1 Pet. 2.3 If so be you have tasted that the Lord is gracious A Man hath at first a Taste that he may have trial how sweet the Ways of God are Now if after trial you are not satisfied but make choice of the World again it is a mighty Wrong and Contempt you put upon Grace for you do as it were declare and pronounce that you have made trial and upon Experience have found the Pleasures and Profits of the World are better than all the Comforts that flowed from the Grace of God The whole Aim of the Word is to perswade Men to make trial of the sweetness of Grace Psal. 34.8 O taste and see that the Lord is good and that his Grace is good but now your Experience is a flat Negative and Contradiction to the Word and you do as it were say I have made trial and I find no such Sweetness in it None wrong Grace so much as they that have tasted of Grace and yet have turned aside to the Profits and Pleasures of the World again and grow weary after some Strictness of Profession Vse 2. To press you to glorify Grace This is the Glory God expects from you Ephes. 1.6 To the Praise of the Glory of his Grace wherein he hath made you accepted in the Beloved If an Artificer shew you a curious Piece of Workmanship he expects to be praised for his Skill A Wrestler that hath foiled his Adversary expects to be praised for his Strength not for his Beauty that is not a proper Praise A King in his Royal Gifts expects to be praised for his Magnificence So sutably the Lord who doth all things freely and according to the motion of his own Will expects to be praised for his Grace therefore you should be always ecchoing out Grace Grace Zech. 4.7 and admiring the Dispensations of God's Love It is a sure sign a Man hath received no Benefit by Grace if his Heart be not stirred up to praise Grace certaialy he that is a Partaker of it must needs be most affected with it Let us see a little what cause we have to praise God above the Angels and above other Men. 1. Above the Angels I do not mean the bad Angels with whom God entered not into Treaty he dealeth with them in Justice not in Grace but even the good Angels In some respects we have more cause to bless God than even the good Angels Thankfulness and Gratitude looks to the freeness and graciousness of the Gift rather than the greatness of it it looks not to the benefit so much as the good-will of the Giver It is true God hath been exceeding good and bountiful to the Angels in creating them out of nothing that they are the Courtiers of Heaven but mark how good and gracious he is to us above them The Angels never offended him but he is bountiful and gracious to us notwithstanding the Demerits of our Sin his wronged Justice interposed and put in a Bar yet Grace breaks out and is manifested to us unworthy Creatures There was nothing that hindred God from doing good to the Angels A holy God hath a blessed righteous holy Creature but Justice must be satisfied as to us we are a Generation of sinful Men the wretched Children of Apostatizing Adam we had forsaken God and cast him off which the Angels never did that had a long Experience of God's Goodness and Bounty The very Angels wonder at the Grace shewed to us especially at that by which Justice is satisfied 1 Pet. 1.12 Which things the Angels desire to look into 2. Above other Men. There 's a common and inferior sort of Grace which is made known to all the World The whole Earth is full of his Goodness but this Grace that bringeth Salvation that 's peculiar to the Elect to a few poor base Creatures in themselves a little handful whom God hath chosen out of the World Joh. 14.22 How is it that thou wouldst manifest thy self unto us and not unto the World Free Grace doth pick and choose and how it chooseth out things that are in themselves of no account Look as when God chose a Sacrifice for himself the Lion was not offered but the Lamb and the Dove so God hath chosen not those that are accounted Gods but a few despicable Creatures Free Grace many times chuseth the worst that all the Glory might be of God If a Man might chuse Trees for Building he would not chuse crooked ones but those that are straight and fittest for his use and purpose But when God comes to look among the Sons of Men many times he chuseth the most crabbed Pieces and calls them with a holy Calling according to the purpose of his Grace It is a wonder sometimes to see how Grace makes the difference between two Persons involved in the same Guilt Justice can make no Separation when Men are in a like Case they must look for the same Judgment but Grace makes a great Separation Many of God's Elect are as deep in Sin as those now in Hell yet God makes a difference Both the good and bad Thief were involved in the same Condemnation yet one is taken into Paradise and the other went unto his own place Thus praise and glorify Grace Hath appeared unto all Men. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared signifies it is broken out of a sudden like a Star or like a Light that was not seen before and so it refers to the late Manifestation of the Gospel in the Apostles days Now on a sudden it broke out So Luke 1.78 79. Through the tender Mercy of our God whereby the Day-spring from on high hath visited us to give Light to them that sit in Darkness and in the shadow of Death It is meant of the breaking out of the Gospel as the Day doth after a dark Night so here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth the same Doct. 2. That Grace in the discoveries of the Gospel hath shined out in a greater Brightness than ever it did before This Grace appeareth in the Gospel there and there only is it clearly manifested In the Prosecution of this Point I shall shew I. What Darkness there was as to the knowledg of Grace before II. How much of Grace is now discovered I. What a Darkness there was before the eternal Gospel was brought out of the Bosom of God There was a Darkness both among Jews and Gentiles In the greatest part of the World there was utter Darkness as to the knowledg of Grace and in the Church nothing but Shadows and Figures 1. This Grace was not known in the World only a little of it was Psal. 33.5 The Earth is full of the Goodness of the Lord some inferiour Grace was made known to them in the Creation and in the course of Providence by showers of Rain and fruitful Seasons Grace on this side Heaven but nothing of the Secrets of God's Bosom of the Incarnation of God of the Expiation of Sin
Prosper I pray thee thy Servant this Day and grant him Mercy in the sight of this Man for I was the King's Cup-bearer For Ordinances Mat. 11.23 And thou Capernaum which art exalted to Heaven shalt be brought down to Hell for if the mighty Works which have been done in thee had been done in Sodom it would have remained till this Day Where the Gospel is most clearly preached that Place and People is most clearly exalted and made nearest to Heaven But yet if these be not improved they bring you into the deeper state of Condemnation Persons honoured and favoured by God with spiritual Advantages shall be brought as low as they were formerly advanced Yea for Grace it self You are to be accountable not only for Corn and Wine and Oil but for the saving Gifts of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat do ye more than others Mat. 5.47 You are always to glorify his Name admire his Grace and live answerably to his Love and bring him into Request among all about you 4. Talents are increased the more they are imployed and we double our Gifts by the faithful use of them As the Widow's Oil increased in the spending and the Loaves in Christ's Miracle were multiplied in being divided and the right Arm by being much used is bigger and fuller of Spirits than the left Grace groweth by Exercise but decayeth by disuse Gifts if they be not employed are lost How many poor withered Christians are we acquainted with that are blasted and have suffered a shrewd loss by slacking their Zeal and want of diligent Exercise VVhosoever hath to him shall be given and whosoever hath not from him shall be taken even that which he seemeth to have Luke 8.18 To have is to use or imploy our present Stock 5. We must give an Account to God We must not think that when God hath given or committed any thing to us he will not look after it any more No he will call us to an Account what Honour he hath by us as Magistrates Ministers or Masters of Families Beasts are not called to an Account for they have no Reason and Conscience but Man is God will ask what you have done with your Time Strength and Estate An Ambassador that is sent abroad to serve his King and Country if he could return no other account of his Negotiation but that he had spent so much of his Time in visiting the Court-Ladies and so much again in Play in Cards or Dice that he could not mind the Employment he was sent about would this satisfy the King that sent him Or if a Factor that is sent to a Mart or Fair should say that he stayed so long guzling at the next Ale-house that the time was over e're he could part with his Companions and riotously wasted the Money that he was to employ in Traffick These are odd things as they are represented to your Imagination Now consider how little better Answer you can make to God when he shall require and ask his own of you 6. Consider what a sad thing it is to have Gifts only to leave us without excuse As the Gentiles had the Light of Nature God left not himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Witness among them Acts 14.17 But what was the Issue The invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and Godhead so that they are without excuse Rom. 1.20 God is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a Witness and they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse they have not the excuse of faultless Ones To others the Word is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Witness to them Mat. 24.14 The Gospel of the Kingdom shall be preached in all the VVorld for a VVitness to all Nations But it is Mark 13.9 For a Testimony against them And the Lord would have Ezekiel preach That they might know that a Prophet hath been amongst them Ezek. 2.5 So that all the Fruit is God is clear when he judgeth but they have no saving Benefit by all this 7. That in improving what is committed to our Trust our Returns must carry Proportion with our Receipts Mat. 25.16 17. He that had received the five Talents went and traded with them and made them other five Talents And likewise he that received two he also gained other two God will not accept of every Rendering For the Mercies of common Providence it is said 2 Chron. 