Disadvantage to your selves for a Man that hath begun to be strict and careful and holy and righteous and profess himself to be taken out of the Kingdom of Darkness and made experience of the Ways of Christ yet if he falls off he doth as it were after Trial pronounce to the World that Satan's Service is better than Christ's As Iacob kept wrestling till Day-light appeared and would not let go his hold-fast so till the Morning of Glory come still keep on and continue your Courage Or as Elisha would not leave his Master till he was taken from him into Heaven so be constant to the last let the World know you see no cause to leave Christ or to be weary of his Service and to begrudg the Strictness of Religion Matth. 20. you read some were called into the Vine-yard sooner some later but they all kept working to the End and Close of the Day There 's a different time of Calling some begin with God in Infancy some in riper Age but none must be weary of well-doing But how apt are we to turn aside from God Our Righteousness must be as the Morning Light that always increaseth till High-noon but our Righteousness is like the Morning-Dew it is gone as soon as the Sun breaks out in Strength and Power We have a great many Resolutions when we begin a Course of Godliness but soon grow weary Look as a tired Horse is ready to turn in at every Inn so upon every Occasion and Temptation we are ready to turn away from God but it is not enough to begin to live godly strictly righteously but while Life lasteth you must hold on in God's ways it must be during your whole present State and Abode here in the World II. The Reasons why this Duty of our heavenly Calling must be in the present World 1. Because this is the Time of Grace There is no other Time to get the Favour of God and an Interest in Heaven but here upon Earth Now we have the Means hereafter the Recompences Now Christ saith Come unto me all ye that labour and are heavy laden Matth. 11.28 Hereafter he will say Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World Mat. 25.34 Now he calls us to receive Grace hereafter we must receive either Vengeance or Glory In the Angels Song we find Luke 2.14 Peace upon Earth Here God proclaims Tidings of Peace and Reconciliation to the Creature if it will submit to God Now the Golden Scepter is held out and you will have no more such a Season This is God the Father's God the Son 's and God the Spirit 's Time but after this Life you shall have it no more It is the Time of God the Father's Patience and these are the Days of the Gospel when God the Son is offered to us and now we have the Advantage of the Spirit 's Impulses and his Convictions upon our Hearts But after this Life there 's neither Prophecy nor Gospel nor Conviction nor Means offered any more then comes Recompence and Retribution Zanchy speaks of some which had a Fancy that the Gospel should be preached hereafter in the other World to those that never heard of Christ in this World as to Children to Turks and Pagans to justify this Conceit they alledg that Place 1 Pet. 3.19 By which he went and preached to the Spirits in Prison But that 's a clear Mistake The Apostle speaks there how the Spirit of God went forth by Noah's Preaching in warm Conviction upon the Hearts of those that are now in Prison that were sometimes disobedient to the Warnings of Noah and are now held with Chains of Darkness in the Prison of Hell But however there is nothing to this World Now you have the Means and God's golden Scepter is held out Now Christ saith Come but if you refuse hereafter he will say Depart Now is the accepted Time now is the Day of Salvation 2 Cor. 6.1 2. This is the Time of our Exercise and Trial. 1. There must be this Exercise before we come to Heaven We do not leap into Heaven without any Preparation The Vessels of Glory must first be seasoned with Grace Col. 1.12 Who hath made us meet to be Partakers of the Inheritance of the Saints in Light First we are qualified and seasoned then filled brim-full As when the Virgins were chosen for Ahasuerus they were to accomplish their Months of Purification so we must have a Time of purifying and cleansing from Corruption before we can get to Heaven Balaam would die the Death of the Righteous but not live his Life Numb 23.10 Let me die the Death of the Righteous and let my last End be like his As it is said of the Snake that when it is stricken with Death stretcheth out it self straight though crooked before at oportuit sic vixisse you should have so lived You should be sober righteous and godly Enoch before his Translation had this Testimony that he pleased God Heb. 11.5 Some-thing must be done here there is no Triumph without a Warfare 2 Tim. 2.5 If a Man strive for Masteries yet is he not crowned unless he strive lawfully that is according to the Laws of the Race or Exercise so we cannot expect to die in the Lord unless we live in the Lord Rev. 14.13 Blessed are the Dead that die in the Lord from henceforth yea saith the Spirit that they may rest from their Labours and their Works do follow them Your Works die not when you die Eccles. 11.3 If the Tree fall toward the South or toward the North in the Place where the Tree falleth there it shall be In the time of the Law there was nothing to be gathered upon the Sabbath-Day but a double Portion to be gathered before those that provide nothing on the sixth Day had nothing on the Sabbath-Day The Sabbath is a Figure of Heaven of that eternal Rest we shall have there if we do not make Provision during the time of Life there can be nothing done afterwards 2. It is only here this is the fittest Place for Exercise Here are Difficulties Snares and Temptations and these serve to discover the Glory of Grace and this makes it worthy of Praise that we can act for God in the present World where so many miscarry 2 Tim. 4.10 Demas hath forsaken us having loved this present World Here is the fit Place for our Trial where we have so many Difficulties Snares Baits Avocations and Scandals to take us off from performing the Duty of our Heavenly Calling As Death leaves us so Judgment finds us Upon our Behaviour in the present Life both our everlasting Woe or Weal depends Hereafter is not a time of Labour but of Reward and Punishment there is no room for Exercise and Trial there no Snares in the next World Grace cannot be found worthy of Praise there for that is God's Day called the Day of the Lord 2 Pet. 3.10
quicken us to Thanksgiving Vse 2. Exhortation If Christ hath given himself it presseth us 1. To accept Christ and entertain him in our Hearts Shall Christ give himself and will not we accept the Gift It is true when he gave himself for us he gave himself to God the Father as you know the Price must be paid to the Creditor Satisfaction is made to the Judg. But as he gave himself for us so he gives himself to us and thus he is offered in the Gospel Therefore it is said Rom. 3.25 Whom God hath set forth to be a Propitiation for our Sins In the Gospel God holds out Christ and makes an Offer Sinners will you take him Shall Christ offer himself thus and shall not we esteem and value this Gift and entertain it in our Hearts with all Thankfulness Certainly we do not know what a Gift Christ is and therefore we do not prize it John 4.10 If thou knewest the Gift of God and who it is that saith to thee Give me to drink thou wouldst have asked and he would have given thee living Water Here is the best Gift ever God can give If we knew Christ our Affections would not be so cold God is represented in Scripture with two Hands and he hath Gifts in his Right Hand and Gifts in his Left Hand There is Jesus Christ Grace Pardon and Salvation and all that is dear and precious these are the Blessings of his Right Hand In his Left Hand there are Riches and Honour Estate Lands Houses Supplies of the present Life Now art thou a Goat or Sheep one that shall stand at God's Left or Right Hand Thou art known by thy Choice All that are for the World run for a worldly Portion and neglect Christ. We count those Children foolish who prefer an Apple before a Jewel So here the Lord sets out to us Christ and the Things of this Life and Men prefer the base Contentments of the World before Christ. Therefore let us accept of Christ if he hath given himself for us 2. It exhorteth and presseth us to a spiritual Consecration to give up our selves to Christ. Rom. 12.1 I beseech you Brethren by the Mercies of God that you present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service Jesus Christ gave himself as a Sin-offering and we must give up our selves as a Thank-offering unto God Now let me tell you your giving up your selves is a far other manner of giving up than Christ gave up himself You never keep your selves so much as when you give up your selves to God All the receiving is on our part God would have us give up our Hearts to him How that we might be made better Better be given up to God than left to our selves Christ gave up himself to be crucified but we give up our selves to be glorified And Jesus Christ gave up himself voluntarily there was no necessity lay upon him but wo unto us if we give not up our selves to God there is a necessity laid upon us we do but give God his due and his own but Jesus Christ had power over his Life to lay it down and take it up for he was an absolute Master of his Life but we are dependant under an Obligation therefore our giving is but to make our Relation to God more explicite And again Jesus Christ could sanctify himself he was Priest Altar and Sacrifice and brings all out of his own Store but all we have is from God it goeth under the name of our Deed but the Sacrifice Fire and Altar all come down from Heaven yet the Act must be done by us And here take these two Cautions 1. You must do as Christ did give up your All Body Soul Estate Goods good Name Life Parts Interest Relations write upon all Holiness to the Lord there must not be a Hoof reserved for these things are but Trifles in comparison of what Christ parted withal for us Some stick at one thing some at another some divide the Body and the Soul In times of Safety when the publick Profession of Religion is honourable then Men will give up their Bodies to Christ their Eyes shall be lifted up in Prayer and their Tongues shall speak well of Christ but their Heart is not given him In times of Trouble then they could give God their Souls but Profession is suspended the Body must be spared and excused And then in the Soul some make an untoward Division between Conscience and Affections fain they would have Christ to pacify and satisfy their Conscience but they give their Hearts and Affections to the World Some could give up their Parts for Christ O they could plead for him and do some good Act of Kindness but not a Penny of their Estates Christians you must not thus stand hucking with God and play Pharaoh's Trick but all must be given up The Devil knows when we divide the Whole will fall to his share It would be sad if God should deal with you as you deal with him and glorify no more than you give him take the Body into Heaven and leave the Soul in Hell 2. You must not retract your Vows It is dangerous to alienate things once consecrated to say with him I go Sir and went not Mat. 21.30 or as Ananias to keep back part of the Mony for which he sold his Possession and yet the thing was in his own power But you are not in your own power it is not indifferent whether you will give up your selves to Christ or no but it is a Duty and therefore live as if thou wert not thine own Master but act for Christ think for Christ and do for Christ it is not an hard Law Consider what Christ did Christ pleased not himself Rom. 15.3 He had a private Will as well as you but he denied it and yielded to the publick Will Christ did not obey his private Will to the prejudice of his publick therefore let it not be grievous to renounce your Will 2 Cor. 5.14 15. For the Love of Christ constraineth us because we thus judg that if Christ died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again 3. It presseth you again to a like Readiness in Christ's Service as the Lord Christ shewed in the service of our Souls Why should we be so backward to come to the Throne of Grace when Jesus Christ was not backward to go to the Cross We go grudgingly when he went so willingly to suffer for us When the Business was propounded to him he said Psal. 40.7 8. Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God So when there 's a warm Suggestion upon your Hearts Psal. 27.8 Thou saidst Seek my Face my Heart said unto thee Thy Face Lord will I seek Lord what
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the rule Gal. 6.16 The one according to the fashions of Men and the guise of fleshly minded Creatures the other according to the Holy Will of God Rom. 12.2 Proving what is that good and acceptable and perfect will of God Or as becometh the gospel Phil. 2.27 A Conversation strict Spiritual and Heavenly 3. Because of our Pattern and Example Jesus Christ who was exact in all his Actions He declared himself to be the Son of God useful in all his Converses still aiming at the Honour of his Father Iohn 8.50 I seek not mine own glory there is one that seeketh and judgeth He was careful to please him in all things Christ came from Heaven not only to expiate our Offences but to give us an Example And he that saith he abideth in him ought himself also so to walk even as he walked 1 Iohn 2.6 Wherein lyeth this Example He telleth us he came not to do his own will but the will of him that sent him Iohn 5.30 In Temptations Sufferings Reproaches in the midst of the Ingratitude of Men and poverty and meanness of Condition in all his Fastings Labours and Death he sought still to please his Father and promote his Will Iohn 8.29 For I do alwayes those things that please him This is your Pattern Christians And it is true Religion to imitate him whom we worship Likewise to him is the true Note of our Communion with him if your Life be such a Life then there is Holiness to the Lord written upon it from first to last 4. Our Obligations to Christ partly because of his Dominion as the Lord Redeemer by right of purchase Rom. 14.9 For to this end Christ both dyed and rose and revived that he might be Lord both of dead and living In all Conditions and States of Life he hath a Right in us therefore in every state of Life we should glorifie him Partly from our gratitude to Christ as a Saviour as well as a Lord What doth he expect from thee when he hath done so much for thee already and will do much more but that thou shouldest love him and live to him 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge That if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him who dyed for them and rose again What hadst thou been were it not for his Love What wouldst thou have answered to an accusing Conscience in the midst of thy griefs and fears How wouldest thou have looked God the Judge of all the World in the face Who could free thee from the Curse of the Law and the Flames of Hell but the Son of God who parted with all his Glory that he might redeem thee to God And if thou wilt not part with thy Sins thou justly deservest to suffer for them Thou lookest for more from him than ever yet thou hast received to live with God for ever what then is thy business but to glorifie him upon Earth that thou mayest be glorified with him for evermore Partly by thine own Covenant-Vow thou art Baptized in his Name and hast often ratified the Bond of the Oath into which thou art entred and what is Baptisme but a Dedication unto God not to be thine own but his Acts 27 2◠Whos 's I am and whom I serve If thou art this thy whole Life should be Christs We are debtors not to the flesh to live after the flesh Rom. 8.12 with Gal. 5.3 I testifie to every man that is circumcised that he is a debtour to do the whole law VSE Is to perswade you to this Universal Obedience None enter upon Gods Service but with a Consecration and none intirely give up themselves to God unless they give up all things with themselves not one thing reserved and if nothing be reserved nothing must be used but for his Glory otherwise the Dedication is a mockery The Considerations are plain Now I shall give you sundry Directions and they will most what come to the same purpose but altogether will bind this Holiness upon you 1. Undertake nothing but what will bear this Inscription upon it HOLINESS TO THE LORD This question should be put to our selves can I dedicate this to God In Worship am I now acting for God or for my self In your Callings is this for God Is it inconsistent with my great end or impertinent to it If it be inconsistent it is plain Treachery to my Covenant-Vow if impertinent it is a diversion not voluntarily to be allowed 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him In your Sports and Delights Eccl. 2.2 What doth it When you are carding away your precious time or your substance which might be better imployed is this Holiness to the Lord That should be legible in all you are and do In the choice of your Relations disposal of your Condition of Life here is your Measure still 2. Be sure to exercise your general Calling in your particular your general Calling is to be a Christian your particular Calling is that way of Life to which God hath designed you by your Abilities and Education for the common good now the one falleth into the other I am to guide my self in my Calling by the general Duty of a Christian as a Minister Magistrate Gentleman or Tradesman as one fearing and loving God Iohn 17.4 I have glorified thee upon earth I have finished the work thou gavest me to do Acts 13.36 David served his generation by the will of God As an instrument of Providence I must consider how my particular Calling will serve my great End 1 Cor. 7.21 22. Art thou called being a servant care not for it but if thou mayest be made free use it rather For he that is called in the Lord being a servant is the Lords freeman likewise also he that is called being free is Christs servant Nehem. 1.12 The Lord shew me favour in the sight of this man for I was the Kings cup-bearer He had improved his place for God 3. Turn all second Table Duties into first Table Duties Heb. 13.16 But to do good and to communicate forget not for with such Sacrifices God is well-pleased Sacrifice is a first Table Duty yet relieving the Poor is called a well-pleasing Sacrifice Iam. 1.27 Pure religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and undefiled before God and the Father is this to visit the fatherless and widows in their affliction Whatever we do must be a Sacrifice then in serving Men you serve the Lord Christ. This is to turn Common Pots into Temple Pots and Pots into Bowles of the Altar Eph. 5.21 Submitting your selves one to another in the fear of God Be conscientiously careful and tender of your Duty to Man Col. 3.22 Servants obey in all things your masters according to the flesh not with
pardon all our wrongs surely they that are brought back from the Grave and fetched up from the Gates of Hell and from under a Sentence of Condemnation will be ingaged more to love God Psalm 130.4 But there is forgiveness with thee that thou shouldest be feared The Woman loved much who had much forgiven her Luke 7.47 3. It is most for the Comfort of the Creature that a stated certain course of Remedy should be appointed for our Peace which may leave the greatest Evidence upon our Consciences Now what is likely to do so much as this first and apparent change whereby we utterly renounce and bitterly bewail our former folly and solemnly give up our selves to God by Christ. Things are evident to the feeling which are serious advised difficult have a notable delight accompanying them all which concur here This is the most important Action of our Lives the setling of our Pardon and Eternal Interest a sense of Sin if deep and thorough will ever stick with us The Heart is heartily brought to this to submit to Gods appointed course Rom. 10.3 For they being ignorant of Gods righteousness and going about â—o establish their righteousness have not submitted to the righteousness of God And 't is rewarded with some notable tasts of Gods Love for he reviveth the hearts of his contrite ones Isa. 57.15 and restoreth comfort to his mourners verse 17. VSE Let us obey Christ and continually carry out the work of Repentance with more seriousness Sin is not hated enough nor God loved enough and therefore we have so small a tast of the Comforts of Christianity Groans unutterable make way for Joyes that are unspeakable Motives 1. The unquestionable necessity of the Duty should move us Christs Authority is absolute He telleth us I came to call sinners to repentance If he saith so Contradiction must be silent Haesitation satisfied all Cavils laid aside and we must address our selves to his work and never cease till we are past Repentance and that is only when we have no more sin in us which will never be till we die 2. The profit should move It is a Duty of great use By Repentance we are put into a capacity to serve and please God For New Creatures are set in joint again who were disordered by the fall Eph. 2.10 And Titus 3.5.2 Tim. 2.2 and by it we are put into a capacity to injoy God Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Sathan to God 3. Nothing can be excepted against this course 1. The plea of Unworthiness hath no place It is not the applying a Priviledge but the performance of a Duty we invite you to If we did directly call you to accept a Pardon you might question our Doctrine Perhaps you may think you are unworthy to be pardoned but God is worthy to be obeyed Christ calleth you to Repentance 2. You cannot object the greatness of your Sins Did Christ come from Heaven only to cure a cut finger and not a deadly wound He calleth Sinners and Sinners without exception Sinners of all sorts and sizes This thought often cometh into our mind That Christ is a Saviour but not of those who are faln into such hainous and enormous offences as we have done as if any Disease were beyond the skill of the Spiritual Physician as if he could cure a Cold or a slight Ague but not the Leprosie and the Plague All Sinners are called 3. The plea of weakness doth not lye against the Duty neither For he that calleth the things that are not as though they were Rom. 4.17 Lazarus come forth Iohn 11.47 Why doth he speak to a dead Man So to the Man with the withered hand Stretch forth thy hand Matth. 12.13 Do not say Lord This I cannot do No go forth in the strength of Christs Call He calleth not only by the Ministry of the Word but the inward operation of his Spirit Now for Means 1. Examine thine own Heart to find out thy particular sins Psalm 119.59 I thought on my wayes and turned my feet into thy testimonies Lam. 3.40 Search and try your wayes and turn to the Lord. Repentance usually beginneth with serious Soul searching otherwise we spend our indignation upon a Notion Particulars are most affecting Sin is the common Pack-Horse to bear every Mans burden but Sin must be particularly confessed forsaken and mortified that it may be pardoned 2. Labour to work thy Heart to Godly sorrow for them Lam. 3.20 My soul hath them still in remembrance and is humbled within me We should humble our selves greatly Iob 42.6 I repent and abhor my self in dust and ashes Matth. 11.21 Repented in dust and ashes This is spoken according to their National Customs Men most abased are most serious But our Repentance generally is not deep and serious enough so as will become offences and dishonours done to God by such weak Creatures as we are and so deeply ingaged to him There is not that self-loathing nor such a measure of Godly sorrow as may either make Christ sweet or Sin bitter to us If it affect the Heart so as Sin becometh hateful and there is a price and value put upon Gods Grace in Christ then it is right Oh therefore bemoan your selves to God as Ephraim did Ier. 31.18 3. Lay them open before God in humble Confession 1 Iohn 1.9 If we confeâ—s sins he is faithful and just to forgive us our sins Ier. 3.13 Only acknowledge thine iniquities that thou hast transgressed against the Lord thy God And set apart some special time to do it 4. Crave and sue earnestly for the pardon of them in Christs Name and for Christs sake Eph. 4.32 As God for Christs sake hath forgiven you 1 Iohn 2.12 I write unto you little children because your sins are forgiven you for his names sake All benefits must be asked in his Name much more this which is the great fruit of his Redemption God himself has taught us to pray for Pardon and to say Take away all iniquity Hos. 14.4 And take the Sacramental Pledges out of Gods hand for this end 5. There must be an unfeigned Purpose and Endeavour to forsake them Prov. 28.13 He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall have mercy Ezek. 3.11 As I live saith the Lord I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye for why will ye die O house of Israel Hosea 14.8 Ephraim shall say What have I to do any more with Idols Isa. 30.22 Ye shall defile also the covering of thy graven images of silver and the ornament of thy molten images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it Get thee hence A SERMON On PSALM viii 2 Out of the mouths of babes and sucklings hast thou ordained strength because of thine enemies that thou mightest
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
Ghost which is in you which you have of God and ye are not your own ye are bought with a price therefore glorifie God in your body and in your spirit which are God's Estates Rom. 14.7 8 9 For none of us liveth to himself and no Man dieth to himself for whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords For to this end Christ both died and rose again and revived that he might be Lord both of dead and living Phil. 1.21 To me to live is Christ All our actions not onely in Solemn Acts of VVorship but in our ordinary Conversations must be directed to him Zach. 14.20 21. In that day there shall be upon the Bells of the Horses Holiness to the Lord and the pots in the Lord's House shall be like the Bowls before the Altar Yea every pot in Ierusalem and in Iudah shall be Holiness to the Lord of Hosts A Sermon on 2 Cor. IV. 18 While we look not at the things which are seen but the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal IN the Context the Apostle is giving an Account why he fainted not under the Labours and Afflictions of the Gospel There is a Threefold Reason given 1. The present Benefit of Afflictions Vers. 16. As much as these Labours and Affliction did diminish and infringe the comforts of the Animal Life so much the state of the Spiritual Life was advanced and increased Oh! 'T is a blessed thing when the Inward Man groweth more fresh and lively 2. Because those Afflictions did increase the hope of the Life of glory and were a Blessed Means to make it more sure and nearer where there is a perfect opposition between the present and future state Here an affliction for a moment There an eternal weight of glory Here afflictions are light There 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A state that will bear weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellently excellent A far more exceeding and eternal weight of glory 3. The Third Reason is taken from the Subject as the former respected the Object His Mind was wholly intent upon better things Not upon Temporal and Visible but upon Heavenly and Eternal While we look not at the Things which are seen but the things which are not seen for the things which are not seen are Temporal but the things which are seen are Eternal Wherein you may observe First A Distinction between two sorts of things Some seen some not seen Secondly A Suitable respect to either There is an over-looking of the one a Looking to the other Thirdly The Reason of this different respect For the things that are seen are Temporal And the things that are not seen are Eternal First The distinction may be explained thus 1. The things seen are such as are liable to present sense And they are of Two sorts Either comfortable to the present life or uncomfortable Comfortable as Riches Pleasure and Honours Uncomfortable As Poverty Disgrace Pain Torment Persecution In short either the Allurements or Affrightments of sense 2. There are things unseen Some things are invisible by reason of their nature some by reason of their distance Some by reason of their nature as God and all Spiritual things Some by reason of their distance As the Recompense of Reward or Eternal Life These latter chiefly God who maketh the Promise is unseen and the Time when the Promise of Eternal Life shall be made good is to come and there are many difficulties between hoping and having Yet these things the Joys of the other World were the Objects of the Apostle's Faith and Hope Secondly The different respect to other The Respect is deny'd to things seen We look not c. but strongly asserted as to things unseen We look at things that are not seen There is a despising or not thinking of the VVorld and the comforts thereof the losses and sufferings thereof but an earnest thinking of the VVorld to come The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implieth not onely a looking or minding of them but a making of them our scope our last end and the mark which we aim at Onely note That the Act is not simply denied as to things seen but comparatively In comparison of that Heavenly Joy and Glory which is promised So we look not at these things The VVorld's honour or dishonour the commodities or discommodities of this life which we daily see before our eyes have little influence upon us 1 Cor. 7.29 30 31. So all our Acts are non-Acts To mourn for sin as if we mourned not to rejoice in Christ as if we rejoiced not to use Ordinances as if we used them not is a great fault For these are the things we should look to as the way to Heaven But to mourn for VVorldly losses or rejoice in VVorldly comforts to use this life as not over-using it that is a great duty and a Blessed frame of Spirit Open the eye of Faith but shut that of Sense Thirdly The Reason of this different respect The one Temporal the other Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Heb. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pleasures of sin for a season The good things of the VVorld are Temporal both as to their continuance and their use To their continuance The good and evil of the VVorld is soon over and therefore should have little influence upon us The evil This light affliction which is but for a moment The good Heb. 11.25 they are but for a season and nothing that is but for a season can satisfie a gracious Heart They are Temporary as to their use The use of all the good things in this VVorld is onely to be serviceable to a Man in his passage to Eternity Deut. 23.24 When thou comest into thy neighbour's vineyard then thou mayest eat Grapes thy fill at thine own pleasure but thou shalt not put any in thy vessel 1 Tim. 6.7 VVe brought nothing into this VVorld and it is certain we can carry nothing out Eccles. 5.15 He shall take nothing of his Labour which he may carry away in his hand And on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things which are not seen are eternal And so so much as Eternity exceedeth Time these Blessed things exceed Temporal Trisles and therefore should be more valued by us The greatness of Heavenly Things is expressed in the former Verse Here the Duration of them We can part with nothing here equal to what we expect hereafter Doct. A Man can easily do and suffer any thing for God who hath made things unseen and eternal his great Scope and Aim Here I shall inquire 1. What it is to make these Eternal Things our Scope and Aim 2. Give you the Reasons why such an one hath an Advantage above other Men and can more easily do and suffer great things
ingage our Thankfullness and increase our Hatred of Sin In short two affections are most proper and seasonable Mourning for Sin and Rejoycing in Christ. 1. Mourning for Sin When we call to remembrance the Death of Christ the anguish of his Soul the bruises of his Body the effusion of his Blood these are all occasions of Godly sorrow For he hath born our griefs and carried our sorrows and he was wounded for our transgressions he was bruised for our iniquities the Chastisement of our peace was upon him and by his stripes we are healed Isai. 53.4 5. Therefore godly sorrow is seasonable so far as it is a means part of Repentance The Iews on the Solemn day of attonement used to afflict their Souls on that Day as you may read Levit. 23.27 28 29. On the Tenth day of the seventh Month it shall be a day of Attonement it shall be an holy Convocation unto you and ye shall afflict your Souls and offer an offering made by Fire unto the Lord. And ye shall do no work on that day for it is a day of Attonement to make an Attonement for you before the Lord your God For whatsoever soul it be that shall not be afflicted in that same day he shall be cut off from among his people Mark when this should be at the day of Expiation or Attonement and Solemn Reconciliation with God that they might have forgiveness of all their Sins Affliction of Soul or Humiliation is inward by Godly sorrow for Sin which worketh repentance unto Salvation not to be repented of 2 Cor. 7.10 It is done by judging and loathing our selves for the Evils we have committed outwardly by Fasting and Abstinence from all fleshly Delights which the Iews observed with great rigour I press it only as it was a sign of Repentance Then we best remember Christ Crucified when we are Crucified with him Gal. 2.20 I am Crucified with Christ. When the Sensual Inclination is mortified and the Heart deadned to the pleasures of Sin which are but for a Season 2. Rejoycing in Christ Jesus The other tendeth to this as a preparation to the Solemn effect And to Repentance there must be joyned Faith which is an acceptance and acknowledgment of the benefits procured and offered to us by Christ. Therefore we cannot receive them so sealed confirmed and applied as they are in the Lord's Supper without joy We are invited to the Lord's Table as to a Feast and joy doth best become an Holy Feast This Ordinance was instituted for our Consolation as being one of those Solemn assutances given to the Heirs of Promise And their nature and use is to beget Strong Consolation Heb. 6.18 It is true we come to it with remorse but that by way of preparation and for the quickening of our appetite But the proper act wherein consisteth our Communion with Christ and his Body and Blood is the joy and contentment that the Soul received in that Christ dyed for us Christ is not only propounded as dead but as dead for us that his Death may be our Life and a fountain of everlasting comfort to us When we come to God's Table we Eat and Drink in his presence as those that are agreed with him and reconciled to him by Jesus Christ. And then Rom. 5.11 We joy in God through our Lord Iesus Christ as those that have received the attonement So Psal. 22.26 The meek shall Eat and be satisfied they shall praise the Lord that seek him your Heart shall live for ever That is the poor humble Christian is revived and comforted by the Eucharistical Spiritual Food and the vital effects thereof of which by Faith they are made partakers He speaketh there of paying his vows and alludeth to the Peace-offerings when they feasted with their Friends Which is fulfilled in the Eucharist or Commemorative Feast which we observe in the remembrance of Christ's Death These are the Spiritual Affections we come with brokenness of Heart and go away with Joy Act. 8.39 And when they were come up out of the Water the Spirit of the Lord caught away Philip and the Eunuch saw him no more and be went on his way rejoycing 3. The Commemoration of Christ's Death as a Mystery of Godliness is done by a due consideration or reflection on the cause occasion and benefits of it 1. The first inward moving cause of all is the great love and mercy of God to us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And 1 Iohn 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our Sins This must not be overlooked partly because this is commended to us Rom. 5.8 But God commendeth his love to us in that while we were yet Sinners Christ dyed for us Some things may be told us but this is commended that we may be sure not to forget it This was the great thing propounded to our thoughts this gracious act and expression of God's mercy and bounty carried on in the most astonishing way far beyond what we could conceive or imagine And partly because this calleth for thankfulness the great principle of Gospel-Obedience 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again Yea the Life and Soul of every Duty the very design and tenor of the Gospel and the way of Salvation by a Redeemer is so ordered by God as to raise the highest Thankfulness in Man and that we might be deeply possessed with his Love Thankfulness is the great Duty of the Gospel and which containeth and animateth all the rest For the Gospel from first to last is a benefit 1 Tim. 6.2 Partakers of the Benefit And therefore to be received with Thankfulness for what obedience is to a meer Law that is Thankfulness to a Benefit This Duty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Eucharist The Lord Jesus hath gone before us as a pattern 1 Cor. 11.24 When he had given Thanks he brake it and Verse 25. After the same manner he took the cup that is giving Thanks as Matth. 26.27 He took the cup and gave thanks And all because of that Grace and Bounty of God which he came to discover to Mankind and would Seal with his Blood Well then this Grace Love and Goodâ—ess of God in giving his Son to dye for our Sins should never be over-looked by us That all our Acts may be Acts of Thankfulness our Repentance may be a thankful Repentance our Love may most affect the Heart with Sin Ezek. 16.63 Thou mayst remember and be confounded and never open thy mouth any more because of thy shame when I am pacified
our Lord Iesus Christ may be glorified in you So for Dominion the practical Acknowledgment is better than the verbal Luke 6.46 Why call ye me Lord Lord and do not the things that I say Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the Will of my Father which is in Heaven Christ was mocked when they cried Hail King of the Iews Mat. 27.29 and yet they crucified him If we would have Dominion given to Christ we must look upon our selves as not our own but his not live to our selves or use our selves for our selves but resign up our selves absolutely to him Then for others such is their Love to Christ and the Souls of Men that true Christians desire that Christ may not only be glorified by themselves but others that he may be known worshipped and believed on in the World especially those about them as Fire turneth all things about it into Fire 3. The Duration For ever and ever In all Doxologies a long Duration is expressed They desire not only the present Age may glorify God but the future When we are dead and gone the Lord remaineth and they would not have him remain without Praise and Honour It is the Comfort of their Souls when dying that God shall have a People to praise him and they prize their own Salvation the more that they shall live for ever to glorify God that as God's Blessings are everlasting so shall be their Praises 4. It is ratified by a solemn Attestation Amen It is Notum Desiderii Supplicationis by it we testify our fervent Affection and strength of Desire after the Glory of Christ. We should have an Amen for our Praises as well as for our Prayers Not only to say Iesus Master have Mercy on us Amen but To him be Glory for ever and ever Amen SERMON II. REVEL I. 6 And hath made us Kings and Priests unto God and his Father I Shall take up this Subject again and speak of our Priesthood when we shall be admitted into the immediate Presence of God and praise him for evermore There is a Ministration before the Throne of Grace or before the Throne of Glory before the Throne of Grace we minister in this Life before the Throne of Glory in the Life to come Of the latter I shall now speak because it is a Truth commonly overlooked Doct. That the Priesthood which we have by Christ concerneth our Ministration in the Heavenly Temple I shall prove it by these Arguments 1. Because a Christian so is conformed to Christ and made like him in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first it in all things Col. 1.18 That in all things he might have the Preheminence Rom. 8.29 Whom he did foreknow he did also predestinate to be conformed to the Image of his Son that he might be the first-born amongst many Brethren Now if I shall prove to you that Christ was not consecrated to his everlasting Priesthood till he died then it is very congruous that it should be so with a Christian for our Office dependeth upon his and is carried on in a way of conformity to his Now that Christ was consecrated at his Death I prove by these Places Heb. 5.9 And being made perfect he became the Author of eternal Salvation unto all them that obey him that is when he had learned Obedience by the things which he suffered ver 8. And Heb. 2.10 The Captain of our Salvation was made perfect through Sufferings that is fully consecrated and fitted to be a Priest to perform that Office to our Comfort His Death is expressed by a Notion of Perfection Luke 13.32 Behold I cast out Devils and I do Cures to day and to morrow and the third Day I shall be perfected that is shall suffer Death It is good to enquire in what Sense in these and in many other Places Christ is said to be made perfect it is not meant of his Personal Perfection but Official As to his Person as he was God he was perfect from all Eternity as God-Man he was perfect from the first moment of his Conception The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being made perfect relateth to his Office and may be rendred consecrated as well as made perfect Being consecrated he became c. And it behoved the Captain of our Salvation to be consecrated through Sufferings The Word signifieth in its first sense to finish and accomplish a thing That which is brought to an end is perfected So was Christ as a Priest perfected that is fit to minister before God as a Priest But that it should be rendred consecrated I prove 1. Because the Word is rendred consecrated elsewhere Heb. 7.28 Consecrated for evermore In the Margin perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is in the Old Testament Thou shalt consecrate Aaron and his Sons Exod. 29.9 the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt perfect or fill the Hand of Aaron and his Sons And the Sacrifice of Consecration is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacrifice of Perfecting or Compleating because the Priest was to pass through some Ceremonies and these being done he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be consummate or made perfect or fully authorized to perform the Priest's Office 2. I prove it from the Context in Heb. 5. There the Apostle is discoursing of Christ's everlasting Priesthood and his being made perfect is with respect to that Office He was not perfect or fitted for that Work till he stood before God with a Sacrifice in his Hand till he had offered up himself with Prayers and Tears and strong Cries and had learned Obedience by the things which he suffered but then he was made perfect for the Rites of his Consecration were over that is his Agonies and bloody Sufferings then he was fully consecrated and compleated to be a Priest So that Christ's solemn Consecration was at his Death 3. The Reason of the thing sheweth it◠Jesus Christ was to be a merciful and faithful High Priest in things pertaining to God to make Reconciliation for the Sins of the People Heb. 2.17 These two Attributes merciful and faithful refer to God and us Merciful to help and relieve sinful miserable Man Faithful with Respect to God in performing all things which belong to his Sacerdotal Office and going through with his Work given him in Charge till he hath fully finished it The best and most merciful High Priest that ever was must be made in the best and most convenient manner Well then he is made perfect when he hath had a thorow Sense of our Misery and took the Course presented to remove it when his Heart was intendered and his Hand was filled with the purest Sacrifice that ever was offered and so by his Agonies and bloody Sufferings he was perfected consecrated and fully qualified to minister before the Lord and to intercede for poor Creatures and to bless them
God I thank thee I am not as other Men are And you confound the Covenants when you think that a Man may merit of God by his own Grace Adam under the Covenant of Works might then be said to be saved by Grace Why Because he could not persevere in the use of his own Free-will unless he had received it of God Well then Grace doth not exclude Faith nor Works not Faith as the Instrument of Justification and as the Condition of the Covenant not Works as the Fruit and Testimony of Faith There is a Concurrence of Works but not by way of Causality but Order God will first justify then sanctify then glorify and all of Grace Obedience is the Conditio 〈◊〉 quâ non the Condition without which we cannot be saved The Grace of God is the first moving Cause Christ is the meritorious procuring Cause Faith is the Instrument and Obedience is the Fruit of Faith These are subordinate not contrary III. My next Work shall be to give you some Reasons why it must be so that Grace is the Original Cause of all the Blessings we receive from God because it is most for the Glory of God and most for the Comfort of the Creature 1. It is most convenient for the Glory of God to keep up the Respects of the Creature to him in a way suitable to his Majesty Mark God would dispense Blessings in such a way as might beat down Despair and carnal Confidence at the same time Man had need of Mercy but deserveth none Despair would keep us from returning to God and carnal Confidence from ascribing all to God therefore as the Lord would not have Flesh to glory so neither to be cut off from all Hope It is of Grace that we may hope and keep up our Respect to God for there is nothing that keeps up the Devotion and Respects of the Creature to God so much as Grace The Psalmist intimates this There is Forgiveness with thee that thou mayest be feared Psal. 130.4 Mercy in God makes us fear love and respect him And it is of Grace that Flesh may not glory Ephes. 2.9 Not of Works lest any Man should boast but that God may have all the Glory of his Grace If God did not deal with us upon Terms of Grace Despair would make us let go all sense of Duty and a guilty Creature would stand at a distance and fly from the sight of God Some think that the only way to gain Men to a sense of Religion is by rubbing the Conscience and keeping it raw and sore with Terror But the Psalmist faith There is forgiveness with thee that thou mayest be feared this is the best way to keep up the Creatures Respects False Worships are meerly supported by Terror and Fear but God that hath the best Title to the Heart will gain it by Love and Grace But as Despair standeth in the way of God's Glory so doth carnal Confidence Now Grace taketh off all boasting 1 Cor. 1.31 He that glorieth let him glory in the Lord. Here is nothing of Pre-engagement Merit and Hire yea it is for the Glory of the Supream Majesty that he should act freely and that his Blessings should come to us not as a Thing deserved but as a Gift and that he should entertain us as a King not as an Host. He that hath no Money come ye buy and eat yea come buy Wine and Milk without Money and without Price Isa. 55.1 Nothing can be more dishonourable to God than the Merit of the Creature for it takes off part of his Royalty and Supremacy 2. It is most for the Comfort of the Creature Grace is the original Cause of all the Good we expect and receive from God that we may seek the Favour of God with Hope and retain it with Certainty 1. That we may seek the Favour of God with Hope If we had to do with Justice there could be no Hope for Justice giveth only what is due and doth not consider what we need but what we deserve Now mark the Apostle in the behalf of God makes the Challenge Rom. 11.35 Who hath first given to him and it shall be recompensed to him again Come let me see the Man that durst plead Desert with God and claim any thing of him by way of Merit Who will enter that Plea Lord give me what thou owest I desire no more than is due to me Let me not have Mercy till I deserve it Merit-mongers are best confuted by Experience Let them use the same Plea in their Prayers which they do in their Disputes and plead the Merit of their Works and say Lord give me not eternal Life and Grace and Favour till I deserve it at thy Hand Let them thus dispute with God or with their own Consciences in the Agonies of Death and under Horrors of the Lord 's Wrath. Surely those that cry up the Merit of Works are Men of little spiritual Experience and seldom look into their own Consciences Dare they thus plead with God Lord never look upon me in Mercy if I do not deserve it You shall see the best Plea that the eminentest of God's Children could make is meer Grace The Church speaks thus Hos. 14.2 Receive us graciously so will we render the Calves of our Lips It is the Form that is prescribed to returning Israel If you would establish Hope with God this must be your only Plea and Claim Grace Lord Mercy Lord And David saith Psal. 13.5 I have trusted in thy Mercy There 's the ground of my Confidence And Chrysostom hath a sweet gloss upon that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If others have any thing to alledg let them plead it Ah Lord I have but one thing to say and plead and upon which to cast all my Hopes and that 's Mercy and Grace Lord I have trusted in thy Mercy Thus Ambrose when he was to die saith Etsi non sic vixi ut pudeat inter vos vivere c. Thô I have not so lived as that I should be ashamed to live I am not afraid to die Why not that I have lived well but quia bonum habeo Dominum because I have a gracious Lord and have made Grace my Confidence So we read in the Life of Bernard seeming to be cited before the Tribunal of God when Satan had spoken in his Conscience What! thou look for any Favour at God's Hand thou art not worthy He replies I confess I am not worthy nor can I by my own Deserts obtain the Kingdom of Heaven but I have a double right Haereditate Patris Merito Passionis by the Grace of my Father and by the Merit of Christ's Passion hereby I can take hold of God with both Hands by Grace and Merit not my own but Christ's Thus God's best Servants their Hopes have been established this way by casting themselves upon Mercy and Grace 2. That we may retain the Favour of God with Certainty Rom. 4.16
our fixed Scope that his Honour and Glory may be at the end of every Natural and Civil Action Look as in all the Works of Creation Providence and Redemption God made it his Aim to glorify Himself in all so we should make it our fixed Aim and Scope to bring Honour to God in all our Work all other things are nothing to this Vse 1. Examination Art thou godly Hast thou been a diligent Hearer and Reader of the Word a religious Observer of the Lord's Day an earnest Worshipper of God zealous for his Glory against those that prophane his Name corrupt his Doctrine make void his Institutions an Enemy to Idolatry and Superstition a Lover of God's Ordinances It is an evidence of Interest in Grace to live godly Only there is a Form of Godliness 2 Tim. 3.5 Having a Form of Godliness but denying the Power thereof which is discovered by a pretence of Worship and a neglect of Honesty as the Pharisees made long Prayers but devoured Widows Houses or else by a disproportionate Zeal against Idolatry but not against Heresy or such Falshoods as yield no Gain It is not Zeal for God's Institutions when you do not hate every false Way 2 Tim. 2.16 But shun profane and vain Bablings for they will increase to more Vngodliness The Apostle speaketh of some that suppose Godliness is Gain 1 Tim. 6.5 that make a Merchandize of their Zeal Rom. 2.22 Thou that abhorrest Idols dost thou commit Sacrilege He speaketh to the Jews that gloried in their Privileges he had said before Dost thou steal dost thou commit Adultery But here Dost thou commit Sacrilege That was their Glory that they did not serve Idols but they robbed the true God they would not endure a false God or an Idol to be set up but in the mean time they defrauded the Temple of its Maintenance and Things consecrated But the closest Rebuke is ver 23. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God They were much in Worship but were not bettered by it they were not changed in Heart You do not feel the Power of it if the Heart be not new fashioned and put into a godly Frame Vse 2. To press you to exercise your self to Godliness 1. It is the Aim of the Gospel The Gospel is called 1 Tim. 6.3 the Doctrine which is according to Godliness invented on purpose to maintain and keep Godliness alive So Titus 1.1 The Truth which is after Godliness which preserveth the true Worship of the true God and right Thoughts of God Here in the Gospel the way to Eternal Life is discovered 2. It is the Aim of Providence All God's Dispensations seem to put us in mind of God and to draw us the nearer to him Afflictions to increase our Reverence and Watchfulness and Mercies to engage our Love and Trust. God complains of Israel that he had inflicted many Judgments on them and yet ye have not turned unto me saith the Lord Amos 4.8 9 10 11. So he complains of their abuse of Mercies Hosea 2.8 She did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold which she prepared for Baal The Mercies of God should be Cords and Bands of Love to draw us to God 3. Consider how God hath deserved it We are God's You that have Servants expect they should work for you their Strength and Time is yours Rom. 14.8 For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's A Christian is not Master of any thing his Affections his Interests his Time his Care his Strength all is the Lord's 4. Consider God hath given us sufficient Grace to live godly 2 Pet. 1.3 According as his Divine Wisdom hath given unto us all things that pertain unto Life and Godliness We cannot complain as the Israelites did of Pharaoh that he required Brick where he gave no Straw or as the Servant did of his Master that he expected to reap where he never sowed the Divine Power is engaged to help us How much do we walk beneath that Divine Power which he is ready to afford us Do not saâ— I shall never be godly if this be to be godly I am but Flesh and Blood what would you have me do 5. Consider the worth of Godliness it is our chief Duty First we must shew our Respects to the first Table because there are the great Commandments Matth. 22.37 38. Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Mind This is the first and great Commandments De loco modum de ordine statum de confinio meritum cujusque praecepti cognosces says Teâ—tullian It is the first Table and therefore most worthy the Object is greater God is greater than Man by the breach hereof we do more immediately sin against God He that wrongeth his Neighbour sinneth against God 1 Cor. 8.12 But when ye sin against the Brethren and wound their weak Consciences ye sin against Christ but not so immediately Godliness directeth Honesty which is otherwise but a civil Action proceeding from Interest and Self-love This is the great Commandment without it all other Graces are worth nothing 2 Pet. 1.5 6. Add to your Faith Vertue and to Vertue Knowledg and to Knowledg Temperance and to Temperance Patience and to Patience Godliness Civility is nothing Temperance is nothing Abstinence from Pleasures is nothing without Godliness Many Vertues are reckoned up as Patience Knowledg Temperance all these things the Lord requires not without Godliness therefore add Godliness God requires nothing but that which draweth the Creature to himself this bringeth us to the Well-head 6. Consider the Profit of Godliness I mention this to counterballance the Discouragements which you would meet with in the Ways of Godliness It will cost you trouble 2 Tim. 3.12 Yea and all that will live godly in Christ Iesus shall suffer Persecution Mark if they will live godly not civilly only if they are zealous for Christ's Institutions A Gallio will escape well enough but you have Encouragements 1 Tim. 4.8 Godliness is profitable unto all things having the Promise of the Life that now is and of that which is to come They have an Interest in both but the Promises of this Life are subservient to that which is to come If the Things of this Life hinder our progress to Heaven Grace should be content to be without them There is much Comfort with a little 1 Tim. 6.6 Godliness with Contentment is great Gain SERMON XI TITUS II. 12 In this present World HAving shewn you the Substance of the Lesson let me now speak of the Season of it when this is to be performed and that is in this present World Doct. That our Abode in the present World is the only time wherein we are to discharge the Duty of our Heavenly Calling
Interest and are drawn with the Cords of a Man as first the Fire is kindled and then it sendeth forth much Smoak afterwards we love God out of pure Affection at length as the new Nature gathers Strength and Perfection Men rejoice in God's Glory as much as in their own Salvation it is a simple Act of Adoration in Heaven it will be so we shall rejoice in God's Glory as much as in our own Interest and Profit 2. It informs us of the Reason why the World and Sin have such a Power over Men why they lie under the Power of present things we do not awaken our Hopes and consider Blessedness to come so much as we should It is not only a difference between Sinners and Saints but between Christian and Christian one is more heavenly than another As there is a difference between ordinary Subjects and Courtiers those that are always in their Princes Eye and Company are more polite in their Manners than others so the oftner the Soul is in God's Court the more holy our Hopes will have an Influence upon our Practice It is Hope that carries the Soul aloft out of the reach of Temptation as Birds when flying on high in the Air need not fear Nets nor Snares nor the Crafts of the Fowler Keep Hope alive and then a Christian cannot fail Heb. 3.6 Whose House we are if we hold fast the Confidence and the rejoycing of Hope firm unto the end If a Man had such a lively Hope and some taste and feeling of Heaven and Blessedness to come and a constant groaning after them if we could but glory in our Hopes as much as if we had present Possession then we need not fear miscarrying 3. It informs us that it is a false Hope that doth not urge to Practice and Strictness of Life Some Men make full account to go to Heaven but make no preparation for it their Course is another way there is not only an Unsutableness to their Hopes but a Contrariety If there were only an Unsutableness it were enough to discover the Cheat for we are to be made meet to be Partakers of the Inheritance of the Saints in Light Col. 1.12 and to walk worthy of God who hath called us to his Kingdom and Glory 1 Thess. 2.12 and to walk worthy of the Vocation wherewith we are called Ephes. 4.1 There is a Sutableness between a Man and his great Hopes When David was a Shepherd he spent his time in keeping his Father's Sheep and had the Heart of a Shepherd but when he was called to be King then he behaved himself like a King like a Shepherd of the People So a Christian discovers his Hopes in his Disposition and in his Practice and doth walk as an Heir of the Grace of Life There may be a slight Hope which hath no Efficacy but those serious Sighs and hearty Groans I speak of certainly they will work a Sutableness in the Temper of our Hearts and the Constitution of our Souls and we shall be more holy there will be more worthy walking more Detestation of Sin more Contempt of the World more Diligence in the Spiritual Life When you walk as if your Hopes were altogether in this World when Princes in Scarlet embrace a Dunghil when those that are called to great and glorious Hopes live as if their Happiness were only here below heaping up Wealth Treasure and Worldly Conveniences to themselves it is a Lamentation If you saw a Man labouring in filthy Ditches and sullying himself as poor Men do with Mire and Dirt who would believe he were an Heir apparent to a Crown and called to inherit a Kingdom So when we live as Men of the World when there is an Unsutableness between us and our Hopes how do we walk as the Heirs of Grace But now when there is not only an Unsutableness but an open Contrariety in their Practice and yet they think to go to Heaven it is as if a Man whose Journey lay North should travel just South Can that Man look to be filled up with God when God is not in all his Thoughts Can he long for the Company of Christ that slights his Ordinances Can he prize the Communion of Saints to whom good Company is a Prison Can he look for an immaculate and sinless State to whom Purity is an Eye-sore and who hates the Power of Godliness Yet many such deceive themselves with false Hopes when there is not only Unsutableness but a plain Contrariety 4. It informs us That an assured Interest in Heaven is no Ground of Loosness or Laziness Comfort serves to quicken but not to slacken our Endeavours The more we look for Heaven the more it engageth us to Strictness of Life The Apostle after he had professed his Assurance We are confident and willing rather to be absent from the Body and to be present with the Lord 2 Cor. 5.8 What then v. 9. Wherefore we labour that whether present or absent we may be accepted of him Here is a sure Recompence our great Care is that we may live and die in his Grace because we are confident we shall live with the Lord when we depart from the Body Jude 21. Keep your selves in the Love of God looking for the Mercy of our Lord Iesus Christ unto Eternal Life When God is so gracious in Christ providing such great things for such unworthy Creatures as Eternal Life and we come to receive Glory out of the hands of Mercy what a mighty Engagement is this to make us watch against all Decays and Coolings of Love Vse 2. To exhort us to this Expectation or looking for the blessed Hope The method and way is first to believe then to apply then to expect 1. Believe it that there is such a Happiness reserved for the Children of God Next to God's Being we are bound to believe his Bounty Heb. 11.6 He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him These two Principles that God is and that he is a Rewarder are the Fundamental Notions that keep up all Religion There is a Mist upon Eternity to a carnal Heart they are led by Sense and believe no more than they see Heb. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen Fancy and Nature cannot out-see Time and look beyond Death Faith holdeth the Candle to Hope and then we are able to look into the other World and to see a happy State to come Now because Faith is weak in most and we waver more in the Belief of God's Bounty than of his Being his Godhead is manifested by present sensible Effects but we scruple his Rewards which are wholly to come therefore let us strengthen and help Faith as much as we can The Word is clear in this Point Now God hath been true in all things Fidelis in omnibus in ultimo non deficiet He that hath been faithful in
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
therefore cast your selves upon God 3. Carry your selves as a peculiar People to him Wherein 1. You must not be contented with common Mercies Every distinct Society have distinct Privileges Now the Elect are a peculiar People and therefore should look after peculiar Privileges A Man may have outward things and here is nothing peculiar no Argument of God's special Love Cast-aways may have these things Psal. 119.132 Look then upon me and be merciful unto me as thou usest to do unto them that love thy Name Look not upon me as thou usest to do on the World in general but as thou dost on thy own People You must have renewing Mercies and sanctifying Mercies a holy Heart be kept from Sin and conformed to God Other Mercies a Man may have and go to Hell therefore be not satisfied with them Luther protested to God he would not be put off with Estate and the Favour of the World and with increase of Honour and Esteem Alas the multitude may have these things it is their Happiness Psal. 4.6 There be many that say Who will shew us any Good Lord lift thou up the Light of thy Countenance upon us 2. Be not contented with common Graces Thus far a Man may go and not be saved As for instance There are moral Inclinations in Heathens and they make Conscience of gross Sins It is not enough to keep from Theft Drunkenness Adultery a Heathen would discover those Sins by the Light of Nature and by such Arguments and Reasons as Nature suggests would avoid them And then Hypocrites may have flashes of Comfort Glances Wishes and good Moods though they have no constant Delight in Communion with God yet they have superficial Hopes and are much taken with Evangelical Strains and Tenders of the Gospel they have a desire to keep their Consciences quiet and peaceable but you should labour for Uprightness and special Graces Carnal Men desire to be secure rather than sincere that they may have some Delectations and superficial Tastes but you are to look after things that accompany Salvation Heb. 6.9 In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that have Salvation in them you should be contented with no Grace but that which is an undoubted Pledg and Evidence of Heaven not a loose Hope of the Gospel 3. Be not satisfied with a common Conversation How is that Partly thus You must not live according to ordinary Privileges and ordinary Hopes You must discover Self-denial as one trained up in the School of Christ. It is an Accusation the Apostle brings against the Corinthians 1 Cor. 3.3 Are ye not Carnal and walk as Men When Men pretend to be God's peculiar People and have nothing singular but are given to worldly Cares vile Passions and corrupt Affections as other Men are this hardens carnal Men. A Christian should live like a Wonder in his place by discovering much Self-denial and Mortification in his Conversation Mat. 5.4 For if ye love them which love you what Reward have you do not the Publicans the same It is the greatest Hypocrisy that can be in the World to profess to be a peculiar People and to deny your selves in nothing but do as others do we should live at another rate and be more Holy more Charitable more Heavenly 4. Do not live according to ordinary Examples We may not frame and fashion our selves to the Guise of the World because we are the Lord 's peculiar People Deut. 14.1 2. Ye are the Children of the Lord your God ye shall not cut your selves nor make any baldness between your Eyes for the Dead For thou art an holy People unto the Lord thy God and the Lord hath chosen thee to be a peculiar People unto himself above all the Nations that are upon the Earth Dead Fishes swim with the Stream A Christian should live in a Counter-motion to the World You cannot do as others do for you profess your selves to be distinct Especially we should consider this in times of general Defection not to run away from God Mich. 4.5 For all People will walk every one in the Name of his God and we will walk in the Name of the Lord our God for ever and ever When every Man sets up a distinct Religion that is the meaning of it then the peculiar People of God should hold together and shew forth special Zeal and special Strictness in the Ways of God in times of Coldness Indifferency and Neutrality in Religion Josh. 24.15 And if it seem Evil unto you to serve the Lord chuse you this Day whom you will serve whether the Gods which your Fathers served that were on the other side of the Flood or the Gods of the Amorites in whose Land ye dwell but as for me and my House we will serve the Lord. SERMON XXII TITUS II. 14 Zealous of Good Works I Come to the last Circumstance the outward Manifestation of Christ's Puririfying that he might make us zealous of good Works I shall consider it partly as the Note of Evidence of God's peculiar People and partly as it falls under the Aim of Christ's Death Doct. Zeal for or in good Works is a Note of God's People and a Fruit of Christ's Purchase Here I shall enquire I. What good Works are II. What it is to be zealous of good Works III. In what Respect and Place we are to put this Zeal or how it stands in order to the Death of Christ. 1. What good Works are I shall shew the Kinds of them and the Requisites to them First The Kinds of good Works Good Works for the Matter of them may be distributed into four Sorts or Ranks Opera Cultûs Acts of Worship Opera Vocationis Works of our own particular Function and Calling Opera Iustitiae Works of Righteousness Opera Charitatis Works of Mercy 1. Opera Cultûs Acts of Worship both Internal and External External to Pray Hear Read Meditate to be much in Communion with God So for Internal Acts as Faith and Repentance and Love All these are good Works and fitly placed in the first Rank of these we must be chiefly zealous because our Happiness lies in Communion with God It is notable Daniel would not omit Prayer for one Day though he was forbidden by the King and in danger of Death Dan. 6.11 Now when Daniel knew that the Writing was signed he went to his House and his Windows being open in his Chamber towards Jerusalem he kneeled upon his Knees three times a Day and prayed and gave Thanks before his God as he did afore-time Certainly they have little Zeal in them that care not to be frequent in Communion with God and call not upon his Name These are the chiefest parts of those good Works we must press and exhort you to where we are to be the more punctual because the Offence is immediately done to God If we do not Works of Mercy and Justice there the Offence is done to Men but neglecting the Works of Piety
in Christ I shall have strong Consolation And we have not only an assuring but an inviting Oath to help us in such a Case Ezek. 33.11 As I live saith the Lord God I have no pleasure in the Death of the Wicked Count me not a living God if I delight in your Scruples and in your Death 4. In Fears of Death We must die by Faith as well as live by Faith and then comfort our selves with the Promise and Oath of God called here two unchangeble things We need all the Props of Faith that can be used When all things are about to change then think God changeth not though I am changing apace As one comforted himself with that Passage Isa. 54.10 For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee neither shall the Covenant of my Power be removed saith the Lord that hath Mercy on thee Sight is almost gone and Speech doth even fail but God's loving Kindness will never be gone You are changing but you may look upon Death it self as an Act of Faithfulness and sent in Mercy to break the Shell that you may have the Kernel to dissolve the Union between Body and Soul that the Soul may flit away to God SERMON III. HEB. VI. 18 We may have strong Consolation c. Doct. II. THat the Fruit of this Certainty and Assurance which we have by God's Word and Oath is strong Consolation To make way for the discussion of this Point and to open the Words which the Apostle here useth I shall I. Enquire what is meant by strong Consolation II. How this strong Consolation ariseth from the Certainty and Assurance we have by God's Word and Oath III. How it is dispensed on God's part and how far it is required on ours I. What is meant by strong Consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two Terms Consolation and strong Consolation First Consolation There are three words by which the Fruits and Effects of Certainty and Assurance is expressed which imply so many degrees of it There is Peace Comfort and Joy Peace in the Scripture-Dialect notes Rest from Accusations of Conscience Comfort notes a temperate and habitual Confidence Then Joy notes an actual Feeling or an high Tide of Comfort or a lively Elevation of the Saints 1. Peace That we have as a Fruit of Justification Rom. 5.1 Being justified by Faith we have Peace with God There are no actual Doubts though we cannot say we have absolute Assurance This is the lowest degree of Assurance and it is a Fruit of the Holy Ghost as many of the Children of God have Encouragement to wait upon God though they cannot for all the World say they have an absolute Interest in Christ. 2. Then there is Consolation and Comfort which notes an habitual Perswasion of God's Love there is an habitual Confidence a serenity and chearfulness of Mind Though there be not high Tides of Comfort there is Support though not Ravishment It is called Everlasting Consolation 2 Thess. 2.16 17. Now our Lord Iesus Christ himself and God even our Father who hath loved us and given us Everlasting Consolation and good Hope through Grace comfort your Hearts and establish you in every good Word and Work There is a settled Comfort and he prayeth for the continuance and increase of it When the Heart is lightned or eased in Duties or Troubles it is bewrayed by a constant Chearfulness and Alacrity in God's Service and Support in Troubles 3. Then there is Joy or an high and sensible Comfort Rom. 15.13 Now the God of Hope fill you with all Ioy and Peace in believing that ye may abound in Hope through the Power of the Holy Ghost This abides not always it is a Festival Dispensation wherewith God entertains the Soul in the Day of his Royalty and Magnificence he useth it but now and then We have this high Joy either after the Pangs of the new Birth when deep Sorrows were occasioned by the Spirit of Bondage When David's Bones were broken then make me to hear Ioy and Gladness Psal. 51.8 Then we have the highest Comfort John 16.21 A Woman when she is in Travel hath Sorrow because her Hour is come but as soon as she is delivered of a Child she remembreth no more the Anguish for joy that a Man is born into the World Then our Apprehensions of Christ are most fresh Comfort being a strange thing is most welcome Trouble makes way for more Comfort for as our Trouble is most vehement so is our Comfort enlarged Or upon the solemn Exercise of Grace when we are carried on in high Assistance in Meditation Prayer receiving the Supper and the Word is revived upon the Conscience Or else in times of Suffering and Self-denial for God will always be even with a Believer 2 Cor. 1.5 For as the Sufferings of Christ abound in us so our Consolation also aboundeth by Christ. A Man is no loser by Christ but according to the Ebb of outward Comforts so is the Tide and Overflow of inward Comforts And when we have Experience of Christ's Sufferings we also have Experience of Christ's Comforts that at the same time God may have an Experience of our Faithfulness and we of his So that Comfort is a middle degree of Assurance between Peace and Joy a temperate Confidence and Support though we do not feel Ravishment and actual Sweetness as a Child doubteth not of his Father's Affection tho he doth not actually smile upon him Secondly The next Term is strong Consolation Why is it so called 1. It is called so either in opposition to worldly Comforts which are weak ravishing and washy The Consolations of the World seem to be strong till they come to be tried Carnal Joy makes a great noise but is soon gone As the crackling of Thorns under a Pot so is the laughter of the Fool Eccles. 7.6 None seem to lead such merry Lives as carnal Men but when it comes to the Trial when their Joy is put to it by Sickness Trouble Pangs of Conscience or Death it is soon spent Take away the Creature and it is gone it dependeth upon somewhat without them Or if the Creature continueth it availeth not before it cometh to trial wicked Men tremble at the very thoughts of Eternity Outward things cannot ease the Conscience if they could satisfy the Heart they cannot buy a Pardon Jer. 17.11 As the Partridg sitteth on Eggs and hatcheth them not so he that getteth Riches and not by Right shall leave them in the midst of his Days and at his End shall be a Fool. Prov. 11.4 Riches profit not in the Day of Wrath. Carnal Mirth is a merry Madness as a Bird in the Powler's Snare Prov. 9.17 18. Stollen Waters are sweet and Bread eaten in secret is pleasant But he knoweth not that the Dead are there and that her Guests are in the Depths of Hell a stollen fit of Mirth when Conscience is asleep Carnal Mirth intangleth
we could do so I answer Where God giveth a penitent and submissive Spirit it is a sign we shall not be condemned with the World A SERMON UPON ACTS XVII 30 31. And the times of this Ignorance God winked at but now commandeth all Men every where to repent Because he hath appointed a Day in the which he will judg the World in Righteousness by that Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the Dead THese words are the Conclusion of Paul's Speech to the Men of Athens wherein having disproved their Idolatry he cometh to shew them the right way of returning from their Sin and Misery to their Duty and Happiness In them we have 1. An Exhortation ver 30. 2. An Argument and Motive to enforce it ver 31. 1. The Exhortation which consists of two Parts 1. A Censure of the past Times 2. The Duty of the present Time Wherein 1 st The Duty it self Repentance 2 dly The Universality of its Obligation He commandeth all Men every where to repent that is all without difference of Nations the Call being now general 2. The Argument or Motive to enforce it The Argument is 1 st Propounded 2 dly Confirmed 1 st Propounded Because he hath appointed a Day in which he will judg the World in Righteousness by that Man whom he hath ordained 2 dly Confirmed Whereof he hath given assurance unto all Men in that he hath raised him from the Dead To possess you with the full scope of this Scripture let me explain all these Clauses 1. I begin with the Exhortation Which consists of two Parts First The Censure of the past Times Secondly The Duty of the present Time First In the Censure of the past Times two things are said of them 1. That they were Times of Ignorance And 2. That God winked at them or overlooked them 1. That they were Times of Ignorance and that easily leadeth into Error But now the Light of the Gospel was brought to them God did more peremptorily insist upon his Right and commanded them to repent and to turn from dead Idols to the living God for the Practices of Ignorance will not become a time of Knowledg 1 Pet. 1.14 As obedient Children not fashioning your selves according to the former Lusts in your Ignorance There was a time when we knew neither the Terror nor the Sweetness of the Lord but securely lived in Sin what we did then will misbecome us now So Rom. 13.12 The night is far spent the day is at hand let us therefore cast off the Works of Darkness and let us put on the Armour of Light While they were Heathens they lived in Ignorance of God and the way to true Happiness and in a profane godless course and an utter carelesness and neglect of Heavenly Things As in the Night the wild and savage Beasts go abroad foraging for their Prey but as the Psalmist telleth us Psal. 104.22 23. When the Sun ariseth they gather themselves together and lay them down in their Dens and Man goeth forth to his Work So in this spiritual Night of Ignorance Sin reigneth and brutish Affections carry all before them and a Man is governed by Sense and Appetite and not by Reason and Conscience But when the Day dawneth the Man should shew himself and Reason should be in Dominion again and tho before they neither minded God and their own Souls nor considered their Danger nor their Remedy yet now they should awake and return and seek after God Sins are more aggravated in Times of more full Gospel-light For when Light is come into the World and Men love Darkness rather than Light John 3.19 then to our Error there is added Stubbornness and Obstinacy and whatever Connivance God used before this will bring speedy Ruin upon us 2. The second thing which is said is That God winked at these Times There 1 st We must open the Meaning 2 dly The Necessity and Use of this Reflection 1 st The Meaning Certainly 't is not meant of God's allowing of their Idolatries that would intrench upon his Honour and hinder their Repentance for former Sins and Resolution of taking a new course for the future What is the meaning then For some interpret the Clause as speaking Indulgence others as intimating Judgment which tho to appearance they seem contrary yet both may stand together 1. Some think it speaketh Indulgence as we translate it winked at that is looked not after them to punish or destroy them for their Idolatries Ignorance is sometimes made an excuse à tanto tho not à toto as Acts 3.17 I wot that through Ignorance ye did it as did also your Rulers And 1 Tim. 1.13 I was a Blasphemer and a Persecutor and injurious but I obtained Mercy because I did it ignorantly It somewhat mollified the Sin 2. Others think this Clause speaketh a Judgment The Vulgar readeth Neglexit God neglected those Times or regarded them not As the Greeks complained Acts 6.1 That their Widows were neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseen So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overlooked or not regarded So God is said elsewhere to deal with an Apostate and sinning People Heb. 8.9 They continued not in my Covenant and I regarded them not I took no notice of them to do them good So God regarded not those Times of Ignorance gave them not such Helps and Means as afterward or as now he did when he sent the Gospel to them To this sense I incline partly because it is so explained in a parallel place Acts 14.16 17. Who in times past suffered all Nations to walk in their own ways Nevertheless he left not himself without a Witness And partly because it agreeth with the thing it self Psal. 147.19 20. He hath shewed his Word unto Jacob his Statutes and his Iudgments unto Israel He hath not dealt so with any Nation and as for his Iudgments they have not known them The Grace of external Vocation is a great Mercy and the Apostle would have them apprehensive of it For when God sendeth the Light of the Gospel he sheweth the Care that he hath of the lost Nations Eph. 3.5 Which in other Ages was not made known unto the Sons of Men as it is now revealed unto his holy Apostles and Prophets by the Spirit Partly because God did punish the Ignorance and Error of the Gentiles by giving them up to vile Affections Rom. 1.24 Wherefore God gave them up to Vncleanness It is a severe Judgment to be given up to our own Lusts and Blindness and Hardness of Heart But yet I do not exclude the former sense because tho the Idolatry of the Nations continued for many Years yet God continued many signal Temporal Mercies to them 2 dly The Necessity and Use of this Reflection 1. It is an Answer to their Cavil ver 18. He seemeth to be a setter forth of strange Gods Now the Apostle replieth that the Gods of their
