether the Lord and his cause is not the loser this way Doth not Prayer pay for it Doth not the Word pay for it Are not the Ordinances alwaies losers when any thing of your own cometh in competition Is it not evident then that you are not under the command of the word How doe you tremble at the wrath and threatnings of a mortall man and yet when you hear the Lord thunder judgements out of his Word who is humbled When he calls for fasting and weeping and mourning who regards it Abraham my brethren did not thus these were none of his steps no no he went a hundred mile off of this course The Lord no sooner said to him Forsake thy countrie and thy kindred and thy fathers house but he forsook all neither friend nor father prevailed to detain him from obedience but he stooped willingly to Gods command Look again to the fifth note and step of Abrahams faith and trie your selves a little by that Are you content to run any hazard for the cause of God To spare nothing from him As Abraham withheld not Isaac from God when he required him so are you contented likewise to with hold no not the dearest thing you have when God calls for it If the Lord put you to the tryall to undergoe trouble losse of goods imprisonment banishment are you content to stoop to these things to give way and to break through all impediments Judge your selves If it be so it is well But let your consciences speak nay let your lives and conversations speak Doe they not shew the contrary Doth not the very name of danger the sight of it a afar off the voice of some great man dash all your forwardnesse out of countenance Nay if an Isaac come and complain that those and those things must be provided for and cry out Alas if you take this course what will become of wife and children and family all must to ruine you presently give over your profession Did Abraham doe thus No he did not so and I beseech you thinke of it if you were the children of Abraham you would not you could not you durst not doe so There are yet a third sort that come short of being the sons of Abraham and they are the close-hearted Hypocrites These are a generation that are of a more refined kinde then the last but howsoever they carry the matter very covertly yea and are exceeding cunning yet the truth will make them known Many an hypocrite may come thus far to be content to part with any thing and outwardly to suffer for the cause of God to part with divers pleasures and lusts and to perform many holy services But here is the difference between Abraham and these men Abraham forsook his goods and all but your close-hearted Hypocrites have alwaies some God or other that they doe homage to their ease or their wealth or some secret lust something or other they have set up as an I doll within them and so long as they may have and injoy that they will part with any thing else But thou must know that if thou be one of Abrahams children thou must come away from thy gods thy god of pride of self-love of vain-glory and leave worshipping of these and be content to be governed alone by God and his truth This shall suffice for the first Use I cannot proceed further in the pressing thereof because I would shut up all with the time The second Use is a word of instruction and it shall be but a word or two That it all the Saints of God must walk in the same way of life and salvation that Abraham did then there is no by-way to bring a man to happinesse Look what way Abraham went you must goe there is no more wayes the same course that he took must be a coppy for you to follow a rule as it were for you to square your whole conversation by There is no way but one to come to life and happinesse I speak it the rather to dash that idle devise of many carnall men that think the Lord hath a new invention to bring them to life and that they need not to goe the ordinary way but God hath made a shorter cut for them Great men and Gentlemen think God will spare them what must they be humbled and fast and pray that is for poor men and mean men their places and estates will not suffer it therefore surely God hath given a dispensation to them And the poor men they think it is for Gentlemen that have more leasure and time alas they live by their labour and they must take paines for what they have and the refore they cannot doe what is required But be not deceived if there be any way besides that which Abraham went then will I deny my selfe but the case is clear the Lord faith it the Word faith it the same way the same footsteps that Abraham took we must take if ever we will come where Abraham is You must not baulk in this kind whoever you