32.25 He rendered something but not according to the Benefit done unto him So for the Mercies of his Covenant where he pardoneth much he expecteth to be loved much Luke 7.47 Her Sins which are many are forgiven for she loved much But to whom little is forgiven the same loveth little So for Sanctification he expecteth more from them to whom he hath given more Grace Paul saith 1 Cor. 15.10 I laboured more abundantly than they all So for all other Talents Ordinances and Means of Knowledg God expecteth more from them to whom they are vouchsafed than from another People as is evident in his Judgments You only have I known of all the Nations of the Earth therefore will I punish you for your Iniquities The Valley of Vision had the sorest Burden Isa. 22.1 Yea it is more easy to be saved for some than others Righteousness consists in a Proportion which holdeth good both in our Duty and God's Judgments But of this hereafter 8. Consider how many Encouragements God's Stewards have to be faithful 1. His Right is clear as appeareth by this double plain Argument God doth dispose of these Gifts at his own pleasure by his Providence and by his Laws he hath regulated the use of them that thus and thus we shall employ them 2. God hath given a liberal Allowance to every Steward which he employeth He is well provided for for he is an Instrument of God's Providence first to provide for himself and for his own 1 Tim. 5.8 But if any provide not for his own and specially for those of his own House he hath denied the Faith and is worse than an Infidel 3. Besides the Gifts we are intrusted withal there is co-operating Grace to help us to be faithful Phil. 2.13 He worketh in us both to will and to do Else we should swallow the Gift and little mind the Use. Col. 1.29 Whereunto I also labour striving according to his working which worketh in me mightily 4. There is an eternal Reward to the Faithful Mat. 25.23 Well done good and faithful Servant thou hast been faithful in a few things I will make thee Ruler over many things enter thou into the Ioy of thy Lord. All his Servants shall be highly dignified as those whom Christ delighteth to honour SERMON II. LUKE XII 48 For unto whomsoever much is given of him shall be much required and to whom Men have committed much of them will they ask the more Doct. II. THese Gifts
Fathers were Idols and not Gods But how can it stand with the Providence of the true God to permit it and forsake Mankind so long Those Times of Ignorance God over-looked sent them no Means nor Messengers then but now he doth And so he teacheth them and us that it is not sufficient to follow the Religion of our Fore-fathers unless they had followed the Will of God If God over-looked them and vouchsafeth you more Grace you must not be prejudiced by the Tradition but improve the present Advantage 2. He as much as in him lieth taketh off the Prejudice of the Practice of former Times by a prudent and self-censure As also elsewhere 1 Cor. 2.8 Which none of the Princes of this World knew for had they known it they would not have crucified the Lord of Glory 3. He insinuateth that Ignorance doth not wholly excuse those that err but rather commendeth the Lord's Patience Secondly The Duty of the present Time 1. The Duty pressed is Repentance The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance is a returning to our Wits again We were sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish Tit. 3.3 When the Conversion of the Nations is spoken of it is said Psal. 22.27 All the ends of World shall remember and turn unto the Lord as if they were asleep distracted or out of their Wits before the Light of Christ's Gospel shined into their Hearts not making use of common Reason We never act wisely nor with a Condecency to our reasonable Nature till we return to the Love and Obedience of God 2. This is here represented not as an indifferent and arbitrary thing but as expresly and absolutely commanded God's Authority is absolute if he hath commanded any thing Contradiction must be silent Hesitation satisfied all Cavils laid aside and we must address our selves to the Work speedily and seriously without delaying or disputing or murmuring God doth not advise or intreat only but commandeth or interposeth his Authority Now to break a known Command especially of such weight and moment is very dangerous Luke 12.47 That Servant which knew his Lord's Will and prepared not himself neither did according to his Will shall be beaten with many Stripes James 4.17 To him that knoweth to do Good and doth it not to him it is Sin A Man in the dark may easily err and go astray but while we know better and what is the express Will of God concerning us we must set our selves to do it 3. As universally required all Men every where not only Iews but Gentiles and not some sort of Gentiles but all you Athenians and all the World this universally bindeth Some must turn from their Idols but all from their sinful Ways Whosoever will not repent when God calleth for Repentance they smart the more for it Impenitency under the Means is the worst sort of Impenitency I may say as Christ Luke 13.5 Except ye repent ye shall all likewise perish II. The Argument or Motive Which we considered 1. As propounded 2. As confirmed First As propounded Where note 1 st The Time He hath appointed a Day wherein he will judg the World 2 dly The manner in Righteousness 3 dly The Person By that Man whom he hath ordained These Circumstances must be opened and then we must consider how they make an Argument For opening the Circumstances 1 st The Time appointed but not revealed He hath appointed a Day The word Day is not taken strictly for such a space of Time as is usually signified by that Notion but it is put for a certain fixed space of Time The Work cannot well be dispatched in twenty four hours There is Iudicium discussionis Iudicium retributionis a Judgment of Search or Trial and a Judgment of Retribution Tho by the absolute Power of God they may be commanded into their everlasting Estate in an instant yet the Causes of the whole World cannot be discussed in an instant especially when God designeth the full Revelation of his Justice in all his Proceedings with Men. Therefore the Apostle calleth that Day the Day of the Revelation of the righteous Iudgment of God Rom. 2.5 When this time will be we cannot tell for God hath not revealed it Mat. 24.36 But of that day and hour knoweth no Man no not the Angels in Heaven but my Father only And therefore it is Curiosity to enquire and Rashness to determine Acts 1.7 It is not for you to know the Times or the Seasons which the Father hath put in his own Power It is enough for us to believe the thing which is not strange to Reason that God should call his Creatures to an account Natural Conscience is terrified with the hearing of it Acts 24.25 As Paul reasoned of Righteousness Temperance and Iudgment to come Felix trembled And the same guilty Fears are incident to all Mankind Rom. 1.32 Knowing the Iudgment of God they know also that they who have done such things as they have done are worthy of Death That we are God's Subjects is evident to Reason because we depend upon him for Life Being and all things that we have failed in our Subjection to God in denying the Obedience due to him is evident by the universal daily and sad Experience of the whole World that Error and Sin will not take place to all Eternity but that there must be some time when the Disorders of the World shall be rectified is a Truth that easily maketh its own way into the Consciences of Men but is fully determined by the Gospel 2 dly For the manner He will judg the World in Righteousness that is then the whole World shall receive the fruit of their Doings whether they be good or evil But doth God ever judg the World otherwise than in Righteousness I cannot say that for far be it from the Iudg of all the Earth not to do right Gen. 18.25 He never doth any thing unjustly or unrighteously now but then he will fully manifest his Righteousness He now judgeth the World in Patience but then in Righteousness There is a difference between a defect of Justice and a Transgression of the Rules of Justice There is no Injustice in God's Dispensations of present Providence but yet there is a Defect or not a full measure or manifest Demonstration of his Justice shewed now on the godly or the wicked Therefore it is said Eccles. 8.14 There be just Men to whom it happeneth according to the Work of the Wicked and again there be wicked Men to whom it happeneth according to the Work of the Righteous He doth not pass this Censure upon the wise and righteous Providence of God but either speaketh according to the Judgment of Flesh and Blood which is apt to judg hardly of so strange a Distribution or according to the visible Appearance of things when evil things happen to good Men or good things to evil Men. For outward things being not absolutely good and evil are dispensed promiscuously and in the day
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
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