of Faith There were Moralities among the Heathens far more exact than are to be found among many Christians As Dogs excell Man in acuteness of smell and sense it is their Perfection so do many Heathens excell abundance that go for Christians in Temperance Justice Meekness and a command of their Passions they that were never acquainted with Christ and the Spirit were civil and harmless therefore to be a meer Moral Man certainly is not enough Paul saith of himself before he was acquainted with Christ that he was as touching the Righteousness which is of the Law blameless Phil. 3.6 And the Apostle hath taught us to live Godly as well as Soberly and Righteously in this present World Titus 2.12 There is a living in Communion with God as well as being fair to Men and therefore a Man may be civil and harmless but such as are not Vicious rather than Vertuous and Gracious the meer Rational Life is one thing and the Spiritual Life another thing Then take the Comparative part they live better than others so did the Pharisee Luk. 18.11 God I thank thee I am not as other men are yet Christ saith Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Among Blind men the Purblind is a kind of King and guide of them all A man may not be as bad as others and yet not so good as God requires Gal. 6.4 Let every man prove his own work and then he shall have rejoycing in himself alone and not in another It is a miserable thing when a Man hath no other Ground of Confidence but the Sins of others he is good because others are worse he hath no rejoycing in himself but only from the sinfulness of others Or suppose that a Man be better than himself was heretofore there is a Moral Change as well as a Supernatural a Reformation as well as a Regeneration As a wanton Young Man that came in to Zenocrates his Lecture half drunk with his head crown'd with Rose-buds and when he heard a Discourse of Temperance he was converted by his Lecture and betook himself to a sober Course So a Man may cast off his Youthful vanities and may be changed from being Riotous to be more sober and yet be far from Grace A Sow washed is a Sow still What is short of Regeneration is short of Salvation Therefore do not think because of a civil orderly Life you do enough this is a sottish Principle and keeps us from the Righteousness of God 2. Here is another of their Errors They are born and bred up in the bosom of the Church and true Religion and because they are Baptized and profess the Faith of Christ therefore they think they ever had Faith and a good Heart towards God and do not see why or from what they should be Converted It was a wonderful thing to Nicodemus to hear that a Man should be Born again as strange as if a Man should enter again into his Mothers womb John 3.4 They are wholly Ignorant of any Change of Soul or State and mind it not So the Jews when Christ told them of being made free from the Bondage of Sin Iohn 8.33 We be Abrahams Seed and were never in Bondage to any man how sayest thou Ye shall be made free Alas Men neglect their inward Spiritual Estate and are not sensible of setting their Souls free from the Fetters of Lusts and Carnal Affections that they may pursue their chiefest Good Nothing so hard and heavy as Spiritual Bondage and yet is little known and little discerned in the World They live in the Bondage of Sin with as much delight as Fishes in their own Element and all this while they are pufft up with Carnal Dreams of their own Priviledges and Worth These are the Men that are said to need no Repentance Luk. 15.7 that is in their own Conceit those that do not see why or from what they should be Converted 3. They own no difference between a State of Nature and a State of Grace they know no such thing as passing from Death to Life and therefore are never troubled about it All the Lord's People are holy Numb 16.3 and it is factious to make such Distinctions they have put no difference between the holy and prophane neither have they shewed difference between the clean and unclean Ezek. 22.26 As if all were of one Lump and all should fare alike and therefore think themselves as good as the best 4. That those that are blameless before Men and well spoken of in the World need not doubt of their acceptance with God O No God's Tryal is one thing and Mens another Men see no further then the Outside but God regards the frame of the Heart 1 Sam. 16.7 Man looketh on the outward appearance but the Lord looketh on the heart Therefore thô a Man cannot be justly taxed before men yet this is nothing before the All-seeing God Psal. 143.2 Enter not into judgment with thy Servant for in thy sight shall no man living be justified Non dicit cum hostibus tuis sed cum servo tuo David doth not say Lord enter not into Judgment with thine Enemies but with thy Servant 5. Another sottish Maxim is That petty Sins are not to be stood upon They shall do well enough if they never Sin more nor worse as the Omission of good Duties in their Closets or Families lesser Oaths vain Speeches idle Sport whereas Christ saith By thy words thou shalt be justified and by thy words thou shalt be condemned Mat. 12.37 Light things may weigh heavy in God's Ballance Well then until the Soul be dispossessed of these sottish Conceits it cannot be but they must overween their own Righteousness and think too well of themselves and of their Estate before God Thirdly Self-love is the Reason of it Prov. 16.2 All the ways of a man are clean in his own eyes but the Lord weigheth the Spirits A Man is very Blind and partial in his own Cause and will not own any Opinion and Conceit against himself There is an Emphasis in that his own Eyes surely Man would favour himself and be friendly to himself we have a double Instance of this in Scripture Iudah was severe against Tamar when he thought her to be with Child by another Man Gen. 38.24 Bring her forth and let her be burnt But when she shewed him the Tokens the Ring the Staff and Bracelets and that he was the Man then he becomes gentle enough So David when his own Story was represented to him in the case of a third Person that took away the Ewe-Lamb from the poor Man he says in a heat As the Lord liveth the man that hath done this thing shall surely dye 2 Sam. 12.5 but when the Prophet closeth with him and told him Thou art the man all this is spoken to thee he was more calm All this is spoken to
better colour The Mystery of Redemption to the Carnal is but a cold Story and the Rose of Sharon but as withered Flowers and the Promises of the Gospel are as dry Chips 3. The Causes of it they are the Holy Ghost and Faith as his Instrument This Joy is stirred up by the Holy Ghost therefore often called Joy in the Holy Ghost Rom. 14.17 For the Kingdom of God is not meat and drink but Righteousness and Peace and joy in the Holy Ghost 1 Thess. 1.5 For our Gospel came not unto you in word only but also in power and in the Holy Ghost And the Comforts of the Spirit Acts 9.31 Walking in the fear of the Lord and in the comfort of the Holy Ghost But then Faith is the Means Rom. 15.13 Now the God of hope fill you with all joy and peace in believing 1 Pet. 1.8 Whom having not seen ye love in whom tho' now ye see him not yet believing ye rejoyce with Ioy unspeakable and full of Glory So that it is a Fruit of Faith as well as a Work of the Holy Ghost Faith joyned with Love will bring much Love into the Heart of a Believer and will cause it to be deeply affected with Christ's Grace 3. The Nature of this Joy and Gladness Here we must distinguish 1. There is a superstitious Joy which ariseth from knowing Christ after the Flesh 2 Cor. 5.16 Wherefore henceforth know we no Man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more which is seen in this it prizeth Christ's Name but neglects his Office pretends a fond Esteem of his Memory but despises his Benefits As the Iews would fly in the Face of any that would not count them Abraham's Children yet would not do the Works of Abraham so is the Nominal Christian's Joy This Joy venteth it self in a Carnal way by outward Theatrical Pomp and Ceremonial Observances but not in real Affection to Christ yea they are rather Enemies to his spiritual Kingdom and Cause and Servants and express their rejoycing rather as Votaries of Bacchus than as Disciples of Christ in a gross and Carnal way This Joy is a rejoycing in Christ for a day but we are to make it our daily Work an holy Festival that lasteth our whole Lives Phil. 4.4 Rejoice in the Lord alwayes and again I say rejoice This is a different thing from Abraham's rejoicing He had a Prospect of Christ's day and was exceeding glad but this is a Carnal owning of the God of the Countrey and no more 2. There is an holy Rejoycing which may be considered 1. As to the lively Acts. 2. Or solid Effects 1. As to the lively Acts in solemn Duties as the Word and Meditation and Lord's Supper it doth your Hearts good to think of Christ Cant. 1.4.10 We will be glad and rejoice in thee we will remember thy Love more than Wine Psal. 22.26 The meek shall eat and be satisfied they shall praise the Lord that seek him Your Heart shall live for ever Heb. 11.13 All these dyed in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them That is when they thought of it the time of the Gospel was a sweet time to them and so it is to all other Believers A Man cannot think of his Pelf or any petty Interest in the World without Comfort and can a Believer think of the Promises and not be affected with them In solemn Meditation and other Duties is Faith and Joy acted 2. As to its solid Effects 1. It is such a Joy as doth enlarge our Hearts in Duty and strengthen us in the way of God Nehem. 8.10 For the joy of the Lord is your strength Psal. 119.14 I have rejoiced in the way of thy Testimonies as much as in all riches The hardest Services are pleasant to one that delighteth in Christ. This Joy is the very life of Obedience a Christian cannot be without it 2. It sweeteneth our Calamities and Crosses 1. Common Afflictions It can never be so sad with us in the World but we have cause of rejoycing in Christ Hab. 3.17 18. Tho' the Fig-tree do not blossom c. yet I will rejoice in the Lord and joy in the God of my Salvation For we have better things in him than any natural Comfort which can be taken from us This should not diminish the solid satisfaction of our Souls 2. The Afflictions of the Gospel Luk. 6.23 Rejoice ye in that day and leap for joy for your Reward is great in Heaven for in like manner did their Fathers unto the Prophets Heb. 10.34 And took joyfully the spoiling of your goods knowing in your selves that in Heaven ye have a better and enduring substance They are fit Occasions to shew how much we Value Christ above all our own Interests how near and dear soever they be to us 3. It draweth us off from the vain Delights of the Flesh. Every Man must have some Oblectation for Love and Delight cannot lye idle in the Soul either it is taken up with the Joyes of Sense or with the Joyes of Faith And it is good for every Man to Observe what it is that puts gladness into his Heart where his solid Contentment and Pleasure is A bruitish Heart fetcheth all its Solaces from the World but a gracious Heart from Christ the one love Pleasures more than God but to the other Christ and his Benefits are their matter of Joy and Comfort this is that they are cheared with as they get more of Christ into their Hearts Psal. 4.7 Thou hast put gladness in my heart more than in the time that their Corn and their Wine encreased As David calleth God his exceeding Ioy Psal. 43.4 They need not the Carnal Mirth without which others cannot live Psal. 4.6 Who will shew us any good VSE Well then you see Faith is not only a Sight but a Taste or a feeding on the Promises with delight Psal. 119.111 Thy Testimonies I have taken for an heritage for ever for they are the rejoycing of my heart And such a Delight as draweth off our Hearts from other things as the Man that had found the true Treasure Matth. 13.44 For joy thereof goeth and selleth all that he hath and buyeth that field I Observe a double Joy in Abraham 1. In Desiring He rejoiced to see my day The Spiritual desires of God's People after Christ are full of Joy There is a Joy that accompanieth seeking before we attain what we seek after Psal. 105.3 Let the hearts of them rejoice that seek the Lord. Before Complacential Joy there is a Seeking Joy Better be a Seeker than a Wanderer and Delight in Christ keepeth up this seeking 2. There is a Joy after Faith hath given some satisfaction First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rejoiced and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was glad A Man sick of a Mortal Disease when he heareth of
thee to repentance And shall we use all these as Weapons of Unrighteousness Food Rayment Peace Plenty Ah but his Christ above all Oh never any sinned as I have done The Devil sinned but Christ never dyed for him as he did for me Iudas sinned but he was never pardoned as I have been Achan sinned but he had not that Light and Knowledge of the Gospel that I have had he did not live under such Means as I have injoyed we content our selves with an hasty Sigh Oh but it is a deep Sorrow that is required and an active pungent grief renting the heart Ioel 2.13 Afflicting the soul Levit. 16.29 Matth. 26.75 Peter wept bitterly When we are touched with a sense of our unkindness to God we shall mourn 4. Indignation which is an Act of our hatred against Sin hatred quickned into a Zeal against it Indignation is the Souls expulsive faculty when we heartily renounce it as unsuitable to our present resolutions professions and hopes Isa. 30.22 Thou shalt cast them away as a menstruous cloth thou shalt say unto them Get ye hence So Hosea 14.8 Ephraim shall say What have I any more to do with idols The Soul saith first when it is convinced Oh what have I done And then What shall I do And then What have I any more to do If a Christian did remember what he is and what he hopeth for these Questions would be more rise with him Repentance is not a bare purpose to leave Sin but to leave it with an hatred and deep displeasure against it SERMON II. LUKE xvi 30 31. And he said Nay father Abraham but if one went unto them from the dead they will repent And he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead Secondly I Now proceed to the next terme which is the Terminus ad quem turning to God which is done in two things 1. A Setled Purpose and Solemne Dedication of our selves to his Use and Service which is a Resolution taken up upon Debates of Conscience Luke 15.17 18. And when he came to himself he said how many hired servants of my fathers have bread enough and to spare and I perish with hunger I will arise and go to my father First he came to himself then I will go to my Father This ariseth out of a sense of Gods Mercy in Christ Rom. 12.1 I beseech you brethren by the mercies of God that you present your bodies a living sacrifice holy acceptable to God which is your reasonable service Lord accept me for thine and is the Fruit of super-natural Grace Iames 1.18 Of his own will begat he us with the word of truth and is accompanied with shame that God so long hath been kept out of his Right 1 Pet. 4.3 For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquetings and abominable idolatries and a purpose to serve him with all our might 2. It is seconded by a real performance Matth. 3.8 Bring forth therefore fruits meet for repentance Acts 26.20 That they should repent and turn to God and do works meet for repentance Without these he is a Lyar and deceiveth his own Soul if the Heart be not more watchful over it self affraid to offend God and grieve his Spirit more tender of the least Sin more careful to please God in all things more close at work in the business of Eternal Life These are fruits worthy of Repentance this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we do more than Carnal Hypocrites Fruits suitable to the power of Grace working in us and to our professions of respect to God This is the summ of the Doctrine of Repentance II. What doth the Scripture offer to perswade us to this work 1. It clearly layeth down the absolute and indispensible necessity of it in grown Persons or such as are come to years of discretion Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Luke 13.5 Except ye repent ye shall all likewise perish Ezek. 33.11 Say unto them as I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil wayes for why will ye dye O house of Israel One way or the other turn or dye it is no moot point or matter of Controversie There are many Controversies about other things but in this all is clear Many will say there is such a doubtfulness that every one bringeth Scripture and maketh a nose of wax of it ductile and pliable to his own fancy But in points of absolute Duty it is fully clear and in the Marks of one that shall go to Heaven or to Hell especially in the Doctrine of Repentance Make use of the Scriptures and practice conscientiously according to your Light and God will clear up his mind to you By Study and Prayer and Practice you will come to an increase of Knowledge Iohn 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self 2. It doth not only call for Repentance but a speedy Repentance Heb. 3.7 8. Wherefore as the Holy Ghost saith to day if ye will hear his voice harden not your hearts Ioel 2.12 Therefore also now saith the Lord Turn ye even to me with all your heart God standeth upon now If the Season were not determined yet the Nature of the thing would bear it A necessary work that is to be once done should not be left to uncertainties But because Men are loose and arbitrary and think they may make use of Repentance at their leisure therefore the Scripture is as peremptory for the Time as for the thing Now and to day if you will hear his voice harden not your hearts Assoon as you are convinced of your sinful estate Why not now Sin is such an evil that you cannot be rid of it too soon Sin is as a Poyson in the Bowels a Fire in a Building Now who will say we will get an Antidote next Week Or quench the Fire hereafter Sin is a Wound and shall we let it alone till it fester and rankle No Wound so dangerous as that which destroyeth Body and Soul no Fire so dreadful as the Wrath of God no Poyson so hurtful as that of Sin it robbeth us of Eternal Life God hath not given us leave for a day nor for a moment If a Man were banished by Proclamation and it were Death whoever should entertain and harbour him after ten dayes till the time were out there were no danger but God faith now When we are in any trouble we cannot brook any delay Psalm 102.2 In the day when I call
To all Men and to our fellow Saints 2 Pet. 1.7 And to godliness brotherly-kindness to brotherly-kindness charity In Justice and Charity When the Web is one thing and the Woof another the Lord abhorreth it II. Of Holyness in the general What it is It may be considered relatively or positively 1. Relatively So that Thing or Person is Holy which is set apart from a Common to a Holy use 2. Positively So it implyeth the Renovation of our Natures and the Rectitude of our Actions For Holiness may be applyed to Persons or Actions an Action is Holy by its Conformity to the Rule a Person by the prevalency of his Principle Holiness with respect to our Actions is an Universal Endeavour of Conformity to the Will of God A Person is Holy by the prevalency of his Principle when his Heart by those Divine Qualities which we call Graces is constantly bent and powerfully inclined to please God in all things 1. For Holiness Relatively considered or with respect to our Relation to God These four thing are in it 1. An inclination towards God There is a new bias upon the Heart which bends it to God which before bended and tended towards Carnal Vanities Conversion is a turning to God and the Holy Life is a living to God Gal. 2.19 For I through the law am dead to the law that I might live unto God The great work of Grace is to set and fix the Heart towards him from whom we departed by our Folly and Sin that we may serve please and glorifie him in all things and finally come to injoy him as our chief happiness 1 Chron. 22.19 Now set your heart and your soul to seek the Lord your God 2. From this tendency towards God ariseth a Dedication of our selves and all that we have to the Lords Use and Service 2 Cor. 8.5 But first gave their own selves to the Lord and unto us by the will of God Rom. 6.13 But yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God 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 They are ashamed they have so long kept God out of his right therefore now they resign themselves to be what he will have them to be and to do what he will have them to do 3. From this Dedication there results a Relation of the Persons so dedicated to God so that from that time forth they are not their own but the Lords Ezek. 16.8 Now when I passed by thee and looked upon thee behold thy time was the time of love and I spred my skirt over thee and covered thy nakedness yea I sware unto thee and entred into a covenant with thee saith the Lord God and thou becamest mine Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we die unto the Lord whether we live therefore or die we are the Lords 4. There is another thing and that is the actual using of our selves for God We are Vessels set apart for the Masters use 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good work And according we must live not to our selves but unto God it resulteth from all the former 2 Cor. 5.15 And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them If we love God and have a thankful sense of his love and kindness to us we will do so there needeth no other law to bind this upon us but our Love Love is the poise which inclineth the Soul to God If we are dedicated to God the sincerity of our Dedication is known by our use many give up themselves to God but in the use of themselves there appeareth no such matter they use their Tongues as their own their Hearts as their own their Bodies as their own their Wealth Strength and Time as their own but a sincere Christian maketh Conscience of his Dedication 1 Cor. 6.15 Know you not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid Our Members are Members of Christ as we are in Covenant with him in point of fidelity we must not do so And his Interest in us obligeth us Matth. 22.21 Render therefore to Caesar the things which are Caesars and to God the things which are Gods We are not our own but Gods 1 Cor. 6.19 20. Ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods Do not rob God of his own you should make Conscience of alienating that which is the Lords Once more this is bound upon us by another Argument the certainty of our future account Luke 19.23 Wherefore then gavest not thou my money into the bank that at my coming I might have received my own with usury He will require his own with Usury We should keep a constant and faithful reckoning how we lay out our selves for God we must not spare God something only but the main drift and business of our lives must be to honour God he must have a share in all things we have and do I might add as another binding Consideration the constancy of Divine Inspection We are alwayes in the Eye and Presence of the Great God who still looketh upon us and considereth whose business we are about his or our own Luke 1.75 In holiness and righteousness before him all the dayes of our life We are alwaies before him and observed by him 2. Positive Holyness may be considered either with respect to our Persons or Actions 1. Our Persons When Ye are renewed by the Spirit or there is an inward principle of Sanctification wrought in our Hearts Other things when dedicated to God are changed only in their Use as Gold Silver and Goats Hair but when Man is dedicated to God he is changed in his Nature there is not only a difference between him and others but a difference between him and himself There is a difference between him and others not only as he is set apart for God and dedicated to an Holy Use the Godly are set apart for God Psalm 4.3 But know that the Lord hath set apart him that is Godly for himself But as he is cleansed purified and renewed by the Holy Ghost and so there is a difference between him and himself 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Now this is necessary that
willing to return to their Obedience to God expecting their help and discharge from Gods Grace in Christ. It is opposed to such as are Righteous in their own Eyes Such as do in some measure feel their Sins are humbled for them desirous to be freed from them lost Sinners broken-hearted and grieved and wounded for their transgressions These are respected in Christs Commission Isa. 61.1 2. The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tydings to the meek he hath sent me to bind up the broken-hearted proclaim liberty to the captives and the opening the prison doors to them that are bound to proclaim the acceptable year of the Lord. Here is Christs calling to his Ministry and the exercise of his prophetical Office described Sent to preach the spiritual deliverance from sin and Sathan But to whom To such as are humbled and thoroughly touched with a lively sense of their Sin for which purpose God maketh use of legal sorrow to awaken Sinners and prepare them before Conversion II. That Christ recovereth us out of this lapsed Estate by Calling There is a two-fold Calling of Christ by which he calleth Men 1. Outward 2. Inward 1. Outwardly By the Ministry of the Word by which he inviteth Men to come out of their Sins offering Grace and Salvation in the outward means Thus Iohn preached Repentance Mat. 3.20 Repent for the kingdom of God is at hand When the Kingdom of Grace was about to be set up by the Gospel the great Duty called for was Repentance For the Gospel findeth Men involved in an evil way like mad Men out of their Wits and they must return to their Wits again if they would be capable of it Now they must change their course if they will receive benefit by it Thus Iohn preached and Jesus Christ came with the same form of proclamation Mark 1.15 The kingdom of God is at hand repent and believe the gospel The great business to which he called was to be willing to own the benefit offered by Christ and to return to the Duty which they owed to their Creator So his Apostles when sent abroad by him spake to Men in the same note Acts 2.38 Repent and be baptized every one of you for the remission of sins And Acts 3.19 Repent that your sins may be blotted out They offered Pardon and Life upon these termes 2. Inwardly By the effectual working of the Blessed Spirit inclining and moving their hearts to obey that outward Calling in forsaking their Sins and turning to the Lord by true Repentance We have need of a Saviour to help us to Repentance as well as to help us to pardon And God hath exalted him to such an end Acts 3.26 God having raised up his Son Iesus sent him to bless you in turning away every one of you from his iniquities Acts 5.31 Him hath God exalted with his right hand to be a prince and Saviour to give repentance to Israel and forgiveness of sins He by the Gospel giveth leave to repent Acts 11.18 And when they heard these things they held their peace and glorified God saying That then God also to the Gentiles granted repentance to life Which is a great Mercy The Law doth not say I will not the Death of a Sinner but that he turn and live but the Lord saith do and live sin and dye This favour was not vouchsafed to Angels Heb. 2.16 For verily he took not on him the nature of angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took not hold of Angels That he giveth us space to repent as well as leave that by his Providence he may do and doth to many that perish Revel 2.21 I gave her space to repent and she repented not God is not quick and severe upon every Miscarriage He might have cut us off betimes as we crush Serpents in the Egg and destroy venomous Creatures when they are young But this is not all he giveth Grace to repent yea Repentance its self whereby Mans Heart is changed This is by his Spirit 2 Tim. 2.25 If God peradventure will give them repentance to the acknowledging of the truth The Evangelical Call carries its own blessing with it III. The Means of Application or the Duty on Mans part is Repentance For to that he calleth them here Here let me shew you these four things 1. What Repentance is 2. The kinds of it 3. That this is the way of our Recovery 4. The suitableness of this qualification to the Grace of the New Covenant I. What Repentance is It is turning of the whole heart from Sin and Sathan to serve God in newness of Life Or a turning from Sin because God hath forbidden it to that which is good because God hath commanded it There are in it as in every action two tearms a quo and ad quem We turn from something and we turn to something 1. The terminus a quo we turn from something From Sin Acts 8.22 Repent of thy wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thy wickedness and from dead works Heb. 6.1 from Sathan Sathan is sometimes made the terme because the Sinner falleth to his share Acts 26.18 To turn them from darkness to light and from the power of Sathan to God 2. The terminus ad quem is to God Acts 20.21 To the truth 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance to the acknowledgment of the truth To holiness and newness of Life Rom. 6.4 To life Acts 11.18 Then hath God also to the Gentiles granted repentance unto life 2. The kinds of it There is a general Repentance which consists in the putting off the body of the sins of the flesh Col. 2.11 When a Man renounceth all sin and devoteth himself to God And there is a particular repentance for any provoking Sin Acts 8.22 Repent and pray that if it be possible the thought of thy heart may be forgiven thee Again There is a Repentance at our first Conversion which is our passing from Death to Life or our entrance by the strait gate Matth. 7.14 And there is a Repentance afterwards which belongeth to our walking in the narrow way For after Conversion we need it still and not in our Natural Estate only 'T is not only necessary for a Sinner yet unregenerate yet unreconciled to God without which he cannot expect any peace with God or benefit by the New Covenant but also for a Believer till his full and final Recovery This Repentance after Conversion is either occasional or constant 1. Occasional After any offence given or breach between us and God Repentance is necessary to obtain pardon of Sins after Justification as well as before it God saith to the Church of Ephesus Rev. 2.5 Repent and do thy first works So verse 19. Whom I love I rebuke and chasten be zealous therefore and repent Where Repentance is put for a necessary means of removing Gods rebuke and quarrel from them whom he loveth The promise is made
a memorial of his Death and Passion 1. Reasons why we should now express our Love 2. How we should exercise love in this duty 1. Why. 1. Because his death flowed from his love Gal. 2.20 Who loved me and gave himself for me Eph. 5.2 Walk in love as Christ also hath loved us and hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour Rev. 1.5 Unto him that loved us and washed us from our Sins in his own Blood And therefore we never felt the principal effect of this duty unless we find this love inkindled in us we do not observe it as we ought 2. Because his intent is to convey and apply his love to us It is applied outwardly by the Word and Sacraments inwardly by his Spirit Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us And the Bread that I will give is my flesh which I will give for the Life of the World John 6.51 It is given in pretium in pabulum for price and for food His Blood which was shed for our Redemption now is poured out for our refection to chear our Souls that eating his Flesh and drinking his Blood we may become one Spirit and he may live in us and we in him and that nothing may separate us from his love All the dainties here set before us taste and savour of nothing but love Our Meat is seasoned with love and our drink is squeezed into our Cup out of the Wine-press of Love And God intendeth union Cant. 2.4 He brought me to the banqueting House and his Banner over me was Love Christ conducteth his Spouse in state to the solemn participation of his benefits and receiveth her with a Banner or Canopy This Banner is displayed in the Gospel the whole doctrine of which is to shew us the love of our Saviour towards mankind but then in the Sacrament we are brought into the house of Wine we come to taste of the satisfying and comfortable blessings which are to be found in Christ. 3. If we do not bring love with us we shall not be welcome to God for he that loveth God is known of him Others are not owned in an ordinance but dismissed as they came God will not fail the loving Soul 2. How we should exercise love in this duty 1. In ardent desires of Christ's benefits We can neither live nor die without him therefore we must desire his Grace his Righteousness and Spirit Luk. 1.53 He hath filled the hungry with good things Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the Beauty of the Lord and to inquire in his Temple 2. In an holy joy and rejoicing in him Cant. 1.4 We will be glad and rejoice in thee Christ hath a special way of communicating the sense of his love to a Believer Now when we are admitted to what we long for we must express our gratitude 3. We must not restrain the benefit to the act of receiving no our future profit is to be regarded that for the time to come we may live to no other purpose in the World but to obey and honour Christ even at the dearest rates We must from henceforth live as those that are the Lords 2 Cor. 5.15 And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again A Sermon on Psalm Lxxxiv 10 For a day in thy Courts is better than a thousand I had rather be a door-keeper in the House of my God than to dwell in the Tents of wickedness IN these words is set forth David's esteem of the Ordinances and Means of Grace Here is 1. A general Proposition A day in thy Courts is better than a thousand 2. A particular Application to the Man of God's own Judgment and Sentiment in the case I had rather be a door-keeper in the House of my God than dwell in the Tents of wickedness The one sets forth the excellency of the thing it self the other David's and in his Person every godly man's sense and opinion of it Things may incomparably differ yet every one hath not the Eyes to see it In the general Proposition the comparison is made with any earthly thing whatsoever In the particular Application to David with the pleasures of sin Both must be considered In the general Proposition A day in thy Courts is better than a thousand i. e. a day or hour spent in thy Worship is better than a thousand spent among worldlings and about worldly business Eternal things and all things conducing thereunto must be preferred before temporal and communion with God above all the pomp and glory of the most splendid worldly condition But then in the particular Application temporal things are considered as enjoyed with sin as also Heb. 11.25 Chusing rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season However there you may observe 1. God's worst I had rather be a door-keeper in the house of my God 2. Sin 's best Than dwell in the Tents of wickedness Where observe I. The Terms in which one Condition is opposed to the other 1. On the one side The meanest lowest Office about God is mentioned to be a Door-keeper or as the Hebrew signifieth to sit at the Threshold A phrase often used to express the Office of the Levites or Sons of Corah who were keepers of the Gates or Thresholds of the Tabernacle 1 Chron. 9.19 and therefore called Porters vers 17. And to these was this Psalm committed for the Title saith it was a Psalm for the Sons of Korah and to encourage them in their Office David useth such an expression He had rather be in the meanest condition wherein he might daily worship God 2. On the other side here was dwelling in the Tents of wickedness that is in the stateliest Habitations of the Great ones of the World wherein wickedness reigneth Possibly he alludeth to the wild Arabians who lived by prey and lived in Tents which were black without and rich within Therefore the Church is compared to Tents of Kedar Cant. 1.5 I am black but comely as the Tents of Kedar as elsewhere he saith God is more glorious and excellent than the Mountains of Prey Psal. 76.4 Preferring God's strength above theirs that dwelt in the Mountains and lurked there for Prey And this suiteth with his condition who in his exile from the Temple was forced to live as a wild Kedaren or Ishmaelite Psal. 120.5 Woe is me that I sojourn in Mesech that I dwell in the Tents of Kedar meaning the Arabian Tents the barbarous People of Arabia that were called Scenitae for their manner of living he then resembled them II. Observe how the Terms are framed to suit
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
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
times ye people pour out your hearts before him On the other side when we omit Prayer or perform it coldly or cursorily surely there is a defect in their Faith Love or Hope A defect of Faith they do not believe God's Being and Providence and the Promises of God's holy Covenant Psal. 14.1 The fool hath said in his heart there is no God And Vers. 4. They call not upon the Lord. The Practical Atheist is one that doth not pray at all times nor much nor often call upon God Mal. 3.14 Ye have said it is in vain to serve God and what profit is it that we have kept his Ordinance and that we have walked mournfully before the Lord of Hosts Or if they do not soundly believe his Covenant Rom. 10.14 How shall they call on him in whom they have not believed How can they address themselves to God in Christ if they are not rooted in the Faith of the Gospel Or sometimes a defect in their Love to God because they have no delight in him Iob 27.10 Will he delight himself in the Almighty Will he always call upon God Isa. 43.22 But thou hast not called upon me O Iacob But thou hast been weary of me O Israel They are glutted with worldly Happiness and so God is neglected Ier. 2.31 32. Have I been a wilderness unto Israel A land of darkness Wherefore say my people we are Lords we will come no more unto thee Can a maid forget her ornaments or a bride her attire Yet my people have forgotten me days without number Or a defect in their Hope they despair either of Assistance or Acceptance with God David when he had lost his Peace by some wounding Sin he had not the heart to go to God Psal. 32.3 I kept silence 1 John 3.21 If our hearts condemn us not then have we confidence towards God Sin represents God as an angry Judge God is terrible to a guilty Conscience we inherit this as coming from Adam Gen. 3.8 Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden 5. We are not prepared for Death and Judgment without Faith Hope and Love but either of these Days will be terrible to us 1. Death Take either Grace Faith Hope or Love Faith first we live by Faith and afterwards we dye by Faith Heb. 11.13 These all dyed in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them The intervening Promises are most questioned in the present Life because of the urgency of present Necessities but the great Promise is questioned hereafter When we are to lanch out into Eternity it is a hard matter to look with a steady confidence into the other World when the Soul must flit out of the Body to see Heaven open to receive it needs a strong Faith Iohn 11.25 26. I am the resurrection and the life he that believeth in me though he were dead yet shall he live And whosoever liveth and believeth in me shall never dye believest thou this So for Love that is necessary that we may be willing to go home to our Father who hath admitted us into his Family pardoned our Sins and relieved our Souls And it is a great encouragement in the hour of Death when we are to leave the World and come immediately into his Presence who hath done such great things for us and is now about to do more But in what a woful case are they who must appear before a God whom they never knew nor heartily loved and with whom they never had communion and acquaintance they never had experience of his Kindness nor interest in his Love and now are forced into his Presence against their will Certainly it is Faith and Love must smooth and sweeten our Passage into the other World and make it comfortable to us Love overcometh our natural loathness to quit the Body 2 Cor. 5.8 We are confident and willing rather to be absent from the body and to be present with the Lord. To enjoy Christ's Presence we can part with what is nearest and dearest to us So for Hope in what a lamentable case are Men when they come to dye if they are without Hope Iob 27.8 What is the hope of the hypocrite though he hath gained when God taketh away his soul They are full of Presumption and blind Confidence now while they swim in the full stream of Worldly Comforts and Advantages but when this Dotage is over they have no solid Comfort but either dye senseless and stupid or are filled with Horror and Despair and their hopes fail them when they have most need of them 2. So for the Judgment For the Context speaketh of the day of the Lord which cometh unexpectedly on the Sensual and Careless and is matter of Terror to them but it is welcom to the Godly who are upon their guard and have long-looked and prepared for it Now what is the due preparation for Judgment but furnishing our selves with Faith Love and Hope For these Graces do both put us on that Spiritual Care which is necessary for waiting for it and also fill us with Confidence and Comfort Faith 2 Thess. 1.10 When he shall come to be glorified in his saints and to be admired in all them that believe because our testimony among you was believed in that day Love is necessary 1 Iohn 1.17 18. Herein is our love made perfect that we may have boldness in the day of judgment because as he is so are we in this world There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love Hope Heb. 9.28 And unto them that look for him shall he appear the second time without sin unto salvation 1. Use Is to perswade us to get these Graces all of them partly because without them the new Creature is not perfect You will want Sight Life or strength either an Eye or an Heart or a Power to act And partly because they have a mutual Influence one upon another Faith and Hope upon Love for Faith looketh backward to the Wonders of God's Love shewed in our Redemption by Christ Hope looketh forward to the state of Glory and Blessedless prepared for us And both excite our Love to God and thankful Obedience to him Again Faith and Love breed Hope for they that believe and love Christ's appearing will wait for it and not think of it with Perplexity and Fear but with Comfort and Delight There is a great deal of Grace then to be brought to us Well then labour to get all these Graces To this end 1. Remove the Impediment that is a careless vanity of Mind which groweth upon us through an Indulgence to the Delights of the Flesh so that either we have none or seldom and cursory Thoughts of God or Christ or the World to come Let us be sober as in the Text
is crucified unto me and I unto the World And again 2 Cor. 5.14 15 The love of Christ constraineth us because we thus Iudge That if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them These are true workings of heart only remember the same place that is sprinkled with the blood of Christ on the same place must the Law be written that we may love God and keep his Law and intirely give up our selves to do his will and be subject to him And remember also that it is the Lintel and side Posts that must be sprinkled and the Law was written upon the Door Posts not inscribed upon the Threshold There are some which tread the blood of the Covenant underfoot Heb. 10.29 Of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the spirit of grace These are Swine and Dogs before whom we must not cast holy things lest they tread them under feet Matth. 7.6 These prefer their Carnal satisfaction before the fruits of Christ's death and sell their birthright for a Mess of Pottage 2. By the same Faith by which the blood of the Lamb of God is sprinkled on the doors of our hearts by the same Faith is his flesh eaten The Lamb of God was given not only as a ransom to Divine Justice but as food for our Souls The eating of the Sacrifice noteth the manner of our fruition of Christ for Eating implyeth an intimate Union those things which are Eaten are turned into our substance and become one with us Iohn 6.53 Verily verily I say unto you unless ye eat the flesh of the Son of Man and drink his blood ye have no life in you Christ is as truely meat as the Paschal Lamb was but meat not for the Body but the Soul and therefore he is Eaten not with the Mouth of the Body which receiveth bodily food but the Mouth of the Soul which is Faith The Appetite is Spiritual so is the Food it is a Spiritual Hunger and a Spiritual Thirst that must be satisfied Now a Corporeal thing beareth no proportion with it there is no satisfying this Hunger nor quenching this Thirst but by coming to Christ that is believing in him for it is said Iohn 6.35 I am the Bread of Life he that cometh to me shall never hunger and he that believeth on me shall never thirst In that manner we receive Christ in what manner he dwelleth in us now he dwelleth in us by Faith Eph. 3.17 That Christ may dwell in your hearts by Faith Christ dwelleth in us not by his infinite presence as God so he is every where nor by his Corporeal presence as Man so the Heavens must contain him but by his Gracious presence and special influence as our Head whereby he quickneth us Therefore we are to receive him by Faith and not by the Mouth and Stomach and give him a hearty welcome into our Souls The Israelites in the Wilderness did all eat the same Spiritual Meat and did all drink the same Spiritual Drink for they drank of that Spiritual Rock that followed them and that Rock was Christ 1 Cor. 10.3.4 As they did eat Christ and drink Christ before ever his Body was formed in the Virgins Womb so do we now he is ascended into Heaven The Passover-Lamb was not to be eaten Raw or half Roasted but throughly Roasted So is the Lamb of God he is not digested and turned into strength and nourishment by a few crude cold cursory and careless thoughts but this Mystery must be much concocted by deep serious pressing and ponderous Meditation for Meditation is that to the mind which Concoction and Digestion is to the Stomach An unattentive mind gets no warmth no strength no Comfort from the Lamb of God In short we must so mind these things as to chuse them and so chuse them as to be determined and governed by our choice in our whole course The Lamb was to be eaten whole there was nothing to be left of him Exod. 12.10 And ye shall let nothing of it remain until the morning To shew that Christ must not be divided not Nature from Nature nor Office from Office nor Benefit from Benefit this is to Eat part of Christ and leave the rest If we would have his Glory we must be partakers of his Sufferings and take up his Cross if we will have him for our Redeemer and Saviour we must own him for our Lord and Lawgiver if we would be feasted with Priviledges we must not neglect Duties his Spirit must renew us as well as his merit justifie us The Paschal-Lamb was to be eaten with bitter Herbs it is our Misery giveth Christ a relliâ—h God casts us into Sufferings or puts us under a Cloud that we may not be Gospel-glutted or cloyed with Doctrines of Grace He must be eaten with Unleaven-Bread simple plain Bread without mixture 1 Cor. 5.7 8. Purge out therefore the old Leaven that ye may be a new Lump as ye are Unleavened For even Christ our Passover is sacrificed for us Therefore let us keep the feast not with old leaven neither with the leaven of Malice and Wickedness but with the â—nleavened-bread of sincerity and truth Christ in whose Mouth there is no guile cannot endure Hypocrisie At first they were to eat the Passover with their Loins girt their Staff in their hands and Shoes on their feet So Luke 12.35 Let your Loins be girded about and your lights burning 1 Pet. 1.13 Wherefore gird up the loins of your minds Eph. 6.14 15. Stand therefore having your loins girt about with truth and having on the breastplate of Righteousness And your feet shod with the preparation of the Gospel of Peace We are strangers here and must put on for Heaven and be ready for a remove for the Heavenly Journey II. How we are to behold him or how is he to be considered by us This Ecce Behold doth not only point at Christ as Personally and Corporally present as an object of the Senses but doth excite their mind and Faith to get a Spiritual sight of him to behold him in the Quality of his Office He is not Personally present with us as he was when these words were said yet that doth not hinder the sight of Faith Whenever we are conversant about these holy Mysteries it may be said to us Behold the Lamb of God which taketh away the Sins of the World 1. Behold him with Seriousness and Reverence This Mystery must not be passed over with a few hasty and running Thoughts It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest Wonder that ever was in the World that God should die and for such forlorn Creatures How should we be swallowed up of Admiration when
Meditation of it It is your Duty to study it with the deepest serious and most ponderous Thoughts you can use Ephes. 3.18 That we may comprehend the Breadth and Length and Depth and Height of it We are not to content our selves with a superficial view of God's Love in Christ but must take an accurate Inspection of it in all the Dimensions thereof upward downward on the right Hand and left Narrow Thoughts and shallow Apprehensions do little good either as to God's Glory or our solid Comfort and that earnest Constraint or Incouragement to Duty which it is wont to produce in the Heart We must neither do it slightly nor seldom Our Hearts are too narrow to understand it all at once it is so vast and boundless so rich and unsearchable yea infinite We never know so much but there remaineth more still to be known Therefore we must often renew the Meditation and continue it so long till the Heart be warmed and ready to break out into Praise and till our Wonder and Admiration be raised and we see the Object too big for the Faculty for it is beyond all created Understanding till we be swallowed and overwhelmed in this deep and bottomless Ocean and through a Penury of Thoughts cry out O the Depth of the Riches of the Mercy and Love of God! For the present I shall content my self with four Properties of this Love 1. It was a free Love I will love them freely Hos. 14.4 If he did not love us with a free Love how could he love us at all What could he foresee in us but what was the Effect of his own Grace We were neither loving nor lovely Not loving we did not prevent God To love those that love us it hath nothing singular that is the ordinary Courtesy of the World By Nature we were God's Enemies and what could an Enemy deserve Not lovely all that Grace that is wrought in us afterward is his Gift Therefore this was at first a free Love that had no Motive nor Foundation but within it self He loveth us not because he seeth any thing lovely or amiable in us but only because he will demonstrate the Absoluteness of his own Will and Self-inclination to do us good 2. It was a real Love not an empty complementing Love it rested not in good Wishes there was great Proof and Manifestation of it 1 John 4.9 10. In this was manifested the Love of God towards us because that God sent his only-begotten Son into the World that we might live through him Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins It was such a Love as made him leave the Height of his Glory and assume our Nature and die in that Nature and shed his Blood and by it wash us from our Sins There was a Benevolence in it and a Beneficence also A Man may wish Health when another is sick and Supplies when another is poor but Christ did not wish us well only but as Fire sheweth it self by Heat and by Light so Love by the real Effects of it Perhaps thou sayest to another Believe that I love thee but while this is only professed in Words he may believe it but he cannot see it But if upon occasion you do any thing for him or expose your self to Danger for his sake then he saith Now I see that thou lovest me So God to Abraham Gen. 22.12 Now I know that thou fearest God seeing thou hast not with-held thy Son thine only Son from me Here is a plain Proof and signal Evidence So here Christ hath demonstrated the Reality of his Love the Man seeth it 3. It was eminent and transcendent Love Compare it with the Love of one Creature to another and in all the World you cannot find a Parallel to equal it John 15.13 Greater Love hath no Man than this that a Man lay down his Life for his Friend But where is that rare Instance of Friendship Rom. 5.6 7 8. For when we were yet without Strength in due time Christ died for the Vngodly For scarcely for a righteous Man will one die yet peradventure for a good Man some would even dare to die But God commendeth his Love towards us in that while we were yet Enemies Christ died for us He died the Just for the Unjust the Judg for the Offender God for Sinners It can be resembled by no Love upon Earth therefore he himself compareth his Love to lost Sinners with the Father's Love to him Iohn 15.9 As the Father hath loved me so have I loved you It is eternal incomprehensible and unchangeable 4. It was a full Love removing our Misery procuring all Blessings for us to make us compleatly happy for as it fetched us from the lowest Hell it leaveth us not till it bringeth us to Joys and Happiness in the highest Heavens 1 Thess. 5.9 10. For God hath not appointed us to Wrath but to obtain Salvation by our Lord Iesus Christ who died for us that whether we wake or sleep we should live together with him Well then if I should stop here I hope you have so much Ingenuity and Sense of your Redeemer's Affection to you as to say To him be Glory and Dominion even to him who loved us Secondly The signal Act of his Love to us He washed us from our Sins in his own Blood 1 st Observe this is put as the great Instance of his Love We cannot know the Love of God by any other Fruit and Benefit till this be done By the Bounty of his general Providence he provideth for all his Creatures and feedeth them and maintaineth them in that kind of being unto which he hath raised them out of nothing So he supplieth the young Ravens and the Beasts of the Field much more is he good to Mankind he giveth them Food and Raiment convenient for them and beareth with them notwithstanding their renewed Provocations Acts 14.17 Nevertheless he left not himself without Witness in that he did Good and gave us Rain from Heaven and fruitful Seasons filling our Hearts with Food and Gladness The Heathen might trace God by Acts of Bounty rather than Acts of Vengeance But hereby they can have no Assurance of God's special Love to them for no Man knoweth Love or Hatred by all that is before them Eccles. 9.1 Thou canst not say God giveth me Riches therefore he loveth me or sendeth me Poverty therefore he hateth me No he may give these things to his Enemies and deny them to his Friends But you may undoubtedly conclude he loveth me for he hath washed me from my Sins Clear this once and you have a full and concluding Proof of God's special Love to you 2 dly The Value and Worth of this Benefit is exceeding great This will appear if you consider 1. The Necessity of it We were all defiled with Sin which is such a Filthiness and Stain as cannot easily be washed
God of Peace that brought again from the Dead our Lord Iesus that great Shepherd of the Sheep through the Blood of the everlasting Covenant Ver. 21. 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 In 1 Sermon p. 686 2 Chron. 32.25 But Hezekiah rendred not again according to the â—enefit done unto him for his Heart was lifted up therefore there was Wrath upon him and upon Judah and Jerusalem In 1 Sermon p. 694 Luke 22.31 And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as Wheat Ver. 32. But I have prayed for thee that thy Faith fail not and when thou art converted strengthen thy Brethren In 1 Sermon p. 703 Heb. 1.9 Thou hast loved Righteousness and hated Iniquity therefore God even thy God hath anointed thee with the Oil of Gladness above thy Fellows In 1 Sermon p. 711 Acts 24.14 Believe all things which are written in the Law and the Prophets Ver. 15. And have Hope towards God which they themselves also allow that there shall be a Resurrection of the Dead both of the Iust and Vnjust Ver. 16. And herein do I exercise my self to have always a Conscience void of Offence towards God and towards Man In 2 Sermons p. 720 Zech. 14.20 In that Day shall there be upon the Bells of the Horses Holiness unto the Lord and the Pots in the Lord's House shall be like the Bowls before the Altar Ver. 21. Yea every Pot in Jerusalem and in Judah shall be Holiness unto the Lord of Hosts In 1 Sermon p. 737 John 3.14 And as Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up Ver. 15. That whosoever believeth in him should not perish but have eternal Life In 1 Sermon p. 745 1 Thess. 5.16 Rejoice evermore Ver. 17. Pray without ceasing In 3 Sermons p. 756 Mark 2.17 When Iesus heard it he saith unto them They that are whole have no need of the Physician but they that are sick I came not to call the Righteous but Sinners to Repentance In 1 Sermon p. 782 Psal. 8.2 Out of the Mouth of Babes and Sucklings hast thou ordained Strength because of thine Enemies that thou mightest still the Enemy and the Avenger In 1 Sermon p. 787 Josh. 6.26 Cursed be the Man before the Lord that riseth up and buildeth this City Jericho he shall lay the Foundation thereof in his First-born and in his youngest Son shall be set up the Gates thereof In 1 Sermon p. 793 Micah 6.5 O my People remember now what Balak King of Moab consulted and what Balaam the Son of Beor answered him from Shittim unto Gilgal that ye may know the Righteousness of the Lord. In 1 Sermon p. 801 Isa. 50.10 Who is among you that feareth the Lord that obeyeth the Voice of his Servant that walketh in Darkness and hath no Light Let him trust in the Name of the Lord and stay upon his God In 1 Sermon p. 809 2 Sam. 7.27 Therefore hath thy Servant found in his Heart to pray this Prayer unto thee In 1 Sermon p. 816 Psal. 51.5 Gather my Saints together unto me those that have made a Covenant with me by Sacrifice In 1 Sermon p. 825 Psal. 127.3 Lo Children are an Heritage of the Lord and the Fruit of the Womb is his Reward In 1 Sermon p. 833 Philip. 4.8 Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good Report if there be any Vertue and if there be any Praise think on these things In 1 Sermon p. 840 Luke 19.14 But his Citizens hated him and sent a Message after him saying We will not have this Man to reign over us In 1 Sermon p. 846 Luke 2.52 And Iesus increased in Wisdom and Stature and in Favour with God and Man In 1 Sermon p. 855 Philip. 2.7 But made himself of no Reputation In 1 Sermon p. 860 1 Cor. 8.3 But if any Man love God the same is known of him In 1 Sermon p. 868 Psal. 84.10 For a Day in thy Courts is better than a thousand I had rather be a Door-keeper in the House of my God than to dwell in the Tents of Wickedness In 1 Sermon p. 877 Luke 19.10 For the Son of Man is come to seek and to save that which was lost In 2 Sermons p. 883 Psal. 90.1 Lord thou hast been our Dwelling-place in all Generations In 2 Sermons p. 895 1 Tim. 6.9 But they that will be rich fall into Temptation and a Snare and many foolish and hurtful Lusts which drown Men in Destruction and Perdition In 1 Sermon p. 908 1 Pet. 1.12 Which things the Angels desire to look into In 1 Sermon p. 917 Gal. 5.5 For we through the Spirit wait for the Hope of Righteousness by Faith In 1 Sermon p. 927 2 Pet. 3.9 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 In 1 Sermon p. 934 Rom. 10.5 For Moses describeth the Righteousness which is of the Law that the Man which doth those things shall live by them Ver. 6. But the Righteousness which is of Faith speaketh on this wise Say not in thine Heart Who shall ascend into Heaven that is to bring Christ down from above Ver. 7. Or who shall descend into the deep that is to bring up Christ again from the dead Ver. 8. But what saith it The Word is nigh thee even in thy Mouth and in thy Heart that is the Word of Faith which we preach Ver. 9. That if thou shalt confess with thy Mouth and shalt believe in thine Heart that God hath raised him from the Dead thou shalt be saved Ver. 10. For with the Heart Man believeth unto Righteousness and with the Mouth Confession is made unto Salvation In 2 Sermons p. 942 1 Cor. 8.6 But to us there is but one God the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him In 1 Sermon p. 958 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal In 2 Sermons p. 969 Luke 16.25 Son remember that thou in thy Life-time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented In 1 Sermon p. 984 1 Cor. 13.4 Charity suffereth long and is kind Charity envieth not Charity vaunteth not it self is not puffed up Ver. 5. Doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no Evil Ver. 6. Rejoiceth
Why Because there 's much of Heaven discovered the Eternal Reward is strong enough but Temporals are not of Consideration Carnal Men are of a Temper quite contrary to the Gospel they could be content to be under the Old Dispensation to have Temporal Blessings and let God keep Heaven to himself But this is the great Priviledg of the Gospel that Life and Immortality the Blessed Hope the Eternal Recompences are now mentioned so expresly and propounded to our Desires and Hopes 5. In the Gospel we learn the Sureness of Grace God will no more be disappointed the whole Business lies without us in other Hands In the first Covenant our Salvation was committed to the indeterminate freedom of Man's Will but now Christ is both a Redeemer and a Surety The former Covenant depended upon something in our selves upon the mutability of our Will but now it is put into the Hands of Christ not only to reconcile us to God but to preserve and keep us in such an Estate Therefore Heb. 7.22 he is said to be the Surety of a better Testament Christ stands engaged to see the Covenant kept on both sides God hath Christ to challenge for Obedience and we to give us Grace to perform that which God hath required of us so that now Grace in all its Glory is made known The Apostle saith Rom. 4.16 Therefore it is of Faith that it might be by Grace to the end the Promise might be sure to all the Seed This is that which makes it sure to all the Elect because God deals with us upon such gracious and free Terms SERMON II. TITUS II. 11 Hath appeared unto all Men. Vse 1. LET us prize these Days of Grace We are not apprehensive enough of the Mercy that Grace is so clearly revealed The Gospel is the Light of the renewed World we can no more be without the Gospel than the World can be without the Sun Psal. 19. David first speaks of the Sun then of the Law which signifies there the general Doctrine of the Scriptures People would be in a miserable case and all things would languish and suffer decay if the Sun were gone and such blackness there would be upon the new Creation if we had not the Light of the Gospel O how miserable were they that wanted the Light of the Sun for a few days as in Egypt And how barbarous and miserable should we be were it not that Immortality and Life is brought to light by the Gospel Tertullian saith Gemmae à sola raritate gratiam possident Jewels are commended for their scarceness and rareness O we should the more seriously regard the Gospel because God hath been so tender of revealing it for four thousand Years in a great measure the Gospel lay hid God kept it for a long time as a precious Secret hid in his own Bosom and did not think the World worthy of it till the Son of God came out from him to take our Nature then was the Gospel discovered Only as a King reveals his Secrets to some of his Intimates and Privy-Counsellors and hides them from the rest of his Subjects so God revealed it to some Prophets and some Holy Men and yet they had but a glimpse and saw Christ at a distance As when we see a Man a far off we cannot tell his Shape nor colour of his Clothes nor other Circumstances but only we see the Substance and Bulk of a Man so they saw Christ but it was at a distance they could not tell the particular Circumstances of his Birth Incarnation Death and Resurrection so clearly as now we can therefore the Prophets are forced to study their own Prophecies 1 Pet. 1.10 Of which Salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you They saw there was a glorious Salvation at hand but fully what to make of it they could not tell therefore they studied their own Writings and Prophecies that were brought to them by the Spirit of God The very Prophets of God would have thought themselves happy to see the things that we see Mat. 13.16 17. But blessed are your Eyes for they see and your Ears for they hear For verily I say unto you that many Prophets and Righteous Men have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them We have a far more happy Estate since the manifestation of Christ in the Flesh and pouring out of the Spirit than Abraham and David and the Prophets and Righteous Men had for God hath dealt more mercifully and kindly with us they had but a glimpse and how earnestly did they desire to see more and therefore were enquiring after it more and more The usefulness necessity and rarity of the Gospel should make it more dear to us that we should prize these Days of Grace more than we do Vse 2. Let it put us upon trial What are we the better for these Days of Grace Have we more knowledg and clearness of Faith Alas we are far inferiour to those that obtained but the Shadows their Eagle-Eye discerned more of Christ in a Ceremony than we can in the Substance It is said Zech. 12.8 He that is feeble among them at that Day shall be as David and the House of David shall be as God as the Angel of the Lord before them But we come short not only of David but of the meanest Believer in the Old Testament and have little knowledg of the Covenant and Blessings of it We lose the benefit of the days of Light wherein we live as good we had never heard of the Gospel nay in some sense it had been better for us we had never enjoy'd these days of Plenty if we do 〈◊〉 profit by them To stumble in the Night is more venial and pardonable but it is dangerous to stumble there where we have the benefit of the Light to see our way The Grace of God hath appeared breaking out like a clear Light yet we come short of Grace offered to us Trees in a fertile Soil should be more fruitful and Cattel in better Pasture should thrive more so we that are led forth by the pleasant Streams and refreshed with the tender Grass of the Earth should thrive more Wherefore hath God set up a Candle a Light in the Church but that we should work by it Therefore have you improved these days of Grace What of Power have you got to subdue Corruption Alas to some the Gospel is but a dead Letter still it gives them no strength to master their Corruptions at best it is a directive Light not perswasive it is only as Light not as Fire to consume and burn up their Lusts therefore what of Strength can you speak of for subduing of Corruption What of willingness of Heart to do Duties The Love of Christ constraineth us ◠Cor. 5.14 You who are not acquainted with God's
keeps it from good Works 3. We do not honour God as the first Cause when we do not observe his Providence either in Good or Evil either in our Crosses or Blessings The blind World sets up an Idol called Chance and Fortune and do not acknowledg God at the other End of Causes as swaying all things by his Wisdom and Power If Evil come to them they think it is by Chance and Ill-luck as the Philistines said 1 Sam. 6.9 It is not his Hand that smote us it was a Chance that happened to us So prophanely do most Men judg of Providence and of the Evil of the present Life that it is a Chance Isa. 26.11 Lord when thy Hand is lifted up they will not see Men look to Instruments and second Causes and do not regard God If things go ill they snarl at the Stone but do not look at the Hand of him that throws it as if all this while God were but an idle Spectator and looker on and had no hand in all that befals us Iob doth better Chap. 1.21 The Lord gave and the Lord hath taken away blessed be the Name of the Lord. Chrysostom hath a sweet gloss upon it he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Thief the Caldean the Sabean hath taken away but the Lord. In all Afflictions we should look beyond the Creature and not complain of ill Fortune or Chance or Stars or Constellations or altogether of Men or Instruments or any thing on this side God he is the first Cause in any Evil that befals you therefore see God's Hand in it So also in Mercies and Blessings it is Ungodliness when we do not see God in them Wicked Men receive Blessings and never look up They live upon God every moment they have Life Breath Motion Health and hourly Maintenance from him yet God is not in all their Thoughts As Swine raven upon the Acorns and never look to the Oak from whence they fall and so they may enjoy the Comfort of the Creature they are content but never look higher than the next Hand The Spouses Eyes are compared to Doves Eyes Cant. 4.1 And some make this gloss upon it which is pious though it doth not interpret the Place Doves peck and look upward When we sip and peck upon every Grain of Mercy we should look up and acknowledg God The Lord complains of this Ungodliness in his People Hos. 2.8 For she did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold There cannot be a greater sign of an ungodly Spirit than this unthankful Prophaneness We all live upon the meer Alms of God have all our Comforts and Blessings from him and all that God expects is but Acknowledgment that we should take notice of him as the Author of all the Good we enjoy Other Creatures live upon God but they are not capable of knowing the first Cause but he hath given us a Mind to know him and Capacities and Abilities therefore this is the Rational Worship which he expects from us God hath Leased out the World to the Sons of Men Psal. 115.16 The Heaven even the Heavens are the Lord's but the Earth hath he given to the Children of Men But what is the Rent God hath reserved to himself Glory Praise and Acknowledgment But too usual is that Observation true Qui majores Terras possident minores Census solvunt those that hold the greatest Lands usually pay the least Rent so those that enjoy most Mercies seldomest acknowledg God their Hearts are full and at ease and they forget God Men are most led by outward Enjoyments they love their Bodies best and the Comforts of the Body most Now that we may not want Arguments to love and praise God God tries us by these worldly Enjoyments which concern the Body to see if we will acknowledg him but usually we raven upon the sweet of Comfort but look not from whence it comes This was the Trial God used to the Gentiles showers of Rain and fruitful Seasons filling their Hearts with Food and Gladness Acts 14.17 Nevertheless he left not himself without a Witness in that he did Good and gave us Rain from Heaven and fruitful Seasons filling our Hearts with Food and Gladness Every time thou eatest and drinkest thou shouldst think of God But alas seldom do we give God the Honour of his Providence we forget God when he remembers us None more unworthy of any Good and more unthankful to God for it than Man 4. Another piece of Ungodliness is when we do not acknowledg his Dominion over all Events If he be the first Cause he will have his Government to be acknowledged How so By using and undertaking nothing in the course of our Affairs till we have asked his Leave and Blessing The Apostle saith 1 Tim. 4.4 5. Every Creature of God is good and nothing to be refused if it be received with Thanksgiving For it is sanctified by the Word of God and Prayer that is by the Word we know our Liberty and in Prayer we ask God's Leave and Blessing in all things that we use To use another Man's Goods without his Leave is Robbery and so it is to use Food Physick or any Creature till we have asked God's Leave all should be sanctified by the Word and Prayer When we go about any Business or undertake a Journey or fix our aboad in the World we ought to be enquiring of God for things that seem to be most trivial and casual God hath the greatest Hand in them therefore we must still enquire at the Oracle It is a piece of religious Manners first to enquire of God and therefore they are taxed Iames 4.13 Go to now ye that say To Day or to Morrow we will go into such a City and continue there a Year and buy and sell and get Gain For that ye ought to say If the Lord will we shall live and do this or that vers 15. You forget to bid your selves Good-morrow or Good-day or Good-speed when you forget to consult and advise with God in Prayer The Heathens would begin nothing weighty but they would still consult with their Gods for their Principle was The Gods regarded greater Matters but took no notice of those of a smaller Consequence Now by this means would the Lord preserve a constant remembrance of himself in the Heart of the Creature It keeps up the Memory of God in the World to acknowledg him as one that hath an over-ruling Hand in all the Businesses and Affairs of this World Prov. 3.6 In all thy Ways acknowledg him and he shall direct thy Paths The Children of God dare not resolve upon any Course till they have asked Counsel of God Thus God will be acknowledged as the first Cause and so Men are guilty of Ungodliness if they do not know him depend upon him observe his Providence and acknowledg his Dominion over all Events in the World Secondly God will be
Godliness 2 Tim. 3.5 Having a Form of Godliness but denying the Power thereof This is the greatest Ungodliness that can be they will not own his Authority in their Hearts nor suffer him to have any Dominion in their Conscience nor own him without in their Actions before Men. The Heart is his Chair of State and Chamber of Presence but Hypocrites and wicked Men rob God of his Dominion over the Conscience therefore Hypocrisy is practical Blasphemy Rev. 2.9 I know the Blasphemy of them that say they are Iews and are not but are the Synagogue of Satan Men pretend to obey God yet blaspheme him in their Heart and refuse the Power of that to which they pretend And the Life must be conformed to God's Laws God will be honoured in our Conversation as well as have his Throne set up in the Conscience his Laws must be visibly obeyed in the Sight of Men. It is the Glory of a Commander to be obeyed Matth. 8.9 I am a Man under Authority having Souldiers under me and I say to one Go and he goeth and to another Come and he cometh and to my Servant Do this and he doth it So God will have all the World know that he hath his Servants at a beck If he bids them deny and abstain the Flesh O they durst not meddle with it or if he bids them practise Holiness they must do it his Honour is much promoted by your Lives God will have all the World see that he hath called you to his Foot and that he hath an absolute Authority and Power over the Sons of Men they are a People formed for his Praise he looks for Glory in this kind Fourthly God will be honoured as the last and utmost End and so in all Acts natural moral and spiritual If we do not aim at God's Glory we are guilty of Ungodliness This is the proper Work of Godliness to refer all we do to the Glory of God and this is the Distinction between Godliness and Holiness Holiness minds the Law of God and implies only a Conformity to the Law Godliness minds the Glory of God and is the Aim of the Soul to exalt God 2 Pet. 3.11 What manner of Persons ought we to be in all Holy Conversation and Godliness You see Godliness is distinguished from Holiness Godliness refers all we do to God's Glory But more particularly 1. In natural Acts we must have a supernatural Aim 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the Glory of God If we are to take a Meal to sustain the Body and refresh Nature it is that we may be more serviceable to God And he that eats and drinks to himself to his own Pleasure to satisfy his own Appetite and hath no Respect to God he doth but offer a Meat-Offering and a Drink-Offering to an Idol And he that traffiques for himself meerly to get Wealth and doth not aim at Usefulness and Serviceableness to God he is a Priest consecrated to Mammon his eating is Idolatry Phil. 3.19 VVhose God is his Belly and his trading is Idolatry Matth. 6.24 Ye cannot serve God and Mammon 2. In your moral Actions Ephes. 6. where all moral Duties are reciprocally set down as Duties of Husbands and Wives Masters and Servants Parents and Children the Apostle presseth them to do all as in and to the Lord not merely that they may live together in Contentment and Peace but they must walk in their Relations so as God may have Honour A Christian by an excellent Art turns his second Table-Duties into first Table-Duties and makes his civil Commerce a kind of Religious Worship 3. So in all spiritual Acts The whole Ordination of the spiritual Life must be to God I through the Law am dead to the Law that I might live unto God Gal. 2.19 All the Motions and Tendencies of the Soul are to advance God and glorify God In the very spiritual internal Actions and Reachings forth of the Soul after God why do I desire to have Grace and Pardon That God may be glorified that must be the last End Our Desires can never be regular in asking Grace till they suit with God's End in giving Grace Now what are God's Ends in giving Grace Eph. 1.6 To the Praise of the Glory of his Grace wherein he hath made us accepted in the Beloved All that God aims at is to make Grace glorious and that Grace may carry away all the Praise So in your Desires of Pardon Heaven and Salvation you are to desire them that God may be glorified in your Salvation and in the Pardon of your Sins So in our external Actions Prayer Worship Preaching whatever we do In sacred things it is dangerous to look asquint and to serve our selves our own Lusts our Covetousness or Pride upon the Worship of God this is to put Dung in God's own Cup. It were a mighty Affront to a King to fill his Cup full of Excrements Nothing alienates the Heart from God so much as Self-respect God hath given us many things but he hath reserved the Glory of all to himself as Pharaoh said to Ioseph Gen. 41.40 Thou shalt be over my House and according unto thy VVord shall all my People be ruled only in the Throne will I be greater than thou This is the first Branch of Ungodliness the Negative Part when we deny God his due Honour II. For the Positive Part. Positive Ungodliness is more gross when we put an actual Contempt and Scorn upon God We are guilty of this when we slight his Providence and disobey his Laws 1 st When we slight his Providence Heb. 12.5 My Son despise not thou the Chastening of the Lord. Men harden themselves against Corrections and count light of them Men cannot indure to have their Anger despised When the three Children despised Nebuchadnezzar's Threatnings it is said Dan. 3.19 Then was Nebuchadnezzar full of Fury and the Form of his Visage was changed against Shadrach Meshech and Abednego therefore he spake and commanded that they should heat the Furnace one seven times more than it was wont to be heat It is a mighty Affront to God and a Contempt of him when we provoke him while we are under his afflicting Hand if in Despite of God we break out into Sin when he hedgeth up our way with Thorns 2 Chron. 28.22 And in the time of his Distress did he trespass yet more against the Lord. This is that King Ahaz 2 dly When we are disobedient to his Laws Open Irreligion is a Despite to God when we cast off his Yoke This is Ungodliness in the Height when God is not only neglected but rejected Ier. 2.31 VVe are Lords we will come no more unto thee We would be absolute Masters of our own Wills This was the first Bait Gen 3.5 Ye shall be as Gods knowing Good and Evil. This endeth in open Prophaneness which groweth upon Men by Degrees as Lactantius said of Lucian Nec