former Prophets There are so many Degrees mentioned first they grow slight and careless and do not care to hear what you say then they refuse to obey what they have heard then they grow Sermon-Proof they can hear and have no Benefit by it As long as the Word doth any way affect a Sinner there is some Hope but within a while Conscience smiteth not and Men have gotten the Victory over their Fears and Scruples And thus they go on from natural to voluntary and from voluntary to judicial Hardness of Heart and so are a ready Prey for the Devil 8. Dilatory Excuses are the last Refuge of an hard Heart When they can no longer withstand a Conviction they adjourn and put off the Compliance with God's Will and so elude the Importunity of the present Conviction Felix his Heart boggled Acts 24.25 And as he reasoned of Righteousness Temperance and Iudgment to come Felix trembled and said Go thy way for this time when I have a convenient Season I will call for thee Mind the present Season when God is affording Opportunities of getting Grace Heb. 3.7 8. To Day if ye will hear his Voice harden not your Hearts Psal. 119.60 I made haste and delayed not to keep thy Commandments Zacheus Luke 19.6 he made haste and came down and received him joyfully Peter and Andrew Mark 4.20 They straitway left their Nets and followed him Paul Gal. 1.16 Immediately I conferred not with Flesh and Blood If God hath given you any Will and Inclination for the present it is an Advantage Sin the longer it continueth the stronger it groweth He that doth not go over at the Fountain-head will not be able to go over when the Stream groweth broader and the farther he goes downward the broader still he findeth it Every Day 's Impenitency bringeth on a new Degree of Hardness Would a Man that is to drink that which to his knowledg is poisoned put the more into his Cup and then take it off out of a Presumption that at length he shall find an Antidote Alas thou may'st be poisoned and dead before the Antidote comes SERMON III. MARK III. 5 And Iesus looked round about on them with Anger being grieved for the Hardness of their Hearts Vse 1. OF Trial. Is this our State Take the two Properties to judg by Insensibleness and Inflexibleness First A hard Heart is insensible insensible of Providences of the Word and of the State of the Soul 1 st Insensible of Providences 1. Of Mercies Either of the Author of Mercies they never look up to the God of their Mercies Hosea 2.8 She did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold As Swine that feed upon the Acorns but never look up to the Tree from whence they fall Cant. 4.1 Behold thou arâ— fair my Love behold thou art fair thou hast Doves Eyes As Doves peck and look uâ—ward It is a sign of a tender Heart to see God in every Mercy A drowsy and unattentive Soul never heedeth it is wholly swallowed up in present Enjoyments and looketh no farther It is our Privilege above the Beasts to know the fâ—rst Cause other Creatures live upon God but they are not capable of knowing God they glorify God in their Kind but we may know him Idolatry and Sottishness had never crept into the World if Men had owned the first Cause Or of the End of Mercies which is to draw in our Hearts to God therefore they are called Cords of a Man Hosea 11.4 I drew them with Cords of a Man with Bâ—â—ds of Love Esther 6.3 What Honour and Dignity hath been done to Mordecaâ— for 〈◊〉 2 Sam. 7.2 Thâ—â— the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains When the Heart is urging to Duty upon this score God hath been good to me he hath given me Food and Raimâ—â—â— What have I done for God Now the Heart is hard when we are not sensible of his daily Providence and gracious Supplies in this kind 2 Sam. 12.7 8 9. Thus saith the Lord God of Israel I anointed thee King over Israel and delivered thee out of the Hand of Saul And I gave thee thy Master's House and thy Master's Wives into thy Bosom and gave thee the House of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandment of the Lord to do evil in his sight David had lost his Awe of God because he had not a thankful sense of the Mercies of God 2. Of corrective Providences The Body is a tender Part with wicked Men when they are straitned for bodily Conveniences they will complain yet the hard Heart is still insensible of Judgments They are insensible of the Author or discerning Cause they do not look upward nor inward and though doctrinally right in these things yet they do not seriously consider it and recal it to mind Opinion is one thing and Consideration is another wicked Men may take up good Opinions but they do not consider the Force and Consequence of them 1. They do not see the Hand of God in them Isa. 26.11 Lord when thy Hand is lifted up they will not see They look on these things but as a Chance 1 Sam. 6.9 And see if it goeth up by the way of his own Coast to Bethshemesh then he hath done us this great Evil but if not then we shall know that it was not his Hand that smote us it was a Chance that happened to us If Men own God's Hand they should take up the Matter with him but they own it doctrinally though not practically A Godly Man hath explicite Thoughts of God Iob doth not say the Sabeans and the Chaldeâ—â—s but the Lord gave and the Lord hath taken away Job 1.21 They do not complain when they are crossed of Chance but the Lord is angry and when they are stricken they consult with him and humble themselves before him Wicked Men are sensible of the smart of the Rod but not of the Hand that holds it 2. They do not see the deserving Cause of them which is Sin Lam. 3.39 40. Wherefore doth a living Man complain a Man for the punishment of his Sins Let us search and try our Ways and turn again to the Lord. If Sickness cometh if a Relation be taken away if an Estate be blasted a waking Conscience looks to the Cause they would see the Mind of God in the Rod. When Israel fell before the Men of Ai Ioshua looketh out for the Troubler so do God's Children 2 dly Insensible of the Power of the Word they have no taste no feeling of the Powers of the World to come Jer. 23.29 Is not my Word like a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces There is a breaking and a melting Power in the Word
1. What Law-work hath been wrought on you what shakings of Heart and feeling of the Powers of the World to come Have you been roused and startled out of your natural Condition Many will assent to this Truth that all are miserable by Nature But wast thou ever sensible that this was thy Case and accordingly affected Wert thou ever feelingly convinced of thy Misery Otherwise we do but learn these things as a Parrot learneth them by rote What feeling have you of your cursed Estate by Nature Have you had any Experience of the Terrors of the Lord You know the Misery of Man by Nature but have you ever felt it 2. What Gospel-work hath been wrought on you what Taste have you had of the good Word of God what Experience of the Efficacy of the Spirit 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious 3 dly Insensible of the State of the Soul they never look after it If the Body feel but the scratch of a Pin or want but a Night's sleep we complain presently but the poor Soul though oppressed with Lusts and unfit for Duties is never minded nor regarded and they have no heart to pray for a Release out of that spiritual Judgment To own the Plague of our own Hearts argueth Tenderness 1 Kings 8.38 which shall know every Man the Plague of his own Heart When we complain of Lusts more than Fevers and indisposition of Soul more than weakness of Body the languishing of Grace more than an outward Consumption the Stone in the Heart more than the Stone in the Bladder and Kidneys We find Ephraim bemoaning himself being ill at ease for an untoward Heart Ier. 31.18 I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a Bullock unaccustomed to the Yoke Did you ever complain of the hardness of your Heart and lay it before God Do you not bemoan your spiritual Distempers when lazy and backward Where is your Relish for the Word your Delight in spiritual things Isa. 63.17 O Lord why hast thou made us to err from thy Ways and hardned our Heart from thy Fear Secondly A hard Heart is inflexible That will be known where it is more gross 1. By a refusal of the Word when Men will not give God the hearing Zech. 7.11 12. But they refused to hearken and pulled away the Shoulder and stopped 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 former Prophets They refused to hear either to vouchsafe their Presence or Attention Acts 13.46 Ye put it from you and judg your selves unworthy of eternal Life The Case is clear in these whenas to others it is doubtful what needeth more dispute in the matter 2. By an Unteachableness so as not to apprehend ought that is spiritual To be ignorant is one thing to be unteachable is another Ezek. 12.2 Son of Man thou dwellest in the midst of a rebellious House which have Eyes to see and see not they have Ears to hear and hear not for they are a rebellious House Acts 28.26 Go unto this People and say Hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive They do not see what they do see they have no spiritual discerning though a grammatical Knowledg Job 5.14 They meet with Darkness in the Day-time and grope in the Noon-day as in the Night They are simple in the midst of rational Advantages as the Disciples Luke 24.16 Their Eyes were bolden that they should not know him They see the general Truth but make no Application When a Man is shewed a thing and he minds it not but his Mind is on another Object that Man may be said to see and not to see because he doth not regard it Or a Man that hath a Matter come before him he heareth it but his Mind being otherwise employed he regardeth it not in which sense he may be said to hear and not to hear Not to apply is not to regard in seeing rationally and literally he doth not see