Lesson which Grace teacheth was propounded Privatively and Positively Privatively wherein I have shewed what we must eschew and avoid viz. Vngodliness and worldly Lusts. II. I now come to the Positive Part where the Duty of Man is distributed into three kinds Look as in a moral Consideration there are but three Beings God Neighbours and Self so here the Apostle makes three Parts and Branches of our Duty that we should live soberly as to our selves righteously as to our Neighbour godly that the Lord may not be defrauded of his Portion Sobriety respects the Duties of our personal Capacity Righteousness the Duties of our Relation to others and Piety the Duties of immediate Intercourse with God I begin with the first of the Apostle's Adverbs That we should live soberly Sobriety is a Grace very necessary we can neither be righteous nor pious without it for he that is not sober he takes to himself more than is due and so can neither give God nor Man their Portion If he be unsober he will be unjust he robs the Church of his Parts which are quenched in Pleasure the Common-wealth of his Service the Family of their Maintenance and necessary Provision and then the Poor are robbed because that which should be spent in their Relief is wasted in Luxury And then he that is unsober cannot be godly for he doth not give God his Portion he robs God of his time and which is worse of his Heart for that being carried out to Pleasure it is deprived of the Fruition of God and transported from better Delights So that if we would discharge our Duty to God or Man if we would live righteously and piously we must live soberly Once more that you may a little conceive of the Weight and Consequence of this Discourse Sobriety is a part of Vertue 's Armor so much is intimated by the Apostle 2 Pet. 1.5 6. Add to your Faith Vertue and to Vertue Knowledg and to Knowledg Temperance and to Temperance Patience Vertue or Strictness of Life is rooted in Faith directed by Knowledg defended and maintained by Temperance and Patience by Temperance on the right hand and Patience on the left as Fortitude or Patience is necessary to arm Grace against Dangers so is Temperance or Sobriety to arm it against Pleasures and worldly Comforts It is hard to say which we need most Temperance or Patience we must expect Hardships and still we live among Snares but only Snares are more frequent than Troubles as more Birds are ensnared by the Net than killed by the Birding-piece Persecution hath slain its Thousands but Pleasures their ten Thousands Therefore you see Sobriety is of great Use in the spiritual Life As we need to press Faith as the Root of Vertue and Knowledg as the Guide of Vertue so we need to press Temperance and Patience as the Guard and Defence of Vertue Patience against the Troubles and Hardships that we meet with and Sobriety against the Comforts and Allurements of the present World Before I enter upon the Discussion of the present Argument let me first remove some Prejudices 1. Some Men think that to discourse of Sobriety will be to give you a moral Lecture not an Evangelical Discourse they would have us to preach Christ as if pressing the Duties of Religion were not a preaching Christ. Certainly we may preach that which Grace teacheth now Grace teacheth to live soberly The Truth is Men would be hinged and oiled with Grace and cannot endure the Strictness of moral Duties Here Conviction is easy and Conscience maketh Guilt fly in the Face and therefore Men cannot endure this kind of Preaching I tell you to preach Sobriety and Temperance is to preach Christ. It is said Acts 24.24 After certain Days when Felix came with his Wife Drusilla which was a Iewess he sent for Paul and heard him concerning the Faith in Christ. Paul Let us hear somewhat of Christ. Now what doth Paul preach of ver 25. And as he reasoned of Righteousness Temperance and Iudgment to come Felix trembled There is his preaching Christ. To preach Christ is to press whatever the Christian Religion requireth and in that manner and upon those terms And when Paul saith 1 Cor. 2.2 I have determined not to know any thing among you save Iesus Christ and him crucified it was because that was the controverted Truth the Truth then in Question and most opposed for the Doctrine of the Cross was to the Iews a Stumbling-block and to the Greeks Foolishness 1 Cor. 1.23 Now saith the Apostle as foolish a Doctrine as it is I have determined to know nothing else among you not to prescribe in other Cases but to confine our Meditations to the Doctrine of the Cross. There are other Arguments necessary and must take their turn and place 2. Some Men think that they are above these Directions to be taught how to eat and drink and that every Man hath Prudence enough to govern his Appetite But consider Christ thought meet to warn his own Disciples Luke 21.34 Take heed to your selves lest at any time your Hearts be over-charged with Surfeiting and Drunkenness and Cares of this Life A Man would think it a needless Direction to such holy Men yet saith Christ Take heed And certainly Sin is not grown less dangerous nor we more holy than the Apostles Besides now if ever is there need of such kind of Preaching some Men profess to live to the Height of the Creature and so make Lust as wanton as it is dangerous always to go near the Pit's Brink and he that doth all that he may will soon do more than he should It is a Character of prophane Men Iude 12. Feeding themselves without Fear The Throat is a slippery Place and had need be watch'd and kept with Fear We find that an over-spiritual Preaching hath made Men loose and careless and that moral Duties need to be pressed 3. Another Prejudice there is against this Doctrine Men shift it off to others We conceive of Gluttony Drunkenness and Covetousness otherwise than Christ did and therefore do not judg such Discourses necessary We conceive Drunkenness and Gluttony to be an outragious Excess when we hear of Gluttons and Drunkards we think of them vomiting staggering reeling not being able to speak or able to go faltring in Speech and Language But the Scripture sets out other manner of Drunkards these are the Effects the Punishment rather than the Fault And so when we hear of Covetousness then we think of some sordid Wretch or else of some Oppressor that gets Wealth by Rapine and Extortion or the apparent use of unlawful means and so we wipe our Lips and think we are clean But now that which is counted Surfeiting and Drunkenness and Covetousness before God is the over-charging the Heart Luke 21.34 Take heed to your selves lest your Hearts be over-charged c. A Man's Heart may be over-charged though his Stomach is not when he cannot freely meditate upon
and you and your Hearts be together you sin against God Job 21.13 They spend their Days in Wealth and in a moment go down to the Grave It is dangerous to employ your whole Time in Mirth and in Visits and in Company that should be spent in examining your Hearts humbling your Souls and seeking the Face of God so that your Hearts grow dead and barren Helps to Sobriety are two to consider the Preciousness of Time and the Vileness and Danger of Pleasure First The Preciousness of Time that will appear in sundry Considerations 1. Time is short We have a great deal of Work to do and but little Time therefore we should redeem it from Pleasure and rather incroach upon our Recreation and spend it in Matters that most concern us All complain of the shortness of Time and yet every one hath more Time than he useth well We should rather complain of the Loss of Time than of the Shortness of Time as Seneca said Non accepimus brevem vitam sed fecimus nec inopes Temporis sed prodigi sumus We make our Lives far more short than otherwise they would be and we do not want Time but waste it We spend it freely upon Mirth and vain Pleasures as if we had more than we could well tell what to do withal Life is short and yet we throw it away as if we had not such great work to do as to mortify Corruptions and to make our Peace with God as if that Eternity which cannot be exhausted in our Thoughts did not depend upon this Moment When Men are writing of a Sermon and have but little Paper left they write close O consider our Work lies upon our Hands and therefore the Acts of Duty should be more close and thick The Sun is even going down we know not how soon Day may be over 2. Too much Time hath been spent already so will all the Godly-wise judg 1 Pet. 4.3 For the Time past of our Life may suffice us to have wrought the Will of the Gentiles Rom. 13.12 The Night is far spent the Day is at hand And there 's but little left to express your Love and Thankfulness in glorifying God Our Infancy was spent in Ease and Youth in Sin and Age in Business Certainly that part of your Lives was merely lost which was spent in an unregenerate Condition Saith Austin Perdit quod vivit qui te non diligit He loseth that Time which he lives that doth not love the Lord. Properly we are not said to live till we live in Christ. A Man may be long at Sea tossed to and fro upon the Waves and yet be but little from his Port and cannot be said to have made a long Voyage so a Man may abide long in the World but cannot be said to live long if he doth not live in Christ. Reflect this Truth upon thy Heart Alas my Life hitherto hath been a Death rather than a Life useless and lost to all spiritual Purposes and shall I still waste my Time and spend my Days in Ease and Idleness Travellers that have tarried long in their Inn mend their Pace and ride as much in an Hour as before they did in many so we have staid too long O let us now mend our Pace Say I have lived thus long vainly sinfully carnally in an earthly manner I have little thought of God and treasuring up for Heaven or providing for my latter End O how rich might I have been if I had been a good Merchant for my Soul How am I now outâ—tripp'd by many my Equals my Youngers in Age but Seniors in Grace They are in Christ before me O why doth God spare me but to recover that which is lost 3. Consider it is uncertain how long thou shalt enjoy the Season the present time is always best and shall we waste it vainly We have not a Lease of our Lives Ludovicus Capellus tells of a Rabbin that being asked When was the fittest time for a Man to repent he answered him One day before he dies meaning presently for this may be your last day We know not how soon God may call us to himself In an Orchard some Fruits are pluck'd green few are left to rot upon the Tree Mariners that have not the Wind in a Bottle are ready to tackle the first Gale We shall never have a better opportunity to consider our ways in Youth we want Wisdom and Zeal and in Age Strength in the midst of Business we want Leisure and in the midst of Leisure we want a Heart There is not more Efficacy in the latter season than in the former Do not think that Sickness and old Age will help you more in the work of Repentance than Youth Moral Arguments work not without Evangelical Grace The bad Thief had one foot in Hell and yet he blasphemed There will be more Difficulty in old Age but no Help Sickness and Age needs a Cordial and not Work and therefore no Season like the present 4. They that have lost Time know the worth of it O if they might have the happiness to live again that are now in Hell would they waste their precious hours so wantonly and lavishly as you do Dying Men that are afrighted in Conscience discover to us the Passions of the Damned they would give all the World for one Year or one Month to repent He that so passionately begged for a drop to cool his Tongue how would he have indented with God for a Year's Respite from Torment In the day of Death all the Wealth of the World will not purchase one day longer We never know what we lose in losing Time till it be too late It is better to be sensible of the worth of Time in Earth than in Hell Knowledg of things that are evil and bitter is more easily gained by Teaching than by Experience and Feeling But we do not lay these things to Heart Christ mourned over Ierusalem because she lost her day Luke 19.42 If thou hadst known even thou at least in this thy day the things which belong unto thy Peace but now they are hid from thine Eyes 5. We must give an account for Time and therefore let not Pleasure engross and take up too much of it Whenever God comes to reckon with his People the great thing for which he calls them to an account is their Time he keeps an exact reckoning of the Years of his Patience Psal. 95.10 Forty Years long was I grieved with this Generation I have given them thirty forty fifty Years Respite to think of their Sins and apply their Hearts to be wise for Eternity So of the Times and Seasons of Grace and Methods and Dispensations of Mercy Luke 13.7 Behold these three Years came I seeking Fruit of this Fig-tree and find none by which is meant the three Years of Christ's Ministry with the Jews for he was then entring on his last half-year When the Scripture speaks in a round number there 's
another's Wealth not his own exclusively it is not to be understood in sensu conjuncto not his own so as to neglect and exclude the Care of the Publick We are not to live as Beasts every one to shift for himself but Human Society is maintained by Communion and Converse Yea in many cases others Good is to be sought more than our own Rom. 15.3 For even Christ pleased not himself for the common good of the Elect he regards not his own Life And this Example we are to follow 1 Iohn 3.16 Hereby perceive we the Love of God because he laid down his Life for us and we ought to lay down our Lives for the Brethren that is my single Life to save the Community I must promote their Spiritual Good with the loss of my Temporals my Interest must be exposed to hazard for a more publick Good 8 th Rule We must help others according to our Power This is a part of Righteousness In the Law it is said It shall be Righteousness unto thee before the Lord thy God Deut. 24.13 when it speaks of the Poor's due Carnal wicked covetous Men stand upon Property 1 Sam. 25.11 Shall I take my Bread and my Water and my Flesh that I have killed for my Shearers c. Thy Estate is not thy own but God's it is ours in Law but God's in Use and you are but Stewards for him This will be no Plea in the Day of Judgment to say It was my own and I did not rob others thou art a Thief before God if thou givest not He that useth not his Estate as God would have him use it is a spiritual Thief Prov. 3.27 With-hold not good from them to whom it is due when it is in the Power of thy Hand to do it When the Poor are cast upon thee by God's Providence they are a kind of Owners that which thou detainest from them is theirs it is not ours when Christ calleth for it and his Members need it Ambrose saith Non qui capit aliena sed qui non dedit sua c. Though we have done no wrong yet if we have not disposed our Goods and Estate for God's Glory it is Injustice and Sin as Stewards must dispose of Goods according to the Mind of the Master Secondly What reason have we to look after this Grace of Righteousness and to be just 1. It is a piece of God's Image Ephes. 4.24 That ye put on the New Man which after God is created in Righteousness and true Holiness Nothing makes us so like God as Righteousness we must be like God not only in Holiness but in Righteousness See the distinction between these two the one signifies Purity of Nature and the other Justice and Equity in our Dealing and Conversation For God is holy in all his Ways and righteous in all his Works his Essence is holy and his Administrations just So the new Man is created after God in Righteousness and true Holiness be like God in both 2. It is an Evidence of the Truth of Grace to walk in all your Relations righteously amiably and justly We are bidden to bring forth Fruits worthy of Repentance Luke 3.8 that is such as are meet Evidences that there is a Change wrought What are these Defraud no Man Exact no more than is appointed you ver 13. And when the Souldiers came to ask What shall we do he said Do Violence to no Man neither accuse any falsly and be content with your Wages ver 14. And that is the reason the Children of God so much stand upon their Righteousness because it is an Evidence of their Interest in Grace Iob 27.6 My Righteousness I hold fast and will not let it go Acts 10.35 In every Nation he that feareth 〈◊〉 and worketh Righteousness is accepted with him still it is made to be the Evidence that God hath taken us into his own Grace and that we are Heirs of Salvation 3. It is a delight and rejoycing to God to see his Children just and righteous in all their Dealings God exceedingly hates Iniquity in Traffick and Commerce Deut. 25.15 16. Thou shalt have a perfect and just Weight a perfect and just Measure shalt thou have that thy days may be lengthened in the Land which the Lord thy God giveth thee For all that do such things and all that do unrighteously are an Abomination to the Lord thy God And it is repeated again Prov. 20.10 Divers Weights and divers Measures both of them are alike Abomination to the Lord. But now it is said Prov. 15.9 He loveth him that follows after Righteousness So Psal. 106.3 Blessed are they that keep Iudgment and he that doth Righteousness at all times 4. It is necessary for the Honour of Religion Grace teacheth us to live soberly and righteously Truants at School are a Reproach and Disgrace to the Skill of the Teacher And so carnal Professors are a Reproach to God If Men are unrighteous they never learn'd it of Grace Hypocrites usually abound in Acts of Worship and Duties of the first Table but they seldom make Conscience of Duties of the second Table here they bewray themselves What 's the Cry of the World None so unjust and unrighteous in their Dealings as those that profess Religion this brings a Reproach upon the Ways of God Neh. 5.9 It is not good that ye do Ought ye not to walk in the fear of our God because of the Reproach of the Heathen our Enemies It is high time to vindicate Religion and do it all the Right we can and make it comely Rom. 12.17 Provide things honest in the sight of all Men. The wicked World are apt to speak ill of the Gospel of God Now the Lord would have the World know that there is no such Friend to Human Society as his Grace The ancient Fathers were wont to make Challenges Dent Imperatores tales tales Consules tales Exactores fisci talem exercitum c. Let all the World shew such Emperors Princes Magistrates such Treasurers such Souldiers as the Christian Religion can But Religion is mightily made a Contempt when Men make it to be the pretence of vile Practices 5. It will be for your own Comfort whatever falls out in the World Good or Evil. Samuel could say 1 Sam. 12.3 Whose Ox have I taken or whose Ass have I taken or whom have I defrauded whom have I oppressed or of whose hand have I received any Bribe to blind mine Eyes therewith If Good come Prov. 16.8 Better is a little with Righteousness than great Revenues without Right And in Death you will die comfortably when you can wash your hands in Innocency 6. Consider how just some of the Heathens have been and shall Grace come short What a Disparagement is this as if Grace did teach thee to be unjust Regulus when he had pass'd his Word tho it were to endure an exquisite Torment yet he would not break it Curius Dentatus when he had been employed in the highest
meditate therein Day and Night And this I suppose is that Meditation which is required of the simpler sort of Christians Certainly it is every one's Duty to meditate but every one hath not Riches of Invention and cannot command their Thoughts they are slow of Conception what then shall they continually live in the Neglect of a necessary Duty No here is a Help read and ponder what thou readest urge thy Soul do as the clean Beasts chue the Cudd go over and over it again You have often seen the Beasts when they have done feeding chew over their Food again and so prepare it for the Stomach thus may the meanest Christians do they may urge their Hearts with what they read whereas their Thoughts are not like a Ball struck against a Wall that cometh to hand again but as a Ball struck into the open Air that returneth not Certainly Meditation is one of the Exercises of Godliness and they that delight in the Law of God will be meditating pressing and fixing it on their Hearts Psal. 1.2 His Delight is in the Law of the Lord and in his Law doth he meditate Day and Night for we muse upon what we love 4. Prayer that 's another Exercise of Godliness Here we have our constant Commerce with God If there were no other Use of Prayer but only to appear before God to do our Homage to profess our Service and Dependance upon him it were enough but it is a means of spiritual Acquaintance by these private Soliloquies God and the Soul grow intimate and we unbosome our selves to God as intimate Friends are often together speaking one to another Prayer is such a necessary Duty and a part of Godliness that it is often put for the whole Worship of God Acts 2.21 Whosoever shall call upon the Name of the Lord shall be saved it is only express'd by that On the other side Atheism is expressed by not calling on God's Name Psal. 14.4 Who eat up my People as they eat Bread and call not upon the Lord. There is not a Swine but is better regarded than God they are tended Morning and Evening but God is forgotten O what Honour is put upon Dust and Ashes to speak to the great God! Prayer is to be reckoned among our Privileges If we had such Freedom of Access to an earthly Prince we would not reckon it a Burden It is a part of our Liberty by Christ that was purchased at a dear rate therefore let us often call upon God with Thankfulness God hath been at a great deal of Cost to erect a Throne of Grace that we may pray with Confidence Having Boldness to enter into the Holiest by the Blood of Iesus Heb. 10.19 If a charitable Man should see a Company of Beggars wandring in the Street in the time of Worship and their Pretence is that there is no room for them in the publick Place of Meeting and he should build a Chappel for them they would be without Excuse God hath been at great Cost to provide a Throne of Grace that we might not neglect Prayer 5. Singing of Psalms that is one of the Exercises of Godliness and is of great Use in the spiritual Life though usually it be performed perfunctorily and customarily It is chiefly required as a solemn Profession of Worship As far as the Voice will extend we proclaim it to all the World that we are not ashamed of God's Worship David calls upon the Nations to make a joyful Noise to God Psal. 66.1 2. Make a joyful Noise unto God all ye Lands sing forth the Honour of his Name make his Praise glorious As it is the Custom of Nations to proclaim what they would have noted and observed by Sound of Drum and Trumpet so by Singing we manifestly own God's Worship and Service But this is not all it is an excellent way of Instruction Col. 3.16 Teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with Grace in your Hearts unto the Lord. It was one means of Austin's Conversion Quantum fluminis in hymnis canticis suavi sonantis Ecclesiae How did he weep and mourn when he heard the Psalms sung by the Church to think of the Mercies and Dispensations of God to the Church And it is a Fruit and Effect of spiritual Delight the Vent we give to it Look as Drunkards when filled with carnal Mirth they howl out their wanton Songs So when the Soul is filled with spiritual Consolation it breaks out into Singing The Apostle alludes to it Ephes. 5.18 19. Be not drunk with Wine wherein is Excess but be filled with the Spirit speaking to one another in Psalms and Hymns and spiritual Songs singing and making Melody in your Heart to the Lord. It gives vent to strong spiritual Affections when the Heart is ravished and overcome with the Love of God It is a more distinct and fixed Reading a Reading with Meditation Singing and Meditation are put for the same thing Psal. 104.33 34. I will sing unto the Lord as long as I live I will sing Praises to my God while I have my Being my Meditation of him shall be sweet Singing is but a more distinct Pronunciation that we may have more liberty for Thought and Meditation as we go over those Portions of Scripture that are sung in the Church 6. A religious use of the Seals Baptism must not be forgotten tho not to be reiterated Look as Christ told Peter when he washed his Feet Iohn 13.7 What I do thou knowest not now but thou shalt know hereafter So you are to look after the Fruits and Effects of your Baptism and of your Engagement to Christ in your Infancy and what Benefit you have by virtue of your being baptized into Christ. But especially the use of the Supper that 's one of the Exercises of Godliness it is the Seal of the Covenant It is called The New Testament in Christ's Blood Luke 22.20 that is it is a Sign and Seal of it Sacramental Speeches must be understood sacramentally Now this is a high Condescension on God's part with what Reverence should we come to such an Ordinance as if his Word did not suffice but we must have all ways of Ratification and Assurance The Lord's Supper is the Map of the Gospel all the Mysteries of Salvation are here abridged it is the Epitome of the Gospel Christ's publick Monument to the Church Look as Kings will not only have their Royal Acts and Deeds recorded in faithful Chronicles but also erect a publick Monument to keep up their Memory so the Lord Christ would not only have his Royal Acts recorded in the Chronicles of the Scripture but hath erected this publick Monument that we may remember what he did for us how he triumphed over Principalities and Powers and made a Spoil of them openly It is a visible Pledg of his second Coming Christ would have it celebrated in the Church to awaken our Hopes our Thoughts and our
hath spent his Time well but the Apostle commands Eph. 5.15 16. See that ye walk circumspectly not as Fools but as Wise redeeming the Time because the days are evil Those other are the worst Fools who make no Provision for the future they part with Jewels for Trifles SERMON XII TITUS II. 13 Looking for that blessed Hope c. I Observed 1. The Teacher The Grace of God 2. The Lesson the whole Duty of our Heavenly Calling To deny Vngodliness and Worldly Lusts and to live soberly righteously and godly c. 3. I come to the third general Branch The Encouragements to Learning here are two Eternal Life and Christ's Death There are two great Principles of Obedience Gratitude and Hope Gratitude or Thankfulness because of the Obligation that is left upon us from Christ's Death and then Hope because of the glorious Reward that is set before us So that whether we look backward or forward we meet with Obligations to Obedience Backward there is an excellent Merit ver 14. Who gave himself for us to redeem us from all Iniquity c. Forward there is a glorious Hope Looking for that blessed Hope c. There is nothing lost by God's Service the Lord might deal with us out of Soveraignty and rule us with a Rod of Iron but he is pleased to draw us with the Cords of a Man and with Bands of Love Hos. 11.3 to indent with us and propound Rewards as if we were altogether free before the Contract Men do not use to covenant with their Slaves we are bound to serve him whether there had been any Reward or no but the Lord will not leave us without an Encouragement We are apt to have hard Thoughts of God and to think him harsh and austere requiring Work but not giving Wages But consider we have the highest Motives as well as the noblest Work we are not only to live soberly righteously and godly in the present World but to look to the blessed Hope Life and Immortality is brought to light by the Gospel There is no such Encouragement to vertuous living any where as in the Gospel Lactantius saith of the Heathens Virtutis vim non sentiunt cujus premium ignorant They do not feel the force and transforming Power of Vertue because they are ignorant of the Reward of Vertue The Heathens had no such Encouragement as Immortality and Eternal Life and the happy Enjoyment of God and Christ for evermore But to handle the words a little more distinctly We have here 1. the Reward it self called a blessed Hope Then 2. the time when it shall be accomplished to the full at the coming of the Lord. Both these things you must look for Christians as often as you think of Eternal Life you must also think of Christ's Appearing Before we enter into Glory we must first give an Account Carnal Men fancy a Heaven without a Day of Judgment they would be saved but they would not be called to an audit and reckoning with God Many can brook sitting upon the Throne with Christ but not coming before his Tribunal but they that would live holily must look for both the blessed Hope and the glorious Appearing of Christ. Many Points may be observed out of this Verse Doct. I. That looking for the blessed Hope conduceth much to the Advancement of the Spiritual Life I. What this Looking is II. What Influence and Power it hath to work us to the Spiritual Life I. What this Looking is It implies Patience but chiefly Hope 1. Patience in waiting God's Leisure Patience is a Grace very needful in our Pilgrimage where we are exercised with so many Difficulties Heb. 10.36 For ye have need of Patience that after ye have done the Will of God ye might receive the Promise you do not only need Holiness but Patience It is long before we can bring our Hearts to do the Will of God but after that is done you have need of Patience that you may wait God's Leisure for your Reward For the Reward is not given till there be time for Labour and Exercise and Troubles coming on make time seem very long Whatever Grace we may spare we cannot spare Patience if we would persist in well-doing for we are to wait for the blessed Hope The good Ground bringeth forth Fruit with Patience Luke 8.15 Look as the Ground endures the Plough the Harrow the Cold the Frost that in due time the Seed may spring up so we have need of Patience that we may wait upon God for the blessed Hope And as Patience is very needful in the present Life so it is inseparable from Hope 1 Thess. 1.3 it is called the Patience of Hope To every Grace he gives a proper Action there is the Work of Faith the Labour of Love and the Patience of Hope Faith propounds Work Love makes us to labour and sweat at it and Hope makes us wait with Patience for our Reward and Recompence Rom. 8.25 But if we hope for that we see not then do we with Patience wait for it What we hope for we wait with Patience for between Hope and Having there is an intervening time to exercise Patience There is want of the thing desired and Delays are troublesome Now to keep looking is a Work of Patience 2. It chiefly implies Hope This looking for is the formal Act of Hope an actual Expectation of Blessedness to come Now because there 's a bastard and blind Hope and there is a regular and good Hope 2 Thess. 2.16 Who hath given us everlasting Consolation and good Hope through Grace therefore let me tell you First What this Expectation is not Secondly What it is First Negatively what it is not 1. It is not a blind Hope such a Hope as is found in Men ignorant and presumptuous that regard not what they do Presumption is a Child of Darkness as Hope is a Child of Light Presumption is the Fruit of Ignorance and Inconsideration When Men are once serious they find it the hardest matter in the World to hope for guilty Nature in it self is more presagious of Evil more inclinable to Fear and Sorrow than to Joy and Hope But yet a blind Confidence is very common because Men do not consider what they do but hand over head make a full account that they shall go to Heaven without Warrant and without Evidence And therefore you shall find it is one of the first things God works by the Word to break down our former carnal Hopes and make Men see they are out of the way lost and undone Creatures Paul in his presumptuous State thought he had as much to shew for Heaven as any Man in the World Rom. 7.9 I was alive without the Law once but when the Commandment came Sin revived and I died The Commandment coming in full Conviction upon his Heart he began to be serious and then he found himself lost and obnoxious to God's Judgment The Excellency of Hope doth not lie in the Strength
these two Prophets Moses and Elias Mat. 17.4 Heaven is called not only a Palace but a City a World to come where there is a Multitude which no Man can number This for the Parts of this Happiness 2. For the Manner and Degree of enjoying it is full We are filled with the Fulness of God and shall eternally lose our selves in an Ocean of Sweetness the Soul is more capable stretched out to the greatest Capacity of a Creature yet God filleth it Here we have but a few drops there we shall be filled up to the Brim and have as much as we can hold Psal. 17.15 I shall be satisfied when I awake with thy Likeness There shall be compleat Joy and Satisfaction all Want Sorrow and Sin shall be done away we shall enter into our Master's Joy We do not say the Sea entreth into a Bucket or Cup or a River into a Man In Heaven the Soul is so full of Joy and Glory as is inexpressible 3. For the Duration of it it is eternal Our Happiness is immortal we can never lose it which doubleth the Joy and Contentment of that State God's Love is everlasting and so shall our Happiness be there will be no fear of losing it Rev. 22.5 They shall reign for ever and ever We shall never lay aside our Diadem of Glory it is a Garland that shall not wither It is not only a certain and eternal State but a State of actual Delights Christ's Manifestations are not lessened by Enjoyment but they are like the Widow's Barrel of Meal and Cruse of Oil never spent but we shall always have the actual Comfort of his Presence SERMON XV. TITUS II. 13 That blessed Hope c. Vse 1. FOR Information in seven Particulars 1. That the Children of God are not so miserable as they appear they have other Hopes and Enjoyments than are seen a large Estate that lies in an invisible Country it is not Terra incognita a Land unknown but it is a Land unseen Pearls and precious things lie out of sight so doth the Glory and Blessedness of a Christian. Our Happiness is a Mystery to a carnal Heart it lieth in another World 1 Iohn 3.2 It doth not yeâ— appear what we shall be Here we have a Right but the Children of God are subject to the Chances and Accidents of the present World as well as others Our Happiness is only to be seen with a spiritual Eye and with spiritual Light Ephes. 1.18 The Eyes of your Vnderstanding being opened that ye may know what is the Hope of your Calling and what the Riches of the Glory of his Inheritance in the Saints However Christians seem in the Eye of the World mean afflicted despicable yet they are blessed Creatures Look as Beasts know not the Excellency of a Man so carnal Men know not the Excellency of the Saints The Whore of Babylon the corrupt Church is set out in her glorious Out-side with a Golden Cup so carnal Men saith the Apostle make a fair shew in the Flesh Gal 6.12 that is excel in Pomp and Worldly Splendor but a Christian's Glory and Blessedness is under a Vail and Disguise which shall not be fully taken off till the Day of Judgment Col. 3.3 4. Your Life is hid with Christ in God When Christ who is our Life shall appear then shall we also appear with him in Glory Look as in a Dark-lanthorn the Light is hid till the Cover be removed little of the brightness of the Light is seen So there is an Eclipse upon the Christian's Glory now it is covered and vailed and therefore now the Christian passeth under Censures and Reproaches thus was Christ in the World and we must be like him but then all shall be discovered A Garden and a Field differ little in Winter so doth a Christian and other Men till the great Imperial Day of Christ then shall we put on our best Robes Yea this Happiness in a great part is hidden from our selves If we hearken to Sense and present Experience there is not such a miserable sort of People in the World as God's dearest Servants are 1 Cor. 15.19 If in this Life only we have hope in Christ we are of all Men most miserable It is true by the Perspective of Faith we may have a glimpse now and then Holy Meditation strikes out and opens a Window into the New Ierusalem and we have some sight of it A young Heir doth not know the Particulars of his Estate neither do we exactly know the Happiness of our Portion and Inheritance in Light 2. It informs us what Cause we have not only to be patient but to be thankful during the time of our Pilgrimage here while we are liable to Sin and Sorrow we may bless God afore-hand That 's one Reason why God hath revealed these things before we came to enjoy them that we may give Thanks for our Hopes Abraham when he had only a Grant and a Promise of Canaan not a Foot of Land actually possest there he built an Altar and offered Sacrifice and Praise Gen. 13.17 18. So this is one Effect of the certainty of Faith it beginneth the Life and Work of Heaven and can praise God before enjoyment Though we be subject to Sin and Misery here yet in despight of Sense Faith will praise God and rejoice in him before we enjoy him Thus the Apostle blesseth God for his Hopes 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Iesus Christ from the Dead unto an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you Certainly we may bless God where God blesseth us our Blessing is but the Eccho of his 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. And therefore we have cause to bless him for our Hopes as well as our Enjoyments for the best of our Portion is to come therefore whenever we think of Eternity we should presently fall a blessing of God however it be with us for the present To this end let me shew you how much we expect and how much we are engaged to every Person of the God-head 1 st How much we do expect There is freedom from Eternal Torments and possession of Eternal Glory 2 Thess. 1.10 Even Iesus who hath delivered us from VVrath to come Wrath present is nothing to Wrath to come Now God manageth all things by Creatures and no Creature is sufficient to manifest all God's Wrath. Those Everlasting Flames that are the Portion of the Damned this is that from which we are delivered We tremble at the Name of Hell what should we do at the sense of those Torments that are without End and Ease The Gripes of Conscience for an Hour how terrible are they Then what is
went triumphing into Heaven and in like manner he will come again Dan. 6.10 Daniel went into his House and his Windows being opened towards Jerusalem he kneeled upon his Knees three times a day and prayed and gave Thanks unto his God Daniel had reason to look towards the Temple tho ruined because of the Promise of God to his People that prayed towards the Temple so now and then we should look up to Heaven there is Christ above within the Heavens We are called often to lift up our Hearts to God and our Eyes to Heaven from whence we look for a Saviour there 's our Treasure and our Jesus Vse 3. Of Trial. It is good to see how we stand affected towards this Appearing Nothing can content true Christians in the World Do we look beyond it Whither is the bent of our Hearts how is it with them 1. If there were this Looking there would be Preparing A Man that expecteth the coming of a King to his House he will furnish his House accordingly and make all things ready Surely you look for no Body when you do not sute and prepare your selves to entertain them When the House is sluttish and the Kitchin cold do you look for great Guests What are we to do to prepare our selves for Christ's coming 1. Judg your selves 2 Cor. 13.5 Examine your selves whether ye be in the Faith prove your own selves Know ye not your own selves how that Iesus Christ is in you except you be Reprobates By judging your selves God's Act is anticipated 2. Get into Christ. Rom. 8.1 There is no Condemnation to them that are in Christ Iesus They that are in Christ need not fear God's Judgment you may set Christ's Righteousness against Christ's Judgment Guilty Felons desire not the Judge's Presence Art thou in the Case wherein thou wouldst be found of him 2 Pet. 3.14 Be diligent that you may be found of him in Peace without Spot and blameless 3. Walk strictly We are between the two Comings of Christ his first and his second Coming let us live Soberly Righteously and Godly When a Man is providing Matter of Condemnation for himself can he be said to look for Christ's Coming 2. How do you entertain Christ for the present in your Hearts and in his Ordinances Can a Man slight Ordinances and expect Christ's second Coming A Woman that never careth to hear from her Husband cannot be said to desire his Coming So if Christ has often knocked at the Door of our Hearts and we will not give him entrance how can we be said to look for his Appearing SERMON XVII TITUS II. 13 And the glorious Appearing c. I Proceed to the Manner of his Appearance the glorious Appearing The Note is Doct. II. That Christ's second Coming to Iudgment will be very glorious Here I shall shew I. How glorious it will be II. Why it will be so glorious I. How glorious it will be You may conceive of it if you consider the Preparation for his Approach the Appearance it self and the Consequences of it First It will be glorious in regard of the Preparation for his Approach The Scripture mentions two the Trumpet of the Arch-Angel and the Sign of the Son of Man 1. There is that great Noise of the Voice of the Lord that begets a Terror in the World which is ministerially managed by an Arch-Angel though the Power and Success be of God That great Noise startles the Dead in their Graves and summons all the World to appear before Christ's Tribunal There 's much spoken of this in Scripture 1 Thess. 4.16 For the Lord himself shall descend from Heaven with a Shout with the Voice of the Arch-Angel and with the Trump of God Matth. 24.31 He shall send his Angels with a great sound of a Trumpet and they shall gather together his Elect from the four Winds from one end of Heaven to the other Some expound this Trumpet Analogically some Literally Analogically some think it only signifies the Power and Virtue of Christ by which all the Dead are awakened out of their Sleep and forced to appear before his Tribunal and they say it is therefore exprest by a Trumpet because the solemn Assemblies of Israel were wont to be summoned by the sound of a Trumpet But why may we not take it Literally for the audible sound of a Trumpet Look as at the giving the Law the Voice of the Trumpet was exceeding loud so such an audible Voice like the Voice of a Trumpet is there when Christ comes to Judgment to require an Account of the performance of the Law which is as it were a terrible Summons to all the World and a near Sign of his coming Look as at his first coming Christ had his Fore-runner and Harbinger Iohn the Baptist the Voice of one crying in the Wilderness The Kingdom of God is at hand so at his second coming Christ hath his Fore-runner an Arch-Angel that shall sound a Trumpet which maketh his Coming glorious because it shall awaken and startle all the World This Sound shall be heard all the World over by the Dead as the Prophet speaks Ezek. 37.7 8. of a noise and clattering among the Bones and Bone ran to Bone and then they were clothed with Flesh and Sinews so such a noise shall there be among the Bones when Christ comes to Judgment Here in the Church God speaks in a stiller Voice but it is not regarded He speaks by his Angels and Messengers they sound the Trumpet to the Spiritual Battel they pipe but few dance till by his mighty Power he raiseth Sinners from the Dead So at the last Day God hath his Messengers there is the Arch-Angel that is to manage the Ministerial Excitation and the mighty Power of God accompanies it to make the Dead live and awaken out of Sleep 2. There is a Sign of the Son of Man that is spoken of Mat. 24.30 Then shall appear the Sign of the Son of Man in Heaven and then shall all the Tribes of the Earth mourn and they shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory What it is we cannot certainly tell until Experience manifests sure we are it must be such a Sign as shall make the World sensible of his Approach Some think it shall be some strange Star such as there was at his first Coming the wise Men were conducted to Christ by a Star this is but a meer Conjecture Others suppose it shall be the Sign of the Cross which shall appear in the Heavens because that is Christ's Badg by which he was known here in the World The great Subject of the Gospel is Christ crucified therefore it is called the Word of the Cross and so they think the Sign of the Cross shall be imprest upon the Heavens in the sight of all the World To confirm the Conjecture they urge the Appearance that was made to Constantine in his War against Maxentius the Tyrant and Persecutor
Sins may be blotted out when the times of refreshing shall come from the Presence of the Lord Acts 3.19 Then it is of Use to make you constant in walking in the Fear of the Lord Eccles. 12.13 14. Fear God and keep his Commandments for this is the whole Duty of Man For God shall bring every Work into Iudgment with every secret thing whether it be good or whether it be evil Especially it is an Engagement to Faithfulness in your Calling especially Ministers 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him Again it urgeth you to keep the Commandments Christ will bear you out Keep this Commandment without Spot unrebukable until the appearing of our Lord Iesus Christ 1 Tim. 6.14 And then it presseth to Diligence He comes with Crowns in his Hands to reward all that are faithful to him 1 Pet. 5.4 And when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away 2 Tim. 4.1 I charge thee therefore before God and the Lord Iesus Christ who shall judg the quick and the dead at his Appearance and his Kingdom 1 Thess. 2. â—9 For what is our Hope or Ioy or Crown of rejoicing Are not even ye in the Presence of our Lord Iesus Christ at his Coming The Day of Judgment respects our Callings especially as Ministers Christ's Officers must give an Account and in whatever Condition God hath set us in wherein he expects a Trial of our Faithfulness we are to consider what we must do SERMON XVIII TITUS II. 13 Of the Great God and our Saviour Iesus Christ. I Come to the Description of the Person who shall appear who is described by a Title of Power and a Title of Mercy and Love because in Christ's Person there is Greatness and Goodness mixt for he is called the great God there is his Attribute of Power and Majesty and then there is a comfortable Name and Title Our Saviour That both these Titles do belong to the same Person the Fathers have abundantly proved against the Arians In the Original there is but one Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that greaâ— God and our Saviour We have just such another Expression 1 Cor. 15.24 He shall deliver up the Kingdom to that God and Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to God even the Father So here the great God and Saviour that is the God that is the Saviour Besides there is another Argument that the Words must be referred to the same Person because it is never said any where the Father doth appear but only Jesus Christ and therefore the Appearance of the great God must needs be applied to Jesus Christ. I shall handle these Titles conjunctly and severally I. Look upon them conjunctly and together and there you may observe the mingling of Words of Power and Words of Goodness and Mercy in Christ's Stile and Title I observe it the rather because it is often found in Scripture But for what Reasons are these Titles of Mercy and Power thus mingled and coupled together 1. For the Comfort of the Saints to shew that Christ in all his Glory will not forget himself to be a Saviour At the Day of Judgment when he comes forth like the great God with all his Heavenly Train then he will own us and will be as tender of us as he was upon the Cross. The Butler in his Advancement when he was at Court and well at Ease forgot Ioseph in Prison but Christ in his Advancement doth not grow shy and stately We may have Boldness in the great Day for he will not only come as the great God but also as our Saviour We have the like Expression Heb. 8.1 2. We have such an high Priest who is set on the right Hand of the Throne of Majesty in the Heavens And what follows a Minister of the Sanctuary Jesus Christ certainly had a gracious Welcome into Heaven and was exalted by the Father but even now he is our faithful Agent in Heaven This is made to be the Excellency and Height of his Condescention that he came in the Form of a Servant in the Fashion of an ordinary Man poor and despicable then he came to do the Church Service and now he is gone to Heaven in all his Glory still he is there as a Servant as one that is to negotiate with God for holy things to tender our Prayers to the Lord and to pass out Blessings to us this is Christ's Imployment in Heaven 2. To shew the Mystery of Christ's Person in whom the two Natures meet there is not only the Majesty of the God-head but also the humane Nature by which he claims Kin of us I observe it because the Scripture takes notice of it Isa. 9.6 To us a Child is born to us a Son is given and the Government shall be upon his Shoulder and his Name shall be called Wonderful Counsellor the mighty God the everlasting Father the Prince of Peace What a Mixture of Titles is here He is called a Child yet the everlasting Father Wonderful yet the Counsellor one that is intimate with his People he gives sweet Counsel to them He is called the mighty God and then presently the Prince of Peace Christ's Person is the greatest Mystery and Riddle in the World he is God and yet Man He is as the Apostle saith Heb. 7.3 Without Father and without Mother as Melchisedec yet he had both Father and Mother a Father in Heaven and a Mother upon Earth He was without Mother as to his Divinity and without Father as to his Manhood Another Place where the same Method is observed Zech. 13.7 Awake O Sword against my Shepherd and against the Man that is my Fellow He is called the Man but yet God calls him his Fellow our Brother and God's Son There are so many Mysteries that meet in Christ's Person that under the Law he could not be figured and represented by one Sacrifice Levit. 16.15 21. There were two Sacrifices chosen to represent Christ there was the Goat to be slain for the Sin-Offering and then the Scape-Goat one was not enough because there are in Christ two Natures a God that could not die and a Man that could not overcome Death The Goat that was slain shewed he was crucified in the Flesh and the Goat that was let go shewed that he did yet live by the Power of God 2 Cor. 13.4 For though he was crucified through Weakness yet he liveth by the Power of God Or as another Apostle hath it 1 Pet. 3.18 Being put to Death in the Flesh but quickned by the Spirit There was his humane Nature as he was Man that he might die to answer the Goat that was slain then his Divine Nature that he might live and overcome Death 3. To compare his two Comings and to show that Christ doth not forget his old Work His first Coming was in Humility to save not to judg Iohn 12.47 I
the part of Physician not of a Judg he burneth us cutteth us puts us to pain but not to do us hurt not to satisfy Vengeance but to better our Hearts Hic ure hic seca Domine modo parcas in aeternum Our Afflictions are troublesome to the Flesh as Punishments are we cannot expect full Security or total Exemption from them Again they come not by chance Affliction doth not spring out of the Dust but they come by special Dispensation as Punishments also they do not come by chance Sin is for the most part the occasion of them God chasteneth them because they have sinned as we quench a Brand plucked out of the Burning or he warneth them that they may not sin again The Chastisements of the Godly serve for Examples as well as the Punishments of the Wicked But they are not properly Judicial Acts to satisfy the Law as a Judg taketh no notice of the Repentance of the Delinquent but of his Fault They are Acts of Love and a part of God's Family-Discipline Brambles are not pruned but Vines Heb. 12.6 For whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth Bastards are leftto live more at large Again they are for the exercise of Grace not for the destruction of our Persons A Judg doth not punish Offenders because he loveth them but because the Law requireth it If Corrections were Punishments wicked Men should have the greatest share Heb. 12.10 He chasteneth us for our Profit that we might be Partakers of his Holiness A Judg looketh to the Good of the Common-wealth to keep Authority and the Majesty of Government not the Benefit of the Malefactor 1 Cor. 11.32 When we are judged we are chastened of the Lord that we may not be condemned with the World The Godly are punished here that they may not be condemned hereafter The Scripture every-where maketh it a part of our Blessedness Iames 1.12 Blessed is the Man that endureth Temptation Phil. 1.29 Vnto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are Dispensations of Love Answ. 2. For Death This was the primary Effect of Sin yet it remaineth Gen. 2.17 In the day thou eatest thereof thou shalt surely die But the Curse of the Law is become a Blessing of the Gospel Death is ours 1 Cor. 3.22 Whether Paul or Apollo or Cephas or the World or Life or Death c. all are yours Adam might have lived here happily for ever but Christ hath provided a better place for us there is a deep Gulf which cannot be passed but by Death our present Earthly Nature is not fit for that happy State 1 Cor. 15.50 Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption If Christ could have contented himself with giving us an Earthly Paradise Death had not been necessary That State in the Garden was an innocent and happy but an Earthly State These Bodies of ours that need Meat and Sleep would have sufficed for the Earthly Garden but we expect a greater Benefit and therefore we must be contented with the Way and Passage Sense and Reason telleth us that these Bodies which we now carry up and down are not fit for that State we must lay what we received from Adam in the Grave that when it is purged and renewed we may be like to Christ. The Grain liveth not except it die the Shed and old House is pulled down that God may raise a more glorious Structure If all Believers should be wrap'd up into Heaven and changed Miracles would be multiplied without need It is no Punishment to lose our Corruption and Mortality 3. The next Proposition is this That the fairest part of this Redemption is hereafter then our Happiness in Christ is perfect Luke 21.28 When these things begin to come to pass then look up and lift up your Heads for your Redemption draweth nigh Ephes. 4.30 Grieve not the Holy Spirit of God whereby ye are sealed unto the Day of Redemption Then we are past Gun-shot and out of Harm's way We are fully redeemed from the Guilt of Sin when there is no Monument of God's Displeasure left We must be like our Head in all Conditions We are not fully freed from the Relicks of Sin till the Resurrection that we may have new Matter to glorify God when we come to Heaven Old Adam is not quite abolished till God be all in all Secondly He hath delivered us from the Power of Sin He paid the Price on the Cross therefore it is said Rom. 6.6 Our Old Man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin When Christ lay a dying Sin lay a dying and bled with him on the Cross then was Grace purchased and therefore Faith should look upon Sin as dead and actually crucified it is done in the Mystery And then he ascended and poured out the Spirit now to accomplish this Work God is satisfied and Christ's Work lieth now with Satan and our own Hearts 1. For Satan He is dispossessed and cast out at Conversion Luk. 11.21 22. When a strong Man armed keepeth his Palace his Goods are in Safety But when a stronger than he shall come upon him and overcome him he taketh from him all his Armour wherein he trusted and divideth his Spoils Then Christ taketh away the Prey The Devil may trouble us but he is but a Tyrant cast out he can no more reign And by preserving Grace he keepeth possession Christ will not lose Ground when once he hath got Footing Rom. 16.20 The God of Peace shall bruise Satan under your feet shortly As Ioshua called unto his Companions chap. 10.24 Come near put your Feet upon the Necks of these Kings 2. As for our own Hearts He breaketh the Yoke and sets the Will at Liberty and maketh us free for God Rom. 6.17 But God be thanked ye were the Servants of Sin but ye have obeyed from the Heart that form of Doctrine which was delivered to you It was a willing Bondage but now we are made a willing People then our Consent was voluntary now our Resignation is so too There are indeed some Relicks of Corruption and Opposition left there are inward Monuments of the Fall as well as outward as there are some grudgings of a Disease after a Cure but in Heaven all is perfect and even now there is not a willing Subjection but a Resistance made to Sin Vse 1. To exhort us to Thankfulness to our Redeemer Remember your former Bondage it is a woful Captivity to be under Sin Those that are under Sin are under the Curse of the Law and the Tyranny of the Devil we could have no boldness with God as a Father nor look him in the Face the Law is against us God is the Judg Satan the Jaylor our own Consciences an under-Keeper Our Fears of Death
is a notable Expression of God to Lot Gen. 19.22 Haste thee escape thither for I cannot do any thing till thou be come thither These are the Blessings in the Cluster that keeps the Vine alive which otherwise would be destroyed the Chariots and Horse-men of Israel nay they are the Pillars of the whole World the Creation would not continue a jot longer if God had not a peculiar People As the Ship tarries till all the Passengers be entred then they hoist up Sails God's Providence only tarries till all the Elect be gathered and his Jewels shall be made up then the World shall be no more There are some few hidden ones that keep up the World and preserve the course and frame of Nature Now will you not put in for this Privilege to be of that number You must pass the great River and be washed before you can come to serve and minister in holy Things to God 2 dly For Direction 1. You must earnestly desire this Privilege Psal. 106.4 5. Remember me O Lord with the Favour that thou bearest to thy People O visit me with thy Salvation That I may see the good of thy chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance This should be the greatest Ambition of your Souls that you might be one of God's peculiar ones As Theodosius counted it a greater Honour to be a Member of the Church than to be Emperor of the World And Moses Heb. 11.24 25. when he came to Years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was grown great that is when he had Ability to judg he refused to be called the Son of Pharaoh 's Daughter Choosing rather to suffer Affliction with the People of God than to enjoy the Pleasures of Sin for a season The Honour of Pharaoh's Court was nothing so lovely to him as to be a Member of God's People and to enjoy Communion with the Saints tho with great Affliction and Reproach 2. Whenever you are brought in to be one of that number you must take an Oath of Allegiance to God for so do all his People they take hold of the Covenant of God See Deut. 26.17 18. Thou hast avouched the Lord this day to be thy God and to walk in his Ways and to keep his Statutes and his Commandments and his Iudgments and to hearken unto his Voice And the Lord hath avouched thee this day to be his peculiar People as he hath promised thee and that thou shouldest keep all his Commandments God will bind you fast when you come to partake of this Privilege it must be by solemn Consecration and by Covenant to walk in all his Ways and in all his Statutes So Deut. 29.12 13. That thou shouldest enter into Covenant with the Lord thy God and into his Oath which the Lord thy God maketh with thee this day That he may establish thee to day for a People unto himself and that he may be unto thee a God as he hath said unto thee and as he hath sworn unto thy Fathers to Abraham to Isaac and to Jacob. There is a Covenant by which God and the Church do own one another If you expect Protection and Provision for this Life and for a better give God the Hand and take hold of his Covenant Jesus Christ hath all manner of Relations to the Church All Titles you know to a Crown are either by Purchase Conquest or by Covenant or Consent of Nations Thus Christ will be King of the Church by Covenant and by Consent you must take an Oath to him of Allegiance to him to be faithful to him to observe all his Ways and Statutes that so you may become his People Secondly The other Branch of Exhortation is to God's People to walk as his peculiar Ones and to carry your selves as becometh the People of God 1. Praise him for enrolling you in this Company Psal. 135.3 4. Praise the Lord for the Lord is good sing Praises unto his Name for it is pleasant For he hath chosen Jacob to himself and Israel to be his peculiar Treasure To quicken you consider what you were you were not a People God raised you up from the very Dunghil to this Preferment remember your past Estate Look as old Iacob considered what he had been when God preferred him Gen. 32.10 With my Staff I passed over this Jordan and now I am become two Bands So do you say I am a worthless Creature it is God that hath taken me into Grace praised be the Lord that hath chosen me Then consider how many are left to perish in the wide World Some live out of the Church's Pale that never heard of Christ and many others have only a loose General from Christianity O blessed be God that hath chosen me to be of the number of his peculiar People It is said Zech. 13.8 And it shall come to pass in all the Land saith the Lord that two parts shall be cut off and die but the third shall be left therein We pass through many Bolters before we come to be God's peculiar People as the Corn is ground bolted searced before it comes to be fine Flower There are many Nations have not the knowledg of God and others live in the Church but are carnal and I to be one of his peculiar People an invisible Member of Christ's Mystical Body O what a Privilege is this And then what moved him to all this nothing but his own free Grace Thus Moses debates the Case with Israel Deut. 7.6 7 8. For thou art an holy People unto the Lord thy God the Lord thy God hath chosen thee to be a special People unto himself above all People that are upon the face of the Earth The Lord hath not set his Love upon you or chose you because ye were more in number than any People for ye were the fewest of all People But because the Lord loved you and because he would keep the Oath which he had sworn unto your Fathers hath the Lord brought you out with a mighty Hand and redeemed you out of the House of Bond-men from the Hand of Pharaoh King of Egypt Therefore praise the Lord. 2. Improve it for Confidence Zech. 13.9 And I will bring a third part of them through the Fire and will refine them as Silver is refined and will try them as Gold is tried They shall call on my Name and I will hear them I will say It is my People and they shall say The Lord is my God In time of great Affliction then it is time to plead our peculiar Interest in God as the Church doth Isa. 64.9 Behold see we beseech thee we are all thy People It is a ground of Audience and Confidence Interest is the sweetest Argument that we can use in Prayer Psal. 119.94 I am thine save me He is worse than an Infidel that doth not provide for his own Family Now what ground of Confidence is this Lord we are thine
is true Conversion where they are not only changed but quickned Heathens have been changed from Prophaneness to a moral course If you pretend to close with Christ and find no Life you can take no comfort in your Faith it is but a Cloud a Fancy John 10.10 I am come that they might have Life and that they might have it more abundantly So for Repentance and trouble for Sin if no Zeal follows it it is naught Rev. 3.19 Be zealous therefore and repent So for being Members of the Church you cannot take comfort of being Christ's Members without Zeal for all the true Members of Christ's Mystical Body are living Stones 1 Pet. 2.5 Ye also as lively Stones are built up a Spiritual House It is true in the outward Building there are some carved Stones So in the visible Church there are many polished with Gifts which may serve in their place to hold up the Building but they are not living Stones for they want Life And then for Hope it is but a Fancy and Dream if we be dead and sluggish It is called a lively Hope 1 Pet. 1.3 And if thou art drowsy still and neglectful of God surely thou art but in a Dream Canst thou take Comfort in this that thou art a constant Hearer of the Word if thou art as backward to Holiness and good Works as ever Phil. 2.16 Holding forth the Word of Life The Word is the Word of Life it doth not leave us dull slow and backward If there be not Life and Zeal all is nothing 11. Consider how odious want of Zeal is to God He will not own a cold careless neutral Spirit Rev. 3.16 So then because thou art luke-warm and neither hot nor cold I will spue thee out of my Mouth Cold lazy Professors that have nothing but a dead Form are as luke-warm Water to the Stomach and there is nothing the Stomach nauseates so much as that which is luke-warm So will God cast them out with much loathing he will uncase and pluck off their Masks and reveal them to the Congregation and make them odious this is worse than stark cold It is not enough that we are not violent against the Ways of God but are you zealous for God otherwise you are odious to God Mat. 25.30 Cast ye the unprofitable Servant into outer Darkness and not only the grosly Wicked but the unprofitable Servant Though he did not abuse his Talent nor embezel it away yet he hid it in a Napkin If you hide your Talent be it Parts Estate or Authority are you then zealous for God Useless Sapless Lifeless Christians incur the Penalty of Damnation as well as the openly Wicked they are cast into Hell therefore rest not in a dead Form 12. Consider how dishonourable it is to the living God to serve him with a dead Heart and cold Affections when he hath indented with you upon such glorious and noble Terms Heathens that worship the Sun offer to him a flying Horse because of the swiftness of his Motion 2 Kings 23.11 He took away the Horses that the Kings of Judah had given to the Sun So our worshipping of the living God must not be dead and cold Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Consciences from dead Works to serve the living God God that is a living God must have lively Service but Men worship him as a dead Idol In an earthly Matter we would not be so cold and careless in our Treaties and Transactions Malachi 1.8 Offer it to thy Governour will he be pleased with you or accept your Person saith the Lord What you do it must be done with all the Heart and all the Might Consider Religion is not a Fancy You do not worship the Vanities of the Gentiles therefore be not dead cold and careless You worship the living God and he will be served with Life Zeal and strength of Affection SERMONS UPON HEBREWS VI. 18 SERMON I. HEB. VI. 18 That by two immutable things in which it was impossible for God to lie we might have a strong Consolation who have fled for Refuge to lay hold upon the Hope set before us TO give you the Occasion of these Words we must look back into the Context The Apostle proveth the firmness of the Promises and yet the great need of Faith and Patience e're they be accomplished He proveth both by the Instance of Abraham who was long exercised in waiting and had God's Promise ratified with the most solemn Assurance that can be conceived under Heaven with an Oath which is held sacred and inviolable among all Nations But here some might object That if Abraham had such a special Assurance from God what is that to us To this the Apostle replies That tho God's Oath were given to Abraham yet it concerns all the Heirs of Promise every Believer hath the same ground of Certainty that Abraham had so it is asserted ver 17. Wherein God willing more abundantly to shew unto the Heirs of Promise the Immutability of his Counsel confirmed it by an Oath There is an Emphasis in the Phrase more abundantly God's Oath was not given out of Necessity but out of Condescension Not out of Necessity as if his Word was not valid and authentick without an Oath but he would give his Oath that over and above and by all solemn ways of Assurance the Lord would provide for our Certainty and Assurance that we might have strong Consolation upon solid Grounds That by two immutable things c. In the Words we have the Purport and the Aim of God's Oath which is to give Believers more solemn Assurance Take notice of three things 1. The Ground of this Assurance That by two immutable things in which it is impossible for God to lie 2. The Fruit of this Assurance That we might have strong Consolation 3. The Persons to whom God hath given this Assurance we who have fled for Refuge to lay hold of the Hope that is set before us Sutable to the three Parts there are three main Points I. God's Word and Oath are the immutable Grounds of a Believer's Certainty and Confidence II. That the Fruit of this Confidence and Certainty is strong Consolation III. That the Persons to whom God hath deposited his Oath and by it administreth so strong a Comfort and Consolation are those who fly for Refuge to take hold of the Hope that is set before them Doct. I. That God's Word and God's Oath are the immutable Grounds of a Believer's Confidence and Certainty for these are the two immutable things spoken of I shall speak of each distinctly First God's single Word is an immutable Ground having this you have enough And so it will appear if you consider the Power and the Certainty of it 1. The Power of God's Word His Word is nothing else but the Declaration of his powerful Will the Force of it was discovered in creating
Psal. 2.3 Let us break their Bands asunder and cast away their Cords from us In the latter Ages of the World it is foretold in the Prophecies of Scripture that the Church is in danger of turning to Libertinism we cast away Yoke after Yoke till we have left Christ nothing but an empty Title How busy are Men now to find out a North-East-Passage a nearer cut to Heaven and therefore the Lord swears and ratifies the whole Tenor of the Gospel by an Oath to meet with our Enmity and natural Contrariety which makes us so apt to misbelieve 6. Another Cause why those that are touched with a sense of Sin suspect God's good Affection is a Jealousy of Assurance or a secret fear of presuming All the Doubts and Scruples of a troubled Conscience come to this Issue and may all be referred to this Head a fear of presuming Many will plead the number of their Sins and how many Affronts they have put upon the Grace or God Some will plead the Greatness and the Aggravations of their Sins Relapses into Sin Sins against Light against the Advantages of Grace but they all end in this one thing a fear of being too bold with the Comforts of the Gospel and that Comfort doth not belong to Persons in their case This is the Cable-Rope which keeps them from floating out amain upon the Ocean of God's Mercy as if the Lord delighted in their Grief rather than in their Assurance and Satisfaction Usually thus it is with disturbed Consciences Trouble that is once swallowed is hardly got up again and Men think Sadness is more pleasing to God than Comfort and that Doubts sute with a Christian Frame rather than Confidence and so they hug a Distemper instead of a Duty Therefore the Lord is fain to swear that certain it is Nay it is not for nothing that this makes the Heart of Christ so joyful that we live upon the Provision he hath made for us Iohn 15.11 These things have I spoken unto you that my Ioy might remain in you and that your Ioy might be full This is the very Aim of God's Oath he would shew as I shall further clear by and by that our Assurance is more pleasing to him than our Doubting that he is better pleased with our Comfort nay tho it rise up to strong Comfort than with our Sorrow Thus you see that Diffidence and Incredulity is deeply rooted in our Nature yea Believers themselves are liable to many Doubts out of the Relicks of Atheism and Unbelief that yet remains in them Secondly I am to shew that we are apt to suspect his Truth in keeping his Promise When Straits and Difficulties come and things go cross to our Expectation we had need of more than God's single Word There is not one of an hundred that lives by Faith and can bottom his Comfort on a single Promise and can rejoice in the Lord his God when outward Supports fail We are led altogether by Sense and therefore in cross Providences we look upon Promises as words of course and are apt to say Where are his Promises and the Soundings of his Bowels and where is the ready Help which God hath promised in the time of Trouble And therefore as a Prop to the Soul he hath backed his Promise with an Oath Mark it Christians it is very usual even with God's dearest Children to unravel their Hopes and to question all upon a cross Providence as David Psal. 116.11 I said in my haste All Men are Liars Why doth David retract that Charge and impute it to his haste The Apostle saith Rom. 3.4 Let God be true and every Man a Liar We are changeable Creatures our Beings are a Lie to day we are and to morrow we are not and so our Promises are a Lie we say and do not and therefore why doth David impute it to his haste as if he had spoken something that were untrue Certainly there was some blame in the Expression for he acknowledgeth it was spoken in haste The Speech hath respect to those Messages and Assurances which were brought to him from the Mouth of God by Samuel Nathan and other Prophets They comforted him with God's Promises and now he was Thunder-struck blasted with some sore Affliction far enough from the Case of a Man that had many Assurances from Heaven now all Men are Liars Prophets and all Once more Psal. 31.22 I said in my haste I am cut off from before thine Eyes nevertheless thou heardest the Voice of my Supplications when I cried unto thee God hath cast off all care of David he doth not look after a poor banished Man which wandreth up and down in the Wilderness a poor Flea that is chased and hunted to and fro Such Pets and Passions of Distrust such irregular and unbelieving Thoughts usually have we upon any cross Providence when Sense contradicts the Promise Always we find Sense and Distrust making Lies of God therefore a single Promise will not serve the turn but we need an Oath Surely if God hath sworn we may wait upon him Doubts now God hath passed his Oath do but accuse him of Perjury And therefore you shall see the Oath of God hath always been the Refuge of the Saints even in the worst of Times when they seemed most of all to â—lour upon their Hopes and Expectations Hab. 3.9 The Affairs of the Church were at that time desperate but saith the Prophet Thy Bow was made quite naked according to the Oaths of the Tribes even thy Word Selah God for his Covenant and Oath 's sake revived the Affairs of the Church when they were at a desperate pass It is there expressed in the Plural Number Oaths because they were often renewed with the Church and they are called the Oaths of the Tribes because this was the Church's Treasure because of the Oath God made with the Tribes for it is not meant of the Oaths the Church made with God Look as the Covenant of Abraham is God's Covenant made with Abraham and the Mercies of David were God's Mercies bestowed upon David So the Oaths of the Tribes are not taken actively for the Oaths which the Tribes deposited with God but passively for the Oath God deposited with the Tribes that is the Church God took this Bow out of the Case and bestows the Arrows of his Vengeance upon the Adversaries of the Church That this Exposition is true it appeareth in what follows even thy Word Selah There is his Word and that confirmed by an Oath the two immutable things these relieve the sinking State of the Church It goes ill with the Church along time that we might have Experience what God can do Look what Florus said of the State of Rome Romani praelio saepe victi bello nunquam The Romans were often overcome in Battel but never in War So of the Church they go by the worst in some particular Cases and in some particular Times that we might try God and
my Rest. If What then then count me not a God the Imprecation is suppress'd because the Expression is dreadful it is not mentioned Furious Gallants belch out Curses against themselves whereas usually the Imprecatory Part in Scripture is not express'd but left to be conceived in silence However every Oath ends in an Imprecation and Curse and it is understood if it be not mentioned and express'd in all Oaths And this is that which makes the Oath to be the more binding for in Charity it is not to be supposed that a Man will draw God's Curse upon himself wittingly and willingly Now it is the Name of God which makes all other Oaths to be valid and binding we swear by a higher because our own Credit is lost Now when the Lord swears by Himself shall not he be believed when he could swear by no higher 3. This Advantage Faith hath by God's Oath it is a Pledg of his Love and good Will that he would condescend so far to give us his Oath for our Assurance and Satisfaction Man's Oath is necessary in weighty matters because we are vain and foolish and deceive and are deceived and our Vanity makes our Speech to be less believed but God's Oath is not necessary but only to shew his Love and Condescention he would satisfy us in the highest manner that possibly he could Man takes it ill if he be forced to his Oath O how far then doth the great God stoop to give us this Satisfaction over and above his Word he hath deposited his Oath What could God say more he is willing to do what he can not only for our Safety but for our Assurance Take this Observation the Lord not only hath given us an assuring Oath but an inviting Oath in Ezek. 33.11 As I live saith the Lord I have no Pleasure in the Death of the Wicked but that the Wicked turn from his Way and live And all sheweth his Readiness to do good to his Creatures 4. God's Oath is an Argument that he delighteth in our Comfort and Assurance Some look upon doubting as a kind of Humility but it is quite contrary to the Aim of God's Oath With what care doth he provide not only for our Salvation but Security He would deliver us not only from Hurt but from Fear Certainly a fluctuating Spirit always like the Waves of the Sea tossed to and fro displeaseth the Lord exceedingly His Promise is confirmed by an Oath that the Comfort might be more strong and remain with us both in Life and Death and that he might take away all Doubt and Scruple Certainly it is not a thing acceptable with God always to be uncertain and in terms of Suspense Nothing can be more directly contrary to his purpose than a course of Doubting therefore it is not presumption to rise to Assurance as carnal Men think and godly Men fear 5. Consider the special Nature of God's Oath In every Oath God is invoked as a Witness and as a Judg. As God is called upon as a Witness so there is an Appeal and as he is called upon as a Judg so there is an Execration With Reverence and Wonder think of it In God's Oath there is as it were an Appeal to our Thoughts of him God appeals to the Reverence and Confidence we put in his Holiness Excellency and Power Nay and there is somewhat that answers the Imprecation and Execration and all his Excellency is laid at Pawn and exposed as it were to Forfeiture if he doth not make good his Word To clear it by Instances Sometimes the Lord swears by himself Jer. 51.14 Sometimes by his Holiness Amos 4.2 And in other places by his Excellency Amos 6.8 And by his Life As I live saith the Lord. Now in all these there is something answers the Appeal as if the Lord should say to the Creature What do you think of me Can you think that I will 〈◊〉 you As you esteem of me a Living Holy Excellent Glorious God so surely will I perform all my Promises Then there is something answers to the Execration or Appeal to God as a Judg there is his Honour laid at stake upon such an Issue never count me a Living Glorious Excellent God more God draws an Imprecation let me speak it with Reverence upon himself If I do not accomplish this for you All the Glory of his Godhead is laid at Pawn and Pledg with the Creature APPLICATION Vse 1. Information 1. We see the greatness of the Condescension of God Herein God considereth rather what is fit for our Infirmity than his own glorious Excellencies Such is the Sovereign Majesty of God that it is enough for him to declare his Mind to his Creatures to command what he would have done and to forbid what he dislikes but he addeth a Promise and would indent with us in the solemn way of a Covenant as if we were altogether free before the Contract Now as if his Word were not enough though it be enough he can as well deny his Nature as his Truth he can do all things but he cannot lie he addeth his Oath We take it ill to be forced to our Oath That God should engage himself at all is much for he is Debtor to no Man We account it a wrong to a Friend to require a Bond of him for the assuming of a free Gift God is willing to do any thing not only for our Safety but Assurance that the Comfort might be more strong and remain with us in Life and Death It is not acceptable to God that we should always fluctuate and be upon Terms of Uncertainty therefore he was pleased to yield thus far 2. What Reason we have to bind our selves to God There was no need on God's part why God should bind himself to us but great need on our part why we should bind our selves to God We start aside like a deceitful Bow and therefore we should solemnly bind our selves to God Psal. 119.106 I have sworn and I will perform it that I will keep thy Righteous Iudgments We need the strongest Cords we have sometimes Motions to Good but they die presently and come to nothing Well then out of Necessity as well as out of Gratitude let our Engagement in the Covenant answer to the Lord's Only take heed of resting in it and take heed of breaking it Take heed of resting in it remember Peter's confident Promise would not bear him out a rash and presumptuous Confidence is soon disappointed What Feathers are we for all our Vows and Oaths when the Blast of a Temptation is let loose upon us Take heed of breaking it remember Ananias Acts 5. God hath a double Right an Oath bindeth us more than a bare Promise Better never have sworn than not perform our Vows 3. Now see the great Wrong you do to God in giving so little Credit to his Promises You make God a Liar 1 Iohn 5.10 He that believeth not God hath made him a Liar But Iohn