spiritually with any Life and Power There is a literal Knowledg and there is a spiritual Knowledg the literal Knowledg is that which the hard Heart may have It is said 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the living God not in Tables of Stone but in the fleshly Tables of the Heart It is an Allusion to the Law of Moses consider it in the Letter as separated from the Spirit and only as a Law written in Stone wherein there is a naked Direction of Life but no Power so a stony Heart may see but in seeing they see not But the Spirit of Christ writeth it on the Mind and Heart and maketh the Heart docile and tractible Rom. 7.6 That we should serve in newness of Spirit and not in the oldness of the Letter The Letter of the Law only manifested Duty but gave no Power to perform it it discovered Corruption but gave no Strength to subdue it it was written in Tables of Stone to shew the hardness of Man's Heart But now the Law when it cometh in upon us with a spiritual Light softneth and strengthneth the Heart and maketh it docible and pliable to God's Counsel 3. By an unwillingness to be admonished in publick or private if in publick the greater the Evil. Private Admonition is a kind of Charge a closer Application To storm against private Admonition argueth an ill Spirit when Men are loth to be disturbed in the ways of Sin But much more against publick Admonition where the Application ariseth not so much from a personal Charge as from their own Consciences When Men cannot endure sound Doctrine it is a dangerous Crisis that which the Prophet Ieremiah speaketh of chap. 6.10 To whom shall I speak and give warning that they may hear Behold their Ear is uncircumcised and they cannot hearken behold the Word of the Lord is unto them a Reproach they have no delight in it Surely Men delight in Satan's Arms when they are loth to be pluck'd from thence Satan hath made his Nest there and is loth to be disturbed 2 Sam. 23.6 7. But the Sons of Belial shall be all of them as Thorns thrust away because they cannot be taken with hands But the Man that shall touch them must be fenced with Iron and the Staff of a Spear The Sons of Belial are compared to Thorns that cannot be touched with hands but rend and tear those that meddle with them Men are angry that they cannot quietly enjoy their Lusts. Plausible Strains are very sutable to a carnal Heart or tame Lectures of contemplative Divinity but sound Doctrine that rendeth and teareth the Conscience is not endured 4. By scoffing at the Word The
idolize every petty and vain thing in the World therefore in Christ the Lord would shew us the highest Self-denyal when he took the Humane Nature on him and endured the Wrath of the Father The whole World wondred after the Beast and the Disciples wondred at the goodly Stones of the Temple Matth. 24.1 Oh what will you do at the Son of God in whom the fullness of the Godhead dwelt bodily This should beget a special Veneration and Reverence towards God 3. To overcome us by Love There is a great engagement laid upon a Sinner hereby When the King of Moab was pressed hard by Israel He took his eldest son that should have reigned in his stead and offered him for a burnt-sacrifice upon the wall 2 Kings 3.27 according to their superstition who were wont in extream Dangers and desperate Cases to sacrifice their Children whereupon they raised the Siege and went home God hath took his own Son and sacrificed him that we might leave off fighting against Heaven God would overcome Sin by the highest Act of goodness and kindness imaginable hereby he would shame and overcome the heart of a poor Sinner 4. That we might have a High and Glorious Pattern of Obedience We are referred to Angels and to Christ himself who would leave us a more glorious Example 3. Magnifie this great contrivance of your Salvation by Comparisons Compare it with Creation with other Deliverances and with the Works of Nature 1. Compare it with Creation The Lord discovered much of his Glory in making the World out of nothing but he discovered more of his Glory when Jesus Christ was born of his own Creature a Vine out of the Berry or Grape This was his Master-piece and grand design in which he purposed to gain to himself most Honour and Glory The World was made with a Word but redeemed with a serious Plot and Contrivance The World was made for Man and Woman but Christ was made out of a Woman In the Creation God made us like himself but here the Lord made himself like us In the Creation all things were made out of nothing here Order came out of Confusion In the Creation Man was made out of the Earth but here God was made Man In the Creation God went the high way to do us good in Redemption he came the lower way Jesus Christ abased himself for our sakes 2. Compare it with other Deliverances It was a great thing to be delivered out of Egypt and Babylon but it is far greater to be delivered out of Hell and from Damnation and Wrath to come Read the Story of the Children of Israels Deliverances Psalm 107. They were delivered from the oppression of Pharaoh but we from Satan God gave them Food and satisfied the longing Soul and filled the hungry But Jesus Christ incarnate is made Bread and Food to the Soul They had Deliverance from Diseases but we from Sin the Sickness and Disease of the Soul and from the Vanity of our own Spirits Then he goes on to the Wonders in the deep but we may see the depth of Mercy swallowing up the depth of Sin and the glorious Love of God breaking out in such a wonderful Deliverance by Jesus Christ that we may well cry out with them verse 31. Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men 3. Compare it with the Miracles of Nature There are strange things among the Creatures yet there may be some footsteps of Reason seen but it cannot enter into the heart of Man to conceive of this glorious Salvation brought about by the Son of God Therefore bless God for the Revelation and complain of thy self for not thinking of these things with serious admiration scarce vouchsafing to look into these things but art more pleased with every bawble and vain contrivance than the great and serious Plot of the Gospel SERMON X. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide Fourthly THE Object which I shall now propose is Providence a large Field and full of useful matter It is a draught which God hath been plotting from all Eternity and accomplishing these thousands of years 1. Take it altogether and it is a continued contexture or concatenation of Decrees Actions and Events from the Creation to the day of Judgment It is our Duty to understand it for the present and it will be our happiness to understand it perfectly hereafter Psalm 107.43 Whoso is wise and will observe those things even they shall understand the loving kindness of the Lord. It is an excellent piece of Wisdom to be able to link Events together that we may see the Wisdom and Love of God in the usual occurrences that happen out We being of short narrow thoughts fail most herein Power is such an Attribute as is visible and obvious to a common and careless Eye the Heathens knew it Rom. 1.20 For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal Power and Godhead But to find out the Beauty and Wisdom of Gods Work there needs the Light of Faith and some acquaintance with God himself therefore it is said Iob 11.5 6. Oh that God would speak c. and shew me the secrets of wisdom that they are double to that which is Power is obvious to Sense and Reason but Wisdom is scarce discernable to Faith There is an out-side and an in-side in all Divine Dispensations the out-side is full of Beauty but that is but dark to the in-side to the secrets of Wisdom Gods Works are full of Mysteries as well as his Word and we cannot understand them unless God himself be our Teacher we are blind and see not and then we murmur But the full knowledge of the Mysteries of Providence is reserved for our Portion in Heaven when we shall know as we are known 1 Cor. 13.12 Now we see through a glass darkly but then face to face now I know in part but then I shall know even as also I am known We shall view all the passages of Providence by which we have been brought to Glory and see the beautiful Order and Links of them Now we have known God or rather are known of God Gal. 4.9 God knoweth what is the meaning of such a Providence what is in the Womb of such a Dispensation Here there is a hand-writing upon the Wall but we as Beltshazzar cannot read it As when we see a Woman with Child we cannot tell what it will prove but when we are on the top of the Mount we shall look back and see how many are the crooked Lanes we have passed the up-hill and down-hill we have trod and God knew us all along and did not only lead us in but lead us out Then we shall know the multitude of his thoughts and what the great number of them is I confess by narrow