Spirit worketh it for he is the Comforter Rom. 14.17 The Kingdom of Heaven is not Meat and Drink but Righteousness and Peace and Ioy in the Holy Ghost Nay it is not only God's Allowance but his great Aim the solemn Assurance that is given by his Covenant is that you may grow up in believing to a strong Consolation and be able to laugh at Fears and Sorrows 1. You may pray for it when you want it Psal. 90.14 O satisfy us early with thy Mercy that we may rejoice and be glad all our Days 2. Nay when you have lost it by your Default it is not Boldness to ask Grace and Comfort again when you have wasted Conscience and weakned your Hopes as David Psal. 5.12 Restore unto me the Ioy of thy Salvation When your Candle is put out you may get it lighted again 3. You may wait for Comfort and still continue your Attendance upon God Psal. 85.8 I will hear what God the Lord will speak for he will speak Peace to his People and to his Saints 4. You may entertain it when it comes Comfort is a Fruit of the Spirit as well as Grace he which is the God of Grace is also the God of Consolation and the same Spirit which works Grace witnesseth for our Comfort and it is as great a Crime to smother his Witness as to resist his Work Whatever we think God would have us not only to be holy but to be chearful Would you make the Heart of Christ glad See Iohn 15.11 These things have I spoken unto you that my Ioy may remain in you and that your Ioy may be full Christ rejoiceth most in his Heritage when they live up to the Provision and Preparation he hath made for them in the Gospel The Devil envieth our Comfort he knows how useful it is in the Christian Life to make us thankful for Mercies chearful in his Service to wean us from carnal Delights and make us willing to do and suffer for God he seeks to weaken our Confidence as knowing the Joy of the Lord is our Strength he would either keep us from Grace or from a Sense of it and make us either wicked or sad and keep us from a comfortable Feeling and Apprehension of Grace 2. If strong Consolation be a Fruit of Certainty upon God's Oath then it informs us that it is a false Comfort and Peace which is not the Fruit of Certainty and Confidence in Christ which ariseth either from a Neglect of Duty or carnal Pleasure and all that wicked Men have comes from one of these Grounds It is good to look to the Fountain and Spring of our Joy and Comfort that we may be able to say with the Psalmist Thy Comforts delight my Soul Psal. 94.19 We should look to the Ground and Reason of our Peace and Security Why am I thus quiet Is it because God is reconciled to me in Christ because of Assurance from him under his Oath upon my taking Sanctuary in Christ The Devil â—ulls Men asleep by other means Carnal Men their Comfort ariseth from Carelesness and Negligence in the spiritual Life they do not trouble the Devil nor he them When a strong Man armed keeps his Palace his Goods are in Peace Luke 11.21 The Devil lets us alone when we let him alone when we do not exasperate Lusts nor trouble his Kingdom in our Heart Look as the Sea is very calm when Wind and Tide go together so when our Corruptions and Satan's Temptations run the same way all is calm and quiet As a Man feels not the Sickness that grows upon him till the Humours are stirred by Exercise So when there is a Spirit of Slumber and Security and Men are neglectful and careless in the spiritual Life and let Satan alone to possess the Heart they sleep but their Damnation slumbers not Then for carnal Pleasure this will not give them leave to think of their Condition Their whole Life is nothing but a knitting of Pleasure to Pleasure and a Diversion from one Contentment to another so they put far off from themselves the Thoughts of their own eternal Condition The outward Man is gratified and the inward Man hath no time they fill the Soul with Work that it may not fall upon it self as a Mill grinds not it self as long as it hath something to work upon as the Prophet observes of those that drink Wine in Bowls and put far away the evil Day Amos 6.3 They melt away their Days in Pleasure and charm and lull their Souls into a deep Sleep with the Potion of outward Delights lest Conscience should awake and talk with them Therefore look to the Ground of your Comfort and Security whence it cometh Psal. 94.19 Thy Comforts delight my Soul Ever now and then we should be making Experiments and try the Strength of it Can you venture your everlasting Estate upon the present Confidence Would I be thus found of God 1 Iohn 2.28 Little Children abide in him that when he shall appear we may have Confidence and not be ashamed before him at his Coming In Afflictions and Sickness Men are wont to be serious Is your Faith found to praise and honour 3. It informs us that the State of a Believer is far better than the State of those that flow in worldly Delights A Man of a great Estate and that abounds in all the Comforts of this Life may seem to live a merry Life O but a Believer hath strong Consolation such as when it is put to the Trial will bear him out in Life and Death Wicked Men may rejoice as a Bird sings in the Fowler 's Snare they may take Comfort in their Portion for a while but in their latter End they will be Fools Alas your Comforts cannot ease you of the Colick or Head-ach nor give you a good Night's Sleep Small Comfort that can neither satisfy the Heart in any Distress nor ease the Conscience Solomon saith Prov. 11.4 Riches profit not in a Day of Wrath. Take it for Man's or God's Wrath. In Man's Wrath Riches many times prove our Burden and none lie so obnoxious to publick Displeasure as rich Men the Comfort is soon lost it lieth without us An Estate cannot be carried about you though it be in Jewels it is liable to hazard The rich Jews were carried captive when the Poor were left to till the Land So in the Day of Man's Wrath it falls most upon worldly great Men they have poor Comforts which will not bear them out but we read of those which took joyfully the spoiling of their Goods knowing in themselves that they have in Heaven a better and an enduring Substance Heb. 10.34 Though with Ioseph they lose their Coat yet they keep a good Conscience and this makes amends for all their outward Losses But I take the Place rather for God's Wrath there is the Trial in Trouble of Conscience and in the Pangs of Death Christian as sure as the Lord liveth there will a
and maimed with croocked Bodies distorted Limbs that the Shape of our Bodies might discover the Depravation of our Souls If it be not so give God the Praise and pity others We read Iohn 9.1 2 3. As Iesus passed by he saw a Man that was blind from his Birth And his Disciples asked him saying Who did sin this Man or his Parents that he was born blind Iesus answered Neither hath this Man sinned nor his Parents but that the Works of God might be made manifest in him We are not to make a perverse Judgment or censure others but to admire the secret Wisdom of God and bless him if he hath given you a better Constitution and a Body fit for Work and Service 2. Do you differ in the Endowments of the Mind in a quick Wit clear Understanding solid Judgment and the Vivacity of Natural Parts whilst others are more heavy and blockish Who must have the Glory of this God or you Iob 32.8 There is a Spirit in Man and the Inspiration of the Almighty giveth them Vnderstanding You are to help the weaker and glorify God that you have a more acute discerning otherwise your Understanding may undo you and your unsanctified Wit may be your eternal Ruin as many wit themselves into Hell 3. Is it that you flow in Wealth and Honour and have great Power and Interest Will you therefore vaunt your selves unseemly and despise and oppress the poor There are three Proverbs Prov. 14.31 He that oppresseth the Poor reproacheth his Maker Prov. 17.5 Whoso mocketh the Poor reproacheth his Maker And again Prov. 22.2 The Rich and the Poor meet together the Lord is the Maker of them all that is they live one among another and have need of one another Now God that forbiddeth the Poor to envy the Rich doth forbid the Rich to despise the Poor for otherwise they dishonour God This Injury and Contempt is to despise the Wisdom of God who would have some low and poor others dignified with Honour and Estate God hath laid this Burden upon them The Heathens that acknowledged a God and a Providence said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that upbraided another with the Defects of Nature did not upbraid the Person so much as Nature it self So we that own a particular Providence may know that to upbraid any Man with his Poverty is to upbraid God who hath laid this Burden upon them We have cause to give Thanks that we are not as they that our Maker hath put a difference when they labour hard for the Supplies of Life they come to us more plentifully and easily 4. But chiefly is this difference to be understood with respect to spiritual things that we have the Means of Grace and are called to the knowledg of the Truth while others are left to their own ways sitting in the shadow of Death Surely it is a great Favour that we are not put to spell God out of the dark Book of the Creatures that we are not put to learn the Majesty of God from those natural Apostles the Sun and the Moon nor his Goodness from Showers of Rain and fruitful Seasons But shall not God have the Thanks and Praise Psal. 147.19 20. He shewed his Word unto Jacob his Statutes and his Iudgments unto Israel He hath not dealt so with any Nation and as for his Iudgments they have not known them Praise ye the Lord. There is a kind of Election and Reprobation within the Sphere of Nature or the Dispensation of external means as they are ordered by God's Providence The Benefit of Scriptures and Ordinances is a great Benefit How much hath God done for us above many others Our Lot might have fallen in Places of the greatest Idolatry and Antichristian Barbarism where we might have sucked in Prejudices against the Gospel with our Milk But to have a standing there where Salvation is usually dispensed is a great Mercy 5. Is it that you have many common Gifts and Graces which are denied to others Some have great Gifts for the good of the Body Mystical Common Christians have common Gifts some have what others have not Heb. 6.4 5 6. For it is impossible for those who were once enlightned and have tasted of the heavenly Gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the Powers of the World to come if they shall fall away to renew them again to Repentance c. compared with ver 9. But Beloved we are perswaded better things of you and things that accompany Salvation tho we thus speak To be nearer the Kingdom of Heaven is an advantage and to have some common work of the Spirit as Compunction After I was instructed I smote upon my Thigh Jer. 31.19 Awakening Grace Ephes. 4.14 Awake thou that sleepest and arise from the dead and Christ shall give thee Light 2 Tim. 2.16 That they may recover themselves out of the Snare of the Devil who are taken Captive by him at his Will God's Reproof Prov. 1.23 Turn ye at my Reproof behold I will pour out my Spirit upon you Job 36.10 He openeth also their Ears to Discipline and commandeth that they return from Iniquity God sanctifieth Providences to make us serious Psal. 94.12 Blessed is the Man whom thou chastenest and teachest him out of thy Law 6. Is it that you are a Christian not by outward Profession but spiritual Acquaintance with God Gal. 1.15 It pleased God who separated me from my Mother's Womb and called me by his Grace to reveal his Son in me There is a revealing Christ to us and a revealing in us that you are not carnal obstinate unbelieving as others but chosen out of the World John 15.19 and 1 Iohn 5.19 We know that we are of God and the whole World lieth in Wickedness that we are separated from the World and called to the Communion of God in Christ. 7. Is it that you are inabled in this Estate to do any thing that concerneth the Glory of God The Romans were wont to cast Garlands into their Fountains So we must ascribe all to God 1 Cor. 15.10 By the Grace of God I am what I am Luke 19.16 Thy Pound hath gained ten Pounds You must not rob God and put the Crown on your own Head no all must be laid at his Feet Rev. 4.10 The four and twenty Elders fell down before him that sat on the Throne and worshipped him that liveth for ever and ever and cast their Crowns before the Throne They have their Crowns from him and hold them of him and their only Design is to improve them for him 8. That among the serious Worshippers of God there is any difference between you and others either in Gifts or Graces or knowledg of his Will Iohn 14.22 Lord how is it that thou wilt manifest thy self to us and not unto the World That you are not lost in the Crowd and Throng That God should call you out to any Eminency
the Law that I might live unto God Sometimes Repentance is described by one term called Repentance from dead works Heb. 6.1 where by dead works are meant Sins which render us liable to Death And often by the other called a Turning or Returning to God Zach. 1.3 Turn ye unto me saith the Lord. Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Satan unto God From him we fell to him we return and so it includeth an acknowledgment of our Sins with grief of Heart and a resolution to forsake them that we may live unto God both of which if they be hearty and sincere will be evidenced by newness of Life Rom. 6.4 or doing works meet for Repentance Acts 26.20 That they should repent and turn to God and do works meet for repentance The sum of what he preached was reduced to three Heads the two first by way of Foundation the third by way of Superstructure The two first imply an Internal Change the third the Outward discovery of it By Repentance is meant there a bethinking our selves or considering our ways after we have gone wrong with a broken hearted sense and acknowledgment of the misery into which we have plunged our selves by Sin By turning to God our seeking happiness in God by Christ and giving up our selves to him to do his Will And by works meet for repentance a suitable and thankful Life All practical Divinity may be reduced to these three Heads a sense of our misery by Nature a flying to God by Christ for a Remedy and the Life of Love and Praise which becometh Christs reconciled and redeemed ones This is Repentance Secondly What the Gospel doth to Promote it 1. It requireth it indispensibly of all grown Persons In the Text he commandeth all men every where to repent And our Lord telleth us that the great end of his Commission was to call Sinners to Repentance Mat. 9.13 I am not come to call the Righteous but Sinners to repentance The Gospel findeth us not innocent but in a lapsed estate under the power of Sin intangled in the Love of the World and the snares of the Devil and obnoxious to the Wrath of God Now Christ came to recover us from the Devil the World and the Flesh unto God that we may love him again and be happy in his Love So that they quite mistake the Nature of our recovery who dream of a meer exemption from Wrath without an healing our Natures or restoring and putting poor Creatures in joynt again which were disordered by the Fall or that we can live in the Love of God before we are changed both in Heart and Life No Christ took another course to call us not only to Pardon and Eternal Glory but to Repentance or strictly to enjoyn this Duty upon us that by his Grace we might recover a disposition of Heart which in some measure might incline and enable us to love please and obey God and that under pain of his displeasure we might break off our Sins and live unto God For he came not to give liberty to any to live in Sin 2. By its Promises for it offereth Pardon and Life to the Penitent Believer and to them only None can enjoy the Priviledges of the New Covenant but those that are willing to return to the Duty which they owe to the Creator This is Gospel Luke 24.47 That repentance and remission of Sins should be preached in his Name compared with Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned God and Christ are agreed that Salvation should be dispensed upon these terms and no other We are not within the reach of the Blessing and Comfort of the Promise till we repent 3. By its Ordinances or the Sacraments and Seals of the Covenant As Baptism which serves for this use Mat. 3.11 I baptize you with water unto repentance And Acts 2.38 Repent and be baptized every one of you in the Name of Iesus Christ for the remission of Sins This is the initial Ordinance which is our first covenanting with God and therein we bind our selves to forsake all known Sin and to live unto God And from that time forward we must reckon our selves as under such a Vow Bond Debt and Obligation Rom. 6.11 Reckon your selves also to be dead indeed unto Sin but alive unto God through Iesus Christ our Lord. What! doth our Mortification or Vivification depend on our esteem or conceit Will that kill Sin or quicken Holiness The meaning is Count your selves obliged to dye to Sin and to persevere in Holiness by your Baptismal Vow and Covenant In the Lord's Supper one great Benefit offered and sealed to us is the remission of Sins Mat. 26.28 For this is my Blood of the new Testament which is shed for many for the remission of Sins that is supposing we make Conscience of our Baptismal Vow and renew our resolutions against Sin lest we grow cold and remiss in them Thirdly How convenient and Necessary this is for our recovery to God 1. For the Honour of God Surely Christ communicateth the effects of his Grace in a way becoming the Wisdom of God as well as his Justice Now as the Justice of God required that his Wrath should be appeased so his Wisdom required that Man should be converted and turned to God because God in dispensing Pardon will still preserve the Honour of his Law and Government As he doth it in the Impetration so in the Application As to the Impetration that was not without Satisfaction so to the Application that is not without Repentance or a consent to live according to the Will of God Now this would fall to the ground if we should be pardoned without Submission without Confession of past Sin or resolution of future Obedience For till then we neither know our true misery nor are we willing to come out of it For they that securely continue in their Sins they despise both the Curse of the Law and the Grace of the Gospel 2. The Duty of the Creature is secured when we are so solemnly bound to future Obedience Our first hearty consent to live in the Love and Service of our Creator with a detestation of our former ways is made in a solemn Covenant manner called therefore the Bond of the Covenant Ezek. 20.37 I will bring you into the bond of the Covenant So Numb 30.2 If a man vow a vow unto the Lord and swear an Oath to bind his Soul with a bond he shall do according to all that proceedeth out of his mouth And besides it is made in our anguish when we drink of the bitter waters and feel the smart of Sin Acts 9.6 And he trembling and astonished said Lord what wilt thou have me to do And so the fittest time to induce an hatred of Sin and also love to God and Holiness as having then the sweetest and freshest sense of his
Love and Mercy in providing a Saviour for us and offering pardon to us Psal. 130.4 There is forgiveness with thee that thou mayst be feared Our Thoughts are most conversant about these things Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable service 3. It is most for the Comfort of the Creature There are some Principles planted in the Heart of Man for the restraint of Sin which may be baffled for a time but our fears will return upon us And till the Soul be subject to God it can never be comfortable nor at ease within it self And it is in vain to think we shall find rest for our Souls till Sin be more hated and God more loved Mat. 11.28 29. Come unto me all ye that labour and are heavy laden and I will give you rest Take my Yoke upon you and learn of me for I am meek and lowly of heart and ye shall find rest unto your Souls The same reasons that enforce the necessity of a satisfaction to God's Justice do also enforce the necessity of Repentance for else the Heart of Man is so constituted that it will be a Stranger to comfort It is true God is not quick and severe upon every miscarriage but yet the Soul apprehendeth him an holy and just God and therefore must be set to serve the living God or else the Conscience is not purged from dead works Heb. 9.12 VSE Is to press us to mind this work of Repentance We put all upon Faith but overlook Repentance yet the Gospel aimeth at this and without it the Grace thereof is not rightly applyed It is a Duty of great use for Gods Glory Mans Obedience Duty and Comfort dependeth on it And it is indispensibly necessary by Gods Authority necessitate Praecepti and by the New Covenant Constitution necessitate Medii And dare we be slight in it The times of our Ignorance shew how necessary it is and the light of the Gospel doth more inforce it Christ upbraided the Cities where his mighty works were done because they repented not Mat 11.20 21 22. Then began he to upbraid the Cities wherein most of his mighty works were done because they repented not Wo unto thee Corazin Wo â—nto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloath and ashes But I say unto you it shall be more tolerable for Tyre and Sidon at the day of Iudgment than for you And there is a Judgment will pass upon us and if we repent not who can stand in the Judgment Psal. 130.3 If thou Lord shouldest mark Iniquities Oh Lord who shall stand What shall we do 1. Expect not extraordinary Dispensations We have advantage enough by Gods Word Luke 16.30 If one went to them from the dead they would repent There Christ impersonateth our natural thoughts there is no need of that Conscience is awakened with the Word Christ is risen from the dead and hath sent this Message to us 2. Rouze up your selves Psal. 22.47 All the ends of the world shall remember and turn unto the Lord Psal. 119.59 I thought on my ways and turned my feet unto thy Testimonies Man is inconsiderate and will not give Conscience leave to work 3. Observe God's Checks We are negligent therefore God seeketh to awaken us Prov. 1.23 Turn you at my reproof Smothering Convictions breedeth Atheism and hardness of Heart 4. Do what you can Hos. 5.4 They will not frame their doings to return unto their God Then we are the more inexcuseable in our Impenitency when we will not so much as think and endeavour or use the outward means which tend to Repentance or set about the work as well as we can If we shut the door upon our selves who will pity us God may do what he pleaseth but we must do what he hath commanded bend our course that way for he has commanded us 5. Ask it of God Pray for it Ier. 31.19 Turn thou me and I shall be turned Surely he is able to help you out of your difficulties Mat. 19. 26. With God all things are possible He is willing for he faileth not the serious Soul Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give Repentance and forgiveness of Sins SERMON I. ON MARK X. 17 And when he was gone forth into the way there came one running and kneeled to him and asked him Good Master what shall I do that I may inherit Eternal Life ANY reigning Sin maketh us uncapable of Faith and by consequence of Salvation of which we have a notable Instance in the Conference that pass'd between Christ and a young Ruler of the Iews The story begins in the words read And when he was gone forth into the way c. The words give an Account of a Question put to Christ. And here 1. The Time and Place when and where this Question was put to him When he was gone forth into the way In the tenth Verse we read he was in some private House where the Pharisees did resort to him and dispute with him about Divorce And v. 13. They brought young Children to him that he might bless them Now when he had pleaded their Right and layd his hands upon them and blessed them Matthew tells us that he departed thence Chap. 19.15 and by the way-side as he was in his Journey to some other place this Ruler comes to him Thus doth our Lord find new Occasions of doing good in the House and by the Way-side Acts 10.38 it is said He went about doing good The Life of Christ was a constant course of Service to God and Bounty to men he went about and he went about doing good This is the Time and Place when and where 2. The next Circumstance is the Person by whom the Question was put the Text saith only There came one running to him What this one was we shall find by laying several Scriptures together 1. This One is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Young man Math. 19.20 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rich man v. 22. He had great Possessions 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler Luk. 18.18 What is meant by that Possibly one of the chief Pharisees for they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers Luk. 14.1 or a Ruler of the Synagogue or as Grotius thinks one of the Magistrates of his Town or rather the Head and Chief of his Family The Honourable Families among the Iewes had their Heads and Chiefs whom they called their Rulers Now such a Ruler a young Man an honourable Person a Head and Chief of his Family he comes to Christ and puts this Question to him 3. The Manner of his Address to Christ it was Voluntary He came saith the Text that is of his own accord it was
follow Christ to any purpose Take up the Cross It is an allusion to the Punishments that were in use when Christ lived in the World the Malefactors bore their own Cross to the place of Execution and then they were nailed to it alive So let him reckon upon that he must bear his Cross. And follow me There is a twofold following of Christ Special and General 1. Special as those Disciples that were his menial Servants of his own Family train'd up for the Ministry these did follow Christ up and down because they were chosen Witnesses and were to be conscious and privy unto all his Actions that they might better give an account of them to World Acts 1.21 22. Wherefore of those which have companied with us all the time that the Lord Iesus went in and out among us beginning from the Baptism of Iohn unto that same day that he was taken up from us must one be ordained to be a Witness with us of his Resurrection And so follow me is Come take lot and share with me abide with me be my Disciple 2. The Phrase bears a more General Sence Ioh. 12.26 If any Man serve me let him follow me and so to follow Christ is either to take his Direction or imitate his Example 1. When we take his Direction We are said to follow Christ when we take him for our Lord and Master and live according to his Holy Doctrine As they that have such a one for their Master in any Sect of Philosophy are said to follow him so they that take Christ for their Teacher as the great Prophet of the Church herein they follow him Mar. 17. â— Hear ye him 2. We are said to follow Christ when we imitate his Example as 1 Cor. 11.1 Be ye followers of me as I also am of Christ From the words thus Explained three Points of Doctrine may be gathered 1. In Order to Eternal Life it is required that a Man should not only sell all and give to the Poor but that he should follow Christ or enter himself as one of his Disciples 2. Whosoever entereth himself as one of his Disciples and gives up his Name to Christ must follow him or imitate his Example 3. All those that would follow Christ must prepare their shoulders for the Cross. 1 Doct. In order to Eternal Life it is required not only that a Man should sell all and give to the Poor but that he should follow Christ or enter himself as one of his Disciples Here I shall enquire What it is and why it is necessary 1. What it is to enter our selves as one of Christ's Disciples I shall lay no other Duty upon you than what you are engaged unto by your Baptism therefore I shall only explain what your Baptism binds you to which is a Bond upon you to enter your selves as Christ's Disciples It is a renouncing all other Lords and Masters a choosing Christ and believing in him alone for Salvation and a resigning up our selves to do his Will 1. A renouncing all other Lords and Masters which are opposite to Christ viz. The Devil the World and the Flesh. The Devil Col. 1.13 Who hath delivered us from the power of Darkness and hath translated us into the Kingdom of his dear Son Before there is any entrance into the Kingdom of Christ there is a translating from the Power of Darkness that I take to be the Power of the Devil The World Gal. 6.14 The world is crucified to me and I unto the world Then for the Flesh Rom. 8.12 We are debtors not to the flesh to live after the flesh In our Natural State we are under the power of all these three as it is set forth Eph. 2.2 3. Wherein in time past ye walked according to the course of this World according to the Prince of the Power of the Aâ—r the Spirit that now worketh in the Children of disobedience Among whom we all had our conversation in time past in the lusts of our flesh fulfilling the desires of the Flesh and of the Mind There are all the three Enemies of our Salvation that must be renounced mentioned There is the Custom and corrupt course of the world Alas the Generality of the World live a Sensual Flesh-pleasing Life that was their Rule and the Prince of the power of the Air that was their Guide and the Flesh or the bent of corrupt Nature that was their Principle While we are in our Corrupt State the Devil hath Power to Rule us and the Example and common Customs of the World doth encourage us and corrupt Nature within doth strongly urge us to Sin against God And therefore when we do indeed enter our selves the Disciples of Christ these Enemies of his and ours must be renounced that we may have another Rule another Lord and another Principle Another Rule which is the Law of God another Lord which is Jesus Christ another Principle which is the Spirit of Christ dwelling and working in us There must be first an Emptying of Heart before it can be filled with Grace There must be a dispossessing of those strong and cursed Inmates that have such hand and power over us that Christ alone may Rule and Govern us 2. There must be a Believing in Christ or a resting upon him alone for Salvation When the Eunuch offered himself to be Baptized Philip tells him If thou believest with all thy heart thou mayest Acts 8.37 And he answered and said I believe that Iesus Christ is the Son of God Faith in the Son of God is the great Qualification necessary to Christ's Disciples that as they forsake the Devil the Pomps and Vanities of the World and the Inclinations of the Flesh so they may cleave to him alone as Lord and Saviour to give Repentance and Remission of Sins to his People Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance to Israel and forgiveness of Sins 3. It is required that we resign up our selves to do his Will and walk according to his Directions if we would be Christs Disciples for otherwise we do but give him an empty Title and we may as much mock him as the Roman Soldiers did that put a Robe upon him and cry'd Hail King of the Iews When we cry him up as Lord and Saviour and do not resign up our selves to his Use and Service we mock him as they did Take three Scriptures to prove this Luk. 6.46 Why call ye me Lord Lord and do not the things which I say Cuiâ—râ—s nomini subject a negatur is nomine illuditur Tertull. It is a mockage to give Christ a Title and deny him the Duty which belongs to it The greatest part of the Christian World live in a bare outward profession of Christ's Name without any Care and Conscience to walk answerably they seem to have renounced the Devil the World and the Flesh but their Hearts are in a secret League with them still
they call Christ Lord and Saviour but do not rest upon him for Salvation nor obey him therefore this will be of no use to them as to Eternal Life So Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father that is in Heaven Thô we profess Christianity and seem to have a great Respect to Christ's Memory yet without the practice of Faith and Obedience we shall have no Benefit by Christ and shall never enter into the Kingdom of Heaven Only those who being condemned by the Law fly to Christ by Faith and study to bring forth the Fruits of Newness of Life shall be saved by him Again Iohn 8.31 If ye continue in my word then are ye my Disciples indeed There are Disciples in Name and there are Christ's Disciples indeed such as are so in Truth Life and Practice Whatever Priviledges Men may have by their outward Profession and Shew yet they have no ground of solid Comfort till they persevere to walk according to Christ's Direction and continue in his Word Thus when we renounce the Devil the World and the Flesh and cleave to Christ as Prince and Saviour and resign up our selves to his Use when this is done in reality then do we enter our selves indeed to be his Disciples This is implyed in our Baptism as in the Primitive Times when they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iustin Martyr phraseth it they did solemnly renounce Christ's Enemies and profess to choose him for their Lord and Master and yielded up themselves to be guided by him in his own way to Heaven And the Apostle telleth us 1 Pet. 3.21 Baptism saveth us not the putting away of the filth of the Flesh but the answer of a good Conscience towards God that is an hearty acceptance of God's Offers and an engagement in his strength to do his Commandments Secondly Why this is necessary beyond Alms and all other Amiable Qualities 1. Because Heathens and Men of a false Religion may Excell in Charity and other Moralities and yet without true Grace they are nothing The Apostle tells us The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 And that they excelled in Charity as well as other things appears by Titus 3.14 Let ours also learn to maintain good works for necessary uses Who are they that he calls ours also Compare it with v. 8. That they which have believed in God be careful to maintain good works that is those of our Religion as well as the Iews and Pagans The Gentiles were much given to Charity Paul saith Acts 28.2 The barbarous people shewed us no little kindness Mercy had an Altar in every City of Greece The Alchoran of the Turks say That if men knew what a pleasant thing it was to give Alms rather than want somewhat to give they would slice out their own Flesh So that the Gentiles and men not under the Institution of Christ those that are without the Covenant and Promise and Grace may be addicted to Alms. But now all this is nothing without true Grace 1 Cor. 13.3 Thô I bestow all my Goods to feed the poor and have not Charity it profiteth me nothing A Man would think there were a Contradiction in the Apostles Speech for how can one bestow all his Goods to feed the Poor and yet want Charity If this be not Charity what is I would not Interpret it If I bestow all my Goods upon the Poor Hypocritically for it is a hard thing to conceive Hypocrisie should go to such a length but there is the Grace of Charity and the Natural Amiable Quality of Charity If a Man have not a renewed Heart if it be a meer Natural Motion without Spiritual Grace and that cannot be till they enter themselves Disciples to Christ in the way spoken of it is nothing The Apostle commends the Macedonians that were a poor People yet did exceedingly stretch themselves to contribute to the Poor Saints at Ierusalem 2. Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God And here was the true Method before they gave their Goods they offered their Hearts to God they gave up themselves to the Lord Christ to be his Disciples they entred themselves into his Service This is the true Fountain of Charity and then it comes to something 2. There is need of Faith in Christ in order to our Acceptance with God and Reconciliation with him and therefore all the Good Works we do will not profit us till we become Disciples of Christ Why till we Believe his Atonement and Reconciliation is not reckoned to us for the Gifts of Enemies are giftless and unacceptable Since the Fall there is no way of acceptance with God till we change our Copy and come to claim by a new Covenant Nothing will render us acceptable to God but compleat Innocence or else Repentance and Faith in Christ. While we stand upon our own Bottom alas the least Failing is damnable and spoils all the good we do for without Faith it is impossible to please God Heb. 11.6 and Rom. 8.8 They that are in the Flesh cannot please God VSE To shew the Necessity of becoming the Disciples of Christ that you may not satisfie your selves with any thing you do without it or beneath it till you have taken Christ for your Saviour But you will say What need this ado we are Christians are not we dedicated to his Service Baptized in his Name I answer three things 1. There is the more need of entring your selves Disciples of Christ because you are Baptized that you may fill up your Baptism with answerable Duty The Apostle Paul presseth to put on Christ Rom. 13.14 But put ye on the Lord Iesus Christ and that because they had put on Christ Colos. 3.10 Seeing ye have put on the new man We are more engaged by our Profession and Covenant sealed in Baptism if we have put on Christ Sacramentaally we must put him on really Rom. 6.11 Reckon your selves to be dead indeed unto Sin but alive unto God through Iesus Christ our Lord. And indeed this is so far from being an Objection that it binds us the more strongly However God may deal with Infidels to be sure it will not fare well with you if you mock God with an empty Formality and put him off with a Baptismal Regeneration without a real Regeneration if ye put on Christ in Profession and do not really put him on and know his Grace in Truth All are engaged the more strongly that live in the Church not only by the common necessity that is upon all Mankind of running to a Redeemer but because of their Profession Rom. 6.3 4 5. Know ye not that so many of us as were baptized into Iesus Christ were baptized into his Death Therefore we are buried
Suppose these Worldly rich Men should take to the serious Profession of Religion as some of them do and so mask and varnish over a Heart wholly wedded to the World and Worldly things with some kind of form and garb of Religion and it may be the strictest too yet they can never walk worthy of it nor hold and maintain it with any power and vigour They are Enemies to the Cross of Christ and why they mind earthly things Phil. 3.18 19. Christ speaks of selling and forsaking all and they are for getting and taking all into their own hands Now it is more difficult for them that have any thing in the World to comply with Christ's Commands Surely they that live in a lower Condition have less Temptations The young Man here went away sad For he had great Possessions I shall mention a Story of a Souldier of Antigonus which is well known because it helps to set forth what we have now in hand This Person had a very loathsom Disease upon him which made his Soul desire to be divorced from his Body and then none so ready and forward to venture himself in all Battails as he and when the General admiring his Valour got him to be Cured then he that had been so prodigal of his Life before was as shy tender and wary of it as others when he had a Life worth the keeping he was loth to venture and expose it to danger I apply it to this purpose It may be when the World disappoints thee thou art ready to venture thy little All for Christianity but if any thing may make the World sweet to thee none so sparing so afraid and ashamed to own Christ as they Certainly it conduceth much to the safety of Grace to have the Temptation removed as well as to have the Lust abated Rebus in angustis facile est contemnere vitam He that hath little can soon part with it whereas Riches expose to Apostacy 2 Tim. 4.10 Demas hath forsaken us having loved this present World 4. It maketh Men apt to take up their rest here and to sit down satisfied with the World as their chiefest good without any earnest longing for or looking after a better Estate Psal. 17.14 From men of the World which have their portion in this Life small hope or desire of the Pleasures of another World they will have their Heaven here and therefore how hardly shall they enter into the Kingdom of Heaven The Lord will not remove us à deliciis ad delicias from Dalilah's Lap to Abraham's Bosom from carnal to spiritual Delights and the truth is they have no mind to be removed Iames 5.5 Ye have lived in pleasure on the Earth and been wanton Here we are in a place of Exile Banishment separation from God where God doth not exhibit himself in that Latitude which he doth in the other World and yet here they seek their Felicity Luk. 6.24 Woe unto you that are rich for you have received your Consolation God requires of us Contentation and allows us a temperate use and holy delight in the Blessings of his Providence but we are not to take our whole Comfort here for that is meant by our Consolation and sit down drunk with Temporal Happiness that will make us mindless of those other things offered to us in the Gospel and kept for us in the World to come 5. They are apt to wax proud and scornful and impatient of Reproof and so grow licentious and lose the benefit of the Remedies that might reclaim them from their Errors 1 Tim. 6.17 Charge them that are rich in this World that they be not high minded I interpret it of this sort of Pride when Men grow scornful of Admonition Licentious in sin and hate Reproof All Pride is incident to Riches but especially this Pride for as soon as a Man hath any thing about him he begins to speak higher and look higher and fare higher and to display the ensigns of his Vanity in his Apparel but chiefly his Heart is higher and so grows impatient of check and so cannot bear the means God hath appointed to warn him of his Danger and Duty They think we are too bold thus to deal with them and speak to them It is observed of Beasts that they never grow fierce but when they are in good plight so usually Men when they are full grow scornful and fierce and cannot endure to hear the mind of God powerfully and plainly set forth Great Men have great Spirits and they will not stoop to such base and mean Persons as the Messengers of Christ Ier. 5.5 I will get me to the great Men and will speak unto them c. but they have altogether broken the yoke and burst the bonds Jer. 13.15 Hear ye and give ear be not proud for the Lord hath spoken Men are high and scornful and if they have any thing to bear them out in Contempt of the Lord's Message they set themselves to oppose Christ and his Interest and dash against the Corner-stone thô they are broken in pieces They are the great and Yokeless Men of the World that will come under no Rule and no Awe of Christianity 6. They are Wanton and Sensual and so must needs be careless of Heaven and heavenly things Partly as Sensuality brings a Brawn and Deadness upon the Heart and takes off all sense and feeling and savouriness of Spirit Hos. 4.11 Whoredom and Wine and new Wine take away the Heart that is infatuate Men and make them of such a base Bruitish Spirit that they are uncapable of sound reasoning or of entertaining the Doctrine of Godliness 1 Tim. 5.6 She that liveth in pleasure is dead while she liveth A Life of Pleasure brings on a strange Deadness and Infatuation upon the Soul partly as Sensuality engrosseth the time and causeth us to waste those precious Hours in which we should make Provision for Eternity to eat drink and be merry and knit one Carnal Pleasure to another and so leaves no room for any serious sober Thoughts of God Christ and the World to come and Necessity of Regeneration and taking the way of Holiness Luk. 12.19 I will say to my Soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry And partly as Sensuality doth strengthen our Enemy The greatest Enemy we have is the Flesh and the more we please it the more we set back our Salvation Now when Men nourish their Heart and strengthen their Corruptions how can they be overcome by the Power of the Lord's Grace Iames 5.5 Ye have nourished your hearts as in a day of slaughter They add Fuel to their Lusts and make Corrupt Nature more active and stirring than otherwise it would be Now rich Men are very sensual and apt to please the Flesh yea they can hardly avoid it in the Plenty of Accommodations they enjoy as Scripture and Experience witnesseth Sodom was a pleasant and fruitful Place
is not likely to be safe for your Soul O possess your Estates with Fear The Fear of a Snare may help to avoid it How easily may such a Carnal Heart as yours be enticed from God and grow cold and remiss about the great things of your Salvation 3. This ought oft to be press'd and seriously thought of to stir up Observation how it is with us There is no Man that Observes his Heart but will find this Effect that Riches make the business of Salvation more difficult Good David observed that his Heart was corrupted by his Condition Psal. 10.6 He hath said in his Heart I shall never be moved for I shall never be in Adversity And elsewhere we find he was sensible that Worldliness was creeping upon him Psal. 19.36 Incline my Heart unto thy Testimonies and not to Covetousness A Child of God hath not the bent of his Heart so perfectly fixed towards God but it is ever and anon returning to its old bent and byass again The best may find that they cannot keep their Affections as loose from the World when they have Houses and Lands and all things at their Will as they could when they are kept low and bare The best may find that their Love to heavenly things is in the wane as worldly things are in the increase It is reported of Pius Quintus that he should say of himself That when he first entered into Orders he had some hopes of his Salvation when he came to be a Cardinal he doubted of it but since he came to be Pope he did even almost despair Many may find a very great Change in themselves much decay of Zeal for God's glory and love to and relish of God's Word and mindfulness of heavenly things as it fares better with them in the World Now it is good to observe this before the mischief encreaseth Look as Jealousie and Caution is necessary to prevent the entrance and beginning of this mischief so Observation is necessary to prevent the increase of it When the World doth get too deep an Interest in our Hearts when it begins to insinuate and entice us from God and weaken our Delight in the ways of God and Zeal for his Glory then we need often to tell you how hard it is for a rich Man to enter into the Kingdom of Heaven 4. To stir up Supplication for special and peculiar Grace that it may not be so with us that the Lord would keep us from the Snares of our Condition for with God all things are possible That we may go to God and say Lord let not my Estate be my Bane and Poyson On the one side it is a great Judgment that God brings upon wicked Men when their Table becomes their snare Psal. 69.22 when their Comforts are Cursed to them and when their Hearts are drawn from God by their Plentiful Condition in the World On the other side it is a peculiar Grace and Favour from God when we be heavenly-minded in the midst of Plenty and keep up lively spiritual Exercises of Godliness notwithstanding our Opulency and Plentiful Condition in the World Iehosaphat is an Instance to encourage you to pray for this 2 Chron. 17.5 6. it is said of him He had riches and honour in abundance and his heart was lift up in the ways of the Lord Christians it is hard to carry a full Cup without spilling to have Riches and Honour and all this with great abundance and yet to have a lively Zeal towards God and a great delight in his ways Now this is possible with God and this God hath bestowed and therefore it should be asked There is nothing that quickens to Prayer so much as a constant sense and apprehension of the danger and difficulty which attends such an Estate therefore this must ever be laid before you that your thoughts may be steep'd in this Consideration 1 VSE It serveth to check the desire of Greatness and increase of Wealth If you had more your Duty would be more and your account greater and your Snares and Temptations and Stumbling-blocks in the way to Heaven would be much more multiplied and therefore you should be Contented with what you have If we cannot thrive in the Valleys and keep up a lively and warm respect to the World to come in a low Condition how should we expect to grow on the tops of the Mountains where we are more exposed to Tempests and the Soil is more Barren therefore you should strive rather to give a good account of a little than to make it more The Lord knoweth that if you were a step higher you would be apt to be proud licentious secure mindless of Eternal Life further off from God and then better you had lived in Beggary all your dayes The time will soon come about when you will judge so and therefore do not enlarge your Desires as if you could never have enough 2 VSE It teacheth us Patience not only in the want but in the loss of outward Riches It is more irksom to lose than to want as it was an unnatural thing for the Sun to go back ten Degrees in Ahaz his Dial Yet this is to be born for when God taketh away your Wealth from you he maketh your way to Heaven more easie if God taketh away Riches he doth but take a Bush of Thorns out of the way that would prick and gore your Souls The World is apt to turn away your Heart from true Happiness and to hinder you in the way that leadeth to it Now God's Grace is seen not only in â—ortifying the Heart but in abating the Temptation He seeth you are apt to sleep upon a Carnal Pillow and therefore taketh it from under your Heads to awaken you If you believe the Word of God that Riches and Honours do easily prove a Share why should you be grieved when the Snare is broken Do you love to have your Salvation hindered or hazarded And therefore why are you so impatient when God cuts you short in these outward things 3 VSE Let rich Men think of this and make Application of this Sentence to their own Hearts that they may Possess their Estates with Fear To this end Consider 1. The Person speaking is Christ who had so much Wisdom and Love to the Comfort and Happiness of Men that he would not â—right them with a needless Danger See before on Ver. 23. 2. When it is spoken of Rich Man those that can live of themselves in the World without the Supply of others The Disciples that had little cryed out Who then can be saved We fancy it is spoken only to the over-grown Rich but they that have but one Talent must improve it and it is hard to do so We must give an account of One Talent as well as Ten. The Sensualist will turn this upon the Covetous and the Covetous upon the Sensualist the Voluptuous Gallant upon the Cormorants of the City and they upon the Epicures
should be as much affected or rather more in receiving the Mercies than we were in asking them for before we only knew them by guess and imagination but then by actual feeling or experience of the Comfort of them But chiefly the Argument is That Justice-requireth it It is a kind of Theft and unjust Detention of what is anothers if in our Necessities we crave Help and afterward there is no more mention of God than as if we had these Blessings from our selves 2. God by his Precept commanding it and we in our Distress promising it he expecteth that there should be Thankful returns of the Mercies afforded to us That 's the second Argument God's Expectation Which must be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming the Excellency of his Being One may be said to expect a thing de jure rightfully or de facto really and actually God knoweth that he hath to do with unthankful Creatures and that the stupid World will not take Notice of his Kindness therefore de facto actually he expecteth no more than is given him having a full and clear Prospect of all future Events But de jure of right he might expect So these Expressions are to be interpreted Luk. 13.7 These three years I come seeking fruit on this Fig-tree and find none So Isa. 5.4 When I looked it should bring farth grapes brought it forth wild grapes So we may fail his Expectation but still to our loss 2 Chron. 32.25 Hezekiah rendered not again according to the Benefit done to him for his Heart was lifted up therefore there was Wrath upon him and upon Iudah and Ierusalem All our Receipts call for a return and a return suitable which if we perform not God's Wrath is kindled against us and therefore a good Man should make Conscience of his returns Psal. 116.12 What shall I render unto the Lord for all his benefits towards me 3. It keepeth up the Intercourse between us and God which would be interrupted and broken off if we should discontinue our Addresses to him as soon as we have what we would have and when our Wants are supplyed God should hear no more from us By the Laws of Ezekiel's Temple the Worshippers were so required to go in at one door and out at another that none of them might at any time turn their backs upon the Mercy-seat Ezek. 46.9 but which way soever they entered they were to go away right against it God cannot endure Men should turn their backs upon him when their Turn is served Prayer and Praise still keep up Communion and Familiarity with God that still there may be a Commerce between us and him by asking all things and taking all things out of his hands Prayer and Praise are our continual Work Heb. 13.15 By him therefore let us offer the sacrifice of praise continually that is the fruit of our lips giving thanks unto his Name The supream Benefactor and Fountain of all Goodness must still be owned there must be a constant Course in it Some Mercies are so general and beneficial that they should be remembered before God every day and God is still blessing his People and by new Mercies giving new Matter of Praise and Thanksgiving 4. It continueth a Succession of Mercies for the more thankful we are for them the more they are increased upon us as an Husbandman trusts more of his precious Seed in fruitful Soils The ascent of Vapours maketh way for the descent of Showers The Sea poureth out of her fulness into the Rivers and they all return again into the Sea Psal. 67.5 6. Let the People praise thee O God! let all the People praise thee then shall the Earth yield her encrease and God even our God shall blâ—ss us Or when the Springs lye low we pour in a little Water into the Pump not to enrich the Fountain but to bring up more for our selves I do the rather observe it because it is not only true of outward increase but spiritual also Col. 2.7 Rooted and built up in him and established in the Faith as ye have been taught abounding therein with Thanksgiving If we give Thanks for so much Grace as we have already received it is the way to increase our store The reason why we do no more thrive in Grace or advance in the spiritual life is because we do no more give Thanks 5. In Thanksgiving all spiritual Graces are acted and promoted 1. Faith is acted in Thanksgiving when we see and own the invisible hand that reacheth out our Supplies to us All things come of thee and of thine own have we given thee 1 Chron. 29.14 Stupid and Carnal Creatures look to the next hand as if he that bringeth the Present were more to be thanked than he that sendeth it Hosea 2.8 She did not know that I gave her Corn and Wine and Oyl We are unthankful to God and Man but more to God because Blessings that come from an invisible Hand we look upon as things of Course and do not Praise the Giver Beasts own the next hand Isa. 1.3 The Ox knoweth his owner and the Ass his Master's Crib but Israel doth not know my People doth not consider 2. Love It is Love that doth open our Mouths that we may Praise God with joyful Lips Psal. 116.1 I will love the Lord because he hath heard the Voice of my Supplications and then Ver. 2. I will praise him as long as I live The proper Intent of Mercies is to draw us to God When the Heart is full of the sense of the goodness of the Lord the Tongue cannot hold its Peace Self-love doth more put us on Prayers but the Love of God on Praises therefore to seek and not to praise 't is to be lovers of our selves rather than of God 3. Hope is acted While we give Thanks for the very Graunt for the Promise for the Preparations with greater Assurance we expect what is behind as Abraham built an Altar in the Land of Canaan and offered Thanksgivings to God when he had not a Foot in the Countrey Gen. 13.18 4. Our Humility The humble Soul is most delighted in the Praise of God but the proud Soul in its own Praises They sacrifice to their Net and burn Incense to their Drag Habbak 1.16 Whilst others Sacrifice to God they deprive God of his Honour and Exalt any thing rather than the Author of Felicity they ascribe all to themselves whilst the others profess their Unworthiness of the least Mercies from God 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 and 2 Sam. 7.18 Who am I O Lord God! and what is my House that thou hast brought me hitherto God is never exalted 'till the Creature be abased 6. It preventeth many sins As 1. Hardness of Heart and Security in enjoying the Blessings of God's common Providence These common Mercies point to the Author and discover their end
Christ had let out a beam of his Divinity in that great draught of Fishes Peter said Lord depart from me for I am a sinful man Luke 5.8 The Prodigal Luke 15.19 I am not worthy to be called thy Son So 1 Cor. 15.9 I am the least of the Apostles and am not meet to be called an Apostle So tho' the Iews had said of our Centurion Lord go to him for he is worthy Luke 7.4 Yet he saith of himself Lord I am not worthy that thou shouldest come under my roof Qu. Why are true and sound Believers so ready to profess their Unworthiness Answer They have a deeper Sense of God's Majesty and Greatness than others have and also a more broken-hearted sense of their own Vileness by reason of Sin They have a more affective light and sight of things God is another thing to them than before so is Sin and Self The more unworthy they are in their own Apprehension the more is God and Christ exalted Faith is an emptying Grace and the best Men have lowest thoughts of themselves a proud Man thinketh all things due to him but an humble Man nothing 4. He is content with Christ's Word without his bodily presence Speak but the word and my Servant shall be healed God's word is enough to a Believer he doth not limit him to a certain way of working as if there were no way of working but that way only that is a sign of weakness of Faith Psal. 78.41 They limited the holy One of Israel We are to depend upon him and submit to him and not prescribe how and when he should help us nor straighten and confine his Power to such or such means Compare Iohn 4.47 48. with this Centurion A certain Nobleman whose Son was sick at Capernaum the Town where this Centurion was in Garrison he again and again besought Iesus that he would come down and heal his Son for he was at the point of death And Iesus said Except ye see signs and wonders ye will not believe The Cure must be done in their way Verse 49. The Nobleman saith unto him Sir come down e're my Child dye Christ refuseth to go to the Rulers House being twice intreated but here he offereth to come to visit this poor Servant but the Centurion saith Speak but the word he was loth to give him this trouble to come to his House one word will as easily cure him as if he come personally he doth not tye his Vertue to his bodily presence but ascribeth all to his Word God made the World by a word sustaineth the World by a word therefore the Centurion only desireth a word There is a threefold Word of God 1. Verbum Scriptum his written Word his Promise and that is the Food of Faith and a Believer can make a Feast to himself in the Promises when he is seemingly starved in the Creature 2. There is Verbum Benedictionis his Word of Blessing So Matth. 4.4 Man liveth not by bread only but by every word that proceedeth out of the mouth of God It is quoted out of Deut. 8.3 In the Wilderness where they had neither Bread nor Water they were not famished with want nor compelled to use unlawful Means for their relief God blessed Manna He that provided forty years for such an huge Multitude in the Desart will not be wanting to his own Son who had fasted but forty days It is not Bread but the Blessing of God that sustaineth us If they reserved ought of the Manna till morning it putrified and stank yet the same Manna kept by the Commandment of God was sweet and good in the Ark God gave his Blessing to the one and not to the other 3. There is Verbum Potentiae the Word of his Power He spake and it was done Psal. 33.9 so here the Centurion desireth a word The Word made the World and the Word upholdeth it Heb. 1.3 Vpholding all things by the word of his Power The powerful Word of God doth all in the World He sendeth forth his Commandment upon earth his word runneth very swiftly Psal. 147.15 So Psal. 107.20 He sent his word and healed them it is dictum factum with God So the word of the Lord tryed them Psal. 105.19 that is his Power there is a powerful commanding word which is enough 5. Here is Christ's Power and Dominion over all Events and Events that concern us and ours fully acknowledged and that is a great Point gained He is Lord both of the dead and living Rom. 14.9 Health and Sickness are at his command So Isa. 45.7 I form the light and create darkness I make peace and create evil I the Lord do all these things So Iob 34.29 When he giveth quietness who then can make trouble and when he hideth his face who then can behold him whether it be done against a Nation or against a Man only Here is a clear Confession of Christ's Omnipotency and Soveraign Dominion This Soveraign Dominion is backed with Omnipotency and extendeth to all things To Devils Mark 9.25 I charge thee come out of him thou dumb and deaf Spirit To Sickness Luke 4.39 He rebuked the Feavour and it left her Christ can speak to the Leprosie I will be thou clean Mat. 8.3 To the Winds and Seas Then he arose and rebuked the Winds and the Seas and there was a great Calm Mat. 8.26 27. To Death Lazarus come forth John 11.43 To nothing as if it had Ears and Reason Rom. 4.17 And calleth those things which are not as tho' they were To the Fishes in the Sea Ionah 2.10 The Lord spake to the Fish and it vomited up Ionah upon the dry land Thus all Creatures have an Obediential Ear to hearken to what God saith and God can make use of them according to his own pleasure yea he can speak to Sinners who are the most stubborn and obstinate pieces of the Creation Ezek. 16.6 I said unto thee when thou wast in thy blood live Eph. 5.14 Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Every Creature is a Servant of Omnipotency and doth suspend or exercise it's Natural Operations as God biddeth it Christ hath this Power as God and Heir of all things 1. Let us see what is this Alsufficient Power and Dominion of Christ. It lyeth in three things 1. A right of making and framing any thing as he will in any manner as it pleaseth him Ier. 18.6 Behold as the Clay is in the Potters hand so are ye in mine hand O house of Israel 2. A Right and Power of possessing things so made all is his they are Rebels that said Psal. 12.4 Our tongues are our own who is Lord over us 3. A Right of using governing and disposing of all things so possessed Mat. 20.15 Is it not lawful for me to do what I will with my own whether Men or any other Creature in the World 2. This Dominion and Alsufficient Power is a
notable Temptation to a poor Woman who had heard so much of Christ's Power and Compassion towards all those that came to him for Relief He heard well enough what she asked but not a Word of Answer gets she from him I will shew you that though Christ love our Persons and dislikes not our Petitions but meaneth to grant them yet for a time he will seem to take no notice of them 1. That this is a sore Temptotion 2. That it should not yet weaken our Faith 1. That it is a sore Temptation appeareth by the Complaints of the Saints and Servants of God Lam. 3.8 When I cry and shout he shutteth out my Prayer As if God had locked up himself that their Prayers should not come at him or find access to him So Verse 44. Thou coverest thy self with a Cloud that our Prayer should not pass thorough as if God had wrapped up himself in a thick Cloud of Displeasure against our Sins that our Prayers could find no entrance So the Spouse Cant. 5.6 I sought him but I could not find him I called him but he gave me no Answer That God should refuse and reject our Prayers is a grievous Tryal to the Faithful who value Communion with God Nay this Delay may be so long till the Caâ—se seem hopeless Psal. 69.3 I am weary of my crying my Throat is dried mine Eyes fail while I wait for my God So Psal. 22.2 O my God! I cry in the Day-time but thou hearest not and in the night season and am not silent And all this while God seemeth to forsake them nor to regard the Suit as if he had no respect to their hard Condition To lose our labour in Prayer is one of the saddest Disappointments that we can meet with when our loud and importunate Cries bring no Relief to us But 2 It should not weaken our Faith For God's Delay is for his own Glory and our Good 1. For his own Glory and the Beauty of his Providence We read Iohn 11.5 6. Iesus loved Martha and her Sister and Lazarus and when he heard he was sick even to Death he abode-still two days in the same place where he was There is little Love in that you will think to a sick Friend who was ready to die Martha expostulateth with him about it Verse 21. Lord if thou hadst been here my Brother had not died But Christ giveth the true Account of it Verse 40. Said I not unto thee that if thou wouldest believe thou shouldest see the Glory of God It was more for the Glory of God to raise a dead Man than to cure a sick Man So when the Disciples were in a Storm Christ made a shew of passing by Mark 6 4â— He cometh unto them walking on the Sea side and would have passed by them So Christ delayeth the Woman as to Appearance and denieth her that the Glory and Greatness of her Faith might be more seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysâ—â—â—â— that he might crown the Woman as a Notable Believer 2. For our Good and to exercise our Faith Patience Love and Desire 1. Our Faith to wait and depend upon God for things we see not For Faith is a dependance upon God for something that lieth out of sight This Woman was delayed but had at last that which she desired but first her great Faith was discovered 2. Our Patience in tarrying God's leisure His dearest Children are not admitted at the first knock David saith in three Verses I cryed I cryed I cryed Psal. 119.145 146 147. Our Lord Jesus prayed thrice before he got any Comfort in his Agony Matth. 26.44 And he left them and went away again and prayed the third time and then an Angel appeared to him from Heaven and strengthened him Luke 22.43 Elijah prayed thrice for the dead Child e're he got him to Life 1 Kings 17.21 And he stretched himself upon the Child three times and cryed unto the Lord and said O Lord my God! I pray thee let this Child's Soul return unto him again Paul prayed thrice 2 Cor. 12.8 For this thing I besought the Lord thrice that it might depart from me The Lord useth the like Dispensation to us that are their Followers Heb. 6.12 Be followers of them who through Faith and Patience inherit the Promises We are told Lam. 3.26 It is good that a man should both hâ—pe and quietly wait for the Salvation of the Lord. It is Bonum honestum utile It is our Duty and it is our Profit Our times are always present with us Hungry Stomachs must have the Meat e're it be sodden or roasted We would have our Mercies too soon like the Foolish Husbandman who would reap his Corn and get it into the Barn before it be ripened 3. Our Love tho' we be not feasted with felt Comforts and present Delights or bribed with a sensible Dispensation or indulged with a ready condescention to our Requests God will try the Deportment of his Children whether we love him or his Benefits most Whether sensible Consolations especially external be more to us than a God in Covenant Isa. 26.8 Yea in the 〈◊〉 of thy Iudgments O Lord have we waited for thee A Child of God will love him for his Judgments and fear him for his Mercies God will try whether we can rejoyce in himself in our greatest Wants and Destitutions Heb. 3.17 18. Although the Fig-tree shall not blossom neither shall Fruit be in the Vines the labour of the Olive shall fail and the Fields shall yield no meat the Flocks shall be cut off from the Fold and there be no Heard in the Stalls yet I will rejoyce in the Lord I will joy in the God of my Salvation A resolute dependance on an unseen God is the Power and Glory of Faith and a resolute Adherence to a withdrawn God is the Vigour of Love Lime the more Water you sprinkle upon it the more it burneth Many waters cannot quench Love neither can the Floods drown it Cant. 8.7 4. To enlarge our Desires and put greater Fervency into them A Sack that is stretched out holds the more Delay increaseth Importunity Matth. 7.7 Ask seek knock the Door is kept bolted that we may knock the harder The choicest Mercies come to us after great Wrestlings She prayeth but Christ keepeth Silence Silence is an Answer and speaketh thus much Pray on and continue your praying still though Christ loved the Supplicant and meaneth to grant the Petition yet at first he answereth her not a Word Secondly Her next Temptation was from the small Assistance she had from the Disciples Verse 23. Send her away for she crieth after us Interpreters dispute whether this was spoken out of Commiseration or Impatience I incline to the former and the Sence is Send her away by granting her Request do that for her that she desireth that she may be quiet But though it were Commiseration yet they spake too coldly as to her Distress and seem to have
am I what have I done Yea they slight their Danger take up every vain Pretence and Allegation to maintain their carnal Peace and Quiet Deut. 29.19 And it come to pass when he heareth the Words of this Curse that he bless himself in his Heart saying I shall have Peace though I walk in the Imagination of my Heart to add Drunkenness to Thirst. The Lord will yet spare him c. Broken-hearted Christians are sensible of the Holiness of God and what an hard matter it is to hold Communion with him and observe their own Weakness and Unworthiness and therefore they complain of the Badness of their Hearts that there is no greater bent towards God and are always suspicious of their spiritual Condition 5. Hardness of Heart is most apt to creep upon us in times of Ease and Prosperity Solomon saith Prov. 1.32 The Prosperity of Fools shall destroy them And Rom. 2.4 5. Despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance But after thy Hardness and impenitent Heart treasurest up unto thy self Wrath against the Day of Wrath. Usually in the times of God's Goodness and Patience Men are besotted with the Pleasures of the Flesh and then lose their Feeling Nothing bringeth a Brawn upon the Heart so much as Sensuality and an inordinate Use of the Creatures it taketh away the Heart and usually in a prosperous Condition Men grow sensual and careless Pharaoh himself when under the Rod could speak as good Words as another but when he was well at Ease then his Hardness returned upon him As Metal in the Furnace is very yeilding and melting capable of any Impression but out of the Furnace it returneth to its wonted Firmness and Consistency The greatest Plague was upon his Heart when he wanted other Plagues Men do well in their Wickedness injoy themselves with Comfort and then fear nothing We see in the brute Creatures when they are in good Plight they grow more fierce so doth Man that aboundeth in Ease and Pleasure his worldly Happiness maketh the Heart gross and sensless We had need to take heed of an hard Heart at all times but especially when we are like to be corrupted with Ease and Pleasure A sensual Heart will be sensless 6. Hardness of Heart is a grievous Sin at all times but then most sinful when most unseasonable for Time is an aggravating Circumstance in all things so in this Now when is it unseasonable In times of Judgment and times of Gospel-Grace 1. In times of Judgment 2 Chron. 28.22 In the time of his Distress did he trespass yet more against the Lord This is that King Ahaz There is a Brand set on him Certainly the Times we live in are extraordinary Times we have seen many Changes and great Effects of God's Anger for Sin we have now many spiritual Judgments upon us Error and Blasphemy great Divisions and Breaches among God's People and Scandals of them that profess the Gospel An hard Heart now is most unsutable it is like a Garland of Rose-buds in a Day of Mourning Clearly upon some the Stroaks of God's Providence have lighted very sore if they shall add Hardness of Heart to their other Plagues who will pity them When all the Corrections of an angry God cannot draw any sensible and serious Thoughts from them how sad is this I tell you Christians it looketh like Hell to continue Sinning under Suffering and to be obstinate against God and the Counsels of his Grace for your Salvation it speaketh much of a spiritual Plague added to temporal Judgments If we did perswade you to a Party only it were more excusable but when we press you to come to Christ and you still remain obstinate and hard-hearted this is sad If the Ministry were only used as a State-Engine to ingage you in such a Faction and Design you might have something to plead for your selves Pardon me for dealing thus freely with you we are Debtors to all Rom. 1.14 Would you be troubled if the Base should rise against the Honourable it were a Judgment certainly but what are you to God Poor base Worms will you contend with your Maker You would complain of it as an heavy Burden and strange Inversion of all States and Conditions if Men of mean and low Fortunes should be at the Top and have Power and Domination over the ancient Gentry and Nobility of the Land Be it so but I would have you to consider in the mean time what an horrible Presumption it is and how God may take it that you stout it out against the Fear of God Alas there is a greater Distance between you and him than between you and your Fellow-Creatures For you to contest it with God! to swagger it and outbrave his Ordinances to contend with his Spirit how may God complain of this if it be so grievous to you to be outbraved by your Fellow-Creatures 2. Times of Light and great Gospel-Grace An hard Heart in Gospel-Days is the very Reproach of Ordinances Many think the Ministry and Ordinances useless things why because there is so little Success You make them useless and then there will not want those that decry them apace 2 Cor. 6.1 2. We then as Workers together with him beseech you also that ye receive not the Grace of God in vain for he saith I have heard thee in a time accepted and in the Day of Salvation have I succour'd thee Behold now is the accepted time behold now is the Day of Salvation An heard Heart should be a thing now quite out of Fashion In a time of Ignorance or a time of Restraint of Preaching when Visions are not open or under a dead sleepy Ministry God might dispense with what he will not under a clear Discovery of his Will But now when the Doctrine of the Gospel is so clearly opened and Christ so freely tendred now to be estranged from the Fear of God is as unsutable as if we should revert to the Fashions of Barbarism or those kind of Clothes or Dresses which our Ancestors wore before they were reduced to this Pitch of Civility whereunto we are now arrived You would laugh at Garments of an antique Fashion and if the Gallants of the Age should put on the Dress of Adam or be clothed with Skins newly taken from the Beasts offered in Sacrifice A blind Mind and a sottish obstinate Heart is more uncomely in the Eye of God Will you be Strangers in Israel and lose the Blessings of the times by refusing the stricter ways of God 7. Hardness of Heart groweth and increaseth on us more and more if we let it alone Zech. 7.11.12 But they refused to hearken and pulled away the Shoulder and sâ—opped their Ears that they should not hear Yea they made their Hearts as an Adamant Stone lest they should hear the Law and the Words which the Lord of Hosts hath sent in his Spirit by the
he that forbeareth let him forbear for they are a rebellious House As if God should say Let them now do what they will I am at a point Now sometimes their Condition is irreversible which is clear because when God hath given them over how shall they repent and break off their Sin God's Oath is past Psal. 95.11 Vnto whom I sware in my Wrath that they should not enter into my Rest. God standeth sworn to condemn and destroy them If they should have any Anguish of Conscience and Remorse stirred up in them God will have no regard to it Prov. 1.26 27. I also will laugh at your Calamity I will mock when your Fear cometh when your Fear cometh as Desolation and your Destruction cometh as a Whirlwind when Distress and Anguish cometh upon you Hosea 5.6 They shall go with their Flocks and with their Herds to seek the Lord but they shall not find him he hath withdrawn himself from them When Men have neglected God's Seasons and begin to be surprized with Death then they would fain have Comfort and Pardon but instead thereof the Lord puts them off No you would have none of me 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 Instead of Compassion they are mocked and turned over to their evil Courses and carnal Company Joh. 8.21 I go my way and ye shall seek me and shall die in your Sins That this may be before Death appeareth because Grace is confined to a Season Isa. 55.6 Seek ye the Lord while he may be found call ye upon him while he is near And that Season is not always as long as Life Luke 19.42 If thou hadst known even thou at least in this thy Day the things which belong to thy Peace but now they are hid from thine Eyes The Day of Grace is bright but short We may mourn over many thus when the Measure of their Iniquities is filled up God giveth over calling and expecting and waiting for their Repentance It is true the time is not to be known by any Man of himself nor by others concerning him we cannot state the number of Calls because Circumstances are diverse and Light breaketh in with Warnings in a different degree There is a great deal of variety in the Lord's Dispensations therefore all must use the Means and warn we must to the last We can only say in the general that after God hath done with them and expects no Good from them he may let them live for the Glory of his Justice as after God had hardned Pharaoh's Heart yet he continued his Life that he might shew his Power in him Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my Power and that my Name may be declared throughout all the Earth You may survive your final Hardness as a Monument of God's Justice in the World 2. It is a just Dispensation It is just with God to take the Refusal and be gone and to cease to deal with your Hearts any more when after all the melting Intreaties of his Grace you cast him off he commands and you will not obey he is willing and you are not willing he intreats and you will not hearken He wishes Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always that it might be well with them and with their Children for ever He laments Psal. 81.13 O that my People had hearkned unto me and Israel had walked in my Ways And you will not join with him He is grieved that his Offer of Grace is not received and you will not lament It is but just that a Man should be left to his own Choice that a Man should miss of that Salvation which he cared not for that if after Warnings Convictions and Intreaties he will be filthy he should be filthy still In Hell Conscience will acquit God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have been the cause of all this to my self 3. It is a merciful Dispensation to the rest of the World We are told of these things before-hand not that we may despair that is an ill Consequence but that as we love our Souls we should take heed of resisting Grace and turning our Backs upon our own Mercies It is a merciful and fatherly Warning to strike in betimes and own the God of our Mercies Delay is that that undoeth all the World Now this is the best Cure of Delay 2 dly The Causes of it 1. Sinning away the Light of Nature By Nature Men have some knowledg of Good and Evil. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some common Principles as that God is and must be worshipped that we must do wrong to none nor pollute our selves with promiscuous Lusts. The Heart of a Pagan would rise against it Rom. 2.14 15 For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shew the Work of the Law written in their Hearts Now when Men hold the Light of Nature in Vnrighteousness Rom. 1.18 when they hold poor Truth fettered and bound that it cannot break out into an holy Conversation this provoketh God to give them up to Hardness There are many Sins which Nature discovereth and may be avoided upon such Reasons and Considerations as Nature suggesteth Now when Men put the Finger into Nature's Eye or will not suffer Reason to exercise any Dominion but let loose the Reins to Lust God leaveth them to a carnal and sottish Heart Tho by the Light of Nature Men cannot convert to God yet by the Light of Nature Men may practise many Duties and avoid many Sins The Gentiles were left to an unsound injudicious Mind When Men fall into foul Sins against the Light of Nature Conscience loseth its Feeling and Tenderness Eph. 4.19 Who being past feeling have given themselves over unto Lasciviousness to work all Vncleanness with greediness Hearts prejudiced against the things of God may grow to very Stones 2. Refusing God's many Calls Prov. 29.1 He that being often reproved hardneth his Neck shall suddenly be destroyed and that without Remedy God may bear with us a while after one or two or more Reproofs but when we are often reproved and often convinced and yet will not be reclaimed God may give us over The exact Date of Christ's Patience or the Number of his Calls e're the fatal Period of final Induration cometh we know not but when it is often you are in danger Take heed of forfeiting your own Mercies by refusing the most earnest Motions of the Word and Spirit When God importuneth to be heard and obeyed his Spirit being thus resisted and refused God will be at length wearied and will not give as much Grace as before Isa.
my Soul and forget not all his Benefits who pardoneth all thy Iniquities and healeth all thy Diseases Psal. 103.1 2 3. 3. Our own personal Victory over Satan's Temptations In part now We renew that Covenant now wherein we ingaged to fight against Satan 1 Iohn 2.14 I have written unto you young Men because ye are strong and the VVord of God abideth in you and ye have overcome the wicked one Fully hereafter Rom. 16.20 The God of Peace shall bruise Satan under your Feet shortly The God of Peace as pacified in Christ. Now this is matter of Thanksgiving 1 Cor. 15.57 Thanks be to God who giveth us the Victory through our Lord Iesus Christ. That Christ will take us along with him in his Triumphant Chariot and help our weak Faith and faint Hope and that we may conquer the Tempter and Accuser IV. Tho Christ's Heel was bruised in the Conflict yet it endeth in Satan's final Overthrow For his Head was crushed which noteth the subversion of his Power and Kingdom To explain this we must consider First What is the Power of Satan Secondly How far Satan was destroyed by Christ. First What is the Power of Satan It lieth in Sin And Christ destroyed him as he made an end of Sin and brought in everlasting Righteousness and made Reconciliation for Iniquities Dan. 9.24 Namely as he reconciled Man to God and restored God's Image and Life eternal In short the Power of Satan may be considered either as to single Persons or his Interest in the corrupt World or the sinful Race of Apostate Adam who in their degenerate Estate make up a Confederacy or Party that may be called the Kingdom of the Devil 1 st As to single and individual Persons All his Power over them is by reason of Sin which was introduced by his Subtilty and Malice There are three things in Sin the Power the Guilt the Being Whilst any of these remain Satan hath some Power and all these Christ came to dissolve but by several Means and at several Times 1. The Devil's Power lieth in the Corruption of our Natures for Men continuing in the Apostacy from God are of Satan's Party Eph. 2.1 2 3. And you hath be quickned who were dead in Trespasses and Sins wherein in time past ye walked according to the Course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Among whom also we all had our Conversation in Times past in the Lusts of our Flesh fulfilling the Desires of the Flesh and of the Mind This was the Power that Satan had over us to rule us and govern us by the Lusts of the Flesh. This was our daily Walk and Trade without any Remorse for it or any desire to change our Condition And we are the more confirmed in it by the general and corrupt Example of those among whom we live Now whilst we follow these sinful Motions and Suggestions Satan is our Prince and God the corrupt Nature maketh us readily to entertain his Motions and we are taken captive by him at his Will and Pleasure 2 Tim. 2.26 Now how doth Christ take away this Power I answer By converting Grace which is not only a turning from Sin to God but from Satan to God Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan to God Whereby the Reign of Sin is broken for as long as Sin reigneth Satan is in peaceable Possession Luke 11.21 When a strong Man armed keepeth his Palace his Goods are in peace And the Devil who hath â—ost his Seat in Heaven hath still a Throne in the Hearts of Men and lords it over them as his Slaves Now the Reign of Sin is broken when Christ puts an Enmity into your Hearts against it I will put Enmity between thy Seed and her Seed For Sin dieth as your Love to it dieth and is mortified and subdued as your Enmity increaseth Well then they that are converted to God are possessed with a Spirit of Enmity to Satan and his Ways such as they had not before whilst they remained in the degenerate Estate Therefore 't is said Ezek. 36.26 A new Heart will I also give to you and a new Spirit will I put within you such as none else have till the Redeemer work upon them 1 Cor. 2.12 We have received not the Spirit of the World but the Spirit which is of God The Spirit which possesseth the Generality of Men is the worldly Spirit that inclineth to earthly and sensual Satisfactions but this Spirit maketh them look after the great things promised by Christ and the great things required by Christ In short a Spirit quite opposite to the Satanical Spirit The Satanical Spirit is contrary to God and Man To God Col. 1.21 And you that were sometimes alienated and Enemies in your Mind by wicked Works yet now hath he reconciled To Man James 4.5 The Spirit that dwelleth in us lusteth to Envy But this Spirit begetteth in us Love to God and Man that we may seek his Glory and the Good of others Now till this Spirit be planted in us we have not changed Parties and Masters The Being of Sin is found in all but the Reign only in the Unconverted Therefore the Reign of Sin must be broken by the dwelling of this Spirit in us Sin will put strongly for the Throne again but you must pray earnestly Psal. 119.133 Order my Steps in thy Word and let not any Iniquity have Dominion over me And watch constantly as ever mindful of your Baptismal Vow and Covenant Rom. 6.11 Likewise reckon ye your selves to be dead indeed unto Sin but alive unto God through Iesus Christ our Lord. And then you will find Christ overcoming more and more the Satanical Spirit and inlarging you into the Liberty of God's Children 2. The Guilt of Sin which is an Obligation to Punishment and ariseth from the Sentence of Condemnation pronounced by the Law against Sinners Our Misery ariseth first from the Violation of the Precept of the Law and then from the Sanction and Penalty threatned And so also therein lieth Satan's Power as we are obnoxious to the Wrath of God for therein he is the Minister and Executioner of Death as God maketh use of all his Creatures according to their Inclination And so this wrathful revengeful Creature is the Instrument of his Wrath he hath an advantage against us by the Law of God the Precepts whereof we have broken and so incurred the Penalty and so Satan cometh on as one that hath the Power of Death Those obstinate and careless Souls who refuse the Government of the Lord's Grace and Spirit are put into his Hands as when the Spirit of the Lord departed from Saul an evil Spirit from the Lord troubled him 1 Sam. 16.14 He doth or may terrify and afright the Consciences of Men with the dreadful Expectations of Death and the Consequences of
but Gods They were in an high pang of Zeâ—l when they offered so freely to the Service of the House of God but David prayes 2 Chron. 29.28 Oh Lord God of Abraham Isaac and of Israel our fathers keep this for ever in the imaginations of the thoughts of the heart of thy people and prepare their hearts to seek thee Our Motions are fleeting and vanishing God must preserve in us these Resolutions of consecrating our selves and all that is ours to him SERMON III. GENESIS xxvi 63 And Isaac went out to meditate in the field at the even-tide IV. MY Work now is to handle the Letts or Hindrances of Meditation together with the helps and means that may quicken you to the performance of it The Letts may be sooner discovered then remedyed as the Nature of many Diseases is better known than the Cures and therefore they are called Opprobria Medicorum the Disgrace of the Physitians skill So these remain as Marks and Memorials of the Fall Intire and uninterrupted Visions are the Priviledges of Heaven we must be contented with our broken and imperfect Measures it is enough that we have Doves Eyes Cant. 4.1 That we can peck and look upward and enjoy some temperate glances on the Glory of our Hopes though we be not transported with the ravishments of a constant and steady Vision We cannot expect to be absolute we shall still have cause to be humbled it is enough if we can be encouraged against despair for many find themselves so unfit that they have not hopes enough to attempt the Duty To these I shall speak chiefly in this Discourse I had thought to have handled the Letts severally and then the helps but I think it would be better to suit each discouragement with its proper helps The Letts and Hindrances are of several sorts some common to this with other Duties and others more peculiar to the Duty of Meditation First I begin with the first sort such Hindrances as are common to other Duties and they are Four Sloath Love of Pleasure a Guilty Conscience and an unwieldy Mind 1. There is a Spiritual Sloathfulness Men lye upon the Bed of Ease and are loath in good earnest to apply themselves to what is painful and difficult If Grace would drop to them out of the Clouds or God would be contented with some faint lazy wishes or some cold and yawning Expressions of a drowsie Devotion they would be Religious but where Duties must cost labour and self-denyal and put them to pains Men withdraw the Shoulder and hang off Therefore Solomon saith Prov. 21.25 The desire of the sloathful killeth him for his hands refuse to labour They would fain have Grace and performe what God requires but are loath to take pains Now as this is a Prejudice against all other Duties so especially against the Duty of Meditation partly because of all Duties it is most difficult and tedious to the Flesh it is a Duty lying within the Soul we cannot so easily command our own thoughts now inward Duties are the most difficult because we cannot alwayes exercise a Dominion over our own Spirits Partly because it is a Private Duty to which God alone is conscious In Publick Duties Secular Interests and Ends have a great constraint and therefore we excite the Heart to be more intent and serious We see by-ends make Men deny themselves but where there is not this to prompt them they either omit the Work or turn it into a slight and idle practice How shall we do to shake off this Spiritual Sloath I Answer 1. You must consider that a lazy Spirit is most unfit for Christianity The whole Christian Life is carryed on with much Labour and Diligence you were as good never look after Christ and Heaven as refuse Labour There is nothing required in the whole compass of Religion but what will cost you a great deal of pains Faith is a work Iohn 6.29 That is the work of God that ye believe on him whom he hath sent It is not a barren idle speculation nor a naked apprehension but a matter of difficulty and diligence to bring Christ and the Soul together and to lodge the Soul in the bosom of Christ. Love is Labour Heb. 6.10 God is not unrighteous to forget your work and labour of love It is not a Naked Profession but there is Labour in it take it either for Love to God or Men for Love to God that is not a fellow-like familiarity but a laying out our selves in his Service or for Love to Men that doth not consist in a few good words Debts are not paid with a noise of Money you do not satisfie the Commandment by saying Depart in peace be ye warmed be ye filled if you give them not those things which are needful to the body Iames 2.16 So for Obedience it is expressed by a constant course of Work and Labâ—ur 1 Cor. 15.58 Be ye stedfast and unmovable alwaies abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Religion is but a constant Exercise there are no Loyterers in Heaven Gods Work must not be followed with a faint wish and a slack hand Men mistake Religion if they think it a broad and easie way where Men may live at large no the Gate is narrow and the Path is streight and few there be that find it it is a Work not a Sport and Play and Men had as good lay all thoughts of God and Christ aside as to resolve upon an easie course and flatter themselves with an expectation that they shall go to Heaven with a lazy wish and fancy such a short cut and passage to Heaven as will cost no pains 2. It is better to take pains than to suffer pains and to be bound with the Cords of Duty than with the Chains of Darkness The Bonds of Duty are not Gives but Ornaments for Duty is the greatest Freedom Psal. 119.45 I will walk at liberty for I seek thy precepts You will never be more free then when you once make Experience of Gods Service How sad is it to see Men prejudiced against such pains as yield Freedom and Comfort for the present and Glory for the future and take pains for that for which they shall suffer Eternal pains Isa. 5.18 Wo unto them that draw iniquity with cords of vanity and sin as it were with cart ropes They moyl and toyl in the work of Satan as a Horse in a Mill and labour for their own destruction Consider the Devils Work is Drudgery and his Reward is Death yet such is the wretchedness of Man that he accounteth nothing toilsome but God's Work and nothing pleasant but the Accomplishment of his own Lusts to be Lusts Vassal and Prides Slave and to be at the command of every Covetous and Unclean Desire How do Men toyl in the World go to Bed late rise early eat the Bread of Sorrows exhaust and waste their Strength
why will you match your Souls that are of an Heavenly Original to these base outward things 4. All these things which we think increase our Happyness do but add to our Trouble both to our Outward Inward and Eternal Trouble 1. Many times to our Outward Trouble The greater Gates do but open to the greater Cares and the more any are endowed with any Excellency in the World they have proportionable Sorrow and Incumbrances Moral Wisdom is the best of all Outward Enjoyments yet that encreaseth our Portion of Sorrow Eccles. 1.18 For in much wisdom is much grief and he that increaseth knowledge increaseth sorrow Many have observed that never was a Man eminent for any outward endowment but the Joy of it was abated with an answerable proportion of Sorrow and Trouble and their encumbrances have been every way suitable to their Comforts Those that have been most famous for outward Qualities have come to some dismal End as Sampson for Strength Saul for Stature Absalom for Beauty Achitophel for Council and Parts Asahel for Swiftness Alexander for Warlike â—rowess Nabal for Riches and God hath made it good by many Experiences in our times the Wheel of Providence hath rolled upon them and they have come to some sad End So for Witt and Parts Wit has been many a Mans Ruine Isa. 47.10 Thy wisdom and thy knowledge hath perverted thee Many are undone by their own Wisdom and Knowledge and the greatness of their parts and came to sad Accidents 2. For inward Troubles As Children catch at painted Butter-flies and when they have taken them their gawdy Wings melt away in their fingers and there remaineth nothing but an ugly Worm so we catch at those things which perish in the using but the Worm of Conscience remaineth Many times outward Blessings are salted with a Curse we never have outward things as a Blessing till we have an higher Interest in them Psalm 127.2 So he giveth his beloved sleep Those that have an Interest in God can rest quietly in the bosom of Providence and outward Comforts are given as a Blessing when they are additionals and appendices to the Covenant of Grace Matth. 6.33 Seek ye first the kingdom of God and his righteousness and all these things shall be added unto you God doth not say seek the World and Heaven shall be added to you but seek Heaven and the World shall be added For by seeking of Heavenly things first you drive on two Trades at once for Earth and Heaven But when Men cumber themselves with the World there is a snare upon the Conscience and they cannot enjoy the comfort of their Condition It will add to your inward Trouble when God is neglected and the World sought 3. For Eternal Trouble These things are Temporal and we hazard the loss of Eternal things for them We never leave God but with disadvantage to our selves Ionah 2.8 They that observe lying vanities forsake their own mercy whenever you go off from God for a Fleeting Shadow you loose an Eternal Joy The Comfort of the World is but for a time but our Punishment is for ever Ea quae ad usum diuturna esse non possunt ad supplicium diuturna sunt why should we look after those things that we cannot use for ever and so wound and destroy our Souls for ever An immoderate seeking after Temporal things will be our Eternal Ruine Oh that Men would be wise not to run so great a hazard for so small a pleasure Riches are uncertain but the Love of them brings a sure Damnation Phil. 2.19 Whose end is destruction who mind earthly things Oh say then shall I overturn the quietness of my Life Shall I wound my Conscience Shall I contract guilt and terrour for the time to come for that which will perish in the using and is uncertain in the Enjoyment Let us leave things that perish to Men that perish Shall I adventure my Soul upon so vain a pursuit Shall I lose Eternal Glory for a little Vain Glory Shall I make my Children or Kindred Rich and be poor to all Eternity Shall I bereave my Soul of all my hopes and of those Eternal Joyes which God hath provided for them that love him for a possession that is so uncertain and so ensnaring 2. You should deal with your Hearts by apt Similitudes The word will afford you with several who would dwell in a Ditch that may have a goodly House in a City Who would leave Treasures and feed of Husks Who would refuse a pleasant Bride for a Company of nasty Harlots Or who would sit on the Stairs when he is called up to sit on the Throne I may enjoy God in Christ and shall I think it my happyness to enjoy the World 3. By Comparisons Compare the World with Heaven here you have the fuller Wealth and but a foretast of Heaven but the Grapes of Heaven are better than the Vintage of the World and these present Enjoyments are sweeter and more sure than all Honours and Riches in the World These things are gotten with care kept with Fear and lost with grief Reason thus with your selves what are these Pleasures to the Joyes of the Spirit These gratifie the Body the Beast and are so disproportionable to reason it self that when we have sucked out the quintessence of all Earthly Delights they cannot yield a perfect contentment Therefore Solomon saith Prov. 14.13 Even in laughter the heart is sorrowful and the end of that mirth is heavyness We see that laughter by too much extension and dilatation of the Spirits causeth an aking in the sides in the outward Expressions of Jollity God would shew how painful it is you will find carnal delights alwaies go away and leave some sad Impressions God's worst is better than the Worlds best the groans of the Spirit are better than the Joyes of the World The groads of the World never go away but they leave a Contentment and drop some sweetness but the Joyes of the World never go away but Clouds of Sorrow are left behind God's Children rejoyce in the midst of their Mourning and a Glory hath risen upon their Spirits even when they seem to be disconsolate in the Eyes of the World 4. By Colloquies with God Either by way of Complaint that thou hast sinned and been ungrateful to God Psalm 73.22 So foolish was I and ignorant I was as a beast before thee Lord This hath been my brutishness to chose outward Pleasure before Communion with God and to prefer the Contentments of the World before the delights of thy presence Go and humble your selves and say Lord I have traded with vanity and vexed my self in unprofitable pursuits I have lived so long in the World and have scarce minded the end wherefore I was sent into the VVorld as if I was put into the VVorld only as Leviathan in the Sea to take my fill of Pleasure and bathe my Soul in Carnal Delights Or else by way of Thanksgiving if the
to see his Love in the Losses you have sustain'd and the Blessings you enjoy But were it worse with you as to outward Comforts yet the Foundation of God standeth sure having this Seal The Lord knoweth them that are his And certainly there is more in God and a Covenant-Relation to him to support your Joy than there can be in any outward Affliction to cause Grief and Sorrow of Heart And a due sense of God's afflicting Hand is not inconsistent with a holy rejoicing in him Now that God would fill you more and more with the Joys and Comforts of his Holy Spirit and multiply his Blessings upon your self and those that have descended from you is the Prayer of Honoured Madam Your Ladiship 's most obliged and most humble Servant WILLIAM TAYLOR February 9. 1692 3. SERMONS Preached upon Several Occasions SERMON I. LUKE xvi 30 31. And he said Nay father Abraham but if one went unto them from the dead they will repent And he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead IT hath been a Question whether this is a Parable or an History A Parable surely for otherwise many incongruities would be asserted For it supposeth Body and Soul already in Hell ver 23. And in hell he lift up his eyes being in torment And it would suppose Charity and care of Conversion of others in Hell therefore it is not an History The scope of this Parable is to teach us three Lessons 1. To shew that the Godly-Poor are Blessed and the Unmerciful-Rich are in Everlasting Torments Desideravit guttam qui non dedit micam he desired a drop of Water that would not give a bit of Bread 2. The irreversible Estate of the Damned verse 26. Between us and you there is a great gulf fixed so that they which would pass from hence to you cannot neither can they pass to us that would come from thence 3. That the Direction of the Holy Scriptures are the only Means to escape these Torments This latter is represented in a Dialogue between Dives and Abraham Dives would have one sent from the Dead to his Fathers House Supposing that would work on them to repent Christ's Parables do impersonate our Thoughts we alwaies dislike the present dispensation which God useth to reclaim us and would have extraordinary Means and then we presume we should believe and repent these are our thoughts But Abraham thinketh otherwise or rather Christ who is the Author of the Parable If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead By Moses and the Prophets are meant the whole Scriptures of the Old Testament and the New these are mentioned because these only were then written and received by the Iews and these include the rest the same Truth being carryed on in all the Books though more explicit in the latter Doct. That the word of God is a more conducible means to perswade us to Repentance than if one should come from the dead There are two wayes of Proof of this Doctrine And therefore let us see what may be said for and against one coming from the dead First If one coming from the dead be presumed to be a more Effectual Means to bring Men to Repentance and Conversion to God it must be either because he can bring a more necessary Doctrine or could urge better Arguments and more perswasively or propound these Truths with more certainty or could by his own strength convey a Power with his Words or rationally expect a greater concomitancy and co-operation of Grace than is ordinarily dispensed by the Word One or other of these things it must be or else the conceit is vain and frivolous But now proceeding from one consideration to another I shall shew you that the Word of God hath clearly the preheminence and is a far more accommodate instrument to work upon the hearts of Men than any extraordinary dispensation whatsoever 1. One coming from the Dead Angel or Man cannot bring a Doctrine more necessary there being in the Scriptures sufficient Direction about the way to true Happiness For which we have not only express Testimony but apparent reason and sensible experience 1. Express Testimony which should sway with Christians 2 Tim. 3.16 17. All scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness That the man of God may be perfect thoroughly furnished unto all good works A Man of God or Minister of the Gospel thoroughly furnished hath from the Scriptures full out enough to guide Man to the injoyment of God nothing is wanting for Information as to Doctrine Conviction Arguments of Quickning or Exhortation for Instruction or Directions concerning the whole Duty of Man And 2. Apparent Reason if God be a sufficient Teacher of Divine things and if we suppose him willing to inform the Creatures neither of which can be denyed without blasphemy then surely supposing the Scriptures to be the Word of God as all Christians do and in this Debate it is fit we should suppose then certainly we have enough in the Scriptures and need not that the rest of the dead should be discomposed that there may be a fit Messenger found out to invite us to return to God If it need proof who can teach us the way to Blessedness more than the Blessed God Psal. 119.12 Blessed art thou O Lord Teach me thy statutes Who more willing to shew Man what is good then the good God Psalm 119.6.8 Thou art good and dost good teach me thy statutes The Blessed God needeth not to envy us the perfection of Knowledge as the Devil insinuated Gen. 3.5 God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil Wherein is his Happiness lessened by our perfection And the good God who is so full of goodness and love to Mankind would give us a sufficient Direction especially since his Son appeared in Humane Nature and became his Messenger Would God reveal himself to any one from the Dead yea to an Angel more than to his own Son Oor could he see feel or hear more than God hath made known to Christ Or be presumed to have a greater Charity to Mankind than the Lord hath whose Creatures they are no No no it cannot be he hath shewed thee O man what is good Micah 6.8 Abide by that and thou hast enough But let us confirm it Compare the Provisions of the Word with your own necessities What! Would you have a Rule And see if you have it not in the Holy Scriptures Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world By the grace of God is meant the Gospel and what
earth shall remember and return unto the Lord. Think with your selves whence am I Whither am I going What have I done in the work of Repentance What will become of me to all Eternity Here in the Scriptures God himself hath told me what I must look for and will God deceive me Oh let me take Gods Directions for the saving of my Soul I might take occasion hence to press you to bless God for transmitting such a Doctrine to us and to give you caution not to look after other Revelations there are none or if there were none can be so certain and so sufficient as this And whatever is pretended as a Message from God bring it to the Scriptures Isa. 8.20 To the law and to the testimonies if they speak not according to this word it is because there is no light in them Some cry up the Church some the Spirit in contradiction to the Scriptures do you take the middle course go to the word opened and dispensed in the Church and wait for the Spirits teaching And whatever is pretended if it be not according to this there is no light in it and if there be no Light of Knowledge there will be no Light of Comfort and no Light of Happyness A SERMON ON HEB. xiii 20 21. Now the God of peace that brought again from the dead our Lord Iesus 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 Amen THE words carry the form of an Apostolical Blessing or Prayer for these Christian Hebrews to whom he wrote Consider in them 1. The Person to whom he prayeth in which the grounds of Audience are implyed verse 20. 2. The Matter which he prayeth for verse 21. 1. The Person to whom the Prayer is directed who is described 1. By a proper Title the God of peace 2. By his great Work he brought again from the dead our Lord Iesus Christ Who is set forth 1. By his Office the great shepherd of the sheep 2. By his Merit and Satisfaction through the blood of the everlasting covenant Which may relate 1. To God's Title He is become the God of peace through the blood of the everlasting covenant 2. To Gods Work through the blood of the everlasting covenant he brought him again from the dead 3. To Christ's Office through his blood shed for sinners he is become the great shepherd of the sheep 2. The Matter which he prayeth for The continued Sanctification of Man once regenerate set forth by both its parts the Will and the deed Phil. 2.13 First The Will or remote Power Make you perfect or fit you for every good work to do his will Secondly The deed or actual assistance working in you that which is well-pleasing in his sight We have both by Jesus Christ for it is added with a Doxology through Jesus Christ to whom be glory for ever and ever Amen The Text is long I must give you but short Strictures upon it And I will begin with the second branch the Matter prayed for And therefore let me observe Doct. That the beginning progress and accomplishment of every good work is from God through Iesus Christ. This appeareth plainly from the 21. verse which may be reduced to two heads 1. The Expressions which concerne Mans Duty which is to be perfect in every good work that we may do God's will and that which is pleasing in his sight 2. The Expressions which concerne Gods Power to inable us for this Duty there are two words perfecting and working The first relateth to his Habitual Grace the second to his Assisting Grace I. The first expressions which import Mans Duty are four 1. Perfecting 2. Every good Work 3. Doing his Will 4. So as may be pleasing in his sight 1. We must be made perfect or the begun Work of Grace must be carryed on to perfection We all come short of that perfection which is attainable in this Life therefore those that have attained some good measure of Grace should not rest satisfied with it We need to be more able for Duties more fortified for Tryals A Man groweth till he be fit for all Manly Actions And a Christian groweth and must be made more peâ—fect â—ill he be fit for every good Work An Artisan must be so long learning his Trade till he be fit for all those Functions which belong to his Trade A sick or wounded Man is under the hand of the Physitian or Chirurgeon till he be perfectly cured So is a Christian under the care of his Spiritual Physitian till he be fitted for all the â—arts and Duties of a Christian Here upon earth Christ by one offering hath perfected for ever them that are sanctified or dedicated to God Heb. 10.14 But now he is in Heaven he perfecteth us by degrees The Sacrifice needeth not to be repeated but his intercession is continual because we still need new influences of Grace Absolute Perfection is not attainable in this life but the perfection of sincerity is here required that we should mortifie all our Lusts and serve God in every good Work and please him by an Universal and Impartial Obedience Phil. 3.12 Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Iesus That is I aim at that which Christ aimed at that I may be thoroughly and exactly perfect 2. In every good work Not in one but all Many will do some good but are defective in other things and usually in those which are most necessary They cull out the easiest and cheapest parts of Religion such as do not contradict their Lusts and Interests We can never have sound peace till we regard all Psalm 119.6 Then shall I not be ashamed when I have respect to all thy commandments Shame is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear of a just reproof This reproof is either from the Supream or the Deputy-Judge The Supream Judge of all our Actions is God This should be our principal care that we may not be ashamed before him at his coming nor disapproved in the Judgment But there is a Deputy Judge which every Man hath in his own bosom Our Consciences do acquit or condemne us as we are partial or sincere in our Duty to God and much dependeth on that 1 Iohn 3.20 21. But if our hearts condemne us God is greater than our hearts and knoweth all things Beloved if our hearts condemn us not then have we confidence towards God Well then that our hearts may not reprove or reproach us we should be complete in all the Will of God Alas otherwise you will never have Evidence of your sincerity 3. The next Expression is That you may do his will The Rule of Mans Duty is the will of God
but the Grace that we may do that good which we Will and Purpose These are distinct many may have assistance in one kind not in another Paul sheweth us that willing and doing are different Rom. 7.18 For to will is present with me but how to performe that which is good I find not To will is more than to think and to exert our Will into Action is more than both In all we need Gods help both to think a good thought or conceive a good purpose much more to performe a good Action Man is mutable and here is much opposition 2. VSE Exhortation to several Duties 1. Let us shake off carnal security and laziness Here is not only Gods Grace represented but Mans Duty Gods doing all doth not warrant us to lye upon the Bed of ease but stir us up to diligence Phil. 2.12 13. Work out your salvation with fear and trembling for it is God which worketh in you both to will and to do of his good pleasure 2. We are not to neglect the Motions of the Spirit least we grieve him Eph. 4.30 And grieve not the holy spirit whereby we are sealed to the day of redemption 3. We are to use the Means and God will bless our endeavours 1 Pet. 2.2 As new born babes desire the sincere milk of the word that you may grow thereby We are to attend upon the Word and frequent the Sacrament 4. We must pray earnestly for a two-fold reason 1. That we may humbly own our wants Iames 1.5 If any man lack wisdom let him ask it of God 2. That we may express our desires and longing for Grace Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled 5. We must improve our Talents least we be accounted evil and sloathful Servants that receive Grace in vain 2 Cor. 6.1 We beseech you that you receive not the grace of God in vain Doct. 2. That the continued sanctification and perfecting of Man once Regenerate cometh from God as the God of peace This is the Blessing prayed for and when the Apostle prayeth for it he calleth God the God of peace So elsewhere 1 Thess. 5.23 The very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Iesus Christ. He prayeth therefore the whole progress of sanctifying Grace till it hath attained its end and final perfection and giveth God the same Title Here I shall open to you these five things 1. In What Sense God is said to be the God of Peace 2. The Ground and Foundation of this Peace 3. The Evidences how it appears that God is pacified 4. The Conveiance of it to us or how we come to be interested in this Peace 5. The Reasons why all increase of Grace cometh from him as such I. What is the meaning of this Title God is called the God of peace in two respects 1. With respect to Union and Peace with Men especially our Fellow Christians God is the God of Peace as he is the Author and Approver of this Peace 1 Cor. 14.33 For God is not the author of confusion but of peace as in all the churches of the saints 2 Thess. 3.16 Now the Lord of peace himself give you peace alwaies by all means 2. With respect to our Reconciliation with himself after the breach that was between us Heaven and Earth are at an accord and the great quarrel between us and God is compromised and taken up In one place the Angels come to proclaim peace on earth Luke 2.14 At another time when Christ solemnly entreth as the Messiah into Ierusalem they cryed out Luke 19.38 Peace in heaven and glory in the highest One of the Parties at variance is in the earth the other in Heaven The Angels the Inhabitants of the other World proclaim Peace on Earth and Men that dwell here below eccho to them again Peace in Heaven and that when they gave Christ the Honour of the Messias shewing that his great business was to make Reconciliation It is not a Primitive Original Peace but a Reconciliation after a breach a restoring of Peace when it was lost We had all broken with God and God was angry with Men for Sin Now while God was angry and offended there was no hope to receive any gift of Grace from him Therefore with respect to this is God called the God of peace II. The Grounds and Foundation of this peace And that is by the blood of the everlasting covenant which is the only propitiatory Sacrifice which could appease God and give his Justice full satisfaction and recompence for our Offences Before this Peace could be made and this woful breach repaired there were two things to be removed which stood in the way Gods Wrath and our Rebellious Nature The Righteous Wrath of God is appeased by the Blood of Christ Our Rebellion is cured and healed by his Spirit The latter is but a consequent of the former The first foundation for this peace was laid in the Blood of Christ Col. 1.20 And having made peace through the blood of his cross by him to reconcile all things unto himself Isa. 53.5 The chastisement of our peace was upon him and with his stripes we are healed The Enmity had been irreconcilable and impossible to be removed unless God had taken this way unless the Son of God had dyed for a sinful World that by the Merit of his Obedience he might give satisfaction to a provoked God for the wrong we had done him III. The Evidences that God is pacified Here are three mentioned 1. The bringing back of Christ from the dead 1. This showeth that God was propitiated that he hath accepted the ransom that was given for Souls Christs Resurrection is called by the Prophet a being taken from prison and from judgment Isa. 53.8 While Christ was in the state of the Dead he was in effect a Prisoner under the arrest of Divine Vengeance but when he rose again then was our surety let out of Prison The expression is notable in the Text brought again the Lord Iesus from the dead The force of the word may be explained with allusion to that carriage of the Apostles when they were cast into Prison Acts 16.35 37 39. And the magistrates sent to let them go nay verily say they but let them come themselves and fetch us out and they came and brought them out of prison So was Christ brought again Though Christ had power to rise yet was he rather raised The Lord sent an Angel to remove the Stone not to supply any lack of power in Christ but as a Judge when he is satisfied sendeth an Officer to open the Prison Doors Though Christ had Power to rise yet not Authority till the Angel rolled away the Stone He did not break Prison but was brought again from the dead Neither did he perish in Prison then we could have no assurance
suit with the Duty of their place give warning of the danger And Magistrates may not give liberty to the wickedness of the People least they bring a Judgment on their own heads I have given you some view of the Words let me come to the points 1. That those that have received Mercies must be careful to give in answerable returns or to render according to what they have received 2. That it is a sign we are unthankful for Mercies when our hearts are liftd up under the injoyment of Mercies 3. Pride and Unthankfulness is a sad intimation of approaching Wrath and Destruction 4. When a Rulers heart is lifted up and doth not thankfully improve the mercies received from God the whole Land may smart for it I shall speak but to the Two first of these points Doct. 1. That those that have received Mercies must be careful to give in answerable Returns or to render according to what they have received It was Hezekiah 's Sin that he did not render according Here I shall enquire what it is to render according to what we have received Observe 1. There must be a Rendring 2. A Rendring according to the Rate and Kind of our Receipts I. A rendring There is a Reflection upon God from all his Works Hell-Fire casts back the Reflection of the lustre of his Justice and the Power of his Wrath. The World is round and the Motion of all things circular they begin in God and end in God their Being is from him and the tendency of their Motion is to him Rom. 11.36 For of him and through him and to him are all things All things do thus reflect upon God The wrath of man shall praise thee Psalm 76.10 We should want many occasions of rejoycing in God if it were not for the Wrath of Man Thus God is glorified passively All Events turn to a good account Thus all Creatures praise him Psalm 145.10 All thy works shall praise thee O Lord The Creatures offer matter of praise to God But we speak of the active rendring and returning Praise to God There are many words used in this Matter Those three which are most solemn are Praise Blessing and Thanksgiving which last is the Solemn Word of the New Testament as being proper to the Dispensation of it Gods Benefits being now fully manifested and accomplished There is a difference between these three terms Praise respects Gods Excellency as I may praise a Man that never did me good Blessing Gods Benefits It is an eccho to him Eph. 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 Iesus And Thankfulness is not only declared in Word but in deed These three should alwaies go together We should gather up Gods Excellencies out of his Providences and acknowledge the Mercy and live the Life of Love and Praise Or if you will in rendring Praise to God these things concur 1. We must be affected with the Mercies 2. Solemnly praise God for them 3. Renew the Remembrance of them 4. Improve them to some good use 1. We must be affected with the Mercy Formal Speeches are but an empty prattle which God regardeth not David first calleth upon his Heart Psal. 103.1 Bless the Lord O my soul and all that is within me bless his Holy Name The Noblest Faculties must be exercised in the Noblest Work Is the Soul raised into an admiration of God Church Adversaries took up the customary forme Isa. 66.5 Your brethren that hate you that cast you out for my names sake said Let the Lord be glorified In an Instrument of Musick the more the sound cometh out of the Belly of it the sweeter if we expect flame we presuppose fire When the Heart is full of gracious Affections the Tongue will be loosed to praise God Psalm 45.1 My heart is inditing a good matter my tongue is the pen of a ready writer 2. Solemne praising God for them It is an honourable Work Love is the Grace of Heaven Praise the Duty of Heaven There is no room for Faith nor use of Prayer It is Angels work as Sin is the Devils work It is good to be preparing for our Everlasting Estate It is comely for the Saints Psalm 147.1 Praise the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Usually we thrust gratulation into a narrow room It is a Stranger in our Publick Worship Self-love will put us upon supplication and our wants will beget a Natural Fervency in Prayer We are eager to have Blessings but we forget to return to give God the Glory Hosea 5.15 In their affliction they will seek me early This is Self-Love not Religion All the Ten Lepers could say Iesus Master have mercy upon us Luke 17.13 but only one of them when he was healed turned back and with a loud voice glorified God verse 15. Pharaoh could pray when Gods hand was upon him Oh it is the more honourable thing to give thanks and it is profitable Psalm 67.5 6. Let the people praise thee oh God! let all the people praise thee then shall the earth yield her increase There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circular Generation between Vapours and Showers Vapours cause Showers and Showers cause Vapours The course of Mercy is stopped when God is not praised where do Husbandmen bestow their Seed most plentifully but where the Ground yieldeth most increase When the Land faileth year after year Men withhold their Seed God will not bury Mercies in the Grave of Unthankfulness It is a due to God it is his bargain with us Psalm 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me He expects it as the return of all his Mercies Glory and Praise are the Revenews of the Crown of Heaven the rent reserved to God We have the Comfort and Use God will have the Glory and Praise We promised it to him Psal. 51.15 O Lord Open thou my lips and our mouth shall sâ—ew forth thy praise Want of Mercies maketh us prize them If we would look upon the vowes of our Affliction we should find cause to value our enjoyments It is our Priviledge as Men that we have a Tongue to bless God Iames 3.9 Therewith bless we God even the Father Therefore our Tongue is called our Glory Psalm 108.1 I will sing and give praise even with my glory Beasts have no reason Angels no Tongue Praise is necessary to give vent to our Affections yea to increase them Fire warmeth the Hearth and then the warmth of the Heart doth preserve the Fire Praise is necessary to convey our Affections to others as one Bird may set the whole flight on chirping 3. Renewing the remembrance of them Psal. 111.4 He hath made his wonderful works to be remembred the Lord is gracious and full of compassion Great Deliverances are things not to be once
mentioned and no more whilst the experience is warm upon our Hearts when the Act is over we should be remembring again and again 4. The Mercies must be improved to a greater Trust in God and Love and Fear of God and Obedience to him 1. Trust The more we know of his Name the more should we trust him Psalm 64.10 The righteous shall be glad in the Lord and shall trust in him That is true Praise and Thanksgiving that endeth in trust It is the purest respect of the Creature and that which keepeth up a respect between God and us Faith is the best thanks I doubt we are not Spiritual enough in our returns to God we content our selves with verbal Praises and do not look after the growth of Faith and Trust 2 Cor. 1.10 Who delivered us from so great a danger and doth deliver in whom we trust that he will yet deliver us He findeth it growing upon him whilst he was mentioning of it Every Experience we have is a condescention in God towards the strengthning of our Faith 2. Love it is a special part of this rendring God will be loved again where he loveth first Radius reflexus languet The cold Wall will reverberate and beat back the Sun beams A little Water put into a Pump fetches up more Psalm 116.1 2 I love the Lord because he hath heard my voice and my supplication Because he hath inclined his ear to me therefore I will call upon him as long as I live God is more indeared to us Love him as thy Father in Christ. Every Mercy cometh wrapped in his Bowels to the Saints and swimming in his Blood When Moses had received Mercies Deut. 10.12 Now saith he What doth the Lord require of thee but to fear the Lord thy God and to walk in his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul We have a good Master and Love is one chief part of our work We were bound to love him if he had never done us good much more when he is so gracious It is the end of all common Mercies Deut. 30.20 That thou mayest love the Lord thy God and that thou mayest obey his voice and that thou mayest cleave unto him for he is thy life and the length of thy dayes 3. Fear that we dare not offend so good a God That is a true improvement Hosea 3.5 Afterwards shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his goodness in the latter days When we grow more presumptuous because we are well at ease that is naught But when it increaseth our Reverence of God and Holy Fear and Trembling then it works kindly You that have been conscious to the terribâ—â— things of Righteousness which God hath executed in the high places of the Field you should fear love and trust him more than others You see what a Great God he is that he will find out those that hate him How suddenly can he blast Worldly Confidence however supported And how able is he to protect those that trust in him Will you offend such a God These changes do not only speak Duty to the Enemies but to you Habakkuk trembled at the thought of Gods Judgments on Babylon Habak 3.16 When I heard my belly trembled my lips quivered at the voice And David Psalm 119.120 My flesh trembleth for fear of thee and I am afraid of thy judgments It is an appearance of God and tender hearts melt at it as a Lyon trembleth to see a Dog beaten Tender Hearts are affected with the Wrath that lighteth upon others especially when they are the Instruments 4. Obedience You should walk the more humbly and strictly with God David was at a los What shall I render This was one of his Resolutions Psalm 116.9 I will walk before the Lord in the land of the living This is your Duty to bind your selves to a more humble and holy walking with God This is a good use of Experiences The Army that have seen so much of God should be a School of Piety to the Nation There is a notable place Iudges 2.7 And the people served the Lord all the dayes of Ioshua and all the dayes of the elders that out-lived Ioshua who had seen all the great works of the Lord that he did for Israel Whilst there were any to keep alive the Memorial of such Experiences what an awe was it upon their hearts Oh that you could get your Hearts in such a frame Methinks you should have such Arguings as this shall I that have seen the wonders of the Lord be proud vain carnal contemptuous of Holy things Such Holy reasonings argue a good frame Ezra 9.13 Seeing that thou our God hast given us such deliverance as this should we again break thy commandments Certainly none sin so dearly and with so much expense as a People saved by the Lords Mercies II. To render accordingly What is that It implyeth two things 1. Real Mercies require real Acknowledgments When your Lives were in jeopardy in the high places of the Field did God complement with you or save in jest And now in the day of your Thanksgivings will you complement with God and put him off with a little bodily presence What is a little cold thanks if you be proud and injurious and despisers of the Ministry regardless oâ— Gods institutions cavilling at his Ordinances neglectful of Church-Communion a thing grown into fashion with many they content themselves with a loose Profession of Christ living out of the Communion of any particular Church A sad thing God would have Coals lye together Wine is best preserved in the Hogshead and Saints in Communion Did God take their thanks well that would own a Mercy but oppress the People Zach. 11.5 Whose possessors slay them and hold themselves not guilty and they that sell them say Blessed be God I am rich They were grown great and high and God must have the Glory by all means but they used the People severely at their own pleasure There was a thanksgiving but withal there was disobedience and abuse of Authority and in that case keeping a day will be to no purpose The Devils leading Christ to the top of the Pinacle was but to perswade him to cast himself down again 2. The Acknowledgment must answer the proportion of the Mercy be it in word or deed It is true we cannot vie with God for degree and measure but we must do what we can 1. If the acknowledgment be in word Psalm 145.3 Great is the Lord and greatly to be praised it must be taken notice of in a more than ordinary manner The more of God is manifest the more it should be taken notice of Psalm 150.2 Praise him according to his excellent greatness According to the great appearances and manifestations of God so must our Praises be Let the high praises of God be
there must be a resolute endeavour to overcome every Sin you are convinced of Heb. 13.18 Pray for us for we trust we have a good conscience in all things willing to live honestly 2. That you may not have a dead sleepy stupid Conscience you must often excite it For your Actions bring them to the Rule Haggai 1.5 Now therefore thus saith the Lord God consider your wayes Psalm 4.4 Commune with your own hearts upon your bed and be still For your state try it often 1 Cor. 11.28 But let a man examine himself and so let him eat of that bread and drink of that cup. 2 Cor. 13.5 Examine your selves whether you be in the faith prove your own selves know ye not your own selves how that Iesus Christ is in you except ye be reprobates The Acts of Conscience are three to be an Accuser Witness and Judge 1. As an Accuser hearken to its voice what doth it say to you good or evil Iob 27.6 My heart shall not reproach me so long as I live If it speak not to you you must speak to it God complaineth Ier. 8.6 I hearkned and heard but they spake not aright no man repented him of his wickedness saying what have I done 2. As a Witness consider the Evidence it bringeth that it may be matter of Joy or Sorrow to you of Confession or Thanksgiving If it reproach you do not smother the check Acts 24.25 And as he reasoned of righteousness temperance and judgment to come Foelix trembled and answered go thy way for this time when I have a more convenient season I will call for thee If it chear you see upon what grounds Rom. 9.1 I speak the truth in Christ I lie not my conscience also bearing me witness in the holy Ghost It is no matter what others think but what Conscience thinketh Nothing is nearer to us than our selves it is a domestical Tribunal that we alwayes carry about with us 3. As a Judge it passeth Sentence if it be wrong there is an appeal from Court to Court Psalm 130.3 4. If thou Lord shouldest mark iniquities O Lord who can stand But there is forgiveness with thee that thou mayest be feared Conscience is a Judge but it is an inferior Judge there lyeth an Appeal to a higher 1 Cor. 4.4 He that judgeth me is the Lord Heb. 11.23 And to God the judge of all But it should be done with great admiration of Grace But if the Judgment be right it is ratified its Judgment we must yield to 1 Cor. 11.32 But when we are judged we are chastned of the Lord. Thus should we keep up the force of Conscience A SERMON On ZECHARIAH xiv 20 21. In that day there shall be upon the bells of the horses Holiness unto the Lord and the pots in the Lords house shall be like the bowls before the altar Yea every pot in Ierusalem and in Iudah shall be Holiness unto the Lord of hosts THESE words describe the Purity and Holiness of the Gospel-Church in such Termes and Notions as are proper to the Old Testament Dispensation In them observe 1. The Inscription or Impress 2. The things on which it is ingraven 3. The time when it is done 1. The Inscription or Impress Holyness to the Lord. This was of old written on the Priests Mitre Exod. 28.36 And thou shalt make a plate of pure gold and grave upon it like the ingravings of a signet HOLINESS TO THE LORD To shew that he was a Person Sacred and designed for special Holy Uses therein he was a Type of Christ. Now what was upon the High Priests Frontlet was inscribed on every thing to shew they should consecrate their all to God 2. The things inscribed particularly enumerated first the horse-bells or the Ornaments of their Horses Secondly Their bowles or basons Thirdly Their pots 1. What was used in the Kitchings of the Temple 2. The Utensils of every ordinary House and Family There were Kitchins belonged to the Temple wherein the Thank-Offerings were dressed for their Sacred Feasts The Bowles of the Altar were for an higher use namely to receive the Blood of the Sacrifices to make the sprinklings as Solomon made an hundred basons of Gold for that use 2 Chron. 4.8 3. The Time in that day he speaketh not of any peculiar time but the whole State of things under the Gospel which is as it were but one day And it is called that day by way of excellency Thus the time of the Gospel are dayes indeed full of Light and Grace and that day by way of limitation it should be reserved for this day and not found in such a degree and measure at any other time even then when there should be no Sacrifices no Altars then the Bells Pots and Basons should be sanctified or separated from a common and dedicated to an Holy Use that is there shall be such special Universal Holiness as if it were so done upon all these things But you will say When and where is it Alas considering the degenerate state of the Christian World where is this Universal Holiness to be found How shall we make it good Answer 1. Prophesies of things belonging to our Obedience are to be understood many times quoad officium of our Duty rather than quoad eventum of the event it is their Duty to be thus Holy in all their Imployments and Affairs that dispensation requireth it as our Duty 2. As to the Event it is to be understood comparatively not absolutely to shew that there shall be a far greater Holyness under the Gospel than under the Law both intensive as to the degree of the Holyness it self and extensive as to the Persons sanctified Intensively the Holiness its self is greater because the Ordinances of the Gospel are Rational and not Typical and the Duties of it Moral more than Ceremonial God taught them by Ceremonies to hate Sin by the Types of legal uncleanness to devote themselves to God by offering their Beasts in Sacrifice Theirs was like a training ours a real War as much as the difference is between shooting at a Puppet or painted Castle and fighting with an Enemy And because more of the Spirit is poured out now Grace is not given upon trust but the price is actually paid Extensively more Persons are sanctified as the Pale is inlarged and the Gospel prevaileth on them Rev. 5.9 Thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Mark 16.15 Go into all the world and preach the Gospel to every creature 3. The Gospel-State hath its ebbs and flowes in several Ages Sometimes there is a notable vigour and power of Godliness at other times a great Increase of Wickedness and Men do so far corrupt their way that we are forced to put another sense upon words or expect a better time when the Prophesie shall be more amply fulfilled We can hardly reconcile the words with the state of the
Evangelist there explaineth his meaning so that there needeth no further scruple about the sense of the words It followeth that whosoever All Persons are invited without exclusion of any that universal particle comprehendeth Sinners of all sorts and sizes of all ranks and conditions in the World Believeth in him This answereth to looking upon the Brazen Serpent Believing is a looking to Christ a looking upon him by the Eye of Faith Shall not perish but have eternal life He shall escape the present danger which he feareth Souls shall be healed and delivered from Hell and Life Eternal is restored to them Doct. That we ought to consider Salvation by Christ as prefigured and represented by the history of the brazen Serpent As Moses lifted up the serpent in the wilderness even so must the son of Man be lifted up And Christ here propoundeth it to Nicodemus 1. It is useful to consider the Types partly to confirm our Faith when we see the Harmony between the Testaments There are Historical Types and Prophetical Types Historical Types are only Patterns and Examples 1 Cor. 10.11 All these things hapned to them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ensamples or Types so the Providences of God to his Antient People 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted and were destroyed of serpents Prophetical Types were instituted to prefigure a thing to come as the Ceremonies of the Law were Figures of better things to come Now we see the Gospel is not a Novel Invention only hatched in that Age when it was first set a foot no it was long since foretold not only by words but things there was a preparation made for it And partly to help our Meditation we reflect upon these things with more delight and sweetness whilest we view the Agreement between the Truth and the Type When we know the Person yet we delight to see the Picture and so we may take a view of things with a grateful variety We see them double when we consider both the Shadow and the Mistery Partly to increase our thankfulness we have not such dark and long prospects through which they only could look to Christ we may see him more clearly in the Doctrines of the Gospel where he is evidently set forth unto us and as it were crucified before our eyes Gal. 3.1 Surely then we are more obliged to mind these things The more clearly and convincingly Christ is represented to us the more will our negligence be aggravated and our contempt the greater if we make light of these things 2. Among other Types the Brazen Serpent must not be forgotten partly because it doth in a most lively and full manner represent Christ Here a word is a Sermon and we cannot think of the Brazen Serpent but the necessity the remedy the means of Application do presently offer themselves to our thoughts And partly because this took off the great scandal and Iewish exception against Christ which was the ignominy of the Cross. Therefore to a Doctor of the Law he doth not produce the Paschal Lamb or other Figures but the Brazen Serpent as clearly representing the Cause Quality and Fruit of his Sufferings 3. To help you in this Consideration I shall 1. Give the History 2. The Typical Use of it First The History in Numb 21.6 7 8 9. And the Lord sent fiery serpents among the people and they bite the people and much people of Israel dyed Therefore the people came unto Moses and said we have sinned for we have spoken against the Lord and against thee pray unto the â—ord that he take away the serpents from us and Moses prayed for the people And the Lord said unto Moses Make thee a fiery serpent and set it upon a pole and it shall come to pass that every one that is bitten when he looketh upon it he shall live And Moses made a serpent of brass and put it upon a pole and it came to pass that if a serpent had bitten any man when he beheld the serpent of brass he lived The Sin occasioning the Judgment was there murmuring at Moses and Aaron and their loathing of Manna for this God sendeth fiery Serpents Observe how God suiteth the Judgment to the Sin venomous Tongues are plagued with venomous Serpents It is said Eccl. 10.11 Surely the serpent shall bite without inchantment and a babler is no better And again Psalm 140.3 They have sharpned their tongues like a serpent Adders poison is under their lips They have a Bag of Water under their Tongues which is most poisonous and inflaming which in biting is broken But this was not the Asp but the Chersydrus a sort of Serpent which abideth on Land as well as in Water whilst it liveth in the Water it is not altogether so venomous as when it cometh to live on the dry Land and in this part of the thirsty howling Wilderness these kind of Serpents were most fiery and burning and at that time of the year when the Israelites were there which was about the end of August For Aaron dyed in the first day of the fifth moneth Numb 33.38 which was about the Tenth of Iuly and the Children of Israel mourned thirty days before they journeyed Numb 20.29 And when they journeyed from Mount Hor then we read of their murmuring and Gods plaguing them with fiery Serpents Observe again that God that bringeth Manna from Heaven can also send Serpents God is not all Honey abused Mercy is turned into fury and when his favours are despised he hath Judgments to sting us and if Men will loath their Food God will chastise them with poison But again to the History These Serpents which God sent are called fiery serpents partly for their colour being of a shining glistring skin the word in the Original is Seraphim-burners a Name given to the Angels Isa. 6.2 Above it stood the Seraphims which Angels are called elsewhere flames of fire Psalm 104.4 Partly because their venomous stinging and biting did cause a raging heat and grievous burning in the Bodies of the Israelites And it seemeth they were a kind of Serpents with Wings not of Feathers but of a cartilaginous substance like the Wings of a Bat and did here and there seize upon them and bite them or at least they are said to flie because of their swift Motion whereby suddenly jerking they shoot themselves forward or dart themselves out of Trees on Men or Beasts as they pass by them There is a plain allusion to those flying Serpents Isa. 14.29 Out of the serpents hole shall come forth a cockatrice and his fruit shall be a fiery flying serpent And indeed that Wilderness through which the Israelites passed did abound with many sorts of these Serpents Therefore it is said Deut. 8.15 Who led thee through that great and terrible wilderness wherein were fiery serpents and scorpions Well then they go to Moses and said we have sinned for we have spoken against God and against
you by discontent impetuous Rage passionate Commotions contumelious Speeches Envy Revenge we hinder our joy in the Lord. Now all this must be carefully avoided least we contract deadness and numbness of Conscience 4. If by Sin you have wounded your Conscience and brought smart and mourning upon your selves abide not in that Estate but humble your selves renewing your Repentance and Faith in our Lord Jesus Christ sueing out your Pardon and getting your Wounds healed Beg of God to restore the joy of his Salvation that your broken Hearts may be revived and your broken Bones restored and set in joynt again Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce and verse 12. Restore unto me the joy of thy salvation Never rest till you come again to delight in God with an hearty resolution not to break with God any more Psalm 51.6 Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom Psalm 85.8 I will hear what God the Lord will speak for he will speak peace unto his people and to his Saints but let them not turn again to folly God is ready to receive lapsed Penitents that are sensible of their errors and are willing to return to their Duty Psalm 32.5 I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin Isa. 57.17 18. For the iniquity of his covetousness was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart I have seen his wayes and will heal him I will lead him also and restore comfort to him and to his mourners Your case is sad and grievous but not desperate and hopeless you may have comfort upon Gods termes mourning for Sin that Sin may be made bitter to you and you may not hazard your peace for trifles another time and putting your business into the hands of your Redeemer the Advocate must make your peace for you 1 Iohn 2.1 If any man sin we have an Advocate with the Father Iesus Christ the righteous A SERMON On I. Thessalonians v. 17 Pray without ceasing IN the words we have 1. A Duty Pray 2. The continuance of the Duty alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from both observe Doctrine That constant and frequent Prayer to God is a Duty required of Christians In handling this Doctrine I shall shew 1. What Prayer is 2. How it is to be carried on without ceasing 3. The Reasons of the Doctrine I. What Prayer is And here I shall speak 1. Of the Nature of Prayer 2. Of the several kinds of it 1. First For the Nature of Prayer Prayer is the offering up of our desires to God in the Name of Christ for such things as are agreeable to his will 1. It is an offering up of our Desires Desires are the Soul and Life of Prayer Words are but the Body now as the Body without the Soul is dead so are Prayers unless they are animated with our Desires Psalm 10.17 Lord thou hast heard the desire of the humble God heareth not Words but Desires 2. These Desires are offered unto God or brought before the Lord in this solemne way Zeph. 3.10 My suppliants even the daughters of my dispersed shall bring mine offering That is shall reverendly express their Desires to God An Offering was either a Sacrifice and Prayer is a Spiritual Sacrifice 1 Pet. 2.5 Ye are an holy priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ. As a Man did then present himself and his offering before the Lord so do we present our selves and our desires and pour out our Hearts before him Or an Offering might be the Mincah or Meat-Offering which was baked or fryed in a Pan and then presented to the Lord Psalm 45 1. My heart inditeth a good matter not raw indigested Services must be performed to God such as are the eructations of the flesh or Incense was offered to the Lord. Let my Prayer be set before thee as incense Psalm 141.2 And we read of Vials full of odours which are the Prayers of the saints Revel 5.8 Incense was a mixture of sweet spices which being set on fire the fume thereof ascended into Heaven so do our holy and ardent desires ascend unto God 3. They are desires presented in the name of Christ in whom alone we are acceptable to God Iohn 16.23 Whatsoever ye shall ask the Father in my name he will give it you 4. They are desires of things agreeable to the will of God 1 Iohn 5.14 And this is the confidence that we have in him that if we ask any thing according to his will he heareth us All our Desires must be regulated by his revealed Will and subordinated to his secret Will so far as God seeth it fit for his Glory and our Good for upon other termes he is not bound to us Secondly The kinds of Prayer so there are sundry distinctions 1. There is Mental Prayer Exod. 14.15 Wherefore criest thou unto me Moses cryed unto the Lord and yet no words are mentioned And Vocal Prayer Psal. 5.3 My voice shalt thou hear in the morning O Lord in the morning will I direct my prayer unto thee and will look up When Prayers are put into Language or formalized into some outward expression Again 2. There is suddain and ejaculatory Prayer as Nehem. 2.4 The king said unto me for what dost thou make request so I prayed unto the God of heaven That is some suddain dart of Prayer such as Prosper I pray thy servant lifting up his Heart in a suddain desire to God to direct or give success to his Petition And solemn Prayer and of greater length Rom. 15.30 That ye strive together with me in your prayers to God for me which words imply a Prayer full of earnest pleadings 3. There are Publick or Church-Prayers 1 Tim. 2.1 2. I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men for kings and for all that are in authority Where he giveth directions how the Prayers of their Publick Assemblies should be ordered And Private or Family Prayer Acts 10.2 Cornelius is said to be a devout man and one that feared God with all his house and gave much almes to the people and prayed to God alwayes that is a Man that worshipped God with his Family as good Men use to do And it is said 1 Chron. 16.43 That David after Publick Services returned to bless his house that is to pray for his Family as he had done for the people before And Secret and Closet Prayer concerning which Christ giveth Direction when thou prayest enter into thy closet Matth. 6.6 Again 4. There is Ordinary and Extraordinary Prayer Ordinary Prayer is performed upon Ordinary Causes such as Daily Necessities Psalm 55.17 Evening