Iesus Christ. Where the three Persons are again mentioned and their Concurrence to our Salvation 2. That Words proper to their personal Operation are used for there is Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost The Father is represented as the Fountain of Love and all Goodness and as expressing and exerting his Love by the Son and Spirit By the Grace of Christ is meant all that gracious Provision which he hath made for Man's Salvation both in the reconciling God to us and procuring the Mission of the Spirit Communion is ascribed to the Spirit because all is applied or communicated to us by him Or thus our Salvation is ascribed in Election to the Love of the Father in Redemption to the Grace of the Son in Sanctification to the Communion or Participation of the Holy Ghost 1st The Love of God Love is ascribed to the Father for the Love of God is the Cause of all consider his giving Christ for us or giving Christ to us and us to him 1. In giving Christ for us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting Life Christ did not merit electing Love but Love rather moved God to give Christ for Sinners Love appointed the Son to be our Redeemer there was the Bosom and Bottom-Cause 2. In giving Christ to us Iohn 6.37 All that the Father giveth me shall come to me And him that cometh to me I will in no wise cast out John 17.6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word And in time he doth execute and accomplish this out of his meer Love Ier. 31.3 The Lord hath appeared to me of old saying Yea I have loved thee with an everlasting Love therefore with Loving-kindness have I drawn thee As by Elective Love the Heirs of Salvation were distinguished from others in God himself or in his Intention and Purpose so by Regeneration and converting Love they are distinguished from others in themselves and set apart from the rest of the World to be the Objects of his special Love and Instruments of his Glory Besides there is a Love of God whereby he loveth us when we are in Christ Jesus which is the Ground of our Safety and Preservation Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Iesus our Lord. 2dly The Grace of our Lord Iesus Christ. What is intended us by the Father is brought about by the Grace of the Redeemer and therefore all the Provision Christ had made for our Salvation is called Grace 2 Cor. 8.9 For ye know the Grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his Poverty might be rich That is ye know his gracious Condescension in submitting to such a mean Condition for our sakes So 1 Cor. 16.23 The Grace of Lord Iesus Christ be with you all Grace is God's Favour and Love which was first purchased by Christ by his Obedience and bloody Sufferings Rom. 3.24 Being justified freely by his Grace through the Redemption that is in Iesus Christ. Secondly applied by his Intercession which is also another Act of his Grace and therefore we come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help us in time of need Heb. 4.16 Namely having a great High Priest that is passed into the Heavens Iesus the Son of God ver 14. who knoweth our Infirmities Thirdly As it is bestowed by him as Lord of the New Creation upon such Terms as every way keep up the Honour and Interest of Grace in our Salvation Ephes. 2.8 By Grace ye are saved through Faith and that not of your selves it is the Gift of God All the saving Benefits we have by Christ are from Grace such as Reconciliation with God the Renovation of our Natures and everlasting Glory and Happiness they are all dispensed in a gracious way from first to last 3dly The Communion of the Holy Ghost Communion is ascribed to the Holy Ghost It may be rendred Communion or Communication The Spirit reneweth and changeth our Nature and worketh Faith and Holiness in us Light Life and Love are the special Benefits which he communicates to us He doth enlighten our Minds to understand and believe the great things prepared for us by God through Jesus Christ. It is said 1 Cor. 2.10 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God So Ephes. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Life for we live in the Spirit and are born of the Spirit that is have a new Life begotten in us therefore called a Spirit of Life before we lived as Men now as Christians And Love the Heart is bent and inclined to God It began in Love and endeth in Love Love of God endeth in Love to God This threefold Effect is expressed 2 Tim. 1.7 For God hath not given us the Spirit of Fear but of Power of Love and a sound Mind Life in Power as Light in a sound Mind And it is all together called the Divine Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature For it answereth to the Wisdom Power and Goodness of God 3. That all these Words imply Riches of Goodness Bounty and Liberality Love noteth a ready Inclination to do Good to others without the Excitement of external Motives it openeth and inlargeth the Heart to another and then the Hand cannot be shut 2 Cor. 6.11 O ye Corinthians our Mouth is open unto you our Heart is enlarged Grace is some good thing freely given So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion noteth a liberal Effusion or Distribution of the Graces of God's sanctifying Spirit and so it suteth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Love of God and the Grace of Christ Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Spirit is joined with Bowels and Mercies Phil. 2.1 If any Fellowship of the Spirit if any Bowels and Mercies that is if you have received any Good from Christ by the Spirit So Rom. 15.26 For it hath pleased them of Macedonia and Achaia to make a certain Contribution for
or Iustice what it is 81 Vid. Justice Why we are to be just and righteous 87 Working Righteousness what it is 1071 Why this is required of us as the Principle of our Actions ibid. Righteousness of Faith what it is 928 956 What is the Hope built on this Righteousness of Faith 930 What is the Work of the Spirit in this Business ibid. S SAcraments relate to Christ's Death 1009 Preparation to the Sacrament necessary 621 What Thoughts are preparative to it ibid. Vid. Meditation Sacrifice What Sacrifices did import 830 Christ's Death had the true Notion and Virtue of a Sacrifice 829 The New Covenant is confirmed by virtue of this Sacrifice 830 Salvation what it is 17 That it is free to all that will accept of it 23 Who are they that contemn Salvation 20 That it is a difficult thing to be saved 397 Vid. Difficult In Christ there is not only Refuge but Salvation 231 What we should do to attain Salvation 21 Vid. Saviour Sanctification meritorious applicative and practical what 1090 How Christ sanctifies 1092 Who are the Sanctified 1089 Why the Relation of Children is reckoned only to the Sanctified 1090 Sanctification hath Influence on our Comfort and Peace 1072 Sanctifying God what it is 267 Satisfaction What Satisfaction a good Man hath 1114 Why he shall have it ibid. Satisfaction of Christ the Compleatness of it proved 1151 The Comfort of this to poor Sinners 1152 Saviour Christ is a Saviour 153 How many ways Christ is a Saviour 887 Why Christ is a Saviour both by Merit and by Power ibid. Christ's great End and Business is to be a Saviour 888 How we shall do to have Christ our Saviour 154 Directions to receive Christ as our Saviour 892 Motives to accept Christ as a Saviour 891 Thankfulness to Christ as a Saviour a Christian Duty 893 Scriptures proved to be the Word of God 721 Sensible Confirmations of the Divine Authority of Scriptures 674 Secret of the Lord with the Righteous what it signifies 1049 Seed Christ the Seed of the Woman 534 Vid. Incarnation Seeking What Christ's seeking those that are lost implies 885 The Necessity of this seeking 886 Seeking Glory and Honour and Immortality what it is 1226 Sell all thou hast explained vindicated and applied 332 333 Vid. Forsake all Self-denial included in the Nature of Faith 441 Sensuality what it is 57 Arguments against it 58 The Evil and Danger of it 373 Shewing forth the Lord's Death what it signifies 1013 The Properties of shewing forth Christ's Death 1014 Why we should shew forth Christ's Death 1015 Motives to shew forth Christ's Death 1016 Sight of Christ past present and to come opened 477 Sight of Faith The objects the Sight of Faith are exercised about 478 Sin the Nature of it 646 Sin a Wrong to Father Son and Holy Ghost 163 The Deceitfulness of Sin 505 The Effects of Sin 650 The Aggravations of Sin 652 The Sins of God's People most provoking to him and the Reasons of it 271 The Sinfulness of Sin opened 646 682 General Observations about the Sinfulness of Sin 643 The Sinfulness of Sin to be meditated on ibid. Sins against Conscience the Mischief that comes by them 530 The Power of Sin how Christ takes it away 541 The Guilt of Sin how Christ takes it away 542 The Being of Sin how and when Christ takes it away ibid. Sin to be avoided and why 168 Not one Sin but all must be renounced Vid. Renouncing Why God corrects his People for their Sins in this World 272 Sleep Sobriety to be used in it 66 Sloth spiritual Directions how to shake it off 616 Sobriety what it is 65 The particular Branches of it Vid. Sleep Recreations Meat and Drink Apparel Care of the World The Necessity of Sobriety 63 Objections against preaching Sobriety answered 64 Solisidians condemned 729 Sorrow vanquished by Faith 242 Soul The Nature of the Soul 1166 The Soul immediately created by God 1163 The Immortality of the Soul proved 1162 1164 1173 The Evil of not believing the Immortality of the Soul 1172 Sparing God's sparing his People what it signifies 1017 This is a choice Privilege ibid. The Reasons why God spares his Children 1019 Who they are whom God spares 1021 How God's sparing is consistent with afflicting his People 1022 1023 Staggering at the Promise opened 487 Strength It is the Privilege and Duty of God's Servants to go from Strength to Strength 1003 Why God's Servants should go from Strength to Strength ibid. Motives to go from Strength to Strength 1006 They that go from Strength to Strength shall at last appear before God in Sion 1008 Sufferings of Christ. Prophecies and Types of Christ were fulfilled in his Sufferings 1149 1150 Sufferings of Christ a Copy and Pattern to us 1150 T TAking away Sin How Christ takes away the Sin of the World 1126 1127 Taking away Sin the great End of Christ's coming into the World and why 1128 What we should do to have Sin taken away Vid. Sin 1129 Temporal good things why God gives them to carnal Men 987 Vid. Good Things Temptations how to be prepared against them Vid. Devil 710 Thanksgiving for Benefits a Debt we owe to God 421 Graces acted and promoted in Thanksgiving 422 Sins prevented by Thanksgiving ibid. Reasons for Thanksgiving 423 In Thanksgiving spiritual Blessings are especially to be owned 424 We are to give Thanks for spiritual Blessings not only for our selves but others 426 We are not thankful for Mercies when the Heart is lifted up 700 Time the Preciousness of it 69 Tongue of the Just what is meant by it 1053 1058 In what Sense the Tongue of the Just is as choice Silver 1055 Sins of the Tongue 1053 Our Tongues to be used for edifying and why 1056 Directions hereunto 1058 Trembling at God's Word what it is 1033 Difference between it and holy Fear ibid. How it doth or may come to nothing 1036 Trinity How much Believers are ingaged to all the Persons of the Trinity 125 How all the Persons in the Trinity concur to the Salvation of Believers 1233 Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost 1233 1234 How Love Grace and Communion concur to our Salvation 1235 Trouble of Heart what it is and wherein it consists 235 237 The Causes of this Trouble of Heart 236 Why Christians should not let their Hearts be troubled 238 Directions to prevent this Trouble of Heart 239 Faith a Means of easing our Hearts from Trouble 241 Trust. Considerations to quicken us to improve our Trust 255 Encouragements to be faithful to our Trust 256 Trust in God a Duty in dark Times 814 The Profit of trusting in God then 815 There is much in the Name of God to incourage Trust ibid. They that fear God and obey him are most incouraged to trust in him 816 Trusting in Riches that there is such a Sin proved 377 The Evil of it 378 The Signs and Discoveries of it 383 The Evil