and morning and noon will I pray and cry aloud and he shall hear my voice Extraordinary Prayer is upon special weighty occasions which requireth more than ordinary continuance of time and affection Ioel 1.14 Sanctifie ye a fast call a solemne assembly gather the elders and all the inhabitants of the land into the house of the Lord your God and cry unto the Lord. Now all these kinds of Prayer are to be made conscience of and none to be neglected and in none of these cases must we cease to pray when God requireth it at our hands II. What it is to pray without ceasing This needeth to be explained because some strain it too far others streighten it too much and we must state the matter so as to avoid the extreams on both sides 1. One Extream is that of the Ancient Euchites and because they seem to be befriended by the Letter of the Text we must clear the Matter a little Their sensless errour was as if the act of Prayer were never to be discontinued and therefore they omitted all other Duties and would only pray 2. The other extream is of those who keep not up a constant frequent return of this Duty We must obviate both 1. For those that would never intermit this Exercise 1. We must shew them their error by explaining the Word A thing is said to be done continually and without ceasing which is done at the constant times and seasons as often as they return As David told Amasa 2 Sam. 19.13 Thou shalt be captain of the host before me continually That is as often as the Army was led forth So 2 Sam. 9.12 Mephibosheth did eat bread at the kings table continually That is at the constant stated times of eating So Rom. 9.2 I have great heaviness and continual sorrow in my heart That is as often as he thought of them So also is the word without ceasing used 1 Thess. 2.13 For this cause we thank God without ceasing That is as often as he was with God So 2 Tim. 1.3 Without ceasing I have remembrance of thee in my prayers night and day That is Evening and Morning as often as he went to God 2. The Matter may bear a good sense if you interpret the Apostles direction either 1. Of the Habit of Prayer or the praying temper that frame of Spirit or Affection which is fit for Prayer must never be lost Psalm 104.9 But I give my self unto prayer In the Original there is no more but I prayer as if he were wholly made up of Prayer and Supplication this was the work he was given to or most intent upon 2. It may be interpreted of a Vital Prayer All Duties may be resolved into Prayer and Praise Now as the Life of a Christian is a Life of Love and Praise a kind of Confession or Hymn to God so in other respects it is a Prayer Semper orat qui semper bene agit he that liveth in a constant Obedience to God and dependance upon him doth in effect alwaies pray to him Now thus doth a Christian both as to Life Natural and Spiritual Psalm 25.5 On thee do I wait all the day Every Minute we depend upon him for the direction and support of his Holy Spirit So Prov. 23.27 Be thou in the fear of the Lord all the day long He liveth in an awful regard loath to displease God because all cometh from him Now this is vertually a Prayer because he still elevateth his thoughts and desires towards him and looketh for all from God 3. This Praying without ceasing may be interpreted of our continuance in the Duty till we obtain the ends of Prayer and that some competent time is to be spent in it Prayer is the lifting up of the Heart or the offering of our desires to God in some affectionate manner in extraordinary occasions the time may be longer as Christ spent whole Nights in Prayer Luke 6.12 He went out into a mountain to pray and continued all night in prayer to God On ordinary occasions the time may be shorter but the general Direction is continue in Prayer Rom. 12.12 Continue instant in prayer A short good Morrow is too slight a Complement for the Great God such interparleance with him is necessary as may warm the heart and serve the ends of Prayer 4. Praying without ceasing may express our perseverance in Prayer without fainting Luke 18.1 He spake a parable unto them to this end that men ought alwaies to pray and not to faint when we will not let God alone until he bless us We must not yield to despondency though we be not heard presently but let us pray the more earnestly though the Prayer seemeth to be checked and contradicted by Gods Providence as the Woman of Canaan gets ground by discouragements Matth. 15.22 to the 28. We must reiterate our Petitions for one and the same thing till it be granted As Paul prayed thrice 2 Cor. 12.8 For this thing I besought the Lord thrice that it might depart from me A seeming repulse and denyal maketh us the more vehement for the Language of Gods rebukes is not to pray no more but pray on still It is yielding to a temptation to desist 5. This praying without ceasing is to be interpreted of the universality and the frequency of the return of the occasions and opportunities of Prayer and we may be said to do that without ceasing which we do very often So that though the Act of Prayer be intermitted the course of Prayer should not be interrupted for we are to pray at all times in all conditions and in all businesses and Affairs 1. At all times never omitting the Seasons of Prayer stated or occasional There are stated times of Prayer something must be done every day Thus our Lord directeth us to pray Matth. 6.11 Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Though it be mentioned but in one Petition yet it referreth to all the rest We need daily Bread daily Pardon daily Strength against Temptations Yea there seemeth to be a double standing occasion every day in the Morning for direction in the Evening for protection as God appointed a Morning and Evening Sacrifice Numb 28.4 The one lamb shalt thou offer in the morning and the other lamb shalt thou offer at even If any be contentious let me tell you it is an ill spirit that doth dispute away Duties rather than practice them So there are occasional times when God by his Providence inviteth us to it as by some special Affliction Psalm 51.15 Call upon me in the day of trouble or some business in hand wherein we are to ask his leave counsel and blessing Ezra 8.21 Then I proclaimed a fast there at the river Ahava that we might afflict our selves before our God to seek of him a right way for us and our little ones 2. In all Estates and Conditions afflicted and prosperous In an adverse or afflicted Estate Iames 5.13 Is
not a few cold heartless words then is Faith solemnly acted 2. Love is acted and increased in this Duty while we desire of God all things in order to God and shew forth our hearty groans after every thing that will bring us nearer to himself praying first for Gods Love then the Grace of the Redeemer and all other subordinate blessings and helps as they relate thereunto Yea this very opening our hearts to God is a solace to us and the fruit and act of our Delight in him The groans of the Spirit are the immediate issues of Love and come from an heart strongly bent to God and Heavenly things As Faith directeth us to God as the first Cause so Love to the chief end the Glory of God and regulateth all our choices and desires by it The Fruit of Prayer increaseth Love Psalm 116.1 2. I love the Lord because he hath heard my voice and my supplications Because he hath inclined his ear unto me therefore will I call upon him as long as I live 3. Hope is acted and increased by it Because in Prayer this Grace is predominant the certain and earnest expectation of the promised Glory Our thoughts of Heaven at other times are cold and heartless here we enter into the Holiest we beg Heaven and all things in order to Heaven because we expect it from the Mercy of God in Jesus Christ. There is desirous expectation in hopes and Prayer is but the expression of our Desires and a certain expectation in hope so in Prayer we plead Promises and shew the grounds of our trust why we look and wait for it that God will preserve us and bear our Expences to Heaven 2. The three Duties pressed in this place are much promoted by frequent Prayer Rejoyce evermore pray without ceasing in every thing give thanks 1. Rejoyce evermore We cherish our rejoycing or Peace and tranquillity of mind in all Conditions by frequent praying This vent and utterance easeth us of our burden if any thing troubleth us we go to God whâ—â—s able and willing to help us Iob 16.20 My friends scorn me but mine eye poureth out tears unto God It is our Comfort that there is a Throne of Grace before which to bring our complaint So Phil. 4.6 7. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God And the peace of God which passeth all understanding shall keep your hearts and minds through Iesus Christ. Be careful for nothing is parallel to rejoyce evermore what help have we to pray let your requests be made known unto God and the Effects of Prayer is the peace of God When the Air is imprisoned in the Bowels and Caverns of the Earth there are shakings and terrible Convulsions till it gets a vent so is the Soul tossed and turmoiled with many tormenting thoughts till we open our hearts to God Hannah when she had prayed went her way and did eat and her countenance was no more sad 1 Sam. 1.18 Now should we not be frequent in this Duty which will keep up our Delight in God and our tranquillity of mind in all Conditions on the Confidence of his All-sufficiency 2. Pray without ceasing The Duty is promoted by the Duty pray without ceasing and you will pray without ceasing The way to be fervent is to be frequent A Key that is seldom turned rusts in the Lock Wells are the sweeter for the draining We lose the habit of Prayer and fitness for Prayer when we are seldom with God and there is such an intermission between Duties The more we walk the fitter we shall be to walk and the more we pray the fitter we shall be to pray They find so much sweetness in it that experiment it by practice that they cannot be without it It is the Strangers to Prayer that need to be perswaded When we intermit this necessary work we loose our fitness He that hath often prayed will pray Psalm 116.2 Because he hath inclined his ear unto me therefore will I call upon him as long as I live 3. For the last Duty in every thing give thanks They that pray often see all things come from God and they return all to God again they take it out of his hands and use it for his Glory Usually what we win by Prayer we ware with Thanksgiving Others do not and cannot observe Providence as much as they do that pray often and upon all occasions they look to God Besides Prayer sweetneth the Mercy For this child I prayed and the Lord hath given me my petition which I asked of him Therefore have I lent him to the Lord as long as he liveth he shalâ— be lent to the Lord 1 Sam. 1.27 28. 3. It is useful to preserve in us a Sense of our Duty to God as it obligeth us to be more cautious and watchful Who should be so careful of their Conversations as they that come often into Gods presence They had need to be careful on a double account 1. That they may be in a readiness alwayes to pray Eph. 6.18 Praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance 1 Pet. 4.7 Be sober and watch unto prayer If we would be often with God in Prayer we must watch against any thing that would hinder our Communion and intercourse with God that we may look God in the face with Comfort As those that are alwaies to appear in the presence of earthly Princes must be more decently clad than other Men. How shall we pray at Night when we have been offending God all the Day 2. The very praying often inferreth an Obligation of greater strictness that we may be such out of Duty as we profess to be in Duty 1 Pet. 1.17 And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear 2 Tim. 2.19 Let every one that nameth the name of Christ depart from iniquity What confess Sin and yet commit it What pray so zealously and live so vainly Confute and contradict your Prayers by your Lives Ask Grace so earnestly of God and cast it away so carelesly in your Conversations Leave off one or the other for Hypocrisie is a double provoking thing more than open prophaneness VSE 1. Is to reprove those that never call upon God or very rarely either in their Families or Closets or both This cometh to pass 1. Sometimes through a defect of their Faith they do not believe Gods Being and Providence and the Promises of his Holy Covenant as made with us They do not believe his Being Psalm 14.1 The fool hath said in his heart there is no God And verse 4. They call not upon the Lord. The practical Atheist doth not pray Iob 15.4 Thou castest off fear and restrainest prayer before God As the awe and reverence of God abateth in them they cast
to Believers 1 Iohn 1.9 If we confess and forsake our sins he is just and faithful to forgive us our sins When he wrote to Believers he put himself in the Roll If we confess Experience of the Saints confirmeth the same Psalm 32.5 I acknowledged my sin unto thee God was angry with Iobs Friends till they humbled themselves Iob 42.8 Solomon beggeth pardon for the people of God on these termes 1 Kings 8.47 48. Yet if they shall bethink themselves in the Land whither they were carried captives and repent and make supplication unto thee in the land of them that carried them captives saying We have sinned and done perversly we have committed wickedness and so return unto thee with all their heart and with all their soul in the land of their enemies which led them away captive and pray unto thee towards their land which thou gavest their fathers the city which thou hast chosen and the house which I have built for thy name The Lord assenteth to the Articles 2 Chron. 7.13 14. If I shut up heaven that there be no rain If my people shall humble themselves and pray and turn from their wicked wayes then will I hear from heaven c. Gods Children may fall into miscarriages whereby they may displease God though their persons be justified 2. Constant when we first begin with God we bind our selves to forsake all known sin and to live to God In grown Persons this is confirmed by Baptisme Our Obligation continueth with our lives And therefore we must spend our whole time in Repentance And our necessity inferreth it as well as our Obligation Original Corruption remaineth with the Regenerate and we frequently feel the Rebellions of the Flesh. Rom. 7.24 O wretched man that I am who shall deliver me from this body of death So long as a Man is a Sinner he is called to Repentance and must use this means till his full Recovery Besides too 't is necessary with respect to our growth We must grow daily in humiliation and self-abhorrence and reform the errours of our wayes more and more and therefore we must look upon Christ still calling us to Repentance that walking in a constant mortifying of Sin he may still lead us to Salvation And by these calls he more and more killeth and weakneth Corruption in us Therefore as they said because of the difficulties of the outward Reformation Ezra 10.13 This is not a work of one day or two so inward Repentance is not the work of one but all our dayes 3. That this is the way of our recovery in order to the injoyment of the Priviledges of the New Covenant God and Christ agreed that Salvation should be dispensed upon these termes and the whole frame of the Gospel is to invite Sinners to repentance God sent him to heal the broken-hearted Matth. 11.28 He interposed as Mediator to make way for this This appeareth by the Doctrine of the Covenant He hath made a Covenant wherein he hath offered Pardon and Life to the Penitent Believer Luke 24.47 And that repentance and remission of sins should be preached in his name to all nations with Mark 16.6 He that believeth and is baptized shall be saved Repentance putteth us within the reach of the promise which speaketh pardon to none but those which repent Some dispute whether it be an equal condition with Faith 'T is as necessary but Faith hath its special use for some respects As Repentance is a return to the Love and Obedience of our God so Faith is a thankful acceptance of the benefit of our Redeemer Acts 20.21 Repentance towards God and faith in our Lord Iesus Christ. The closing Act is Faith or Acceptance of Christ yet the Person must be penitent As in Marriage the hearing of the proposal believing what is heard the liking the Party living in Conjugal Society are termes but the solemn taking one another is the Nuptial Knot so here consent to take Christ is the closing act of Faith and then there must be a living in Obedience afterward 2. The Sacraments or Seals of the Covenant bind to it Baptisme implyeth it Matth. 3.11 I baptize you with water unto repentance that is to seal up the Covenant of Repentance whereby the Party baptized is obliged to his Duty and hath the promise of God to supply us with Grace to repent The Lords Supper also binds to it The main benefit there offered is Remission of Sins Matth. 26.28 which cannot be had without Repentance We are bound in Baptisme but Men forget that they were purged from their old sins Therefore earnest resolutions against Sin need often to be renewed least we become cold and remiss in them Therefore a special Repentance is required before we come to the Lords Table 4. The suitableness of the Qualification 1. It is much for the Honour of God Christ hath purchased the Effects of his Grace to be communicated to us in a way becoming his Wisdom as well as his Justice Now it would not be for the Glory of God nor preserve his Law and Government if we should be pardoned without submissive Confession of past Sins or a Resolution of future Obedience Common reason will tell us that our case is not compassionable without it Who will pity those in Misery that are unwilling to come out of it Repentance is called a giving Glory to God Mal. 2.2 I will curse your blessings because ye will not lay it to heart and give glory to my name Ioshua 7.14 My Son give glory to the God of Israel and make confession to him Revel 16.9 They repented not to give glory to God Repentance repaireth God in point of Honour giveth him the Glory of the justness of his Laws and Providence The self-condemning Sinner subscribeth to all this therefore it is suitable to the Wisdom of God that a penitent Sinner should have pardon rather than an impenitent or one that continueth securely in his Sins and despiseth both the curse of the Law and the Grace of the Gospel 2. The Duty of the Creature is secured when he is so firmly bound unto future Obedience Therefore surely a converting Repentance is the fittest Condition such as may induce an hatred of Sin repented of and a love to God and Holiness Now our first hearty consent for the future to live in the Love Obedience and Service of our Creator with a detestation of our former wayes is most conducible to this end besides the obligation of the Vow its self or Bond of the Holy Oath into which they are entered and the Circumstances accompanying it because this Vow and â—romise is made partly in our anguish when we feel the smart of Sin then for the Soul to resign its self to God Acts 9.6 Lord what wilt thou have me to do And partly when we are in the deepest and freshest sense of his pardoning Mercy when we see at how dear a rate he is content to save us and upon what free terms to
take an Oath to be true to the Captain of our Salvation Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God 2. In the Lords Supper we come to quicken our Zeal and renew our Holy Resolutions to adhere and cleave to Christ renouncing Sathan that we may stedfastly persevere in the Duties of our Heavenly Calling There our Baptismal Vow is ratified We are apt to forget it 3. The Armour is Faith Hope and Love 1 Thess. 5.8 Putting on the breast-plate of faith and love and for an helmet the hope of salvation Faith owns Christ to be what he is and so breedeth a constant adherance to him Love casteth out fear of persecution and maketh us delight in him and Hope waiteth for the Eternal Reward 4. The manner of using this Armour it must be with Sobriety and Watchfulness 1 Pet 5.8 Be sober be vigilant 1. Sobriety or Moderation as to the good things of the present World least we be inticed to a neglect of God and Heavenly things 2. Vigilancy noteth tenderness of 〈◊〉 Conscience Conscience standeth Porter at the Door examining what goeth in and what cometh out Men that have no great tenderness of Conscience fear not much the loss of their Souls and are most easily wrought on by Sathan A Sermon on Joshua vi 26 Cursed be the Man before the Lord that riseth up and buildeth this City Jericho He shall lay the Foundation thereof in his first-born and in his youngest Son he shall set up the Gates thereof THese words relate to the History of Iericho's destruction In which the place and the manner of its being destroyed are notable 1. The Place Iericho was 1. A strong and well-fenced City one of those which frighted the Spies who were sent to view the Land To appearance it seemed impregnable 2. 't was a Frontier a Key to let in all or stop all that entred into the Land of Canaan on that side 3. A wicked Place and People above others deliciousness of the Situation contributing to the Luxury of the Inhabitants 2. The manner of its destruction It was by the marching of Israel about the City seven days and the Priests going before them blowing with Rams horns a Type of God's blessing on the labours of his Ministers in stirring up his People against the Kingdom of sin Satan and Antichrist But Faith must use such means as God hath appointed though to appearance they be never so despicable Against Midian Gideon useth the Stratagem of lamps in pitchers which the Apostle calleth treasure in earthen vessels 2 Cor. 4.7 So here by the blast of the Rams-horns the walls of this seemingly Impregnable City fell flat to the ground 2 Cor. 10.4 For the weapons of our warfare are not carnal but mighty through God in the pulling down of strong-holds The Text giveth an account of what Ioshua did and said on this occasion What he did in the beginning of the vers He adjured the People at that time that is exacted this oath or solemn consent from them To submit themselves and their posterity to the imprecation or curse denounced by him in the name of the Lord. What he said in the curse it self Cursed be the Man before the Lord that raiseth up and buildeth this City Jericho So that in the words you have a terrible Denunciation 1. Generally propounded 2 particularly exemplified 1. Generally expressed Cursed be the Man before the Lord that riseth up and buildeth this City Jericho Where 1. The Crime That riseth up and buildeth this City Jericho That is That shall presume and take the boldness to build the walls of this City 2. The punishment Cursed be he before the Lord That is the Lord seeing ratifying and appointing this doom and sentence For it is not a Passionate imprecation but a prophetical prediction coming not from any private motion but the inspiration of God And therefore it is called the word of the Lord spoken by Joshua 1 King 16.34 But why is such a curse interminated against those that shall build this City I answer though we are not to render a reason of God's counsels yet this seemeth to be the cause It was the first City of all Canaan that was destroyed and that miraculously And God would have the ruines remain as a monument to posterity of his Power justice and goodness of his Power for whilst this spectacle the rubbish of the ruined walls remained it incouraged their Faith and upbraided their unthankfulness to God who had wrought so wonderfully for them Of his justice on the Canaanites And his grace and goodness towards his People 2. It is particularly explained He shall lay the foundation thereof in his first Son and in his youngest Son he shall set up the gates hereof That is he shall be punished for his presumption in this act by the death of his two Sons the first in the beginning of the work the second in the finishing thereof the setting up of the Gates being the last thing Others probably understand He shall be punished with the loss of all his Children from the Eldest to the youngest So that the curse is his posterity shall be rooted out Now for a long time none had the boldness to attempt this work upon which so fearful a curse was imposed till at length some hundreds of years afterwards in Ahab's time one Hiel the Bethelite audaciously sets upon it And accordingly this curse was verified in him to the utter overthrow of his family 1 King 16.34 In his days did Hiel the Bethelite build Jericho He laid the foundation thereof in Abiram his first-born and set up the gates thereof in his youngest Son Segub according to the Word of the Lord which he spake by Joshua the Son of Nun. Strange that seeing his first Son drop away he desisted not from that design But such is the precipice of bad projects and ingagements once step in and seldom stop in the way of wickedness This History teacheth us two Lessons 1. That it is dangerous to slight God's threatnings The curse denounced many hundred years before took place The force and vertue of the prediction was not worn out and antiquated though the attempt was long after it was first pronounced 2. How dangerous it is to build again what God hath or would have to be ruined and destroyed This latter Lesson I shall insist upon and observe Doct. That to seek to erect what God hath and would have destroyed involveth us in a fearful curse In following which point I shall shew 1. What God hath and would destroy 2. The Reasons 3. The Use. 1. What it is that God hath and will destroy The question is large but I will restrain it to the matter I intend And because the accommodation of Scripture to particular cases needeth to proceed upon good evidence that right may be done
see an infinite Sea of all Perfections 2. Consider What God will be to his People in his Providence in his Covenant 1. In his â—rovidence In his Works he discovereth his Nature As he is a powerful God â—o nothing can be done but his leave and hand is in it and it is governed by his Counsel and Will Your Persecutors cannot stir or move or breath without him The Saints are in his hand Deut. 33.3 Yea he loved the People all his Saints are in thy Hand We are in a Friends hand Iohn 6.20 It is I be not afraid His Goodness God is concerned in the Condition of his People as well if not more than themselves they do not suffer but he Sympathizeth Isa. 63. â— In all their Afflictions he is afflicted and the Angel of his presence saved them in his Love and in his Pity he redeemed them and he bare them and carried them all the days of old Zech. 2.8 He that toucheth you toucheth the Apple of his Eye In short he is full of tenderness and moderation His Wisdom we may trust his Wisdom in carving out a Portion for us better than our own understanding Should it be according to thy Mind Job â—4 3â— Men would have all things done according to their own Will â—o better let God alone with it for he is a God oâ— Judgment and guideth all things with great Moderation and Equity Iob 34.23 For he will not lay upon man more than right that he should enter into Iudgment with God He will not afflict above deserving Ezra 9.13 And after all that is come upon us for our evil deeds and for our great trespass seeing that thou our God hast punished us less than our Iniquitiâ—s deserve We are in Captivity we might have been in Hell Nor beyond Strength â— Cor. 1â— 13 Who will not suffer you to be tempted above what you are able Above what he hath given or is ready to give nor more than to do them good by it Rom. 8.28 All things shall work together for good to them that love God Now which is most just that we should have the disposal of our selves or God he will do what he pleaseth whether we be pleased or displeased 2. In his Covenant the Foundation of which is laid in the Blood of Christ and the Benefits offered there are pardon of Sin and Eternal Life Pardon of Sin is a cure for our greatest and deepest trouble Eternal Life answereth all our desires this light Affliction is not comparable to it 2 Cor. 4.17 For our light Affliction which is but for a moment worketh for us a far more exceeding and Eternal weight of Glory Use. Well then 1. Trust in the Lord against Carnal Reason When Carnal Reason doth not befriend your trust They that trust God no farther than they can see him they do not trust God but their outward Probabilities God hath only the Name yea when Carnal Reason contradicts your trust and checketh all hope Though he slay me yet I will trust in him Job 13.15 2. Trust God against Carnal Affection trust his Wise and Holy Government We would fain interpose to save our Lusts which sometimes need a sharp Cure God's quarrel is not against your Persons but your Sins he desireth not your Destruction but your Humiliation and Reformation the dearest loss is your Sin and are you loth to spare that There is nothing so sad which befalleth the People of God but it tendeth to prevent something which is sadder which would otherwise befal them 1 Cor. 1â— 32 But when we are judged we are chastened of the Lord that we should not be condemned with the World Psal. 94 12 13. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law That thou mayest give him rest from the days of Adversity until the Pit be digged for the wicked 3. Trust him upon his Gospel Assurance even against the terms of his own Law We may change Courts Psal. 130.3 4. If thou shouldest mark Iniquity O Lord who shall stand But there is forgiveness with thee that thou may'st be feared Psal. 143 2. Enter not into Iudgment with thy Servant for in thy sight shall no man living be justified III. Point They that fear God and obey him are most encouraged to trust God 1. Because Precepts and Promises go hand in hand so must our Trust and Obedience Psal. 47.11 The Lord taketh Pleasure in them that fear him in those that hope in his Mercy Psal. 119.166 Lord I have hoped for thy Salvation and done thy Commandments 2. Sincerity giveth Confidence and boldness and helpeth our Trust They can delight in the Almighty and lift up their Face to God 1 Iohn 3.21 If our Hearts condemn us not then have we Confidence towards God 3. The Controversie is taken up when we desire to keep the way of Obedience Sin is the Thorn in our sore which caused the first Pain Lam. 3.39 Wherefore doth a Living man complain a man for the Punishment of his Sin God hath no quarrel with them but about their Sins Use. Then if we would trust our selves with Gods Holy Government let us fear his Name and obey the voice of his Servant and return to the Obedience we owe to our Creator and put our selves into the hands of our Redeemer A Sermon on 2 Sam. vii 27 latter part Therefore hath thy servant found in his heart to pray this prayer unto thee THere are several things remarkable in this context 1. David's thankful mind ver 1 2. I may illustrate it by the opposite practice of Nebuchadnezzar Dan. 4 30. Is not this great Babylon which I have built for the house of the Kingdom by the might of my power and for the honour of my Majesty And of the Israelites in their new dwellings at Ierusalem Hag. 1.2 3 4. This People say The time is not come the time that the Lords House should be built Then came the word of the Lord by Haggai the prophet saying Is it a time for you O ye to dwell in your Ceiled houses and this house lye waste All our comforts are used according to the temper of the party that injoyeth them either as an occasion to the Flesh or as incentives of godliness A gracious Spirit looketh upon common mercies as discovering their Author and pointing to their end they came from God and must be used for God A proper meditation for you when you enjoy commodious habitations walk in your pleasant Gardens or get any repose and ease from troubles in the midst of the plentiful accommodations of the present life what have I done for God who giveth me richly to injoy all these things 2. Nathan's innocent and pious mistake ver 3. Go do all that is in thine Heart for the Lord is with thee This Nathan spake not by a Prophetical but private Spirit The Prophets might err when they spake out of their own humane Spirit but as moved by the Holy Ghost
also that he was the Altar whereupon this sacrifice was offered For as the Altar doth sanctifie the gift Matth. 23.11 So doth his Godhead add an infinite value to his sufferings Act. 20.28 Feed the Church of God which he hath purchased with his own blood 2. It hath the full vertue of a sacrifice For sacrifices had a three-fold respect To God to Sin and to Man God is pacified Sin expiated and Man delivered and freed All these concur in Christ. 1. As to God who in the Mystery of redemption is considered as the Supream and Universal Judge He is Pacifyed and Satisfied by the sacrifice of the Lord Jesus Christ as the party offended So he pittyed Man found out a ransom and sacrifice for our attonement As the Supream Law-giver and Judge of mankind so he is to receive the Ransom Sacrifice and Satisfaction or else to punish us as we have deserved For before this Supream Judge man standeth guilty and lyable to Death But Christ made his Soul an offering for sin Isai. 53.10 He undertook the penalty due to us for sin And therefore he is said to give himself for us as a Propitiation 1. John 2 2. And he is the propitiation for our sins And God intended him as such Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood 1 John 4.10 Herein is love not that we loved Goâ— but that he loved us and sent his Son to be the propitiation for our Sins Now propitiation implyeth his being pacifiâ—d and appeased so as to become propitious and merciful for ever to sinful man submitting to the to the terms of his Covenant 2. As to sin So he is said to expiate abolish and purge it Heb. 1.3 When he had by himself purged our sins he sate down on the right hand of the Majesty on high As God would not be appeased without a Sacrifice or Satisfaction So sin could not be purged without bearing the Punishment When the Sacrifice was offered and made on the behalf of sinful man then was Sin purged or expiated or made removeable upon certain terms determined by God our Supream Judge and Law-giver The Blood of Christ hath done that which will remove the Guilt and Pollution of it when rightly applyed 3. As to the Sinner he is delivered and freed from Sin That is the sinning party making use of Gods Remedy is reconciled to God Col. 1.21 22. And you who were sometimes alienated and Enemies in your Mind by wicked works yet now hath he reconciled in the Body of his Flesh through Death The Sin is not reconciled to God but the Sinner is and being reconciled is pardoned Eph. 1.7 In whom we have Redemption through his Blood the Forgiveness of Sins And also sanctified Heb. 13.12 Wherefore Iesus that he might sanctifie the People with his own Blood suffered without the Gate That is there is enough done to sanctifie the Party and consecrate him to God Yea perfected Heb. 10.14 By one offering he hath perfected for ever them that are sanctified There needeth no other Sacrifice no other satisfaction for by this Sacrifice he hath obtained all things necessary to Salvation There needeth no more to satisfie Justice or to procure Salvation for his People in the way of a Sacrifice 2. That the New Covenant is made and confirmed by vertue of this Sacrifice and without it there is no Admission to the Grace of it 1. By it Christ is authorized to offer the terms and dispense the Benefits of it Heb. 13.20 The God of Peace that brought again from the dead the Lord Iesus that great Shepherd of the Sheep through the Blood of the Everlasting Covenant That Blood of the Everlasting Covenant hath a double reference there to the God of Peace which is the Title of God God's wrath was appeased and his Justice satisfied by the full recompence which was made for our offences through the Blood of the Covenant So he is the God of Peace And also to his bringing back Christ again from the dead as having done his work and satisfied to the uttermost farthing and so God investeth him with his Office as being the great Shepherd of the Sheep That is a Power of saving that which was lost or recovering the Poor stray Sheep out of the Power of the Wolf that they may be brought again into the Pasture and injoy the Priviledges of Gods flock 2. By this Sacrifice the Benefits of the New Covenant are sealed ratified and conveyed to us As is evident from the words of our Saviour in the Institution of the Lords Supper This Cup is the New Testament in my Blood which is shed for you Luk. 22.20 Or This is my Blood of the New Testament which is shed for many for the Remission of Sins Mat. 26.28 Wherefore we have the New Covenant the Blood confirming this New Covenant which is the Blood of Christ shed for the Remission of Sins as the principal Blessing of the New Covenant which promise had been in vain if Christs Blood had not been shed to satisfie Divine Justice So that this is the firm and immutable basis upon which this Covenant is fixed otherwise a Covenant between God and sinful man had not been stable So in other places Zach. 9.11 By the Blood of thy Covenant I have sent forth thy Prisoners out of the Pit in which is no water All our deliverance cometh by the Covenant and by the Blood of the Covenant not only as a promised but as a purchased Blessing It is by the Blood of the Covenant that we are pardoned by the Blood of the Covenant that we are sanctified by the Blood of the Covenant that we are perfected for ever 3. That our manner of entering or renewing Covenant with God is by the same Moral Acts by which they were conversant about the Sacrifices To understand this let us see what the Sacrifices did import 1. They were glasses to represent their Misery and the debt contracted by Sin And therefore the Apostle calleth them The hand-writing of Ordinances that was against us and was contrary to us Colos. 2.14 For by the killing of the beast it was testified that they deserved to dye themselves Their Sacrifices were a publick Testification of their Guilt an acknowledgment of the Debt rather than an Acquittance So Heb. 10.3 In those Sacrifices there is a remembrance again made of Sins every Year And that is the Reason why it is said Psal. 51.17 The Sacrifices of God are a broken Heart Every one that offered Sacrifice was in a broken-hearted manner to profess and acknowledge that he was worthy to die for his Sins And doth not the same Obligation lye upon us if we would make a Covenant with God by vertue of the great Sacrifice of Atonement offered to God for the whole Congregation of God's people Surely the curse of the Law bindeth us over to Eternal wrath And this must be assented unto and subscribed by every mans Conscience with
I will give them an Everlasting Name that shall not be cut off 2. In Framing the Child in the Womb. It is not the Parents but God The Parents cannot tell whether it be Male or Female Beautiful or deformed they know not the number of the Veins and Arteries Bones and Muscles See Psal. 139.13 14 15 16. For thou hast possessed my Reins thou hast covered me in my Mothers Womb. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my Soul knoweth right well My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the Larth Thine Eyes did see my substance yet being unperfect and in thy Book all my members were written which in continuance were fashioned when as yet there was none of them There is a great deal of Work-man ship in the Body of Man it is a curious piece of Embroidery Angels sang at Mans Creation Iob 38.7 When the Morning Stars sang together and all the Sons of God shouted for joy and they admire at his Resurrection What is God about to do 3. In giving Strength to bring forth The Heathens had a Goddess which presided over this work His Providence reacheth to the Beasts It is by the Lord that Hinds do calve Psal. 29.9 The Voice of the Lord maketh the Hinds to calve and there is a Promise to them that fear him 1 Tim. 2.15 She shall be saved in Child-bearing if they continue in Faith and Charity and Holiness with Sobriety It must be understood as all temporal Promises are with the exception of his Will but thus much we gather that it is a Blessing which falleth under the care of his Providence and that by Promise so far as God seeth fit to make it good Rachel died in this Case every godly Woman hath not this deliverance So did Phinehas his Wife 1 Sam. 4. latter end God might have taken this advantage against you to have cut you off If deliverance were not so ordinary it would be accounted miraculous The Sorrows and Pains of Travel are a Monument of Gods displeasure Gen. 3.16 Vnto the Woman he said I will greatly multiply thy Sorrow and thy Conception in Sorrow shalt thou bring forth Children Womens Pains are more grievous than the Females of any kind to preserve a weak Vessel in great danger and for the Child a Sentence of Death way-laid it as it was coming into the World 4 The Circumstances of Deliverance In every Birth there are some new Circumstances to awaken our Stupid Thoughts to consider the Work of God For God doth all his works with some variety lest we should be cloyed with the commonness of them 2. They are a great Blessing in themselves and the more of them the greater Blessing and therefore should they be acknowledged and improved as Blessings Certainly there is a more special favour shewed us in our Relations than in our Possessions Prov. 19.14 House and Riches are the Inheritance of Fathers â—ut a good Wife is from the Lord. So for Children By them the Parent is continued and multiplied They are a part of himself and in them he liveth when â—e is dead and gone It is a shadow of Eternity nodosa Eternitas therefore the outward appurtenances of Life are not so valuable as Children Besides they are capable of the Image of God By them the World is Replenished the Church multiplied a people continued to know love and serve God when we are dead and gone We read of Christ's rejoicing in the habitable parts of the Earth and his delights were with the Sons of Men. Prov. 8.31 In the habitable parts of the World there are great Whales but Men were Christs delight Especially to Gods Confederates or Parents in Covenant with God are Children a greater Mercy David was such an one these are Sons and Daughters born to him Ezek. 16.20 These are visibly the Children of God and in a most proper sense an heritage from the Lord. It is said Gen. 6.12 The Sons of God saw the Daughters of men that they were fair and they took them Wives of all which they chose Seth begat Sons and Daughters to God See Gen. 10.21 Vnto Shem also the Father of the Children of Eber the Brother of Japhet the Elder even to him were born Children The Persians Lydians Assyrians Syrians these who were possessed of the Empire of the World and all the rich Spices and Treasures of the East he hath not his denomination from them but from the Children of Eber a people a long time kept under before they could grow into a Nation but they were the People of God who retained his true Worship Their's were the Promises the Adoption and the Glory See that place 1 Cor. 7.14 For the unbelieving Husband is sanctified by the Wife and the unbelieving Wife is sanctified by the Husband else were your Children unholy but now are they holy Reasons are à notioribus from some things plainer than the things they are to prove The scope of it is to hold forth some priviledge to Believers not common to others who are Infidels for it is for the Believers sake that the other is sanctified If it were a common priviledge the unbelieving Husband had been as much sanctified in himself as in his Wife Well then it is some special priviledge not common to the Marriage of an unbelieving couple Agaâ—n whatever this priviledge be it is something of importance for therefore is it mentioned negatively and positively which the Holy Ghost useth not to do but in weighty cases negatively they are not as other Children unclean but positively they are holy Again mark the gradation The unbelieving Husband is sanctified by the Wife and the unbelieving Wife is sanctified by the Husband else were your Children unholy but now are they Holy To be sanctified is more than to be lawful and to be holy is more than to be sanctified All things as Meats Drink Marriage Estate are lawful to an Infidel but not sanctified for they are sanctified by the Word and Prayer and many things are sanctified which are not holy as Gold Silver Goats Hair when they were dedicated to God they were changed in use not in nature The unbelieving Husband to whom all things are impure he is sanctified that is set apart to serve God's providence to this holy end and use that the believing Wife may bring forth Children to God As a Nobleman Marrying a Begger conveyeth Nobility to the Children Now having laid this foundation let us see what is the meaning of not being unclean but holy The unclean under the Law were those that might not come into the Sanctuary or into the Temple Holiness qualified for worship and made capable of Ordinances What God hath cleansed call not thou common or unclean Act. 10.15 saith God to Peter speaking of the Gentiles as capable of Gospel Priviledges And so we have found out the sense the Children
blessings indeed by an holy Education Oh it will be a great happiness to be Parents to such as shall be Heirs of Glory As Children ought to be looked upon as a great mercy so also as a great trust which as it is managed may occasion much joy or much grief If Parents doat upon them they make them Idols not servants of the Lord If they neglect Education they will surely prove crosses and curses to them or if they taint them by their example Young ones are very apt to follow the example of those they see or converse with or are related to them Those Forty two Children 2 Kings 2.23 24. That were devoured of two She-Bears and cryed Bald pate to the Prophet of the Lord were Children of Bethel which was a nest of Idolatry Therefore Parents had need see what example they give or suffer to be given to their Children in contemning the Servants of the Lord or in any other kind of sin 3. Reproof to Children born of Godly Parents and notwithstanding dedication and education break out into unseemly and wicked courses For Children born in a godly Family to be naught is the greatest degeneration that can be Ungodly Children of godly Parents these wrest themselves out of the Arms of mercy and instead of a blessing become a burden and a curse They cast off their Fathers God Prov. 27.10 Thine own Friend and thy Fathers Friend forsake not But what shall be said of them that forsake their Fathers God They break off and interrupt the course of the Blessing Jer. 2.12 13. Be astonished O ye Heavens at this and be horribly afraid be ye very desolate saith the Lord For my People hath committed two evils they have forsaken me the fountain of living water and hewed them out Cisterns broken Cisterns that will hold no water He would have the Sun to look pale the spheres to cast out their stars Wilt thou be a Traytor to thy Fathers God Solomon continued allyance with Hyram because he had been a Friend to David And wilt thou break off the Grace of the Covenant Cain excomunicated himself Gen 4.16 Cain went out from the presence of the Lord. Ishmael for scoffing malignity against the power of godliness was cast out of Abrahams Family Gen 21.9 Esau for sensual prophaneness Heb. 12.15 Despising Spiritual priviledges for sensual satisfactions The Jews were cast off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unbelief Rom. 11.20 or positive rejection of the Gospel Christ made them the first offer 2. Vse To exhort Parents to bring up their Children for God For if they be an heritage from the Lord they must be an heritage to the Lord give them up to Him again as you had them from Him at first For whatever is from Him must be improved for Him Dedicate them to God and Educate them for God and he will take possession of them in due time Hannah though her Son were a Levite born and her eldest Son yet she Solemnly Dedicateth him to God 2 Sam. 1.27 28. I Prayed for this Child and the Lord hath given me my Petition which I asked of him therefore I have lent him to the Lord as long as he liveth he shall be lent to the Lord. Give God his portion Now if the Dedication be sound it will ingage you to a serious Education God dealeth with us as Pharaoh's Daughter did with Moses his Mother Exod. 2.9 Take this Child away and Nurse it for me Motives 1. The express charge of God who hath made it your Duty Ephes. 6.4 Fathers bring up your Children in the nurture and admonition of the Lord Deut. 6.7 These words shalt thou teach diligently unto thy Children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou lyest down and when thou risest up Prov. 22.6 Train up a Child in the way he should go and when he is old he will not depart from it Now we should make Conscience of these commands as we will answer it to God another day 2. The example of the Saints who have been carefull to discharge this trust God presumeth it of Abraham Gen 18.19 For I know him that he will command his Children and his Houshold after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him Observe God reckoneth upon it and disappointment is the worst vexation And it is a means to obtain the Promise and the blessing 2 Tim. 3.15 And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Child thou hast known the Holy Scriptures How by his Grandmother Lois and Mother Eunice as is expressed elsewhere Surely they are unworthy to have Children that do not take care that Christ may have an interest in them 3. The importance of this Duty Next to the preaching of the Word the Education of Children is one of the greatest Duties in the World For the service of Christ and of the Church and State dependeth upon it Families are the Seminaries of Church and Common-Wealth Religion dwelt first in Families and as they grew into numerous Societies they grew into Churches As Religion was first hatched there so there the Devil seeketh to Crush it The Families of the Patriarchs were all the Churches God had in the World And therefore when Cain went out of Adam's Family he is said to go out from the presence of the Lord Gen. 4 16. If the Devil can subvert Families other Societies and Communities will not long flourish Towns and Nations are made up of families A fault in the first Concoction is not easily mended in the second Here is the first making or marring And Solomon telleth us Prov. 20.11 That even a Child is known by his doings 4. To countermine Satan who hath ever envyed the succession of Churches and the growth and progress of Christs Kingdom and therefore seeketh to crush it in the Egg by seeking to pervert Persons while they are young and like wax capable of any form and impression As Pharaoh would destroy the Israelites by killing their Young ones So Satan who hath a great spight at the Kingdom of Christ knoweth there is no such compendious way to subvert and overcome it as by perverting Youth and supplanting Family Duties He knoweth that this is a blow at the root Therefore what care should Parents take to season Children with holy Principles that they may overcome the wicked one by the word of God abiding in them 1 John 2.14 I have written unto you Young men because ye are strong and the Word of God abideth in you and ye have overcome the wicked one And cleanse their Hearts by a regard to Scripture direction Psal. 119.9 Wherewithal shall a Young man cleanse his way by taking heed thereto according to thy word They are defiled already not as Vessels taken out of the Potters shop but as Vessels tainted and polluted 5. To make good
worldy Spirit we are not fit for Christ 1 Cor. 2.12 Now we have not received the Spirit of the World but the Spirit of God So much as the Spirit of the World is deadned in us so far doth Christ prevail upon us So for the Flesh Men are given up to their own Hearts Lusts till God changeth them and care not for God nor Christ and his Salvation bruitish Appetite and Sense governeth them But what will be the issue of these things see Rom. 8 13. If ye live after the Flesh ye shall die Well then to bring us back again to God that we may totally resign up our selves to him you see what a power is necessary to vanquish the Devil and save us from the World and change our own Flesh by his Spirit 4. It informeth us of the reason why so many Nations shut the Door against Christ or else grow weary of him you see frequently Men can bear any Religion rather than Christianity in its power sottish superstitions such as were practised and in vogue among the Gentiles Popery which is palliated Atheism or Gentilism trick'd up in a Christian dress and form half Christianity the form not the power priviledges not the duties The World disputeth it with Christ by inches what 's the reason His Spiritual Kingdom which is not calculated for the interest of the Carnal World and altogether draweth us to an Heavenly Life and State those that submit to it or would speak of it exasperate the World against them as upbraiding their course of Life 5. It informeth us how ill they deal with Christ who have only notional opinions about his Authority but never practically submit to it Many will say we must receive Christ as a King as well as a Priest and Prophet but do we live accordingly Luke 6.46 why call ye me Lord Lord and do not the things which I say Professed opinions unless followed with suitable actions are but a mockage of Christ and a cheat and fallacy that we put upon our selves A mockage of Christ Cui res nomini subjecta negatur is nomine illuditur He that wants the thing signified by the name is deceived by the name They did little honour to Christ who Buffeted Him and Spit upon him and all the while cried Hail King of the Iews so whilest we call him Lord and King but make little Conscience of his Precepts we deny him the honour in deeds which in words we ascribe to him So that a practical sense of Christs Authority and Right to Govern should be deeply impressed upon our Hearts When is it practical when it breedeâ—h an awe upon us and checketh sin As the Rechabites were afraid to transgress the commandment of their Father Ier. 35.6 They said We will Drink no Wine for Jonadab the Son of Rechab our Father commanded us saying Ye shall Drink no Wine neither ye nor your Sons for ever So Ioseph Gen. 39.9 when Tempted by his Mistress to lye with Her he repels the Temptation saying How can I do this great Wickedness and Sin against God So all that have a reverence of their supream Lord you shall find that it works upon all occasions if tempted to Fleshly Lusts do this to please thy Flesh They answer as the Apostle Paul Rom. 8.12 We are debtors not to the Flesh to live after the Flesh. If they be assaulted by the Persecutions of the World still they have the authority of the Great Lord If threatned for speaking in his Name and commanded not to speak at all or teach in the name of Jesus as the Apostles Peter and Iohn answered Acts 4.19 Whether it be right in the sight of God to hearken unto you more than unto God Iudge ye so I dare not obey the Wills of Men or the Inclinations of the Flesh but my Great Lord. If Satan would draw you to any Inconvenience answer as Christ Himself did to Peter dissuading Him from suffering Mat. 16.23 Get thee behind me Satan for thou savourest not the things that be of God but those that be of Men. When there is something that doth constrain within us and urgeth us to a constant obedience For Christ that requireth us to die unto sin doth also require us to live unto Righteousness When the sense of this becomes as an Habit or new Nature in us or the principle of our course of living it puts the Soul upon obedience it constraineth us most powerfully to live in him and to him Col. 2.6 and 10. verse the 6th As ye have therefore received Christ Iesus the Lord so walk ye in him ver 10. ye are compleat in Him and Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his Servants ye are to whom ye obey whether of Sin unto Death or of Obedience unto Righteousness Vse 2. is Exhortation If we would distinguish our selves from the Carnal World let us resolve upon a thorough course of Christianity owning Christs authority in all things 1. If we be to begin and have hitherto stood against Christ Oh let us repent and reform and return to our Obedience Mâ—t. 18.3 Except ye be Converted and become as little Children ye shall not enter into the Kingdom of Heaven 2. Remember that Faith is a great part of your works from first to last Iohn 6.27 Iesus answered and said unto them This is the Work of God that ye believe on Him whom He hath sent All the Grace and Mercy of the new Covenant it is begun kept up and carried on by Faith we are sincerely to believe on Him before we can rightly obey him 3. Your obedience must be delightful and such as cometh from love 1 Ioh. 5.3 For this is the love of God that we keep his Commandments Believers are not called to the Obedience of Slaves nor to be acted only by the fear of Hell but to the Obedience of Sons and Children that you may obey with love and delight Forced motives endure not long fears will abate and then your duty be neglected Love should be as a new Nature and the habitual constitution of our Souls and you should act not as driven to Obedience but as inclined to it and delighted in it Psal. 40.8 I delight to do thy Will O God for this is a Soveraignty not forced upon us â—ut consented unto 4. Your Obedience must be very circumspect and accurate Heb. 12.28 Having received a Kingdom which cannot be moved let us have Grace that we may serve God acceptably with Reverence and Godly Fear A Kingdom may be received either by a King to Govern or Subjects to be Governed a King to Govern Luke 19.12 A certain Nobleman went into a far Country to receive a Kingdom Or Subjects to be governed when we submit to the Sovereign to injoy the priviledges which belong to that Kingdom So we must serve him with Reverence and Godly Fear For boldness in Sinning and coldness in Duty is a depreciation of his Majesty He is
submit to any condition for his glory Some that profess his name will suffer nothing for him If they may injoy him or his ways in peace and quietness well and good but if trouble arise for the Gospel's sake immediately they fall off The most yea the best have a secret lothness and unwillingness to condescend to a condition of trouble and distress for the Gospel Now to these I will but propound these three considerations 1. If Christ had been unwilling to die for us and suffer for us if the same mind had been in Christ what had been our estate and condition to all Eternity without his sufferings we should have suffered eternal misery If you would not have Christ of another Mind let the same Mind be in you 2. We cannot lose for him as much as he hath done for us 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 we through his poverty might be rich 3. We are gainers by him if we part with all the World for his sake Mark 10.29 30. There is no Man that hath left House or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and the Gospel but he shall receive an hundred fold now in this time Houses and Brethren and Sisters and Mothers and Children and Lands with Persecutions and in the World to come Eternal Life Oh then do not stand upon terms The same Mind or Spirit answerable to Christ was that of David 2 Sam. 6.22 I will be yet more vile than thus Christ became vile for us made himself of no reputation and shall we be flouted out of our Religion If he had disdained to indure grief and sorrows and stood upon befitting terms what had become of us 2. Humility We are far inferiour to Christ and shall we stand so much upon our reputation Mat. 11.29 Learn of me for I am meek and lowly in Heart Learn of me not to make Worlds or work Miracles but to be contented with the lowest place the meanest service to be any thing and do any thing to bring glory to God and that not out of necessity but choice Mat. 20.28 Even as the Son of Man came not to be Ministred unto but to Minister It is brought to check aspiring or affecting domination in the Church They that love the preheminence would be great and high seem to dislike Christs proceeding especially those that rend and tear all to advance themselves or to grow greater in the World See that magnificent preface to the History of Christ's washing his Disciples Feet Iohn 13.3 Iesus knowing that the Father had given all things into his hands and that he was come from God and went to God Poor Worms that are but three degrees distant from dust and nothing how do we stand upon our terms Christ when his own thoughts were most filled with his own glory doth the meanest office Surely considering Christ's humility we should no more over-value our selves nor desire high esteem with others nor affect preheminence nor undervalue and despise others 3. More exact obedience Christs condescention was a special act of Grace and Love but it was also a signal act of obedience It is so called in the 8th verse He humbled himself and became obedient to death even the death of the Cross. It was done in pursuance of the Fathers command and elsewhere Heb. 5.8 9. Though he were a Son yet learned he obedience by the things which he suffered And being made perfect he became the Author of Eternal Salvation unto all them that obey him By the multiplicity of his sufferings he learned obedience and the impression is according to the Stamp and Seal Christ came to be the Leader of an obeying People 4. Self-denial as well as obedience Preferring a publick Interest the glory of God and the good of Souls before his own glory as God and the Interests of that natural Life that he assumed Rom. 15.3 Christ pleased not himself and Iohn 12.27 28. Now is my Soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour Father glorifie thy name That was enough if God was glorified Every Christian should be thus affected Phil. 1.20 That Christ may be magnified in my body whether it be by life or by death 5 The last lesson is contempt of the World and all the glory thereof Christ teacheth us this lesson by making himself of no reputation two ways 1. The example of his own choice The Lord of Heaven and Earth despised and neglected the glory and riches of this World He passed through the World to sanctifie it as a place of service but chose not pomp of living nor the happiness of it lest we should chuse it as our rest and portion They are not of the World as I am not of the World Iohn 17.16 Those that are dearest unto God must look by crosses and trials to be fitted for another World If a Man say never so much for contempt of the World yet live in the love of it his saying is nothing But Christ would be a pattern of his own doctrine Contempt of the World is a lesson of great consequence Salvation lieth upon it 1 Iohn 2.15 16 17. 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 Eye and the Pride of Life is not of the Father but is of the World And the World passeth away and the lust thereof but he that doth the Will of God abideth for ever Whether we are high or low full or kept bare it concerneth us all to learn it Though we flow in wealth we should be as having nothing and sit loose from the Creature If we are poor we must count grace a preferment Jam. 1.9 10. Let the brother of low degree rejoyce in that he is exalted But the rich in that he is made low because as the flower of the grass he shall pass away There is required of all an hearty preparation for when they are not called to a patient enduring of afflictions for Christs Name Phil. 4.12 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need This is of an hard digestion to a Natural Man Now Christs example is a great help to us to check our worldly desires let us not affect greater eminency in the World than Christ had And to check the vanity of fulness or our carnal complacency that it may not be a snare to us 1 Tim. 5.6 The Woman that liveth in pleasure is dead while she liveth Christ was a Man of sorrows do you Profess Christ and yet are
my Heart and my flesh cryeth out for the living God The Prophane blind world neither careth for the Duty nor for God in the Duty the formal hypocritical part of the World is for the outward Duty and rests satisfied with the bare Ordinance but the sincere Christian would meet with God there They do not only serve him but seek him to find God in the means and his lively operation upon their Hearts and therefore God would not go from 〈◊〉 without him Gen. 32.26 I will not let thee go except thou bless me They must have somewhat of God this is what they long for some new warmth and comfort and quickening 3. Those Ordinances are prized where many of the Servants of God meet together It is comfortable to injoy God in secret such duties are rewarded with an open blessing Mat. 6.6 But thou when thou prayest enter into thy closet and shut thy Door and Pray unto thy Father which is in secret and thy Father which seeth in secret will reward thee openly But here it is Gods Court David could thus injoy God in the Wilderness Psal. 42.4 I had gone with the multitude I went with them to the House of God with the voice of joy and praise with the multitude that kept holy day It is a comfort certainly to meet with our everlasting companions joining in Consort with them and beginning our everlasting work Gods people have but one Spirit one Divine nature are led by the same principles rules and ends have the same hopes desires and joys To have multitudes of these joining with us in lifting up the same God in the same solemn worship praying together hearing together sitting down at the same table and glorifying the same God and Father with the same Heart and Mouth Acts. 1.14 These all continued with one accord in Prayer and supplication Psal. 22.22 In the midst of the Congregation will I praise thee And ver 25. My praise shall be of thee in the great Congregation I will pay my vows before them that fear him 4. It must be to the Ordinances though under reproach disgrace persecution Heb. 11.26 Esteeming the reproach of Christ greater riches than the Treasures in Egypt Though the Service of God expose us to the lowest and most painful condition of Life as a Door-keeper if joined with any measure of Communion with God 2 Sam. 6.22 I will be yet more vile than thus It is better to suffer affliction with the people of God than to injoy the most easie sumptuous and plentiful condition of Life with wicked Men. Few are content to serve a poor Christ. 5. It is a constant affection not for a pang Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard John Baptist gladly Mark 6.20 and Iohn 5.35 He was a burning and a shining light and ye were willing for a season to rejoice in his light for a season while Ordinances are novel things or during some qualm of Conscience But it is from a constant inbred appetite common to all the Saints 6. This value and esteem must vent it self by a strong desire Psal. 42.1 2. As the Hart panteth after the Water Brooks so panteth my Soul after thee O God My Soul thirsteth for God for the living God when shall I come and appear before God The lively Believer doth earnestly and above all other things seek after communion with God Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the beauty of the Lord and to inquire in his Temple There were other things which David might desire but this one thing was his Heart set upon that he might live in constant communion with God Not to be setled in his Regal Throne which he sought not yet to be but to injoy that transcendant pleasure of conversing daily and frequently with God And the Spirit worketh uniformly in the Saints 7. The end of our attendance on Ordinances must be Gods Glory and our own profit God's Glory Psal. 27.4 To behold the beauty of God God is infinitely worthy of all honour and praise from his Creatures Love to God hath an influence on it Psal. 26.8 Lord I have loved the habitation of thy House and the place where thine honour dwelleth Our profit 1 Pet 2.2 As new born Babes desire the sincere Milk of the Word that ye may grow thereby that we may have some increase of light and life Psal. 84.7 They go from strength to strength every one in Sion appeareth before God Sermon I. on Luke Xix. 10 For the Son of Man is come to seek and to save that which was lost THIS is given as a reason why Christ came to invite himself to Zaccheus his House who was a Publican we find ver 7. the people murmured saying that he was gone to be a Guest with a Man that is a sinner Christ defendeth his practice by his Commission or the errand for which he came into the World For the Son of Man c. In which words 1. The Person or the character by which he was described the Son of Man Christ is called so not to deny his Godhead but to express the verity of his humane nature and that he was of our Stock and Linage He might have been true Man though he had not come of Adam but his Humane Nature had been framed out of the Dust of the Ground as Adam's was or created out of nothing but he that sanctifieth and they that are sanctified are of one For which cause he is not ashamed to call them Brethren Heb. 2.11 He would be of the Mass and Stock with us 2. His Work He is come to seek and to save The first word to seek sheweth his diligence he leaveth no place unsought where his hidden ones are the second word to save sheweth his sufficiency of Merit and Power both shew his kindness and good will to mankind to recover us out of our lapsed estate 3. The object of this Grace and Favour that which was lost The object of Christ's Salvation is Man lost and undone Doct. That the great end and business of Christ's coming is to seek and save that which is lost Here I shall enquire two things by way of explication 1. In what sense we are said to be lost 2. How Christ cometh to seek and save such I. In what sense we are said to be lost two ways really and indeed or in our own sense and apprehension 1. Really and indeed so we are lost to God and lost to our selves As to God he hath no Glory Love and Service from us and so is deprived and robbed of the honour of his Creation The Father in the Parable by whom God is resembled saith Luke 15.24 This my Son was lost and is found Lost as to themselves so they are said to be lost as they are out of the way to true Happiness and as they are in the way
Doctrinal Opinionative Faith in Christ. Always according to our sense of the disease so is our carriage about the cure and remedy It must needs be so for God by the one will advance the other that where sin aboundeth Grace might much more abound Rom. 5.26 that is rather in our sense and feeling than in our practice So that one wounded for sin will more earnestly look after a cure Others may dispute for the Gospel but they feel not the comfort of it Well then I have proved to you that every Man is in a lost condition sensible or insensible of it And that we ought to have a deep sense of this upon our Hearts to count our selves lost and undone that we may be more prepared and fitted to entertain the Offers and Calls of the Gospel and prize our Redeemer's Grace II. In what sense Christ is said to seek and save such Here is a double work seeking and saving 1. What is his seeking It implieth 1. His pity to us in our lost estate and providing means for us in that he doth not leave us to our wandrings or our own Hearts Counsels but taketh care that we be brought back again to God Iohn 10.16 Other Sheep have I which are not of this fold them also I must bring and they shall hear my Voice It is spoken of his care to bring in his own among the Gentiles he will in due time convert and bring in all that belong to the Election of Grace Christ hath not only a care of those that are already brought in but of those who are yet to be brought in they are his Sheep though yet unconverted in respect of his Eternal Purpose and his heart is upon them when they little think of him and his love to them So the Lord Jesus appeared in the Vision to Paul Acts 18.10 Fear not I am with thee and no man shall set on thee to hurt thee for I have much people in this City He doth not say there are much people Corinth was a populous City and 't is good casting out the Net where there are store of Fish but I have much people it is not meant of those Corinthians that were already converted to God for at that time there were few or none for all those at Corinth that were converted were converted by Paul 1 Cor. 4.15 Though ye have ten thousand Instructers in Christ yet have ye not many Fathers for in Christ Iesus I have begotten you through the Gospel Or if some few were already converted Paul was not afraid of them But there are much people viz. who were Elected by God Redeemed by Christ though yet wallowing in their sins such as these he findeth out in their wandrings 2. His seeking implieth his diligence and pains to reduce them Luke 15.4 What man of you having an hundred Sheep if he lose one of them doth not leave the ninety and nine in the Wilderness and seeketh after that which was lost till he find it It requireth time and pains to find them and gain their consent A lost Soul is not so easily recovered and reduced from his straying there is many a warning slighted many a conviction smothered and tenders of Grace made in vain till they are taken in their month Isa. 65.2 I have spread out my hands all the day long unto a rebellious People as requiring Audience I evidence this two ways I. Christ is said to seek after us by his Word and Spirit 1. By his Word he cometh as a Teacher from Heaven to recall sinners from their wandrings At first he came in person I am not come to call the righteous but sinners to Repentance Matth. 9.13 Besides his giving Repentance as Prince and Lord of the renewed estate or dispenser of the Grace of the Gospel there is his calling to Repentance and Christ was very painful in it going up and down and seeking all occasions to bring home poor Creatures to God Thus he was now calling home to God Zaccheus a Publican so the Woman of Samaria when he was faint and hungry Iohn 4. and verse 34. He telleth her His meat was to do the will of him that sent him and to finish his work To seek and save lost Souls was meat and drink to Christ. So still he doth send Ministers giving them gifts and inspiriting them with a Zeal for God's Glory and compassion over Souls that with all meekness they may instruct those that oppose themselves if peradventure God will give them Repentance to the acknowledging of the Truth c. 2 Tim. 2.25 2â— Now these are to be instant in season and out of season 2 Tim. 4.2 As the Woman lighted a Candle to seek her lost Groat Luke 15.8 So Christ causeth the Candlestick of the Church to be furnished with burning and shining Lights men of Prudence Zeal and Holiness and Compassion over Souls that he may at length gain on a People And indeed Christ never lights a Candle but he hath some lost Groat to seek 2. By his Spirit striving against and overcoming the obstinacy and contradiction of our Souls By his Call in the Word he inviteth us to Holiness but by his powerful Grace he inclineth us Man is averse from God he resists not only external offers but internal motions till by his invincible Grace he changeth our hearts and so in the day of his power we become a willing people Psal. 110.3 Thy people are willing in the day of thy power It is the good Shepherd that bringeth home the Sheep upon his own shoulders rejoycing Luke 15.5 II. This seeking is absolutely necessary if he did not seek them they would never seek him It is our great duty to seek after God the Scripture calleth for it every where Isa. 55.6 Seek ye the Lord while he may be found call upon him while he is near By the motions of his Spirit he urgeth us thereunto Psal. 27.8 When thou saidst Seek ye my face The course of his Providence inviteth us both Afflictions Hosea 5.15 In their afflictions they will seek me early and Mercies Acts 17.27 28. That they should seek the Lord if haply they might feel after him and find him though he be not far from every one of us For in him we live and move and have our being And his People are described to be a Generation of them that seek him Psal. 24.6 Yet if Christ had not by his preventing Grace sought us we could never seek after him Isa. 65.1 I am found of them that sought me not I prevented their seeking of me by sending and seeking after mine own first Christ begineth with us first 1 Iohn 4.19 We love him because he first loved us He chuseth us before we chuse him Iohn 15.16 Ye have not chosen me but I have chosen you He seeketh us first before we seek him for we are fugitives and exiles our hearts are averse from God and there is a legal exclusion in the way Sweetly Bernard to