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
begging to his own Creature and deals with us as importunately as if the Benefit were his own thus doth he pray us to be reconciled And then God threatens eternal Death to stir us up to take hold of eternal Life he tells us of a Pit without a Bottom and a Worm that never dies Sometimes he seeketh to work upon our Hope and sometimes upon our Fear he not only tells us of the loss of Happiness which is very grievous to an ingenuous Spirit Heb. 12.14 Follow Holiness without which no Man shall see the Lord But he tells us of those eternal Torments that are without End and Ease of a Worm than never dies and of a Fire that shall never be quenched O whose Heart doth not tremble at the mention of these things Then on the other side we have Promises as great as Heart can wish for and more 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises It hath not entred into the Heart of Man to conceive of these things Who ever hired a Man to be happy or a thirsty Man to drink or a hungry Man to eat Salvation is so acceptable and the heavenly and blessed Hope so glorious that we should purchase it at any rate but God taketh all Methods to awaken Man Thus the Gospel may well be said to be a powerful Instrument of our Salvation because it hath a powerful Tendency that way 2. Because it hath the Promise of the Spirit 's Assistance Rom. 1.16 the Gospel is said to be the Power of God unto Salvation not only because it is a powerful Instrument which God hath appropriated to this Work but this is the Honour God puts upon the Gospel that he will join and associate the Operation of his Spirit with no other Doctrine but this And therefore the Apostle saith Gal. 3.2 Received you the Spirit by the Works of the Law or by the hearing of Faith How come you to receive the Spirit either by endeavouring to get Acceptance with God according to the Terms of the Law or by the Doctrine of the Gospel The Assistance of the Spirit is joined with no other Doctrine This is the Authentick Proof of the Excellency of that Doctrine that God hath reserved the Power of his Grace to go along with it he will not associate and join his Spirit with any other Doctrine The Law as it is contra-distinguish'd from the Gospel it is called the Ministration of Condemnation 2 Cor. 3.9 and the Ministration of Death to fallen Man ver 7. It is the Office of the Law to condemn a Man not to save him Not as if preaching of the Law did make us guilty but shews us to be guilty to him that is guilty of Death it puts the Guilt before their Eyes that knowing it and feeling it he may be terrified and despair in himself and beg for Deliverance To this end the Apostle gives us an account of his own Experience Rom. 7.9 I was alive without the Law once that is I thought I was alive and did not know my self or feel my self guilty of Death I thought my self to be in as good a condition towards God as any Man but when the Commandment came Sin revived and I died then I counted my self to be lost and utterly undone A Sinner before the Law comes is like a Beggar that dreams he is a King and that he wallows in Ease and Plenty but when he awakes his Soul is empty and he feeleth his Poverty and his hungry Belly and his Rags confute all his Dreams and false Surmises So we thought our selves to be alive in a good condition towards God but when the Law comes then we see our selves to be dead and lost Therefore the Law as it is opposed to the Gospel is not the Means of Salvation so it is only the Law of Sin and Death Rom. 8.2 For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death Object You will say these seem to be hard Expressions to call it the Law of Sin and Death but you must understand it aright To Man fallen the Law only convinceth of Sin and bindeth over to Death it is nothing but a killing Letter but the Gospel accompanied by the Power of the Spirit bringeth Life Again Psal. 19.7 it is said there The Law of the Lord is perfect converting the Soul therefore it seems the Law may also be a word of Salvation to the Creature I answer By the Law there is not meant only that part of the Word which we call the Covenant of Works but there it is put for the whole Word for the whole Doctrine of the Covenant of Life and Salvation as Psal. 1.2 His Delight is in the Law of the Lord and in his Law doth he meditate day and night And if you take it in that stricter sense then it converteth the Soul but by accident as it is joined with the Gospel which is the Ministry of Life and Righteousness but in it self it is the Law of Sin and Death Look as a thing taken simply would be Poison and deadly in self yet mix'd with other wholsome Medicines it is of great use is an excellent Physical Ingredient So the Law is of great use as joined with the Gospel to awaken and startle the Sinner to shew him his Duty to convince him of Sin and Judgment but it is the Gospel properly that pulls in the Heart Vse To press you to regard the Gospel more as you would Salvation it self for it bringeth Salvation By way of Motive and Encouragement 1. Consider the greatness of the Salvation Heb. 2.3 How shall we escape if we neglect so great Salvation It is not a slight matter in the Gospel God doth not treat with you about Trifles your eternal Life lies upon it we preach to you a Doctrine that tends to Salvation That so the Argument may be more operative consider what is Salvation Salvation implieth a Deliverance from Danger and Distress and a preservation in a condition of Safety Sometimes he is called a Saviour qui quod semel factum est conservat ne pereat that keepeth a thing in a condition of Safety tho it were never lost In this sense God is said to save Man and Beast Psal. 36.6 O Lord thou preservest Man and Beast As he doth preserve them from Decay and Ruin so he is the Saviour of all Men 1 Tim. 4.10 There is not a Creature but may call God Saviour But this Salvation I speak of is a Salvation proper but to a few Creatures not a general Preservation or Act of Providence here is not only Safety but Glory it is a translation to a place of Happiness Again he is said to save that delivers out of Danger and Destruction as the Shepherd that snatcheth the Lamb out of the Teeth of the Lion saveth him and in common speech we call him a Saviour that delivers from Evil. But mark this
upon them that they are instrumental Saviours 1 Tim. 4.16 In doing this thou shalt both save thy self and them that hear thee We are employed in a subserviency to his Grace that so we might be Saviours unto you O do not rob us of the Honour God hath put upon us let not our Employment be in vain The Apostle urgeth this Argument Phil. 2.16 Holding forth the Word of Life that I may rejoice in the Day of Christ that I have not run in vain neither laboured in vain Discover that it is a Word of Salvation in your Lives This would be the Minister's Crown and Rejoicing to see the Fruits of the Word of Life now in your Conversation and hereafter in your Glorification when a Minister shall present himself and all his Converts to God Behold I and the Children which thou hast given me Heb. 2.13 Therefore do not rob us of the Honour God hath put upon us to be instrumental Saviours What shall we do Take these Directions 1. Get a sense of your dead and lost Condition by Nature The killing Letter makes way for the Word of Life The Law shews us that we are dead and then we enquire after the way of Life and Salvation The Son of Man came to seek and to save that which was lost Luke 19.10 We must be lost in our own sense and feeling before we can be saved It is very notable that only those that were pricked in Heart said What shall we do to be saved Acts 2.37 Now when they heard this they were pricked in their Heart and said unto Peter and to the rest of the Apostles Men and Brethren what shall we do So Paul Acts 9.6 And he trembling and astonished said Lord what wilt thou have me to do So the Jaylor Acts 16.29 30. He came trembling and fell down before Paul and Silas and brought them out and said Sirs What must I do to be saved Till we are pinched in Conscience we trouble our selves with other Questions As the Disciples had many superfluous Questions Iohn 9.2 Master who did sin this Man or his Parents that he was born blind and nice Disputes Acts 1.6 Lord wilt thou at this time restore the Kingdom to Israel they were taken up with terene Expectations Such a Question Peter propounded to Christ Iohn 21.21 Lord and what shall this Man do But when we are soundly humbled we say Lord what must I do to be saved I see I am a lost Creature an hunger-bitten Beggar will seek Relief Such Questions are rare now because the Law has not a kindly Work Men think the Gate of Heaven wide and the Way easy to find they never came to see how far off they were But those that know themselves to be lost are inquisitive after a Remedy and more pliable to God's Counsel O where is the Word of Salvation what shall we do They are ready to submit to any Terms God shall prescribe Others make dry Confessions of Sin and give in a Narrative but are not so sollicitous about the Remedies and Redresses but poor wounded Spirits that are sensible of their Misery by Nature say Good Sir shew us the way let God write down what Articles he pleaseth we would be glad to subscribe to them Bonds of Iniquity are much more sure than Bonds of Duty 2. Let us attend more conscionably both upon the reading and hearing the Word of the Gospel for both are instituted Upon the reading of it we should often consult with it it is the Counsel of God to poor loâ—t Souls and the Charter of our Salvation Do not think reading will be altogether unprofitable The Eunuch was reading and wanted an Interpreter then God sent Philip Acts 8.33 He that â—ent Philip to the Eunuch will send the Spirit to thee Then attend more upon the hearing of the Word of this Salvation Hearing is necessary He that refuseth God's Ordinance refuseth Life and Salvation When Men think they can get as much Good by reading at Home as by hearing Sermons they set up their foolish Judgment against God's Wisdom as if they could tell a better Means of Salvation than God himself God's Word read is an Ordinance and God's Word taught is an Ordinance Are we so wise as to be above the help of Church-Gifts yet we are not above God's Ordinance When God hath instituted two Things we should observe both He hath instituted Baptism and the Lord's Supper we must not because we have been Baptized neglect the Supper so we must not neglect Hearing because we have Reading As God hath instituted Prophets and Apostles to write Scripture so likewise Pastors and Teachers to open explain and apply Scripture and therefore the Ministry must not be contemned Object But you will say God's Blessing goeth with the Gospel and when we read the Scriptures at Home we are sure of pure Gospel but we cannot say so of the Sermons of Men who are liable to Miscarriage and Error Answ. The Scripture is pure Gospel of it self and by it self and the Sermons of Men for the Scripture's sake for they are but comparing one Scripture with another they differ but as the Cloth and Garment Scripture is the Cloth and Sermons make it up into a Garment for use or as Corn and Bread the same Substance remaineth in both An Apothecary when he tempers several Ingredients to make a Medicine he doth not destroy the Nature of the Simples but compounds them to make the Medicine more effectual so by Gifts in the Church the Gospel is not destroyed but ordered and compounded that it may be more useful Indeed you must look to it that there be no Sophistication in the Composition a spiritual Man hath a distinguishing Appetite therefore be much in Reading much in Hearing When the Wind is laid the Mill stirs not and a Ship under sail goes the â—wifter for Oars so the hearing of the Word moves the Affections but when we cannot come to hear it our Affections are laid and stir not 3. In reading and hearing the Word receive all the Parts of it Acts 20.27 I have not shunned to declare to you all the Counsel of God The Receipts of a Physician must not be altered neither by the Apothecary nor Patient so We must not alter God's Receipts nor You neither We must not shun to declare nor You to receive the whole Counsel of God For instance there is the History of Salvation the Doctrinal and Historical Part must be kept pure that 's the Foundation You read in Gen. 26.20 there was a great strife between Isaac's Herds-men and the Herds-men of Gerer about Wells O certainly we should earnestly contend for the Faith that was once delivered to the Saints Jude 3. these are Wells of Salvation Take away one of the Natures of Christ or destroy one of his Offices and you lose a Fountain of Comfort there is a Well of Salvation dammed and stop'd up So the promissory and hortitory Part is necessary to quicken us
passionate still a Christian is tried by the revenge he takes upon his own Sin his master-Lust Again not only Sins which lie at a distance from our Interest but Sins that bring us most Profit and Advantage In these things God tries us it is the offering up of our Isaac our Darling In a corrupt World some things bring Credit and Profit but as for the right Hand the right Eye we must pluck out the one and cut off the other Mat. 5.29 30. If thy right Eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy Members should perish and not that thy whole Body should be cast into Hell And if thy right Hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy Members should perish and not that thy whole Body should be cast into Hell Cannot we do so much for God and for Grace's sake I might give you several Reasons one Sin is contrary to God as well as another There 's the same aversion from an eternal Good in all things though the manner of Conversion to the Creature be different Again one Sin is contrary to the Law of God as well as another there 's a contempt of the same Authority in all Sins God's Command binds and it is of force in lesser Sins as well as greater and therefore they that bear any respect to the Law of God must hate all Sin Psal. 119.113 I hate vain Thoughts but thy Law do I love God hath given a Law to the Thoughts to the sudden workings of the Spirit as well as to Actions that are more deliberate and therefore if we love the Law we should hate every lesser Contrariety to it even a vain Thought And all Sin proceedeth from the same Corruption therefore if we would subdue and mortify it we must renounce all Sin He that hateth any Sin as Sin hates all Sin for there 's the same reason to hate every Sin Hatred Philosophers say is to the whole Kind A Man that hates a Toad as a Toad hates every one of the Kind with the same kind of hatred must we hate every Sin Again one Sin let alone is very dangerous One Leak in a Ship if unstopped and neglected may endanger the Vessel One Sin let alone and allowed and indulged may quite ruin the Soul A little Leaven leaveneth the whole Lump A Man may ride right for a long time but one turn in the end of his Journey brings him quite out of the way If you do many things yet if you commit any Sin with leave and licence from Conscience you are guilty of all Sin James 1.10 Whoever shall keep the whole Law and yet offend in one Point he is guilty of all As one condition not observed forfeits the whole Lease There is an Indenture drawn between us and God and every Article of this Covenant must be observed If we willingly give way and allowance to the least Breach we forfeit all the Grace of the Covenant Vse 1. Direction what to do in the Business of Mortification We must deny all Ungodliness not a Hoof must be left in Egypt Grace will not stand with any allowed Sin and in demolishing the old Building not one Stone must be left upon another 1. In your Purpose and Resolution you must make Satan no Allowance he standeth lurking as Pharaoh did with Moses and Aaron first he would let them go three days into the Wilderness then he permitted them to take their little Ones with them but they would not go without their Cattel their Flocks and their Herds also they would not leave any thing no not a Hoof behind them So the Devil would have a part left as a Pledg that in time the whole Man may fall to his share 2 Kings 5.18 In this thing the Lord pardon thy Servant that when my Master goeth into the House of Rimmon to worship there and he leaneth on my Hand and I bow my self in the House of Rimmon when I bow my self in the House of Rimmon the Lord pardon thy Servant in this thing We would grant Christ any thing so he would excuse us in our beloved Sins We complain of the Times and set up a Toleration in our Hearts some right Hand or right Eye that we are loth to part with something there is wherein we would be excused and expect an allowance either outward as in Fashions Customs ways of Profit and Advantage or inward some Passions and carnal Affections that we would indulge Grace will not stand with any allowed Sin Herod did many things but he kept his Herodias still He turneth from no Sin that doth not in his Purpose and Resolution turn from all Sin he doth not break off an acquaintance with Sin but rather make choice what Sin he will keep and what he will part with The Apostle speaks Col. 2.11 of putting off the Body of the Sins of the Flesh. We must not cut off one Member or one Joint but the whole Body totum Corpus licet non totaliter the whole Body of Sin tho we cannot wholly be rid of it Dispense not there where Christ hath not dispensed 2. We should often examine our Hearts lest there lurk some Vice whereof we think our selves free Lament 3.40 Let us search and try our Ways and turn again to the Lord. Compleat Reformation is grounded upon a serious search and trial As those that kept the Passeover were not to have a jot of Leaven in their Houses and therefore they were to search their Houses for Leaven such a narrow search should there be to discover whatever hath been amiss Commune with your selves Is there not a jot of Leaven yet left somewhat that God hateth some correspondence with God's Enemies Is there nothing left that is displeasing to God Thus should we often bring our Hearts and our Ways and the Word together 3. Desire God to shew you if there be any thing left that is grievous to his Spirit Job 34.32 That which I see not teach thou me There are many Sins I see but more that I do not see Lord shew them to me So David appealeth to God who must judg and punish Conscience Psal. 139.23 24. Search me O God and know my Heart try me and know my Thoughts and see if there be any wicked Way in me and lead me in the Way everlasting Can you thus appeal to God and say Lord I desire not to continue in any known Sin 4. When any Sins break out set upon the mortification of them Do not neglect the least Sins they are of dangerous Consequence but renew thy Peace with God judging thy self for them and mourning for them avoiding Temptations cutting off the Provision for the Flesh. 1 Cor. 9.27 But I keep under my Body and bring it into subjection The Leper was to shave off his Hair and if it grew again he was still to keep shaving