particular Mercy of a dwelling place and to Gods providence in and about our habitations And so it is of use to us 1. When we want a dwelling place Or 2. When we have one 1. When we want a dwelling place or such an one as may be safe and commodious for us A Child of God should not be dismayed nor altogether without hope as if God could not provide a dwelling place for him Now now is the time for God to shew himself most eminently to be an habitation Neither through ignorance and unbelief should we conclude our selves to be forgotten and forsaken of him We are very apt to do so and it is a great temptation when we are shiftless and harbourless Isa 49.14 Zion said The Lord hath forsaken me and my Lord hath forgotten me Therefore I shall lay down some Considerations 1. Consider God's general Providence The Apostle telleth us that he hath determined concerning all Men the times before appointed and the bounds of their Habitation Act. 17.26 When and where Men shall live They do not flit up and down by chance but by God's Providence They are not born by chance nor do they die by chance nor live here and there by chance Some in this climate some in that in Europe or Asia or America That one possesseth so much another so little all is under God's guidance and direction As God divided the Land of Canaan by Lot which is a kind of appeal to God Iosh. 14.2 So the whole World is carved out by God's direction He inlargeth and streightneth Nations and Persons according to his own pleasure The generality of Men indeed are spilt upon the great Common of the Earth by a looser Providence but there is a more especial care about his people They are the Salt of the Earth and the light of the World Mat. 5.13 14. God sprinkleth them and scattereth them here and there for use and service They are his Jewels A Man is more careful of them than of ordinary and common Utensils And among them as any are more useful so they are more under his special care As the journeys of the Apostles were guided by the Spirit as well as their Doctrine The Spirit moved them or the Spirit suffered them not Act. 17.7 They assayed to go into Bithynia but the Spirit suffered them not Therefore certainly God taketh notice of their condition and in every place where they are scattered he will provide subsistance for them while he hath service and work for them to do and will follow them in all the places of their dispersion with the testimonies of his love and respect Psal. 99.14 For the Lord will not cast off his people neither will he forsake his inheritance Men often cast them off as unworthy to be Members of the Church or any civil Corporation Yet God will not cast them off He may suffer them to be exercised and tryed but because of his interest in them he will take care of them 2. Consider his Covenant and Promise God offereth to be his peoples dwelling place and they chuse him and use him as such The Covenant is both expressive of God's Grace and our Duty what God is and what the Saints should make him to be how they should use him and imploy him God undertaketh to be our Habitation and we accordingly must address our selves to him for this benefit See Psal. 91.1 He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty The qualification and the priviledge are both expressed there almost in the same terms implying that if we will take God to be to us what he offereth to be and what he hath promised to be we shall find him actually and indeed to be so when need shall require it and we make use of him for that end Therefore why should a Believer doubt of safety comfort and rest It is not any other priviledge that is promised viz. that he that dwelleth in God shall have more Grace or Heaven at least No but he shall dwell in God Nor is it any other qualification that is required whether love or fear or exact obedience but he that dwelleth in God Now when this duty and this priviledge are suited use God as an Habitation and he becometh so As delight is rewarded with delight Isa. 58.12 13. If thou turn away thy foot from the Sabbath from doing thy pleasure on my Holy day and call the Sabbath a delight the Holy of the Lord honourable c. Then shalt thou delight thy self in the Lord And courage or strength of Heart is rewarded with strength of Heart Psal. 27.14 Wait on the Lord be of good courage and he shall strengthen thy Heart Psal. 31.24 Be of good courage and he shall strengthen your Heart all ye that hope in the Lord. So dwelling in God is rewarded with dwelling in God For God loveth to make good the undertaking of Faith and will every way answer his peoples expectation Surely this should incourage us that our priviledge and our duty are so near of kin And that God promiseth much and requireth little only that we should own him by Faith to be what he is and what he hath promised to be Dwell in God and you shall dwell in God in all dangers and distreâ—â—s you shall have a safe and comfortable lodging in him Our dangers that compass us about are great and every day grow more and greater and therefore will easily invite us to seek a safe refuge God Almighty only requireth that he may be this refuge trust him and you shall have all that trust can expect from him Among Men protection costs dear every private Man that he may be protected by the Government he liveth under is willing to support it with a good part of his estate God that protects our Soul and Body desireth only that he may be trusted with the keeping of both and then he will be to us whatsoever Faith will have him to be Use God as your Habitation and he becometh so 3. Consider the constant experience of the Saints In the Text Thou hast been our dwelling place in all generations He hath been so to his people living in every place and in every Age. When their Fathers were travellers in a strange Country God was a dwelling place to them To Abraham Isaac and Iacob when they were in Egypt when in Gerar and when in Padaâ—-aram By one means or other they were still driven up and down in the World sometimes by special command sometimes by some judgment as by Famine But still God provided a place of shelter for them So for themselves in all their troubles and travels in Egypt there was a Goshen provided for them there In the Wilderness they had Tents and Quails and Mannah that fell round about them God kept a Market for them in the Wilderness and sent in provisions from Heaven Now they gather confidence in their remaining troubles and
because none can make a comfortable claim to this priviledge but those that are sincerely God's people He is their Habitation Others whatever indulgence they have by God's common Providence can have no certain hope or comfortable claim Psal. 84.11 For the Lord God is a Sun and a Shield the Lord will give Grace and Glory no good thing will he with-hold from them that walk uprightly those that fear him love him chuse him for their portion Others build Castles in the Air They do not dwell in the secret place of God that live in their sins and yet lean upon the Lord. By sin you run out of your dwelling-place and weaken your trust 1 Iohn 3.21 Beloved if our Heart condemn us not then have we confidence towards God 5. Constant communion with God Iob 22.21 Acquaint now thy self with him and be at peace thereby good shall come unto thee We must not run to God as we run to a Shelter with a mind to depart thence as soon as the Storm ceaseth Our Habitation is a place of constant residence So we must make use of God not when we are in streights only to serve our turn but abide and dwell in him as our habitation A Sermon on 1 TIMOTHY vi 9 But they that will be rich fall into temptation and a snare and many foolish and hurtful lusts which drown men in destruction and perdition IN these words we may observe 1. The Parties described They that will be rich 2. Their danger represented in two things 1. That they lye open to Temptation 2. Fall into a snare Some think it an Hendiadys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the snare of Temptation But the considerations are distinct the one being a degree of the other Temptation sheweth how the Devil taketh them captive Snare how he keepeth or holdeth them captive So he that fixeth this as his purpose doth lay himself open to the Devil yea give up himself captive to him Men are first tempted drawn to delight in or admire these things secondly snared cannot get out of the intanglings of the World Now in the Text the general nature of this Snare is represented It is lusts sinful and unlawful affections and dispositions of heart 1. The number or quantity of them many lusts 2. The quality kind and sort of them foolish and hurtful lusts 3. The result and issue of them which drown men in destruction and perdition In the main of which Paul doth not speak of what doth often fall out but what doth constantly and necessarily fall out Doct. That a will to be rich is the occasion of much mischief to those that cherish it and allow it in their own Souls The Point will be best opened by laying forth the circumstances of the Text. 1. What it is to have a will to be rich When we make it our scope and our work our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark it is not he that is rich but he that will be rich Riches in themselves are God's gift not the cause of the evils mentioned but our love and lust to them though a man be otherwise poor according to that of Peter Corruption that is in the World through lust 2 Pet. 1.4 Here it is They that will be rich that fix it as their scope that make it their business For the bent of the will is bewrayed by two things Intention and Industrious Prosecution 1. Those that fix it as their scope are wholly intent upon getting wealth that give up their hearts to find out and follow after ways of worldly increase This is to set Wealth in the place of God For that is interpretatively a Man's God which is the last end of his actions and upon which his care and thoughts and endeavours do run most whether it be belly world credit friends or whatever else Phil. 3.18 For many walk of whom I have told you often and now tell you even weeping that they are Enemies of the Cross of Christ Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things And then we can never act regularly Christ and Religion will be taken up upon worldly ends and advantages All stoopeth to the chief end Religion and Conscience and all when we fix this as our intention and the designed scope of our lives It is elsewhere expressed Prov. 28.20 He that maketh haste to be rich cannot be innocent A man that fixeth this as his end will not care what means he useth leap over hedge and ditch and cannot be content to travel the long Road of Providence to come to his Journeys end There are many such that will be rich whether God will or no say what he will and almost do what he can to hinder them when their ways are shut up not only by a commandment but the hedge of God's Providence Though disappointed in their projects yet they will through if they can take Faith and a good Conscience along with them they will but if not they will be rich without them 2. Those that make it their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their work and business in the World Prov. 23.4 Labour not to be rich cease from thine own Wisdom Make themselves Servants of Mammon Mat. 6.24 We cannot serve God and Mammon Both Masters have work enough and their commands are contrary When two consent to employ one man in the same business and service though two men they are but one Master But to execute the wills of men that are different in their designs and have a several and full interest in our labours and actions this is as impossible as to move two contrary ways at once This is the case here Mammon and Christ have full work for us and their designs are contrary Our main work of right is to please God and serve God but our work by choice is to serve Mammon all our labour and travel is to be rich which cannot be without the prejudice and wrong of Religion which should have the preheminence Matth. 6.33 First seek the Kingdom of God and the Righteousness thereof and these things shall be added Religion cannot have all because of our bodily necessities but it must have the chiefest But now when the strength of our endeavours runneth out another way our hearts are taken off from God and his service and so Hagar croweth it over Sarah That is a happy Family where Sarah rules and Hagar serves But alas usually it is otherwise the lean Kine devour the fat and Religion goeth to the wall The world ingrosseth mens time and heads and hearts that they are wholly taken off from better things and the edge of their affections is abated their time and heart diverted Prov. 23.4 Labour not to be rich Some translate it Weary not thy self to be rich As they that trouble their minds with it with too great eagerness they have no time nor heart for communion with God and the great
the liberty of the Gospel and not to be intangled again in the Bondage of legal Ceremonies as if they were necessary to Justification or Acceptance with God He is earnest in the case for the glory of his Master and the good of Souls was concerned and therefore useth divers motives 1. They lose all benefit by Christ ver 2. 2. They are Debtors to the whole Law ver 3. 3. They are fallen from Grace ver 4. And now in the fourth place the consent of the Christian Gospel Church who upon Justification by Faith expect Remission of sins and eternal life Their judgment is the more to be esteemed because they are taught by the Spirit of God to renounce the legal Covenant and expect their acceptance with God by Faith only For we c. In these words observe 1. The end scope and blessedness of a Christian in the word hope 2. The firm ground of it the Righteousness of Faith 3. The carriage of Christians We wait 4. The inward moving cause of waiting for this Hope in this way Through the Spirit They are taught by him inclined by him so to do 1. The blessedness of a Christian is implied in the word Hope For Hope is taken two ways in Scripture for the thing hoped for and for the affection or act of him that hopeth Here it is taken in the first sense for the thing hoped for As also Tit. 2.13 Looking for the blessed hope So Col. 1.5 For the Hope which is laid up for us in Heaven 2. The Ground and Foundation of this Hope the Righteousness of Faith What it is I will shew you by and by Only here it is opposed partly to the Covenant of Works which could not give Life Partly to the legal observances for it presently followeth neither Circumcision nor uncircumcision c. But by no means is it opposed to evangelical obedience for the whole New Testament obedience is comprized in this term the Righteousness of Faith as appeareth by the Apostles explication in the next verse But Faith which works by love 3. The duty of a Christian We wait De jure we ought de facto we do All true Christians wait for the Mercy of God and Life everlasting And he calleth it waiting because a Believer hath not so much in possession as in expectation And this waiting is not a devout sloath but implieth diligence in the use of all means whereby we may obtain this hope 4. The inward efficient cause Through the Spirit We are taught by the Spirit inclined by the Spirit so to do 1. Taught For the Doctrine is mystical Flesh and Blood revealeth it not to us but the Holy Ghost Mat. 16.17 2. Inclined to this Spiritual course of Life wherein we obtain this blessed hope by the same Spirit For this Holy and Humble way is contrary to the interest of the Flesh. And we are told afterward Gal. 5.25 that we live in the Spirit and walk in the Spirit So that in effect here is all Christianity abridged Our blessedness the way to it Our help or how we are brought to walk in that way Doct. That by the Spirit all true Christians are inclined to pursue after the hope built upon the Righteousness of Faith 1. What is the Righteousness of Faith 2. What is the Hope built upon it 3. What is the Interest and Work of the Spirit in bringing us to wait for this Hope I. What is the Righteousness of Faith We told you before It is opposed either to the Law of Works or the ceremonial observances of the Law of Moses But more particularly it may be determined either with respect to the object of Faith or 2. To the Act or Grace of Faith it self 3. With respect to the rule and warrant of Faith which is the Gospel or New Covenant 1. This Righteousness of Faith may be considered with respect to the object of Faith And the proper and principal object of Faith is Jesus Christ and his Merits And so the righteousness of Faith is the Obedience and Death of Christ which because it is apprehended by Faith it is sometimes called the Righteousness of Christ and sometimes the Righteousness of Faith Phil. 3.9 And be found in him not having mine own righteousness which is by the Law but that which is by the Faith of Christ even the righteousness which is of God by Faith This certainly is the ground of our acceptance with God and therefore the bottom and foundation of all our hope Rom. 5.19 By the obedience of one shall many be made righteous that is by Christ's Merit and Obedience And 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him This is it we rely upon as the only meritorious cause of whatever benefit we obtain by the new Covenant 2. With respect to Faith it self whereby the merits of Christs Obedience and Death are applied and made beneficial to us When we believe we are qualified And therefore it is said that Abraham believed God and it was counted to him for righteousness Rom 4 3. That is God accepted him as Righteous for Christs sake And so he doth every one that believeth for Rom. 3.22 The Righteousness of God is by Faith of Christ Iesus unto all and upon all them that believe without any difference If Abraham was justified by Faith we are justified by Faith Now if you ask me what kind of Believer is qualified and accepted as Righteous I answer it is the penitent Believer and the working Believer 1. The Penitent Believer For Faith and Repentance are inseparable Companions Mark 1.15 Repent and Believe the Gospel Act. 12.38 Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Act. 11.21 The Hand of the Lord was with them and a great number believed and turned to the Lord. These two cannot be severed for till we are affected with that miserable estate whereinto we have plunged our selves by our sins and there be an hearty sorrow for them and a perfect hatred and detestation of them and a full and peremptory resolution to forsake them that we may turn to the Lord and live in his obedience we will not prize Christ nor his benefits nor see such a need of the Spiritual Physitian to heal our wounded Souls Nor will God accept us as Righteous while we continue in our unrighteousness So that though it be Righteousness of Faith and the Believer be only accepted as Righteous yet it is the Penitent Believer whose Heart and Mind is changed and is willing by Christ to come to God 2. It is the working Believer For so it is explained in the next verse Faith working by Love And so expressed elsewhere Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by which he became an
Heir of the Righteousness which is by Faith Observe there the saving of Noah from the Flood is a Type and Shadow of Salvation by Christ. The Flood drowned and destroyed the Impenitent World but Noah and his Family were saved in the Ark. We are warned of the Eternal Penalties threatned by God if we do not repent and believe we shall not be saved from wrath but if we believe and prepare an Ark diligently use the means appointed for our safety then we become Hâ—irs of the Righteousness of Faith are accepted by God and have a right to all the Benefits which depend thereupon It was a business of vast charge and an eminent piece of self-denying Obedience to prepare an Ark. So true Faith sheweth it self by Obedience We read of the Obedience of Faith Rom. 16.26 as the Fruit of the Gospel 3. With respect to it's Rule and Warrant And that is the Gospel and New Covenant called the Word of Faith Rom. 10.8 The Hearing of Faith Gal. 3.2 Received ye the Spirit by the Works of the Law or by the Hearing of Faith The Law of Faith Rom. 3.27 This is the Doctrine which iâ— believed Now all that the new Covenant requireth may be called the Righteousness of Faith For look as to be justified by the Law or Works required by the Law is all one So to be justined by Faith and to be justified by the new Covenant is all one also And therefore whatever the new Covenant requireth as our Duty that we may be capable of the Priviledges thereof is a part of the Righteousness of Faith Now it requireth Repentance from dead Works Acts â—7 30 He hath commanded all men to repent because he will judge the World in Righteousness We are to repent in order to the Judgment which will be either of Condemnation or Justification So the new Covenant requireth Faith in our Lord Jesus Christ Iohn 5.24 He that believeth in Christ shall not come into Condemnation So it requireth new Obedience Heb. 5.9 He is become the Author of Eternal Salvation to them that obey him None are qualified for Eternal Liâ—e but those who perform sincere Obedience to his commands It is not absolutely perfect Obedience that is required but only sincere and upright And there is a necessity that we should be sincerely Holy not only in order to Salvation but Pardon 1 Iohn 1.7 If we walk in the Light as he is in the Light we have fellowship one with another and the Blood of Iesus Christ his Son cleanseth us from all Sin And in order to the Application of the Blood of Christ to our Souls or to the obtaining of the Gift of the Spirit or any new Covenant Gift Act. 5.32 We are his Witnesses of these things and so is also the Holy Ghost whom God hath given to them that obey him Well then these are the Conditions to be found in us before we are made partakers of the full Benefit of Christs Merit Repentance towards God Faith in our Lord Jesus Christ and new Obedience And all these are comprized in the Expression The Righteousness of Faith For Faith receiveth Christ and the Promises made to us in Christ upon the Terms and Conditions required in the Gospel Only these things are of a different Nature and concur differently The Obedience of Christ in a way by it self of Merit and Satisfaction Faith Repentance and our Obedience only in a way of Application And in the Application the Introduction is by Faith and Repentance and the continuance of our right by new Obedience Yea in the Introduction Repentance respects God and Faith Christ Act. 20.21 Testifying both to Jews and also to the Greeâ—s Repentance toward God and Faith toward our Lord Iesus Christ. We return to God as our chief good and soveraign Lord that we may love serve and obey him and be Happy in his Love Faith respects Christ as Redeemer and Mediator who hath opened the way for our return by his Merit and Satisfaction or Reconciliation wrought between us and God and given us an Heart to return by the renewing Grace of his Spirit Coming to God and being accepted with God is our end Christ is our way And indeed in the Righteousness of Faith the chiefest part belongeth to him who by his Blood hath procured this Covenant for us for whose sake only God giveth us Grace to repent believe and obey and after we have done our Duty doth for his sake only accept of us and give us our Reward These are not Co-ordinate Causes but he is the Supream cause all that we do is subordinate to his Merit and Obedience II. What is the Hope built upon it or the things hoped for by Vertue of this Righteousness And they are Pardon and Life 1. Certainly Pardon of Sins is intended in the Righteousness of Faith As appeareth by that of the Apostle Rom. 4.6 7 8. David describeth the blessedness of the man unto whom God imputeth Righteousness without works saying Blessed are they whose Iniquities are forgiven and whose Sins are covered Blessed is the man unto whom the Lord will not impute Sin If this be the Description of the Righteousness of Faith or the Priviledges which belong thereunto for now we are upon the Hope of the Righteousness of Faith then certainly Remission of Sins is a special branch of this Felicity 2. There is also in it Salvation or Eternal Life Tit. 3.7 That being justified by his Grace we should be made Heirs according to the Hope of Eternal Life The Crown of Glory is for the justified called therefore the Crown of Righteousness 2 Tim. 4.8 You have both together Acts 26.18 That they may receive forgiveness of Sins an Inheritance among them that are sanctified by Faith These two Benefits are most necessary the one to allay the fears of the guilty Creature the other to gratifie his desires of Happiness Therefore the Apostles when they planted the Gospel they propounded this Motive of forgiveness of Sins Acts 13.38 Through this man is preached unto you the forgiveness of Sins And also the other of Life Eternal 2 Tim. 1.10 That Christ hath brought Life and Immortality to light through the Gospel These two Benefits give us the greatest support and comfort against all kind of troubles Our Troubles are either inward or outward Against troubles of Mind or inward Troubles we are supported by the Pardon of our Sins Mat. 9.2 Son be of good cheer thy Sins be forgiven thee Against outward troubles we are supported by the Hopes of a better Life being secured to us 2 Cor. 4.17 18. For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Again both are eminently accomplished at the last Judgement when the Righteousness of
Bond in suit but spareth upon our intercession Now this should be taken notice of and notably improved A Man is sick afraid to be damned but he recovers again Now though it be not a total pardon we cannot say it is none at all For God took such a one out of the Jaws of Hell for that time So Mat. 18.32 The Debt was forgiven yet required afterwards the meaning is he was spared for the present He did not obtain that full pardon which amounteth to justification yet he was recovered out of sickness misery and apparent danger and that upon his cry to God 7. If you are continued till you have some experience of the Grace of Christ then much more have you cause to bless God for his long-suffering How ill would it have been for your Souls if you had died in your sins God may say to you as he did to his People Isa 43.24 25. Thou hast made me to serve with thy sins thou hast wearied me with thine iniquitiâ—s I even I am he that blotteth out your transgressions for my own sake and will not remember thy sins If God had been quick with us where should we have been We are of an hot and eager nature cannot bear affronts or despightful usage Luk. 9.54 Lord wilt thou that we call for Fire from Heaven to consuâ—e them as did Elias This was Iames and Iohn beloved Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fury of rash zeal appeared in the best even in the Disciple of love but God does not deal so with us Vse 3. To exhort to Repentance If a Malefactor arraigned at the Bar of Justice should perceive by any speech or word or gesture sign or token any inclination in the Judge to Mercy how would he work upon that advantage to get a Reprieve and the Execution put off So should we improve God's forbearance and long-suffering to sue out a Pardon A Sermon on Rom. X. 5 6 7 8 9. For Moses describeth the righteousness which is of the Law that the Man which doth those things shall live by them But the righteousness which is of Faith speaketh on this wise Say not in thine heart Who shall ascend into Heaven that is to bring Christ down from above Or who shall descend into the Deep that is to bring up Christ again from the Dead But what saith it The word is nigh thee even in thy mouth and in thy heart that is the word of Faith which we Preach That if thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart that God hath Raised him from the Dead thou shalt be saved THese words which I have now Read need both Vindication and Explication My first work shall be First Vindication or reconciling Paul with Moses That seemeth difficult because in the Allegation some things are changed some things added some things omitted as appeareth by the Collation of the Places the Text and Deut. 30.12 13 14. It is not in Heaven that thou shouldest say Who shall go up for us to Heaven and bring it unto us that we may hear it and do it Neither is it beyond the Sea that thou shouldest say Who shall go over the Sea for us and bring it unto us that we may hear it and do it But the word is very nigh unto thee in thy mouth and in thy heart that thou mayest do it To avoid the difficulty some say these words are alledged sensu transumptivo onely by way of Allusion and Accommodation not as Interpreting Moses but as fitting them to his own purpose But this I cannot yield to for these Reasons 1. From the scope of the Apostle which is to draw off the Iews and Iudaizing Brethren from sticking to the Law of Moses as necessary to Justification To do it thoroughly he bringeth an Argument from Moses himself who doth in his Writings give a clear distinction between the Righteousness of the Law and the Righteousness of Faith and so by consequence between the Tenour of the Covenant of Works and the Covenant of Grace Now if it were an Allusion only the Apostle would produce a bare Illustration not a Cogent Argument and so would rather Explain than Convince 2. The Exposition it self is so clear that we need not make it an Allusion if we consider the place whence these passages are taken Deut. 30. The whole Chapter is a Sermon of Evangelical Repentance see the 1 2. Verses And it shall come to pass when all these things are come upon thee the blessing and the curse which I have set before thee and thou shalt call them to mind among all Naâ—ions whither the Lord thy God hath driven thee And shalt return unto the Lord thy God and shalt obey his voice according to all that I command thee this day thou and thy children with all thy heart and with all thy soul. This was spoken of a time which the Iews themselves confess to belong to the Kingdom of the Messiah And reason sheweth it For the words were spoken by Moses as referring to such a time when the Israelites were dispersed among all Nations which happened not till after Christ's Ascention and the Preaching of the Gospel and doth yet remain and will remain until the Conversion of the Iews of which the Apostle will speak in the next Chapter So that Moses words are applicable to them when the Gospel-dispensation was set on foot That was the word which was nigh them The great prejudice of the Iews against Christ's being the Messiah was because he came not in a way agreeable to their Carnal Conceits or with such Pomp and Visible Demonstration of Authority as to satisfie all his own Countrymen Therefore they were prejudiced and would not own him nor receive the Grace tendered by him but looked for that as afar off which was nigh them and among them And therefore the Apostle doth apply the words of Moses to them to bring them to embrace the New Covenant 3. From the Nature of the thing First Certain it is to us Christians that Moses Wrote of Christ for our Lord saith John 5.46 Had you believed Moses you would have believed me for he Wrote of me Secondly If he Wrote more obscurely we must consider he was a Prophet not an Apostle 3. That he Wrote of Christ in this place the Apostle's Authority is sufficient for he was a good Interpreter If he being infallibly assisted saw more in it than we do we are not to Cavil at his Authority but with reverence to receive this light not vex the Citation by nice Disputes but humbly receive the Interpretation he giveth of it You will say the words are altered But the Apostles usually in Quoting Minded the Sense rather than the Words And Moses his drift was to perswade them to take notice of the Divine Revelation made to them at that time when these things befel them the destroying of the Temple and City and these Dispersions among the Nations Secondly
fellowship of the guilt of undermining Truth and Godliness 2. The ways by which we make this profession The Mouth is only mentioned in the Text but that implieth other things Briefly this Confession is made either in word or deed 1. Verbal and in word by a constant owning of Christ and our Hopes by him both publickly and upon all occasions by private conference or taking all meet opportunities to discover our selves that we are Christians so the Apostle saith of Timothy 1 Tim. 8.12 Lay hold on Eternal Life whereunto thou art also called and hast professed a good profession before many Witnesses He had openly confessed the Name of Christ. And the Apostle telleth us 1 Iohn 4.15 Whosoever shall confess that Iesus is the Son of God God dwelleth in him and he in God He meaneth it of times wherein this primitive and fundamental truth was mainly contradicted and opposed in the World Then for a Man to declare himself a Christian was hazardous and argued a great degree of self-denial and especially it is spoken in opposition to the Gâ—osticks and Nicholaitans who accounted it sufficient to believe with the Heart taking a liberty to confess what they listed see how they are taxed Iohn 12.42 43. Nevertheless among the chief Rulers also many believed on Him but because of the Pharisees they did not confess Him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God 2. Real or indeed and that was either by Action or Passion By Action and that is twofold either more publick or private 1. More publick by submission to Gods appointed Ordinances as hearing of the Word Baptism and the Lords Supper Christ instituted these visible duties to make the profession of his name publick and open Mark 16.16 He that believeth and is Baptized shall be saved In the Lords Supper we commemorate his Death 1 Cor. 11.26 As often as ye eat this Bread and drink this Cup ye do shew forth the Lords Death till he come That is we publickly commemorate it and shew it forth as the ground of our hopes So in all the other duties which we observe in the Assemblies of the faithful they are a keeping up of our confession or a testimony that we are not ashamed of Christ. As Heb. 10.23 Let us hold fast the Profession of our Faith without wavering for he is Faithful that hath promised Now this profession is solemnly made by our Communion with Gods People in their publick Assemblies as it followeth ver 25. Not forsaking the assembling our selves together as the manner of some is The assembling our selves that is with the Christians and their Assemblies wherein they did meet together to serve and worship God and mutually to promote their own Salvation now 't is not enough to have our private devotions in our Families and Closets but we must entertain publick converse with God to testifie our Union and Agreement with the People of God in the same Faith and Worship Now it was the manner of some to forsake these Conventions and Meetings which was a grievous sin and of very ill consequence not only as they deprived themselves of the benefit of these societies but as they seemed to love their Life Goods or Quiet and Peace and Reputation and liberty more than Christ. And though they were convinced of the truth of Christianity yet could not be noted as open Professors of it 2. More private and personal by Holy Conversation and Godliness for we are to confess and glorifie Christ both in Word and Deed. Confession indeed is a life of love and praise in perpetual acknowledgement of this incomparable benefit which we have by Christ. This confession is always necessary to true Christians that their works be holy and agreeable to their Faith for thereby they signifie that they do believe in Christ and expect Eternal Glory by him that he that is raised up by God from the dead at length will come again to bring us to himself As without Faith there is no Righteousness so without this Confession there is no Salvation for this distinguisheth the Christian from the Hypocrite Titus 1.16 They Profess to know God but in their works they deny him They confess fair but their lives shew they believe nothing The very Devils confessed Christ to be the Son of the most High God Mark 4.7 But it profited them nothing because it was a confession extorted and they were Creatures in Rebellion against God Therefore Holiness of Life is one means of our confession otherwise we deny the Lord that bought us Mat. 5.16 Let your light so â—â—ine before Men that others seeing your good works may glorifie your Father which is in Heaven And 1 Pet. 2.9 That you may shew forth the praises of him who hath called you out of darkness into his marvellous light Works are a sign as well as words the surer sign of the two of the Faith which is in our Hearts For t is a sign that Faith prevaileth in us when we do things consentaneous and agreeable to our Faith Our profession in words may be contradicted by our works and that is interpretatively a denial of the Faith 1 Tim 5.8 If any provide not for his own he hath denied the Faith 'T is an act of uncharitableness or dishonesty What profess Christ to be our Lord and live in such rebellion and disobedience to him 'T is as if you should assure a Prince of your Loyalty and yet actually be in Arms against him This Confession is never out of season and is our surest evidence 2. By passion or suffering enduring the hardest things that can befal you in the World for his sake Or this our Lord speaketh Mat. 10.31 32. Whosoever shall confess me before men him will I confess before my Father in Heaven But whosoever will deny me him will I deny before my Father in Heaven His name his truth his ways must be avowed before all the World whatever it cost us we cannot honour Christ so much as he will honour us and therefore we must contemn the hatred of the World and all the pleasures and profits of this life that we may be faithful to him Confession is an harder matter than usually we take it to be and requireth good preparation 1 Pet. 3.15 Be ready always to give an Answer to every Man that asketh you a reason of the Hope that is in you c. Not ready in point of knowledge only to argue for the Faith but ready as to courage fortitude and resolution of Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an account of the reasons but of the Nature and Tenour of our Christian Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ready is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Paul saith Act. 21.13 I am ready not to be bound only but to die also at Jerusalem c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.15 Shod with the preparation of the Gospel
Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by which he became an heir of the righteousness which is by Faith The saving of Noah from the Flood is a Type and Shadow of Salvation by Christ. The Flood Drowned and Destroyed the impenitent World but Noah and his Family were saved in the Ark. We are warned of the Eternal penalties threatned by God if we do not repent and believe we shall not be saved from wrath But if we believe and prepare an Ark that is diligently use the means appointed for our safety then we become heirs of the righteousness which is by Faith Noah shewed himself a Believer indeed to prepare an Ark with such vast charge in the face of the scorning World which was an eminent piece of Self-denial and Obedience But such will the true Faith put us upon Look as to be justified by the Law or Works required by the Law is all one so to be justified by Faith or the New Covenant is all one also Whatever therefore the New Covenant requireth as our duty that we may be capable of the priviledges thereof that must be done by the sincere Believer 'T is not the idle but the working Faith 2. That confession with the Mouth is required unto Salvation for God is not glorified nor others edified nor our selves comforted but by such a believing with the Heart as hath confession going along with it 1. God is most glorified when Faith breaketh out into confession either in word or deed suffering or obedience 2 Thes. 1.11 12 Wherefore we pray always that God would count you worthy of his calling and fulfill all the good pleasure of his goodness and the work of Faith with power that the name of our Lord Iesus Christ may be glorified in you By the work of Faith there is not meant the internal elicite or heart acts such as assent consent and affiance thus we may honour God in our selves but not before others but the external act of confession which is made either by patient sufferings or holiness of life so we honour God before others Our Deeds must answer our Faith For the truest confession is made by deeds rather than words for words are cheaper than deeds The World therefore believeth deeds more In short a Christian that desireth to magnifie Christ in his Soul desireth also to magnifie him in his body Phil. 1.20 So Christ be magnified in my Body whether by life or by death So 1 Cor. 6.20 Glorifie God in your bodies and Souls which are Gods 2. Others are edified For that which is secret is no means to profit them they cannot see our Faith but they may see our good works Mat. 5.16 Let your light so shine before Men that they may see your good works and glorifie your Father which is in Heaven And 1 Pet. 2.12 That they may by your good works which they shall behold glorifie God in the day of visitation and a holy life is required for their sakes that love may be a means to bring them home to God 3. We are most comforted for 't is the practical operative Faith which giveth a Right to Salvation and breedeth assurance of it in our Souls That is but the image and shaddow of Grace that lurketh and lieth hid and idle in the Soul Iam. 2.14 What doth it profit my Brethren if a Man say he hath Faith and hath not works Can Faith save him You do not look for salvation by Christ if you do not take the way that leadeth to it but a fruitful Faith evidenceth it self and confirmeth our interest and increaseth our joy Vse To press you 1. To mark the order of the benefits first righteousness then Salvation 1. We can never have sound Peace there is no appearing before God without some Righteousness of one sort or other God is Holy and Just therefore somewhat we must have to stand before this Holy God 2. No other Righteousness will serve the turn but the Righteousness of Faith We are in a woful case till we get an Interest in the Righteousness of Christ Iob 33.24 Then he is gracious to him and saith Deliver him from going down into the Pit for I have found a ransom 3. Till we heartily and sincerely believe or enter into this Covenant we have not this Interest Phil. 3.9 And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith Then for Salvation is this all your Hope and Desire that your Soul may be saved in the day of the Lord Then let not lesser pursuits divert you Acts 16.30 The Iaylor said to Paul and Silas Sirs what must I do to be saved It doth not touch us so near how we shall live in this World as how to live in the other Secondly Mark the Order of Duties 1. Faith Then Confession Hear and your Souls shall live First Hear then Live There must be a believing with the Heart and a Confession with the Mouth both go together For with the Heart man believeth unto Righteousness and with the Mouth Confession is made unto Salvation A Sermon on 1 Cor. Viii. 6 But to us there is but one God the Father of whom are all things and we in him And one Iesus Christ by whom are all things and we by him IN the Text there is a perfect Antithesis or Opposition to the fabulous devices of the Pagan Religion Among the Pagans there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Gods and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Lords verse 5. By Gods meaning the Supream Deities by Lords middle Powers or Gods of an Inferiour Order supposed to be Mediators and Agents between the Supream Gods and Mortal Men called by the Orientals Baalim Lords as Gods here by the Apostles By the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Plato in his Sympos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Commerce and Intercourse between Gods and Men is performed by Daemons Now the Christian Religion doth herein agree with the Pagan that there is a Supream God and a Mediator But it differeth that they had a Plurality in both sorts of their Gods we but one in each And so the Christian Religion is distinguished from all others by one God and one Lord. To us that is to us Christians there is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Sovereign God from whom as Supream we derive all our Graces and to whom as Supream we direct all our Services And one Lord that is one Mediator by whom as through a golden Pipe all Mercies are conveyed to us and by whom also we have access to God But to us there is but one God c. In the Words observe 1. What is said of the Supream and Most High God 1. The Unity of his Essence that though he be distinguished into three Persons Father Son and Holy
interest in him we make our Addresses to him with confidence VVho may be confident if not the children of such a Father 3 This Fatherly goodness and all sufficiency is engaged for our relief by the Mediatour As all things are from the Father so all things are by him that is purchased and bought by his Merit The extent and vertue of his Merit is expressed as largely as the Father's power If we believe in God as an All sufficient Fountain of Grace we believe in Christ as an All-sufficient Mediatour John 14.1 Let not your hearts be troubled ye believe in God believe also in me 1 John 2.23 He that acknowledgeth the Son hath the Father also Besides this The Vâ—â—l of Christ's flesh doth break the beams of his terrour to those that behold his Excellencies and rejoice in them By that we are incouraged to come to God for the Mediatour's Blessing which is the pardon of our sins Mat. 1.21 He shall save his people from their sins And Acts 3.26 God hath sent him to bless you in turning away every one of you from your sins One great Petition which we have to put up to God is for the pardon of sin This is a principal suit which sinful Man hath daily to present to God Now when we are sensible of sin How comfortable is it to come to God in the Name of this Lord and Mediatour who came on purpose to take away sin and hath satisfied God's Justice and Merited God's favour and mercy for us and liveth in Heaven to plead the Merit of his Sacrifice 4. As we are incouraged greatly to expect the graces and favours needful so we are as deeply engaged to the returns of Love Service and Obedience and that not onely as oblig'd in point of gratitude but as inclin'd suited and fitted for as we are for God so we are by him I say we are obliged in gratitude for the many Blessings which are procured and conveyed to us by the Mediatour If we have all things from God and all things by him and we Christians more than ordinary Creatures surely we should in a singular manner fulfil his Will and seek his Glory 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus Iudge that if one died for all then were all dead And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again And not onely are we obliged but inabled and inclined We for him there is our duty in the first clause We by him there is our help Ephes. 2.10 We are his workmanship in Christ Iesus created unto good works Not onely by him so as to perform it acceptably but by him so as to perform it chearfully and with all readiness of Mind It relateth to our assistance as well as our acceptance There is the Spirit to help our infirmities which is shed on us abundantly through Jesus Christ our Lord Titus 3.6 So we are by him that is are fitted for the Service of God and put into a capacity to please him IV. Who are the parties interested in these Comforts and most concerned in these Duties The Apostle saith here To us there is but one God and one Lord meaning to us Christians all those that own God and worship God by the Mediatour Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him VVho are they Some will not come to God others not by him They and they onely are the persons that enjoy the benefit of this Mediation who come to God by him and that Two ways 1. They come to God by him who take upon them the profession of being his servants and obedient subjects in Christ. The bare profession bringeth us somewhat nearer to God Thus the People of Israel are said to be a People nigh unto God Psal. 148.14 They were a step nearer to God than the Gentiles So the Profession of Christianity bringeth us near unto God Who were sometime afar off but now are made near by the blood of Christ Ephes. 2.13 Before they were afar off from God from his Church his Covenant and Communion with him in his Ordinances Surely 't is some advantage to come so near to God by Christ as to have Union and Communion with the visible Church of Christ they are in that Society and Community of Men who are under God's special care and government above the rest of the World and where they enjoy the means of Salvation and such ordinarily by which God useth to convey his choicest Blessings These have a benefit above those who are wholly without the Church as having an offer of the Gospel-benefits though not a right to them They are nearer at hand and in Grace's way and may sooner understand that Christ is a Means chosen and used by God to bring home sinners to himself and by the Christian Doctrine currant amongst them which they know and profess to believe have a Dogmatical Faith at least that God is the Supream Fountain of all Happiness and Christ the onely way to him and have the common conditional pardoning Covenant sounding in their ears continually wherein God offereth to be a God and Father to them in Christ and telleth them what he will be and do to and for all those that do come in and submit to this Covenant 2. These come to God by him who really enter into the Evangelick estate and are converted by an unfeigned Repentance towards God and Faith in our Lord Iesus Christ Acts 20 21. Repentance respects God as our Supream Lord and chief happiness and Faith our Lord Jesus Christ as the onely one Mediatour When you turn from Sin Self and Satan unto God then you come to him for certainly the farther we depart from Sin the nearer we come to God Now this coming is by Christ. The Sinner that is turned from the Creature to God and from Sin to Holiness is also turned from Self to Christ who is the onely Means of our Recovery by his Merit and efficacy reconciling us to God and changing our hearts by the one restoring us to his Favour by the other to his Image Therefore a turning our selves from our sins with a resolution to forsake them without a reflection upon Christ is but a Natural Religion not Evangelical The Evangelical Religion is a coming to God by Christ or as it is described by the Apostle Heb. 10.22 A drawing nigh with a true heart and in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Those that are justified by the Merit and Sanctified by the Spirit of Christ and fully resolving intirely and unfeignedly upon the duties of the Gospel depending upon the Promises thereof these indeed have one God for their Father and one Lord Jesus Christ for their Redeemer and Saviour Till a Man be renewed and reconciled sanctified
drink indeed But especially in invocation or solemn calling upon God in a way of Prayer or Praise into which all duties issue themselves 1. In a way of Prayer the mediation of Christ doth especially respect that duty and you must put your suits into his hand if you mean to speed Iohn 16.23 Whatsoever ye shall ask the Father in my name he will give it you There is no speaking to God or hoping for any thing from God but by Christ. Having such a Mediator to present our desires and requests we may come boldly to him The Father is well pleased with these requests We cannot have sufficient sense enough of our unworthiness and his worth and merit 2. In a way of praise Col. 3.17 Whatsoever ye do in Word or Deed do all in the Name of the Lord Iesus giving thanks to God and the Father by him All the success of our lawful undertakings or expectations is to be ascribed to God through Christ. All good things derived to us from God as the prime Authour is by Christ's Mediation Eph. 5.20 Giving thanks always for all things unto God and the Father in the Name of our Lord Iesus Christ. For all things Temporal Spiritual success of all Ordinances Providences his merit procured the mercy and maketh the duty acceptable 3. We come to God in the practice of all commanded duties A Christian is always with God he liveth with him and walketh with him He that is a stranger with God in his ordinary conversation can never be familiar with him in his worship and the Grace of Faith Hope and Love are acted not only in worship but ordinary practice whilest having a deep sense of an invisible God and a constant aim at an invisible World Love doth level and direct all our actions that we may please this God and attain the happiness of that unseen World Every righteous action is done in obedience to God and an aim at Heaven either by a noted thought or the unobserved act of a potent habit Sure I am that a great part of our communion with God is carried on in our ordinary conversation 1 Iohn 1.7 But if we walk in the light as he is in the light we have fellowship one with another And every holy action is a step towards â—eâ—ven as every sinful one is in its self a step to Hell Now this can only be by Christ. Unless we are in him and be assisted by his Spirit how can we bring forth fruit unto God Phil. 1.11 Being filled with the fruits of righteousness which are by Iesus Christ unto the Glory and Praise of God He is the root of your life and you live as upon him and by his Life The Apostle saith in one clause that we are for him in the other that we are by him whole we not only some actions of ours but God hath put our life into his hands and because he liveth we live also Iohn 14.19 We do not use Christ only at our need but as the Branches the Root or the Members the Head we can do nothing apart from him but in all businesses and in all conditions we must live in him to God Now this is to come to God by Christ. Vse I. To press us to improve this for our comfort and use 1. 'T is an incouragement in our expectations from God and those communications of Grace which he exhibiteth to us in the covenant of Grace for here is one God and Father from whom are all things and one Lord Iesus by whom are all things God is set before you as an all-sufficient Fountain of Grace and Christ as an all-powerful Mediator 1. Here is one God and Father from whom are all things Where shall we find comfort if not in God He can supply all our Wants cure all our Diseases overcome all Enemies deliver us out of all Dangers God in the New Covenant is represented under the notion of God All-sufficient Gen. 17.1 He offereth himself under that notion to ingage us to trust him alone The People of God gather it from their Covenant interest Psal. 23.1 The Lord is my Shepherd I shall not want So elsewhere there is an infinite latitude in the object of Faith This one God and Father is every way sufficient to do us good no pain so great but he can mitigate and remove it no danger so dreadful so likely but he can prevent no misery so deep but he can deliver us from it no Enemies so strong but he can vanquish them no want that he cannot supply When we have a want God cannot supply or a Sickness that God cannot cure or a danger that he cannot prevent or a Misery that he cannot remove or Enemies that are too hard for him then you may yield to despondency of Heart Chuse God for your portion and chief happiness and you shall want nothing whatever faileth we have an All-sufficient God still to rejoice in and depend upon See how largely God expresseth himself in the offers of his Grace Psal. 84.11 For the Lord God is a Sun and Shield the Lord will give Grace and Glory no good thing will he with-hold from them that walk uprightly We are subject to dangers and perils from Enemies Bodily and Spiritual he is our Shield we want all manner of Blessings now he will give us all things that truely belong to our happiness he will be a Sun to us A Shield here a Sun hereafter I am thy Shield and exceeding great Reward If He be a reward and a great reward it cannot come short of Heavens Glory and that Eternal Happiness which is an aggregation of all Blessings then our Sun shall be in his Meridian and shall fully and for ever shine upon the Saints It followeth there Grace and Glory will he give He will restore what we lost in Adam the Image of God the Favour of God and Fellowship with God and bestow upon us a Blessedness which possibly we should not have had if Adam had stood Eternal Life and Rest in Heaven Grace to bear our expences to Heaven and Glory at the end of the Way All manner of light life and comfort See one place more 2 Pet. 1.3 According to his Divine Power hath he given unto us all things that pertain to Life and Godliness Whatever pertaineth to life that is life Spiritual the substance of every saving Grace though not the full Measure also a right to what may inable us to honour God in practice either to an Holy Heart or an Holy Life 2. Here is a compleat and powerful Mediator And 1. Hereby we see God in our Nature and so nearer at hand and ready to help us God is become our Neighbour yea as one of us Bone of our Bone and Flesh of our Flesh That made Laban kind to Iacob Gen. 29.14 Though he hath removed his Dwelling into Heaven again yet 't is for our sakes and for our benefit our Nature remaineth there at the Right Hand of
only by Possession but by Estimation and choice Psal. 4.7 Thou hast put gladness in my Heart more than in the time that their Corn and their Wine increased They place their Happiness in them So on the other side Lazarus Evil things as the Rich man had abundance of Ease Pleasure and Prosperity so Lazarus had his Portion of Afflictions 2. In the World to come Mark 1. The time presently upon Death Now. The Sleep of the Soul is a vain Figment 2. The different recompences in the Words Comforted and Tormented 3. The Order in both the Begger had first Temporal Evils and then Eternal good things but the Rich man had first Temporal good things and then Eternal Evil things As many that do well here in this World fare full ill in the World to come the one hath his Bliss and the other his Torment and both without any allay and mixture Doct. That it is the greatest Misery that can light upon men to be condemned to worldly Happiness The Rich-mans Disposition is but intimated but his Condition is expressed as the ground of his Misery that in his Life-time he had received his good things Gregory professed that he could never read this Scripture without trembling as being afraid to have his Portion in this World or his Happiness here And what is here represented in the Scheme and Draught of a Parable is elsewhere positively asserted in plainer Scriptures as Luke 6.24 Wo unto you that are Rich for ye have received your Consolation You have all that you can look for you shall not have a double Heaven here and hereafter Ier. 17.13 They that depart from me shall be written in the Earth Luke 12.20 Thou Fool this Night thy Soul shall be required of thee and then whose shall those things be which thou hast provided Psal. 17.14 From men which are thy hand O Lord from men of the World which have their Portion in this Life and whose Belly thou fillest with thy hid treasure they are full of Children and leave the rest of their Substance to their Babes Not as if all that live prosperously here in this World shall be Eternally miserable or on the contrary that all that live miserably here shall be comforted hereafter No it is not the Condition but the Disposition which is regarded For 1. Riches are in themselves Gods Blessings Prov. 10.22 The Blessing of the Lord maketh Rich. And are promised to his People Psal. 112.3 Wealth and Riches shall be in his House And accordingly bestowed upon some of them as upon Abraham Gen. 24.35 The Lord hath blessed my Master greatly and he is become great So was Iob Chap. 1.3 He was the greatest of all the men in the East So David Solomon Lazarus of Bethany Ioseph of Arimathea and others By these instances God sheweth that he can and will give Wealth to his People if it were for their good Some Godly men may be Rich and Wicked men Calamitous The Lord giveth to both a taste of their future Condition Godliness hath the Promises of this Life and Ungodliness forfeiteth them 2. It is not the having but the abuse The Apostle speaketh 2 Pet. 1.4 Of the Corruption that is in the World through Lust or our own unmortified Corruptions The Poyson is not in the Flower but the Spider that Carnal Disposition that is in us maketh us drown our Mind our Time and our Affections in the World and the Cares and Pleasures thereof and to be ensnared thereby and hindred from looking after Heavenly Happiness To blame Riches simply is to blame him that made them and distributeth them according to his Will as if he did bait his hook with seeming Blessings and did set golden snares to intangle the Souls of men The good things of this World are profitable to them that make a good use of them if we use Wealth well or want it patiently It is no matter what part we Act on the World so we Act it well As in a Chore of Voices some sing the Base some the Treble it is no discommendation to sing either part so we sing it well So some are Poor some are Rich if we carry a full â—up without Spilling we may Honour God by being Rich if we patiently bear the burden imposed upon us we may Honour God with a meek and humble Poverty Dormit pauper Lazarus in sinu Abrahami divitis Poor Lazarus slept in Rich Abrahams Bosom The Rich man was not condemned because he had Wealth and Ease and Prosperity but that he was puffed up with these things he wholly gave up himself to Pride and Luxury neglecting Piety and Charity But Lazarus believed Gods Promises bore the burden imposed upon him patiently and by the Obedience of Faith wholly submitted himself to Gods Will. 3. However a full Condition is apt to be a snare and must be watched with the greater Caution That Context is very notable Mark 10.23 24 25 26 27. And Iesus looked round about and saith unto his Disciples How hardly shall they that have Riches enter into the Kingdom of God And the Disciples were astonished at his Words But Iesus answered again and saith unto them Children how hard is it for them that trust in Riches to enter into the Kingdom of God It is easier for a Camel to go through the Eye of a Needle than for a Rich man to enter into the Kingdom of God And they were astonished out of measure saying among themselves who then can be saved And Iesus looking upon them saith With men it is impossible but not with God for with God all things are possible That Discourse between Christ and his Disciples sheweth us three things 1. That it is impossible to trust in Riches and enter into the Kingdom of God 2. That 't is impossible to man to have them and not to trust in them 3. And that the special Assistance of the Divine Grace can only cure this Evil. It is very hard to injoy Ease and Idleness and Pleasures here and to be exercised with no Affliction and yet keep right with God Prov. 1.32 The Prosperity of Fools shall destroy them Men being drunk with Prosperity are forgetful of their Duty A rank soil is apt to breed many weeds And on the other side Afflictions are an help to the Godly to make them profit in Piety But having obviated this Difficulty I shall shew three things 1. That God useth to give many Temporal good things to carnal men 2. That those Carnal men whose Hearts are taken up with these good things as their only and chief Happiness while they continue so can look for no more at Gods hand but are condemned to worldly Felicity 3. That their Misery is great before Death at Death and after Death I. God useth to give many temporal good things to Carnal men for several Reasons 1. Because he will be behind hand with none of his Creatures but all that are made by him shall know him to be a
11.1 Be ye followers of me even as I also am of Christ. These holy Men had the same nature the same interests and concernments We have the same helps and incouragements the same God and Christ and Spirit and Rule and Hopes and Comfort and Glory which should shame us to come short of them Therefore you must be a going from strength to strength Yea the Angels Matth. 6. 10. Thy will be done on Earth as it is in Heaven It is but reason that they that would be like them for priviledges should be like them for service and duty If the Angels that are out of Gunshot and Harms-way hold on in God's service much more should we Wicked men think every thing in Religion enough and that we make more ado than needeth but Christ referreth us to the Angels Yea to God himself 1 Pet. 1.15 Be ye holy as he that has called you is holy Matth. 5.48 Be ye Perfect as your heavenly Father is perfect Now therefore we must by degrees be growing up unto this estate The holiest upon Earth are not a sufficient copy to us God is essentially Holy infinitely Holy originally Holy Now wherein must we imitate him We must be immutably holy we should aim at that state when we shall be in some sort so God is universally holy in all his ways and works we should get nearer and nearer to this Pattern 6. That we may answer our many experiences There is no man of any long standing in the profession of Godliness but he hath many experiences of the bitterness of Sin when he hath been medling with Forbidden Fruit. And on the vanity of the Creature when he hath doated upon it and at length he findeth that there is a lye in his right hand Eccles. 1.14 I have seen all the works that are done under the Sun and behold all is Vanity and Vexation of Spirit Of the comfort of duty when done all things for God there is a sweetness accompanieth it Micah 2.7 Do not my words do good to him that walketh uprightly Of the help of God in his difficulties and straights Psal. 46.1 God is our refuge and strength a very present help in trouble Of the truth of his promises Psal. 18.30 As for God his way is perfect the word of the Lord is tryed he is a buckler to all those that trust in him Of Answer of Prayers Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication Because he hath inclined his Ear unto me therefore will I call upon him as long as I live Of the enterprizes of Satan 2 Cor. 2.11 Lest Sathan should get an advantage of us for we are not ignorant of his devices Now to have all these experiences and to be nothing improved and bettered is very sad 29. Deut. 4. Yet the Lord hath not given them an Heart to perceive nor Eyes to see nor Ears to hear unto this day To be nothing better nothing wiser is an argument of spiritual stupidness and folly 7. To answer all the means and the care and cost that God hath been at with us and for us God expecteth growth where he has afforded the means of growth in great plenty Luke 13.7 He said to the Dresser of his Vineyard behold these three years I came seeking fruit on this Fig-tree and find none cut it down why cumbreth it the ground It must be understood De jure not De facto of what God might expect for God cannot be disappointed Have I been thus long with you and hast thou not known me 14. Iohn 9. It was a grief to Christ when they were not grown under the means of grace Luke 12.48 Where much is given much is required It is grievous to the spirit of God when we are no better for all that is done to us Application 1. As it is a priviledge of the sincere Christian whose heart is set Heavenward Use. So it is for his incouragement They go from strength to strength if there be new troubles there is new strength Many are ready to faint in the Valley of Bacha and think they shall never hold out There is a continual supply Rom. 2.7 To them who by patient continuance in well doing seek for glory and honour and immortality Eternal Life Luke 8.15 The good ground bringeth forth fruit with patience They have present support and shall have final deliverance 138. Psal. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my Soul God gives a power to bear up your Spirit in all your burdens God is no Pharaoh you shall have strength with your work strength with your tryals strength with your difficulties A good man will not over-burden his Beast And God will give final deliverance your troublesome journey will not last long it will be over in a little time and then you shall appear before God in Zion There is rest Rev. 14.13 That they may rest from their labours and their works follow them In Heaven you have nothing to do but to bless God and praise God and admire God to all Eternity Therefore be incouraged go in the strength of your present refreshings and God will find new grace for you while you continue upright with him 2. As it is a duty 1. Use. It sheweth the folly of them who count an earnest pursuance of Eternal Life to be more than needs and that a little holiness will serve the turn Oh no! a Christian should always be growing and always improving still pressing nearer and nearer towards the mark going on from strength to strength There is no nimium in Holiness you cannot have too much Holiness or too much of the love of God nor of the fear of God nor of faith in him There are many that come near and never enter 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 Certainly he that knoweth what was lost in Adam and must be recovered in Christ cannot think he can do enough or too much How hard a matter is it to keep what we haveâ— Such is the vanity lightness and inconstancy of our Hearts in good and so furious are the assaults of sundry Temptations and so great is our impotency to resist them our proneness to turn from the ways of God so great so strong subtile and assiduous are our Spiritual Adversaries so many are those Difficulties Discouragements Diversions and Hindrances which we have to wrestle with and overcome in the way to Heaven that it concerneth us to give all diligence to advance in our Christian Course Once more there is so much promised that certainly a Man knoweth not what Christianity meaneth if he striveth not to be more holy So exact is our Rule and strict so holy is our God so great are our Obligations from all the Means and Providences of God that such a vain Conceit cannot possess the Soul of
respect to our selves to raise our Faith in the Crucified Saviour For God hath set him forth to be a propitiation for our sins through faith in his blood Rom. 3.25 We believe that by this means the Favour of God may be recovered his Image restored Eternal Life obtained and all the Mercy offered in the new Covenant bestowed upon us according to the Gracious terms thereof II. With respect to others We annunciate it as we make publick profession of this Faith that we are not ashamed of Christ Crucified but rather glory in it and in the Blessed Effects of his death Gal. 6.14 God forbid that I should Glory save in the cross of our Lord Iesus Christ by whom the world is crucified to me and I unto the world We glory in this that we are his peculiar People distinguished from the perishing world as Goshen from Aegypt or those in the Ark from those who perished in the waters or as Gideon's Fleece wet with the Dew from all the rest of the ground or as Rahab's House from the rest of Iericho We own Christ and Christ will own us You will say What great matter is there in this profession where all are Christians among whom Christ's name is had in Honour and Esteem I Answer 1. Never was it so well with the World but that somewhat of Christ was called in question and so the profession of his intire Truth may be dangerous and costly Sometimes this Truth and sometimes that is contradicted and opposed And so it cometh to pass that Self-denial is a standing Rule never out of season And therefore we still fortifie our Selves by this Duty to own the present Truth how much soever it be spoken against Thus Paul Gloried in Christ in opposition to the carnal policy of the false Apostles who gloried in the flesh the riches pomp and favour of the World which ran of their side But we remember the Cross of Christ to deaden our Affections to the glory and applause of the world II. This profession must be not in Word only but Deed also We profess our selves to be a peculiar People redeemed from all iniquity by Christ to live to God and serve God Now if our conversation be not answerable we do not remember the Blood of the Covenant with Honour but spill it on the ground and trample it under our feet Heb. 10.29 and destroy our profession by our conversation As we destroy our profession of God Tit. 1.16 They profess that they know God but in works they deny him So of Christ 1 Tim. 5 8. If any provide not for his own and especially for those of his own house he hath denied the faith and is worse than an Infidel A merciless Man hath denied the Faith And Ier. 9.25 26. Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exercise loving kindness judgment and righteousness in the earth for in these things I delight saith the Lord So that our Lives must be an Hymn to Christ or a constant glorying in him Great things are expected of the peculiar people 1 Pet. 2.9 Ye are a chosen generation a royal Priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light Well then this annunciating the death of Christ before many witnesses is useful to us in times of trouble that we may be faithful to his Interest and in times of Peace that we may be the more bound to all Holy Conversation and Godliness III. We profess also our selves to be parrtakers of the benefits of Christ's death by a lively Faith For the Apostle tells us 1 Cor. 10.21 Ye cannot drink the cup of the Lord and the cup of Devils Ye cannot be partakers of the Lords Table and of the Table of Devils In the Lord's Supper we profess to be partakers of the Body and Blood of Christ that is the benefits of his death And he had said before of the Iews ver 18. They which eat of the sacrifices are partakers of the Altar they Eat and Drink with God at the Altar So eating and drinking at the Lord's Table is a sign of communion with Christ and that we rejoyce in this that we are admitted into the participation of the benefits and efficacy of his death If we be unqualified and unprepared to Receive them we mock God and dishonor Christ. 3. We annunciate it to God This we do two ways 1. In a way of Prayer Pleading before him the value of this Sacrifice with Humility and Affiance expecting the benefits thereof Christ's Blood is pleaded by him in Heaven by his constant intercession and by us upon Earth in Prayer when we shew the Father that Sacrifice once made by him In which we trust and for which we expect Mercy and Grace to help us As the Apostle beggeth Grace through the Blood of the everlasting Covenant Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Iesus Christ that great shepheard of the sheep through the blood of the everlasting Covenant Make ye perfect in every 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 And we sue out our Pardon and beg the Gift of the Spirit in the name of our Mediator and Advocate 2. In Thanksgiving and Praise to God for Jesus Christ and his benefits Eph. 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. Looking upon all Blessings as streaming to us in his Blood and the fruits of his Mediatorial Administration 2. With respect to the Properties and manner how it is to be annunciated 1. It must be serious In Spiritual things the Heart is not soon wrought upon or else the Sacred Impressions are easily defaced Glances have no Fruit and Efficacy to warm the Heart As Birds that often straggle from their Nests suffer their Eggs to grow chill and cold but when they sit long the Brood is hatched So by a constant Incubation we profit most and these things sink deeper into our Hearts It is true the things represented are great things and so force their way into our Minds whether we will or no but yet they are Spiritual and depend on Faith therefore some Entertainment and serious Consideration is necessary Heb. 3.1 Wherefore holy Brethren partakers of the heavenly Calling consider the Apostle and High Priest of our Profession Christ Iesus The Heart of Man catcheth like Tinder at every Spark when Sin is represented but it is otherwise in Holy and Heavenly Things They that do not use to command their Thoughts make less Earnings
others to whom he hath not the like respect or relation He debateth with them in measure or with much moderation meting out their sufferings in a due proportion Isai. 27.8 In measure when it shooteth forth thou wilt debate with it he stayeth the rough wind in the day of the east wind He dealeth with them as a Father with others as a Judge with the one out of love with the other out of vindictive wrath Ier. 10.24 O Lord correct me but with Iudgment not in thine Anger lest thou bring me to nothing With his people not according to the strict rule of Law and Justice but according to his Wisdom and Love And Lastly because he soon relenteth Ier. 31.20 Is Ephraim my dear Son is he a pleasant child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. What! is my dear Son my darling Child in such a sad condition Are these the Moanings of Ephraim Surely I am mindful of him my Bowels are towards him as those of a Mother towards her tender Child Thus God sheweth himself a Father IV. The qualification of the persons to whom God maketh this promise in the context They that feared the Lord and thought upon his name Those whom God owneth for his peculiar people See the same qualification Psal. 103.13 Like as a Father pitieth his children so the Lord pitieth those that fear him 1. It is necessary for them For the best need to be spared as a Father spareth his own Son that serveth him or else what would become of them If they were not under such a pardoning Covenant How could they maintain any peace in their own Souls being guilty of so many daily failings which they resent more tenderly than others do fouler faults And that they are also more sensible of the effects of his Anger in his Providence for they dare not despise the chastening of the Lord but have a greater reverence for their Fathers Anger than the rest of the world have and therefore the Lord expresseth his Indulgence for their comfort and satisfaction Those that walk most closely with God and exactly according to Rule need Peace and Mercy Gal. 6.16 As many as walk according to this rule peace be on them and mercy and upon the Israel of God We still stand in need of Mercy free and undeserved Mercy that our failings may be pardoned our Persons and Duties accepted our Afflictions moderated and we may be accepted and go to Heaven at last 2. It is peculiar to them There is a conditional offer of Pardon to the wicked if they will repent but Fatherly dealing and Indulgence is assured to those who are admitted into God's Family He hath a paternal affection towards them and they have filial dispositions towards him And though he doth express his common Goodness and Bounty to all his Creatures yet his Special and Fatherly Love is to his Saints to whom he hath given a new Being and an Holy Nature The whole Commerce that is between God and them on God's part is Fatherly on their part Child-like on God's part in a way of Grace and Love pardoning their Sins and Frailties and their carriage is loving and obedient unto God Love is at the bottom of God's Dispensations towards them and at the bottom of their Duty unto God He loveth them as a Father and they love him as dear Children Fatherly benefits are fullest sweetest and surest and filial Duty is the choicest Now those that are not Children cannot look for a Child's portion Certainly the obstinate and impenitent are excluded Deut. 29.20 The Lord will not spare him but the Anger of the Lord and his jealousie shall smoke against that man and all the Curses that are written in this Book shall lie upon him But if any fear him and serve him they may hope for his Mercy Psal. 147.11 The Lord taketh pleasure in them that fear him in those that hope in his mercy They that live in a constant Obedience to his Commands and an Holy Trust and Affiance in him not by any tenure of Merit in themselves but free and undeserved Mercy in him they are spared they are accepted yea they are Blessed and God delights in their welfare 3. It is congruous proper and suitable For this is God's end in sparing that he may be reverenced and feared Psal. 130.4 But there is forgiveness with thee that thou mayst be feared He intended forgiveness as a new foundation of Obedience Love and Thankfulness that we should love him more because forgiven Be the more Holy because pardoned as she loved much because much was forgiven her Luke 7.47 Contempt and commonness of Spirit in dealing with God is the worst use we can make of it Therefore if there be no love to God nor reverence of him nor delight in him if you take the more liberty to Sin upon an hope that God will spare you and not be so severe to you though you indulge your selves in pleasig the Flesh These abuse his Grace and turn it into wantonness some more openly others more secretly as they are leavened with this Teint they draw incouragements from it to Sin and Folly whereas the true temper is to fear the Lord and his goodness Hos. 3.4 To have a deeper Reverence of God because of his Goodness in the new Covenant and his pardoning Mercy should be the great ingagement to Gospel-obedience 1. Use Is Caution and Warning to the People of God that they do not entertain jealousies of God as one that watcheth all opportunities and advantages against us to punish us as if he seemed to be glad at our halting No this is a Blasphemy against his Holy and Gracious Nature and a flat contradiction to the discoveries and expressions of his Love in his Covenant Yet such Thoughts are wont to haunt us Iob's words import little less Iob 4.16 17. For now thou numbrest my steps Dost thou not watch over my sin My transgression is sealed up in a bag and thou sewest up mine iniquity He speaketh as if God severely marked and would strictly call his people to an account for all their sins This apprehension of God's severe dealing is very natural to us in our sore Affliction For Iob so speaketh as if God had strictly marked all his Sin and kept the Record sealed up in a Bag to make out his Process against him Obj. But what other Thoughts can we have when Troubles come thick and threefold and God seemeth to be reckoning with us for our Transgressions Answ. 1. God's sparing Mercy may sometimes be concealed and not alway visibly expressed to the Sense of the Believer and Faith should see Mercy in God's Heart when his Hand is heavy and smart upon us Iob 10.13 These things hast thou hid in thine heart I know that this is with thee What things Life and Favour and Gracious Supports and Visits of
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
2. Consider the impartiality of your Judge you will not find favour for being a Christian in Profession only 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth according to every man's work pass the time of your sojourning here in fear 3. You lose your Evidence if you do not live as one known of God External Profession is disclaimed Matth. 7.21 22 23. Not every one that saith unto me Lord Lord shall enter into the kingdom of Heaven but he that doth the will of my father which is in Heaven Many will say to me in that day Lord Lord have we not prophecied in thy name And in thy name have cast out devils And in thy name done many wonderful works And then will I profess unto them I never knew you depart from me ye that work iniquity 4. As you are concerned in God's Foundation you obliged your selves to a strict holy Life 1 Pet. 3.21 The like figure whereunto even Baptism doth now also save us not the putting away the filth of the flesh but the answer of a good conscience towards God And Heb. 10.21 22. Having a High-priest over the house of God 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 A Sermon on Acts xxiv 25 And as he reasoned of righteousness temperance and judgment to come Felix trembled And answered Go thy way for this time when I have a convenient season I will call for thee IN this Chapter you have 1. The Story of Paul's Accusation by Tertullus 2. Paul's Defence 3. The Event Felix his Humanity to Paul where three things are observable 1. He deferred the business Vers. 22. When Felix heard those things having more perfect knowledge of that way he deferred them and said when Lysias the chief Captain shall come down I will know the uttermost of your matter That is understanding the Affairs of Christians better than they were represented to him by Tertullus having governed the Province jointly with Camanus for a while and afterwards being sole Governor himself He well understood the difference between the Jews and Christians as to the external State of the Controversie that is the meaning of Having more perfect knowledge of that way not that he knew or accurately understood the Tenour of Christian Doctrine but that he well knew how hardly and unjustly the Christians were handled by the Jews He knew that Christ and Christians were not guilty of Sedition against the Roman Commonwealth but that Christ was delivered to Pilate out of mere Envy That the Christian Religion was confirmed by notable Miracles That those that professed Christianity were Eminent above all other Sects of the Jews for great Modesty and Piety nor so prone to raise Mutinies and Troubles as the rest of the Jews This he knew and this moved him to shew some favour to Paul by putting off the Jews under a pretence to speak further with the Chief Captain Lysias Which teacheth us that the Religion and Innocency of the Primitive Christians was such that in some measure it got them favour in the sight of Heathens Christians are holy chiefly for this end that they may please God and save their Souls but yet this is one Motive by which they are quickened to holy Conversation and Godliness that they may give no occasion to the Enemies to blaspheme but rather may have a good report among them which are without and so invite them to a love of the Truth and Ways of God 1 Pet. 2.12 Having your Conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good Works which they shall behold glorifie God in the day of Visitation Colos. 4.5 Walk in wisdom toward them that are without redeeming the time 1 Thes. 4.11 12. That ye study to be quiet and to do your own business and to work with your hands as you are commanded That you may walk honestly towards them that are without and that you may have lack of nothing Those that by Scandals do hinder other Men's Salvation can hardly be certain of their own 2. He gave Paul more liberty Vers. 23. And he commanded a Centurion to keep Paul and to let him have liberty and that he should forbid none of his acquaintance to minister or come to him Though he kept him yet in Bonds yet he was not a close Prisoner but had liberty of conversing with his Friends Where learn First When Afflictions are not wholly taken away yet 't is a Mercy to have a mitigation Paul from his closer Restraint had his Condition enlarged and God gave him some more Liberty though not a full Deliverance Christ himself though he could not obtain that the Cup should pass away yet was comforted and supported by an Angel Luke 22.42 43. So Paul in another case had Grace sufficient for him tho' the Messenger of Satan that buffeted him was not taken away 2 Cor. 12.8 9. Thus God often sweetneth our Afflictions when he doth not remove them and remembreth Mercy in the midst of Judgment Secondly Observe he should forbid none of his Acquaintance to minister or come to him which sheweth the kindness of Christians one to another in affording mutual Help and Comfort in their Necessities and Afflictions He should forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of his own i. e. of his own Company to come to him as Acts 4.23 They went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto their own Company 3. The third Office of Humanity and Kindness from Felix to Paul was that he was desirous to hear him Preach Vers. 24. After certain days when Felix came with his wife Drusilla which was a Iewess he sent for Paul and heard him concerning the faith in Christ That is of the Christian Religion This Drusilla was the Sister of Herod Agrippa who killed Iames and imprisoned Peter Acts 12. In Histories she is said to have deserted her Husband the King of the Emisens and to have lived uncleanly with Felix Now being a Jewess by Religion she had not only sinned against the Law by marrying an Uncircumcised Person or a Worshipper of a strange God Mal. 2.11 Iudah hath dealt treacherously and an abomination is committed in Israel and in Ierusalem for Iudah hath prophaned the holiness of the Lord which he loved and hath married the daughter of a strange God But also by deserting her Husband after she had married him and living in Adultery rather than a true and proper Marriage with Felix So that here are two evil Pesons and yet they are willing to hear Paul Preaching concerning the Faith in Christ. Wicked People may desire to hear the Word out of Curiosity so Herod heard Iohn Mark 6.20 but they come not with an intent to believe and do the Things given them in Charge In the Text you have the issue and effect of this Sermon And as he
Speculation doth not prove the sincerity of our Hearts but it is Practice that hath the Blessing in the Bosom of it 5. By Practice our Will is conformed to the Law and Will of God Now the compliance of our Will with the Will of God carrieth a quieting Pleasure in it for then it agreeth with its proper Rule and Measure Pleasure is Applicatio convenienti There is a Pleasure in the conformity of our Apprehensions to the Truth revealed or represented but more in the subjection of our Wills either to the disposing Will or to the commanding Will of God for then all is right as it should be The Will lieth nearer the Affections than the Understanding and Goodness is nearer to Delight than Truth 3. From the Part affected Not the Senses but the Heart and the Conscience Thou shalt put more gladness in my heart Psal. 4.7 Carnal Delights are like a Night Dew that only covers the Surface but Spiritual Delights are like a soaking Shower that goeth to the Root They tickle the Senses but this affects the Heart So Christ saith Iohn 17.13 These things I speak in the world that they may have my joy fulfilled in themselves That is that their Hearts might be filled with it and feed on it as hidden Manna Now the more intimate any Joy is the more Excellent The Joy of the World is empty in the midst of it the Heart is sorrowful A Joy in outward Things is foreign and taken in by the Senses or the musty Vessel of the Body but this is shed abroad in the Heart Which is more-capacious a deep Well or a little Cup or Glass You will say there is no comparison No more is there between the delight and pleasure which carnal Men take and the delight and pleasure that is found in the ways of Wisdom for carnal Men take in all their delights by their corporeal Senses which are soon filled and over-charged the Sense is easily glutted and clogged but the Heart and Conscience have a greater capacity and are not easily satisfied with things proper to them 4. From the Author and Exciter of these joys which is the Holy Spirit And therefore it is called Ioy in the Holy Ghost Rom. 14.17 It is a Joy of God's making Psal. 4.7 Thou hast put gladness into my heart It is not only allowed by God but wrought by him 1. It is allowed by God It is much to our satisfaction that it is allowed by God Many of the pleasures of ungodly Men are forbidden as Iam. 5.5 Ye have lived in pleasure upon earth and been wanton ye have nourished your hearts as in a day of slaughter To throng their hearts with vain delights heartens the Enemy and is unsuitable to God's providential Dispensations Isai. 5.12 The harp and the viol the tabret and pipe and wine are in their feasts but they regard not the work of the Lord neither consider the operation of his hands This is to defie providence when there is nothing but jollity and mirth in the day of our Father's Anger or Brethren's Miseries or else it is unsuitable to their condition when such a black storm hangeth over their Heads Isai. 57.21 There is no peace to the wicked saith my God This is not the joy that God doth allow not such as is baneful to our Souls or unsuitable to God's Providences or to our State and Condition To sit down contented with the Creature on this side God to sing Lullabys to our Souls when he is angry for sin this is not allowed this is to go to our execution dancing But we have God's Warrant for this joy and peace it is never unsuitable never unseasonable Phil. 4.4 Rejoyce in the Lord always and again I say rejoyce When we seek his Favour in Christ live in his Love and Obedience to his VVill we may still keep an Holy Feast or maintain a continual joy 2. But God doth not only allow it but work it It is his Guest wrought in us by his Spirit the fruit of his Love promoted in us by his promises Rom. 15.13 The God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost It is God that speaketh peace to our Souls that reviveth the Heart healeth our wounds and filleth us with a sense of his Love It is a pleasantness and peace that not only resulteth from the rectitude of our Actions or is stirred in us by our own Discourse but excited by the Spirit Now the Spirit 's works are singular and do much exceed the natural operations of Man's own Heart His Groans are unutterable Rom. 8.26 The Spirit it self maketh intercession for us with groanings that cannot be uttered And his joys unspeakable 1 Pet. 1.8 In whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of Glory The Heathens counted that fire more fit for their Altars that was kindled by a Sun-beam than by a Coal taken from a common Hearth So this Joy which is raised in us by the Holy Ghost is more Rich and Glorious then that which is but the fruit of our own Reason or our Reflection upon our ways When he sheddeth abroad the love of God in our Hearts 't is more Powerful and penetrating Other joy is not wrought by God but at second or third hand 'T is said Acts 14.17 He gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness that is he giveth them the matter of their Joy as he blesseth the course of Nature and giveth fruitful seasons Therefore this is the true and solid Joy Object 1. But how are all Wisdoms paths Pleasantness and Peace since there are many Crosses and Afflictions incident to a Spiritual life Answ. 1. Spiritual Joys and Temporal Adversities are no ways incompatible Rom. 5.3 We glory in tribulation The joy that resulteth from the ways of Wisdom is not always visible to the world Believers feast on the hidden Manna Rev. 2.17 To him that overcometh will I give to eat of the hidden Manna 2. How afflicted soever we be for the present there is an assurance of future joys in another world Heb. 10.34 Ye took joyfully the spoiling of your goods knowing in your selves that in Heaven ye have a better and an induring substance So that this is a peace which the world can neither give nor take away it dependeth on things out of their reach Object 2. Wisdom forbiddeth as many Bodily pleasures Answ. 1. God forbiddeth no Bodily pleasure but as it hindreth our greater pleasure as it tendeth to our hurt such whereby the Mind may be perverted or diverted from things Spiritual and so inchanted as to loose the rellish of the true Felicity and intermit our care of the way that leadeth to it As the flesh pots of Aegypt made them ready to revolt and neglect Canaan So indeed God saith 1 Pet. 2.11 Abstain from fleshly lusts which war
of Christ. These things are worthy in themselves but when Men count them unworthy we should not be ashamed Not ashamed of sufferings 2 Tim. 1.8 Be not ashamed of the testimony of the Lord nor me his Prisoner but be thou a partaker of the afflictions of the Gospel through the power of God Mallem ruere cum Christo quam stare cum 〈◊〉 I had rather perish with Christ than stand fast with Caesar. And Mâ—rsac cur non me quoque torque donas c. Why dost thou not grace me with a Chain 〈◊〉 Nor ashamed of those that suffer for the Name of Christ 2 Tim. 1.16 He was not ashamed of my chain Heb. 11.26 Esteeming the reproach of Christ greater riches than the treasures of Egypt As any one cometh nearer to Christ so should he be dearer to us This is true Gratitude not to be ashamed of Christ and his Service nor Servants otherwise Christ will be ashamed of us Mark 8.38 Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the Son of man be ashamed when he cometh in the glory of his Father with the Holy Angels Oh to have Christ be ashamed of us to hide his Face in that day How terrible will it be In the changes of the World Men if they did know it would stick to that Party that is sure to be uppermost Christ is sure to be uppermost if you shrink from him when his Cause or Honour lyeth in the Dust it will be matter of Eternal Shame in the world to come 3. Doctrine The kindred is only reckoned to the sanctified All Men are in some sense of the same stock with Christ yet it is said He that sanctifieth and they that are sanctified are all of one The rest of the world are left out as not capable of the comfort of this Relation 1. Who are the Sanctified 2. Why this appropriation 1. Who are the Sanctified To Sanctifie signifieth Two things to separate and to set apart for an Holy use And to cleanse and Purifie And when this is applied to Persons they are sanctified that are dedicated and set apart for God's use and service and are purified and cleansed from the pollution of Sin And so in all that are Sanctified there is a difference between them and others For they are set apart for God while others live to themselves Psal. 4.3 The Lord hath set apart him that is godly for himself Yea there is a change and so a difference between them and themselves 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God This closely followed would find out the Parties here intended But yet we must know that in both these Senses some are Sanctified in appearance only others really and indeed 1. In Appearance only And so all the members of the visible Church that are in outward Covenant with God and bound to be Holy are called Saints and said to be Sanctified Exod. 31.13 I am the Lord that doth sanctifie you And thus Apostates are said to trample the Blood of the Covenant under foot wherewith they were Sanctified Heb. 10.29 That is externally in their separation from the World and dedication to God's Service by outward Calling and Covenant In foro externo before Men these are Sanctified yea in his external Dispensation God speaketh to such an one and of him and dealeth with him as one of his own People 2. Really and indeed So Sanctification is threefold 1. Meritorious 2. Applicatory 3. Practical 1. Meritorious Sanctification is Christ's meriting and purchasing for his Church the inward inhabitation of the Spirit and that Grace whereby they may be Sanctified So it is said Heb. 10.10 By which will we are sanctified through the offering of the body of Iesus Christ once for all All those for whom Christ did offer himself are Sanctified in due time by virtue of Christ's offering So it is said Heb. 13.12 Iesus that he might sanctifie the people with his own Blood did suffer without the gate This Sanctification cannot be repeated or increased but was done once for all and that by one above even Jesus Christ. There needeth no addition to his Merit 2. Applicatory Sanctification is the inward renovation of the Heart of those whom Christ hath Sanctified by the Spirit of Regeneration whereby a Man is translated from Death to Life from the state of Nature to the state of Grace This is spoken of Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost This is the daily Sanctifiation which with respect to the merit of Christ is wrought by the Sprit and the ministry of the Word and Sacraments 3. Practical Sanctification is that by which they for whom Christ Sanctified himself and who are renewed by the Holy Ghost and Planted into Christ by Faith do more and more Sanctifie and cleanse themselves from sin in Thought Word and Deed 1 Pet. 1.15 As he which hath called you is holy so be ye holy in all manner of conversation 1 Joh. 3.3 Every man that hath this hope in him purifieth himself even as he is pure Weakning the relicks of sin and getting more readiness and preparation of Heart for all the acts of the Holy Life In the former we are passive we contribute nothing to the First little to the Second but in this we are operative Besides these two Notions to consecrate and purifie help us to understand the nature of true Sanctification 1. As to Sanctifie signifieth to Consecrate or Dedicate to God so it signifieth both the fixed inclination or the disposition of the Soul towards God as our highest Lord and chief good and accordingly a resignation of our Souls to God to live in the love of his Blessed Majesty and a Thankful Obedience to him More distinctly 1 It implyeth a Bent a tendency or fixed inclination towards God which is habitual Sanctification 2. A Resignation or giving up our selves to God by which actual Holiness is begun A constant using our selves for him by which it is continued and the continual exercise of a fervent love by which it is increased in us more and more till all be perfected in Glory And perfect Love is maintained by a perfect vision of him 2. As it signifieth to Purifie and Cleanse so it signifies the purifying of the Soul from the love of the World Omnis impuritrâ est ex mixtum vitioru A Man is impure because when he was made for God he doth prefer the base trifles of this world before his Maker and everlasting Glory And so he is not Sanctified that doth despise and disobey his Maker He despiseth him because he preferreth the most contemptible Vanity before him and doth chuse the transitory pleasure of sinning
the beasts and they shall teach thee and the fowls of the air and they shall tell thee Or speak to the earth and it shall teach thee and the fishes of the sea shall declare unto thee 2. Apply this Promise God will not forsake me nor mine Let not Truths be eyed only in the general but particularly applied to thy self thus Lord thou hast ever been my God provided for me hitherto Take these Promises to live upon them and say Thy testimonies have I taken as an heritage for ever Psal. 119. V. III. 3. Improve it 1. To moderate your Desires of Earthly Things That your Conversation may be without Covetousness for the more our Desires abound the more our Fears about them abound also Why should we be carried after them with such a greedy Thirst. 1. Man's Happiness lieth not in Worldly Abundance but in the Presence of God with him and his Providence over him Luke 12.15 A man's life consisteth not in the abundance of the things which he possesseth If you do not think so you set up another God the Creature instead of God Sometimes God giveth abundance to his People sometimes he keepeth them low and bare they do but live from hand to mouth because God will keep the Purse in his own hand and train them to live by Faith and not by Sense and to take all their Comforts immediately from him Now are Christians any whit the worse provided for no God hath ways enough to provide for his People and to satisfie and moderate our desires 2 Cor. 6.10 As sorrowful yet alway rejoycing as poor yet making many rich as having nothing and yet possessing all things There is more mischief than you are aware of in this Thought that you are not well enough provided for unless your supplies be ready at hand and visible For it is a sign you depend more upon the Presence of the Creature than the Favour of God and will trust God no further than you can see him And this is the cause of all repinings against Providence heartless Dejections yea Apostacy unlawful means racking and vexing our selves with immoderate Cares and Labours It is next to Atheism and plain Infidelity to ascribe to God only a common Providence that he doth in the general furnish the World and store it with sufficiency leaving us to our own industry to catch what we can catch and make it our own No Faith sees God near at hand and with us placing him not only in the circle of the Heaven only beholding Men scattered on the face of the earth and forraging for themselves No his Providence and Care reacheth to each single person he hath his Eye opened his Ear bowed down his Hand stretched out to every one that seeketh to him We are all at his finding In common plenty he can punish single persons with personal scarcity as he did the Prince of Samaria In general scarcity he can furnish with personal plenty as Elijah did the Widow of Sarepta Many allow God a general Inspection think he upholds the pillars of the earth but perceive not that God taketh care of particulars and so resolve to live by their Wits and shift for themselves But a good Christian seeth him at home believeth God will take care of him and so casts himself into the Arms of his Providence and looketh upon every comfort as reached out from Heaven by God's immediate Hand to him in particular 2. That the Presence of God may be continued with us though we be cast into deep Afflictions As persecuted but not forsaken 2 Cor. 4.9 He is miserable indeed who is forsaken of God but not he who is persecuted by Man Caelestis ira quos premit miseros facit humana nullos God's anger makes those miserable upon whom it lights but not man's They may be miserable that live in pomp jollity and ease and they may be happy that live in straits and pressures Christ was a man of sorrows yet God was with him Iohn 16.32 I am not alone because the Father is with me Had Christ any thing less of the Presence of God for his troubles Sins separate Afflictions do not Psal. 91.13 I will be with him in trouble In the Body of Man if any Member be hurt presently the Blood and the Humors run thither and the Man is wholly taken up about that part which is hurt his Eyes his Hands his Tongue as if he forgot all the rest his Speech is about the hurt part his Eye is directed thither his Hand thither In a Family if one of the Children be sick all the Mother's Care is about that Child to tend him to take care of him to blandish him insomuch that the rest do many times even envy his sickness If Nature do thus will not the God of Nature do more If an Earthly Parent be so careful of a sick Child will not an Heavenly Father whose Love is far more tender take care of the hurt-part of Christ's mystical Body The sick Child is most looked after This is the difference between God and the World The World looketh after the happy the flourishing but leaveth those who are in want and affliction As all Waters run to the Sea where there is enough already So do the respects of the World to the Happy and the Mighty But God goeth another way to work he visits them that are in Tribulation comforts them that are in Zion 3. Those that are rightly qualified are sure to have the Presence of God with them 1. They that fear God and make it their business to please him Psal. 115.5 He hath given meat to them that fear him he will ever be mindful of his Covenant John 8.29 The Father hath not left me alone for I do always the things that please him 2. Those that moderate their desires to Earthly things and do first seek Heavenly Matth. 6.33 Seek first the kingdom of God and all these things shall be added to you By so doing you drive on both Cares at once There needeth not so much adoe about the World you may desire and have in Spirituals yea and other things cast into the bargain 3. Those that depend on his Providence They that do not trust God cannot be long true to him Uprightness is founded in a belief of God's All-sufficiency Gen. 17.1 When Abraham was ninety years old and nine the Lord appeared to Abraham and said unto him I am the Almighty God walk before me and be thou perfect They that will not depend on God's Providence seek by Lyes Violence and neglect of Godliness to make their worldy portion great One great mischief introduced by the Fall was that Man would be his own carver we would have our portion and stock in our own hands would have the care of our selves devolved wholly upon our selves or else we grow distrustful of God Gen. 3.22 is become as one of us knowing good and evil Our business at first was to please our Creator and not
the Original of that Altar which Paul saw with this Inscription To the unknown God Acts 17.23 I have brought this account to shew you that all Evil is sent by God and his Hand must be acknowledged in it or else Religion will fall to the ground When the Disciples were terrified in a great storm Christ cometh walking upon the Waters and telleth them Be of good chear it is I be not afraid Mark 6.50 They thought it was a Spectre but Christ saith It is I. In short the Author of all the Annoyances and Afflictions that befalleth us in this Life is God their End is Repentance their Cause is Sin and this well thought of will silence all our Murmurings II. That it is a great advantage to Patience when we can consider him not as an angry Judge but as a gracious Father The Cup which Christ drank off was very bitter and yet he saith The cup which my father hath given me Now every one cannot apply this Comfort for many are not so much as in a visible relation to God and others that visibly live in his Family yet are not owned and acknowledged by him as his dear Children rather counted Bastards than Sons as the Apostle speaketh Heb. 12.7 8. If ye endure chastening God dealeth with you as with sons for what son is he whom the father chasteneth not But if ye be without chastisements whereof all are partakers then are ye bastards and not sons Not legitimate but degenerate Children Others have a special relation to God such as is between Father and Children 2 Cor. 6.18 I will be unto you a father and ye shall be my sons and daughters saith the Lord Almighty These have an Interest in his dearest Love and a Right to his choicest Benefits and they shall know it by his Fatherly dealing with them Now to such this Comfort properly belongeth for though God may punish and afflict others yet he cannot be said to chastise them as a Father but as an angry Judge he doth punish them for their Offences and Rebellions Therefore if you would apply this Comfort you must clear up your Interest enter into Covenant with him and sincerely believe in Christ and devote your selves to him that he may be your God and Father But because Being and Seeing are two things and many that are the Children of God may not know themselves to be so therefore I shall 1. State this Matter 2. Shew what an advantage it is to Patience First I shall state this Matter in these Considerations 1. God is a Father by Creation or Adoption 1. In a more general Respect by Creation as Adam is called The son of God Luke 3.38 So Mal. 2.10 Have we not all one father Hath not one God created us God is more our Father than our natural Parents are they concur to our Beings but instrumentally but God originally It is God that formeth us in the Womb we are his Workmanship not our Parents both as to Body and Soul As to the Body Psal. 119.73 Thy hands have made me and fashioned me They know not whether the Child be Male or Female Beautiful or Deformed they cannot tell the number of the Bones Muscles Veins and Arteries which God hath framed in such a curious and exact Order But for the Soul which is the better part of Man that is of his immediate Creation therefore God is called The father of spirits Heb. 12.9 They do not run in the Channel of Carnal Generation or Fleshly Descent In this general sense by virtue of Creation God is the Father of all Men good and bad which though it give Cod a Title to our Love Service and Honour yet it giveth us no Interest in his special Benefits or the Fruits of his Fatherly Love it moveth God not to stir up all his Wrath against them yet not to bestow Saving Grace his Favour and Image upon them 2. More especially and in a more comfortable sense there is a more peculiar sort of Men to whom God is a Father by Adoption and they are his dear Children This Title is not by Nature but by Grace the Foundation of it was laid in the Election of God Eph. 1.5 Having predestinated us unto the adoption of children by Iesus Christ to himself according to the good pleasure of his will But before this Decree could be executed and take place the redemption of Christ was necessary for we read Gal. 4.4 5. When the fulness of time was come God sent forth his son made of a woman made under the Law to redeem them that were under the Law that we might receive the adoption of sons Sin needed to be expiated by the Son of God in our Nature before God would bestow this Honour upon any of Mankind Christ was to take a Mother upon Earth that we might have a Father in Heaven Forasmuch as the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage Heb. 2.14 15. And besides this Grace is applied to us by the Spirit who by his effectual Operation bringeth us into a state of Love and Sonship As a Father by Creation he giveth us our natural Endowments as a Father by Adoption he giveth us the supernatural Grace of the Spirit to sanctifie and change our Hearts for Regeneration and Adoption always go together Iohn 1.12 13. But as many as received him to them gave he power to become the sons of God even to them that believe on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God And by the new Nature put into us we are brought into this new State and Relation Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Soul that was shy of God then inclineth to him as our Lord that we may honour love and obey him and as our Happiness that we may seek after him and live in Communion with him And lastly the Act on our part that we may be received into the number of God's Children is an owning and acknowledging Christ to all the ends and purposes for which God hath appointed him if we really entertain him as sent by God to be our Lord and Saviour we are advanced to this Dignity Iohn 1.12 To as many as received him to them gave he power to become the sons of God even to them that believe on his name This of the Priviledge 2. You having received this Grace it is your duty to get it evidenced that you may maintain a comfortable sense of your Adoption It is evidenced by the dwelling and working of the holy Spirit in you Rom. 8.16 The spirit it self beareth witness with our spirit that we are
Person and Sacrifice was approved of God is evident not only as he appointed it and surely he will Accept what he hath Appointed not only also by the Miracles which he wrought when alive which evidenced his Commission Acts 2.22 Iesus of Nazareth a man approved of God among you by miracles wonders and signs which God did by him in the midst of you but chiefly by the Resurrection of Christ which was not only a Testimony of the Truth and Dignity of his Person Rom. 1.4 And declared to be the son of God with power according to the spirit of holiness by the resurrection from the dead but it was a clear Argument of the perfectness of his Satisfaction For unless he had abundantly satisfied God how could God who as a just Judge had appointed him to die for our Sins raise him up from the Dead Would an upright Judge deliver a Debtor or his Surety from Prison unless first full Payment had been made Would God shew himself willing to be Reconciled to us if yet there remained any Wrath to be appeased any farther Ransom necessary to be paid for us Now in the Scripture Christ is sometimes said to rise from the Dead to shew his Divine Power sometimes to be raised by God to shew the Fulness of his Satisfaction Acts 2.24 Whom God hath raised up having loosed the pains of death because it was not possible that he should be holden of them When Christ was raised our Surety was let out of Prison And the Scripture hath delivered it to us under that Notion Isa. 53.8 He was taken from Prison and from judgment and who shall declare his Generation For he was cut off from the land of the Living for the transgression of my people was he stricken The Lord sent an Angel to remove his Grave-stone not to supply any lack of Power in Christ but to shew he was fully Appeased and Satisfied Therefore it is said Heb. 13.20 Now the God of peace that brought again from the dead our Lord Iesus that great shepherd of the sheep through the blood of the everlasting covenant Mark through the Blood of the everlasting Covenant he is become the God of Peace through the Blood of the everlasting Covenant he brought Christ from the Dead He doth not only do us good but le ts go our Surety through the Virtue of that Blood The Phrase of Bringing again from the Dead is Emphatical Christ did not break Prison but was brought forth as the Apostles Acts 16.39 The Magistrates came to the Prison and brought them out Christ rose not only by his own Power but by the Father's Authority If our Surety had perished in Prison we could have no Assurance or if he had continued still under Death the World could have no Discharge But Christ rose again and is not only taken out of Prison but carried up to God in Glory and Honour 1 Tim. 3.16 Received up into glory It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actively he Ascended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passively he was Raised up God hath Rewarded him And therefore he hath perfectly done his Work God hath not only taken him out of the Grave but taken him up to Glory Certainly God is well pleased since he hath given him not only a Discharge but a Reward Christ undertaking for us is somewhat like that of Reuben for Benjamin Gen. 43.9 I will be surety for him of my hand shalt thou require him if I bring him not unto thee and set him before thee then let me bear the blame for ever Let me see thy Face no more Christ undertook to carry it through and failed not in the Enterprize III. What Comfort is this to poor Sinners since though there be a full Satisfaction Conditions are required which we are not able to perform e're we can have Benefit and we find Sin remaining in us so that it is finished and unfinished as to us I answer There is great Comfort in God's general Grace before it be particularly applied and exhibited to us in the Effects and Sense thereof A sufficient Sacrifice and Ransom given for you is the Foundation of all solid Peace for it is the Foundation of the Gospel or of the Covenant of Grace I shall prove it by these Reasons 1. Because this answereth the grand Scruple which haunteth the Creature and is at the bottom of all our Fears namely how God's Justice shall be appeased Micah 6.6 7. Wherewith shall I come before the Lord and bow my self before the high God Shall I come before him with burnt offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl Shall I give my first-born for my transgression the fruit of my body for the sin of my soul The way of appeasing God's Anger hath been an old Controversie that hath troubled all Nations and till it be answered and fully determined Man is not perfect as appertaining to the Conscience Heb. 9.9 Though God be infinitely Merciful yet he is infinitely Just and we can expect no more from his Mercy than we may fear from his Justice Guilty Nature still presageth Evil to us till there be something Penal endured and something of Price and Value given to appease Justice 2. That God now looketh for no Satisfaction at your hand it is all done perfectly by Christ all is finished he satisfied for us that we might not be obliged to satisfie in our own Persons Heb. 1.3 When he had by himself purged our sins sate down on the right hand of the Majesty on high Isa. 53.5 By his stripes we are healed It was at his Cost that our Recovery was brought about 3. In this Provision we see the Will of God putting forth it self for our help in the most astonishing way that could be imagined 1 Tim. 3.16 Without controversie great is the mystery of godliness God manifested in the flesh 1 John 4.10 Herein was love not that we loved God but God loved us and sent his son to be the propitiation for our sins This is such an unusual expression of Love such an engaging Instance so much surpassing our Thoughts that we cannot sufficiently admire it When God laid such a broad Foundation surely he intended some notable Grace to us 4. Here is a full Answer to those usual Objections which are raised by broken Hearts as the number and greatness and heinousness of our Sins for as such they shall not be your Ruine As great as they are God can with honour pardon them for barely to plead the number of Sins or greatness of Sins is to lessen the Price The Messiah came Dan. 9.24 To finish transgression and to make an end of sin and to bring in everlasting Righteousness There is no Sin so great but the Redeemer's Merit can countervail it And no Man shall perish for the want of the Payment of his Ransom or an Expiatory Sacrifice for his Sins He may
lifted up his Eyes being in Torments He had a pompous Funeral here upon Earth for it is said he died and was buried which is not said of Lazarus These are Truths not spoken of once or twice but every-where 2 dly The Covenant sheweth it which is God's solemn Transaction with his Subjects and consists of Precepts or Laws invested with the Sanction of Promises and Threatnings Christ argues thus Luke 20.37 38. Now that the Dead are raised even Moses shewed at the Bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob For he is not the God of the Dead but of the Living He proves the Immortality of the Soul and the Resurrection of the Body 1. His Commands all of them imply such an Estate and some of them express it All imply it as Faith in Christ we believe in his Name to obtain eternal Life Joh. 20.31 But these things are written that you might believe that Iesus is the Christ the Son of God and that believing you might have Life through his Name And Joh. 5.24 He that heareth my Word and believeth on him that sent me hath everlasting Life Repentance Acts 3.19 Repent ye therefore and be converted that your Sins may be blotted out when the Times of Refreshing shall come from the Presence of the Lord. Therefore it is called Repentance unto Salvation 2 Cor. 7.10 And Repentance to Life Acts 11.18 Then hath God also to the Gentiles granted Repentance unto Life So new Obedience Heb. 5.9 He became the Author of eternal Salvation to all that obey him Acts 26.7 Vnto which Promise the twelve Tribes instantly serving God Day and Night hope to come And some express it He hath commanded us not to labour for the Meat that perisheth but for that Meat which endureth unto everlasting Life John 6.27 Not to lay up Treasures upon Earth where Moth and Rust doth corrupt and Thieves break through and steal but lay up for your selves Treasure in Heaven Mat. 6.19 20. And strive to enter in at the strait Gate Luke 13.24 Now if there were no such thing all these Commands would be in vain Would God flatter us into a Fool 's Paradise and command us to look after a thing of nought 2. The Sanction And there 1. The Threatning which is Damnation or the second Death Mark 16.16 He that believeth not shall be damned Is this a vain Scarcrow and need God govern his Subjects by a Cheat or a Lie 2. The Promises he promiseth Eternal Life to them that obey the Gospel and seek after this Immortality Rom. 2.7 To them who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life Rev. 2.10 Be thou faithful to Death and I will give thee a Crown of Life Be faithful in making good your Baptismal Vow improving Talents withstanding Temptations So to comfort us against Fears Losses and Sorrows Luke 12.32 Fear not little Flock it is your Father's good Pleasure to give you a Kingdom Now would God over-reach us and lead us with Chimera's and vain Hopes 3 dly The Mediator of the New Covenant sheweth it his coming from Heaven the Place of Souls the Region of Spirits and his going thither again at his Ascension 1. His coming from Heaven Wherefore was Christ incarnate and clothed with our Flesh but that we might be apparrelled with his Glory Iohn 10.10 I am come that they might have Life and that they might have it more abundantly To lay a Foundation for our eternal Happiness 2. His going to Heaven his entring into that Glory he spake of and so giving a visible Demonstration to the World of the Reality of it 1 Pet. 1.21 Who by him do believe in God that raised him up from the Dead and gave him Glory that your Faith and Hope may be in God There he remaineth at God's Right-Hand to open Heaven to all Believers Christ when he died recommended his Spirit to the Father Luke 23.46 Father into thy Hands I commend my Spirit And so do Believers to Christ Acts 7.59 Lord Iesus receive my Spirit If the Soul did perish with the Body why should we commit it to Christ 4 thly The Holy Spirit is given to form and prepare us for this Estate therefore by consequence to assure us of it 2 Cor. 5.5 Now he that hath wrought us for this self-same thing is God who hath also given unto us the Earnest of the Spirit 1. Look to the Graces of the Spirit we are made Partakers of the Divine Nature to draw us off from the World to Heaven 2 Pet. 1.4 Whereby are given to us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. Now will God fit the Soul for such a blessed Estate when this Life is ended and shall we never enjoy it If we consider the Soul not only as being an inward Principle of Life and Sense but also of Reason it proveth the Immortality of it much more as sanctified and enobled by Grace Rom. 8.10 The Body is dead because of Sin but the Spirit is Life because of Righteousness Believers have a Life wrought in them by the Spirit which is the Pledg and Beginning of Eternal Life for they are sanctified and purified and fit to be brought into the Sight and Presence of God The Apostle doth not draw his Argument there from the Immortality of the Soul for that is common to Good and Bad the Wicked have a Soul that will survive the Body but little to their Comfort their Immortality is not an happy Immortality but he taketh his Argument from the New Life wrought in us by the Spirit which is the Beginning and Earnest of a blessed Immortality the New Life is an eternal Principle of Happiness 2. Look to the Comforts of the Spirit from the Love of God and the Hopes of Glory 1 Pet. 1.8 Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with Ioy unspeakable and full of Glory Rom. 5.2 And rejoice in hope of the Glory of God Now is it a Fancy that holy Men rejoice in Look as the Terrors of a wounded Conscience are the Foretastes of Hell-Torments called somewhere the Pains of Hell so the Comforts of the Spirit are the first-Fruits of Heavenly Joys to set us a longing for more Rom. 8.23 And not only they but our selves also which have the first-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body Now by all these things let us rouse up a drousy Faith and triumph over that Carnal Atheism and Unbelief that worketh in our Hearts Is the whole Scripture false and the Christian Religion a well-devised Fable our Redeemer an Impostor and the Covenant of God a Dream and the Comforts of the Spirit Fanatical Illusions And were they all
be had at Mr. Nathaniel Manton's at the 3 Pigeons in the Poultrey A TABLE of the Texts treated on in this Fourth Volume Part I. TITUS 2.11 For the Grace of God that bringeth Salvation hath appeared to all Men Ver. 12. Teaching us that denying Vngodliness and worldly Lusts we should live soberly righteously and godly in this present World Ver. 13. Looking for that blessed Hope and the glorious appearing of the great God and our Saviour Iesus Christ Ver. 14. Who gave himself for us that he might redeem us from all Iniquity and purify unto himself a peculiar People zealous of good Works In 22 Sermons pag. 1. Heb. 6.18 That by two immutable things in which it was impossible for God to lie we might have a strong Consolation who have fled for Refuge to lay hold upon the Hope set before us In 5 Sermons p. 195 John 14.1 Let not your Heart be troubled ye believe in God believe also in me In 2 Sermons p. 235 Luke 12.48 For unto whomsoever much is given of him shall be much required and to whom Men have committed much of him they will ask the more In 2 Sermons p. 249 Deut. 32.51 Because ye trespassed against me among the Children of Israel at the Waters of Meribah-Kadesh in the Wilderness of Zin because ye sanctified me not in the midst of the Children of Israel In 1 Sermon p. 267 Acts 17.30 And the times of this Ignorance God winked at but now commandeth all Men every where to repent Ver. 31. Because he hath appointed a Day in the which he will judg the World in Righteousness by that Man whom he hath ordained whereof he hath given Assurance unto all Men in that he hath raised him from the Dead In 1 Sermon p. 275 Mark 10.17 And when he was gone forth into the way there came one running and kneeled to him and asked him Good Master what shall I do that I may inherit eternal Life Ver. 18. And Iesus said unto him Why callest thou me Good there is none Good but one that is God Ver. 19. Thou knowest the Commandments Do not commit Adultery Do not kill Do not steal Do not bear false Witness Defraud not Honour thy Father and Mother Ver. 20. And he answered and said unto him Master all these have I observed from my Youth Ver. 21. Then Iesus beholding him loved him and said unto him One thing thou lackest go thy way sell whatsoever thou hast and give to the Poor and thou shalt have Treasure in Heaven and come take up the Cross and follow me Ver. 22. And he was sad at the Saying and went away grieved for he had great Possessions Ver. 23. And Iesus looked round about and saith unto his Disciples How hardly shall they that have Riches enter into the Kingdom of God Ver. 24. And the Disciples were astonished at his Words but Iesus answereth again and saith unto them Children how hard is it for them that trust in Riches to enter into the Kingdom of God Ver. 25. It is easier for a Camel to go through the Eye of a Needle than for a rich Man to enter into the Kingdom of God Ver. 26. And they were astonished out of Measure saying among themselves Who then can be saved Ver. 27. And Iesus looking upon them saith With Men it is impossible but not with God for with God all things are possible In 15 Sermons p. 284 2 Thess. 1.3 We are bound to thank God always for you Brethren as it is meet because that your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth In 5 Sermons p. 420 Matth. 8.5 And when Iesus was entred into Capernaum there came unto him a Centurion beseeching him Ver. 6. And saying unto him Lord my Servant lieth at home sick of the Pâ—lsie grievously tormented Ver. 7. And Iesus saith unto him I will come and heal him Ver. 8. The Centurion answered and said Lord I am not worthy that thou shouldest come under my Roof but speak the Word only and my Servant shall be healed Ver. 9. For I am a Man under Authority having Souldiers under me and I say unto this Man Go and be goeth and to another Come and he cometh and to my Servant Do this and he doth it Ver. 10. When Iesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great Faith no not in Israel In 1 Sermon p. 459 Matth. 15.21 Then Iesus went thence and departed into the Coasts of Tyre and Sidon Ver. 22. And behold a Woman of Canaan came out of the same Coasts and cried unto him saying Have Mercy on me O Lord thou Son of David my Daughter is grievously vexed with a Devil Ver. 23. But he answered her not a Word and his Disciples came and besought him saying Send her away for she crieth after us Ver. 24. But he answered and said I am not sent but unto the lost Sheep of the House of Israel Ver. 25. Then came she and worshipped him saying Lord help me Ver. 26. But he answered and said It is not meet to take the Childrens Bread and to cast it to Dogs Ver. 27. And she said Truth Lord yet the Dogs eat of the Crumbs which fall from their Master's Table Ver. 28. Then Iesus answered and said unto her O Woman great is thy Faith be it unto thee even as thou wilt and her Daughter was made whole from that very Hour In 1 Sermon p. 466 John 8.56 Your Father Abraham rejoiced to see my Day and he saw it and was glad In 1 Sermon p. 474 Rom. 4.18 Who against Hope believed in Hope that he might become the Father of many Nations according to that which was spoken So shall thy Seed be Ver. 19. And being not weak in Faith he considered not his own Body now dead when he was about an hundred Years old neither yet the Deadness of Sarah's Womb. Ver. 20. He staggered not at the Promise of God through Vnbelief but was strong in Faith giving Glory to God Ver. 21. And being fully perswaded that what he had promised he was able also to perform In 1 Sermon p. 482 Mark 3.5 And Iesus looked round about on them with Anger being grieved for the Hardness of their Hearts In 3 Sermons p. 497 Exod. 4.21 I will harden his Heart that he shall not let my People go In 2 Sermons p. 519 Gen. 3.15 It i. e. the Seed of the Woman shall bruise thy Head and thou shalt bruise his Heel In 2 Sermons p. 533 Gen. 24.63 And Isaac went out to meditate in the Field at the Even-tide In 10 Sermons p. 601 Part II. LUKE 16.30 And he said Nay Father Abraham but if one went unto them from the dead they will repent Ver. 31. And he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead In 2 Sermons p. 671 Heb. 13.20 Now the
Work of the Law that we might be driven out of our selves Sin else would not be bitter nor Christ sweet our Motions and Addresses to Mercy would not be serious every one hath this some in one degree some in another tho all be not anxious yet all are sollicitous O what shall I do Now canst thou speak of this driving Work of the Law Thou canst not say but thou art a poor lost Sinner one willing to fly and take Sanctuary in Christ and to wait upon him in Obedience till thy great Hopes be accomplished This is the lowest Trial what canst thou deny in it Art thou not a poor chased pursued Soul else what mean these Fears and Scruples and what hath the Lord required of thee but to run to Christ for Refuge Many Christians have not Assurance but tho they dare not say Christ is theirs yet here they will wait and not let go their hold-fast for all the World God hath promised to be gracious to every one that takes hold of his Covenant Isa. 56.6 when the Soul will not let go the Grace of God in Christ tho it hath many Discouragements but in the face of all Doubts and Scruples will anchor and hold fast whatever comes of it I am a lost undone Creature it is Christ that must save me and here I will stick and hold This is the Qualification why should we be afraid to be comforted upon God's Terms If you are resolved to wait upon God in and through Christ you are the Heirs of Promise God hath plighted his Oath to you if there be such a Disposition in you being startled and awakened with the sense of your sinful Condition to take hold and not let it go then what mean those Fears and Scruples Do not you desire to take Sanctuary in Christ and wait upon him with strong Resolution not to be discouraged When therefore God hath put it upon such low Conditions why should we stand off Obj. All the fear is these Terms are too easy and cheap to give a solid Comfort and many miscarry by sudden and delusive Hopes and this makes Christians stand at a distance from their own Comfort Answ. When a Man hath God's Warrant to shew for his Confidence why should he doubt If Men were once serious in the Business of Salvation there 's no fear of Delusion You will find Comfort cannot be counterfeited as the Life of a Creature cannot be painted Carnal Men that feed themselves with delusive Hopes who make an account they shall go to Heaven are not serious and mind not what they do as appears by their Contradictions for they blow hot and cold They think that he is in a dangerous condition that doubts of his Salvation and yet they say it is Presumption for a Man to say he is assured of his Salvation the one saying suteth with their carelesness and the other with their own private feeling They have no deliberate and advised Confidence only a rash Presumption And because of their miscarrying we have no reason to weaken our own Hopes because a Man that is in a Dream thinketh that he is awaked when he is not shall not a Man that is really awake know himself to be so Shall we suspect all our Interest in Christ and the Terms of the Gospel as too free and easy Let me tell you by Experience you will find when you are serious and deliberate it is not so easy a matter to have Rest for your Souls Certainty and solid Assurance is not so soon had Guilty Nature is subject to Bondage and presagious more of Evil than of Good more prone to Fear than Hope and to Mourn than to Rejoice therefore go on with your Business wait upon God and take his way without Jealousy and doubting Thus I have shewed how you should meditate on these two immutable things Secondly When must you meditate on God's Word and Oath Answ. Very often The less you apply God's Promise and Oath the weaker will your Consolation be in Christ and the oftner the stronger for by these two immutable things we have strong Consolation Christians lose much of their Peace and Comfort because they do not exercise themselves in thinking of the Condescension and Satisfaction which God hath given them in this kind that he should lay all his Holiness his Life his Excellency at Pledg with poor Creatures I am confident if you did but think of these unchangeable Grounds and Advantages of Faith mentioned before your Comfort would not be upon such loose terms But there are some solemn Times when it must be done 1. Whenever you are conversant about the Seals of the Covenant and go to the Lord's Table Why should I doubt when I have God's Promise and Oath The Sacraments are visibilia Iuramenta visible Oaths here God reneweth his Oath to us and we to God It is an Oath of Allegiance to Christ to walk in all his Ways and it is God's Oath of Assurance to us that he will perform the Promises of the Covenant As under the Law the Blood of the Covenant was to be sprinkled half upon the Altar and half upon the People Exod. 24.6 7 8. God takes an Engagement upon himself and reneweth his Oath to be good and gracious to us in Christ and we take an Obligation upon our selves to walk before him in all Obedience There is a mutual Stipulation therefore there is a special time to meditate of the sureness on God's part God that cannot lie hath said and sworn it 2. In times of outward Trouble when you are in danger of fainting and making Revolt from God meditate of the unchangeableness of his Word and Oath Vnless thy Law had been my delight I should then have perished in mine Affliction Psalm 119.92 God's Word and Oath were given on purpose to revive a fainting Soul This is the Design of the Text the Apostle is disswading from Apostacy and pressing to keep our Hopes to the End Vers. 11. We desire that every one of you do shew the same diligence to the full assurance of Hope unto the End Why we are not upon Conjectures and Probabilities and though outward Encouragements fail yet God's Promise and Oath is a sure Ground of Comfort in the midst of all Difficulties and Hardships This reviveth the Soul we have a glorious Inheritance in Reversion and we have God's Word and Oath to shew for it as much as the Patriarchs had to shew for Christ. It is notable that when the Patriarchs were exercised with any new Trouble then God renewed his Oath implying this is a sure hold-fast we have upon God When outward Encouragements in the Service of God are like to fail then think of the two immutable Grounds of Comfort 3. In Pangs of Conscience when Guilt lies heavy and burdensom upon the Soul God's Word and Oath is a proper Meditation The Lord hath sworn That if I will out of a sense of this Misery that is upon me take Sanctuary
their Broach was fashioned to the shape of a Cross a transverse piece of Wood thrust through the Shoulders of the Lamb and why should we not believe this Holy Man who was well acquainted with the Jewish affairs being born at Sychem Besides the notable Providence of God that Christ's Legs should not be broken 3. The fruits and benefits of this Sacrifice 1. By the sprinkling the Blood of the Lamb he that destroyeth the first born of the Aegytians could not touch them Heb. 11 28. This secured them against the destroying Angel to teach us that the justice of God doth only spare them whose Consciences are sprinkled with the Blood of Christ. The Blood of the Lamb and the Blood of Christ was shed for this end that it might be sprinkled and being sprinkled might exempt and free us from Death So the Apostle St. Peter speaketh of the sprinkling of the Blood of Jesus by which the Elect are sanctified and saved 1 Pet. 1.2 Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ. There was not only Blood shed but Blood sprinkled so Heb. 12.24 And to the blood of sprinkling which speaketh better things than the blood of Abel God said of the blood of the Paschal Lamb Exod. 12.23 For the Lord will pass through to smite the Aegyptians and when he seeth the blood upon the Lintel and on the two side posts the Lord will pass over the Door and will not suffer the destroyer to come into your houses to smite you So when Wrath maketh inquisition for Sinners God beholding his Sons Blood wherewith the Elect are sprinkled they are exempted from the Curse wherein others have intangled and involved themselves for saith the Apostle Paul Rom. 5.9 Being justified by his blood we shall be saved from wrath through him So that we need not fear the Sword of the destroying Angel whither he be an Angel of Darkness or an Evil Angel for God hath delivered us from the power of Darkness by the Blood of his Son Col. 1.13 or an Heavenly Angel by the same blood he hath reconciled all things unto himself both in Heaven and in Earth Col. 1.20 Those Angels which were heretofore set as a guard upon the Earthly Paradise with a Flaming Sword to keep us out from thence do carry us into the Heavenly Paradise Luke 16.22 The Begger died and was carried by the Angels into Abraham's bosom and are Ministring Spirits sent forth for the Heirs of Promise not to destroy them but to keep them and preserve them Heb. 1.14 Are they not all ministring Spirits sent forth to minister for them who shall be heirs of Salvation 2. In that very Night in which the Paschal Lamb was slain the Israelites obtained their freedom and deliverance out of Aegypt So hath Christ by his Blood freed us from the slavery of Sin the Devil and the World and called us into the glorious Liberty of the Children of God 1 Cor. 7.23 Ye are bought with a price be not ye the Servants of Men. So Heb. 2.15 That he might deliver them who through fear of Death were all their life time subject to Bondage And Iohn 8.36 If the Son therefore shall make you free ye shall be free indeed We are redeemed unto God as they went into the Wilderness to worship God 3. In that very Night God exercised Judgments on the Gods of the Aegytians So it is said Exod. 12.12 Against all the Gods of the Aegyptians will I exercise Iudgment And it is repeated Numb 33.4 For the Aegyptians buried all their first born which the Lord had smitten among them upon their Gods also the Lord executed Iudgments Some say by slaying the Beasts which the Aegyptians Worshipped as the Oxe Ionathan in his Paraphrase saith that all their Idols of Metal melted and their Idols of Stone and Earth were broken in pieces and their Idols of Wood were burned to Ashes whether this or that we cannot tell because the Scripture is silent but surely these threatnings were not in vain and wanted not there certain effect Certain we are that by the blood of Christ the Devils Kingdom goeth down Iohn 12.31 32. Now shall the Prince of this World be cast out And I if I be lifted up from the Earth will draw all men unto me As Christ's Kingdom goeth up the Idols are thrown to the Moles and to the Bats Isa. 2.20 And God will famish all the Gods of the Earth Zeph. 2.11 And in the 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as Silver and Gold from your vain conversations received by tradition from your Fothers But with the precious blood of Christ as of a Lamb without blemish and without spot The blood of Christ fetcheth over men from their inveterate Customs and Superstitions And Rev. 12.11 They overcame by the blood of the Lamb. And 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil 4. How shall we be partakers of those good things which come to us from the Lamb of God Two things were required of these Israelites that they should sprinkle the blood of this Lamb upon the Lintel and the two side Posts And then eat his flesh in an Holy and Religious manner and if any of the Israelites had neglected either of these he had refused the grace annexed to this Ordinance and so lost the benefit of it So if we neglect the means by which Christ is to be applyed we lose our benefit by him 1. They were to sprinkle the Lintel and the two side Posts of their doors At another time God gave them direction to write his Law on the door Posts Deut. 11.20 Thou shalt write them upon the door Posts of thy house and upon thy gates Which I mention that we may the better understand what is meant by them By these Door Posts are meant our Hearts for these God sprinkleth with the blood of his Son Heb. 10.22 Having our hearts sprinkled from an evil conscience And upon these hearts of ours doth he write his Laws Ier. 31.32 I will put my law in their Inward parts and write it in their hearts For the Hearts of Men are as open to God as the Doors of our Houses are to our selves Now our hearts are sprinkled with the blood of Christ when we firmly believe that God is propitiated by the blood of Christ and will spare all those who in a broken Hearted manner sue out their pardon in Christ's name unfeignedly devoting themselves to God Oh than Let every one of us get our hearts sprinkled with the blood of Christ and apply it to our Consciences and say with the Apostle 1 Tim. 1.15 Iesus Christ came into the world to save Sinners of whom I am chief And again Gal. 6.14 God forâ—id that I should glory save in the Cross of our Lord Iesus Christ by whom the World