Diis nec hominibus pepercit ad impietatem in Deos in homines adjunxit injuriam He spared neither the Gods nor Men to his Impiety against the Gods he added Injuries to Men he was both ungodly and unrighteous Vse Would we not then be counted ungodly let us take heed of all these Sins deny them all 1. How else will you look God in the Face at the Day of Judgment Psal. 1.5 The Vngodly shall not stand in the Iudgment nor Sinners in the Congregation of the Righteous He shall not be able to lift up his Head 2 Pet. 3.11 Seeing then that all these things shall be dissolved what manner of Persons ought we to be in all holy Conversation and Godliness The Day of Judgment is to take Vengeance of Ungodliness Iude 15. To execute Iudgment upon all and to convince all that are ungodly among them of all their ungodly Deeds which they have ungodly committed and of all their hard Speeches which ungodly Sinners have spoken against him It is the Day wherein God that is now hidden behind the Curtain of the Heavens cometh forth to vindicate his Honour 2. Great Judgments shall befal them in this World 2 Pet. 2.6 And turning the Cities of Sodom and Gomorrah into Asbes condemned them with an Overthrow making them Examples unto those that should live ungodly And 1 Pet. 4.18 And if the Righteous scarcely be saved where shall the Ungodly and the Sinner appear God's Jealousy is great Isa. 59.17 For he put on Righteousness as a Breast-plate and a Helmet of Salvation upon his Head and he put on the Garments of Vengeance for a Clothing and was clad with Zeal as a Cloke God is not only jealous of his Honour but he will be known and plainly profess himself so to be the Cloke of a Man being his outward Garment No such visible Providences as against Ungodliness So Exod. 34.13 The Lord whose Name is Iealous is a jealous God That is fit to make the Name of a thing which distinguisheth it from all other things of the same kind This distinguisheth the true God from all Gods whatsoever others are so far from being iealous Gods that tho their Worshippers went to never so many Gods yet to them it was all one they were good Fellow-Gods and would admit of Partners when they brought their Gifts like common Whores they received them without more ado The true God will admit of no Partners this he will severely punish and do them as much Harm as ever he did do them Good 3. It is the great Aim of the Gospel to promote Godliness 1 Tim. 3.6 And without controversy great is the Mystery of Godliness 1 Tim. 6.3 If any Man teach otherwise and consent not to wholesom Words even the Words of our Lord Iesus Christ and to the Doctrine that is according to Godliness So far Men are Christians as they are godly Men might be ungodly at a cheaper rate when they had not so much Means As the Angel said to Iacob Gen. 32.26 Let me go for the Day breaketh Now Grace appeareth we should deny Ungodliness 4. Ungodliness is the Root of all irregular Courses Gen. 20.11 I thought surely the Fear of God is not in this Place and they will slay me for my Wife's sake Godliness is the Bulwark of Laws and of all honest Discipline there can be no Honesty without Piety The first part of the Law provideth for Respects to God as being the proper Foundation for Respects to our Neighbour Without the knowledg of the true God the Heart cannot be clean Prov. 19.2 Also that the Soul be without knowledg is not good The Means are these 1. Purge the Heart from all Principles of Ungodliness There are many gross Maxims as that it is Folly to be precise that they have a good Heart towards God that it were better when there was less Knowledg that it is an easy matter to repent and have a good Heart towards God that it is in vain to serve God that Thoughts are free let us carry it fair before Men and all will be well when Men have done their best petty Sins are not to be stood upon These are the implicite Thoughts and Maxims of ungodly Men which are the ground of all sottish Practices purge your Hearts from them 2. Suppress all ungodly Thoughts and Motions all gross Thoughts of God Psal. 14.1 The Fool hath said in his Heart There is no God Shame may lay a restraint upon the Tongue but such Thoughts and Whispers do arise in the Heart Again that God is not so harsh as he is represented Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self That God cannot see through the dark Cloud Iob 22.12 13. Is not God in the height of Heaven and behold the height of the Stars how high they are And thou sayest How doth God know can he judg through the dark Cloud These are the Thoughts of carnal ungodly Men have a care of giving them the least Entertainment suppress them when they first rise in the Heart 3. Mortify vile Affections As the Air in some Countries is seldom clear but dark and foggy so it is with the Minds of carnal Men vile Affections steeming in the Heart cloud the Understanding and Judgment and beget ungodly Thoughts as a filthy Stomach sends up Fumes to the Head 4. Keep close to God's Institutions these keep up his Honour and preserve his Memorial Divine Truths breed Godliness False Worship and multitude of Ceremonies darken the Nature of God Images beget a gross Opinion of God as if he were a poor sensless thing that could do little good or harm God knows what is best and how he will be worshipped do not presume to be wiser than God his own Institutions keep up the repute of his Nature and Essence 5. Let us exercise our selves unto Godliness 1 Tim. 4.7 But refuse prophane and old Wives Fables and exercise thy self rather unto Godliness Give God the Honour due to him let him have your Love Delight Trust and Fear do all things with an aim at his Glory and worship him not out of Custom but out of Conscience so should we exercise our selves unto Godliness SERMON V. TITUS II. 12 And worldly Lusts c. GRace that teacheth us to deny Ungodliness doth also teach us to deny worldly Lusts. These are fitly coupled Ungodliness feedeth worldly Lusts and worldly Lusts encrease Ungodliness 1. Ungodliness feedeth worldly Lusts because when we leave God the chiefest Good then our Hearts go a whoring after every base Comfort Jer. 2.13 My People have committed two Evils They have forsaken me the Fountain of living Waters and have hewed them out Cisterns broken Cisterns that can hold no Water If Men are ignorant of God or do not seek after God the Heart lies open to every Object As when a worthy Match is refused upon some groundless dislike in a fond humour the next
Gospel of all the Prophets there was not a greater than Iohn the Baptist he was fed with Locusts and wild Honey therefore mortify Pleasure 3. By Custom this Sin is rooted and so hardly lest because it doth not only pervert the Constitution of the Soul but the Constitution of the Body Now when the Body is unruly as well as the Affections Grace hath more to struggle with A Man that hath habituated himself to carnal Pleasure because his Body is distempered and perverted is not so soon healed That 's the reason that when the Apostle speaks of Meats and Drinks 1 Cor. 6.12 he saith he will not be brought under the Power of any So again when Men are given to Wine it is their Custom and rooted Disposition therefore avoid not only the gross Act but the very Beginning that it may not be a settled Distemper Whenever you take Pleasures they should be used with fear It is the Charge the Spirit of God commenceth against those Iude v. 12. Feeding themselves without fear Mark it is not enough for your acquitment that you do not drink to Drunkenness or feed to actual Excess and Distemper but suffer it not to be a rooted Disposition in your Hearts for then it will be hardly left Austin speaks of his own Experience in this kind Ebrietas longe à me est crapula autem nonnunquam subrepit servo tuo Lord I was never a Drunkard it is far from me but Gluttony creeps upon me unawares and so hinders me from the Duties of the Spiritual Life The Throat is a slippery Place and needs to be guarded with much Watchfulness and Care lest this Distemper be rooted in the Heart Iob sacrificed while his Sons were feasting chap. 1.5 For Job said It may be that my Sons have sinned and cursed God in their Hearts In all these things should we use much caution 2 dly The next Particular the Apostle mentions is the Lusts of the Eye or Covetousness This is an Evil very natural to us and we cannot be watchful enough against the Encroachments of the World We need it in part and we love it more than we need it Worldliness is a Branch of Original Sin it is a Disease we are born with The Tenth Commandment that forbids Original Sin saith Thou shalt not covet The Best find Temptations this way We are daily conversant about the things of the World and we receive a Taint from those things with which usually we converse we find by Experience that long Converse is a bewitching thing Again the World is a thing of present Enjoyment we have the World in Hand and Heaven in Hope The Judgment of Carnal Men is quite different from the Judgment of the Word The Word of God counts the World to be but a Fancy and an Apparition and Heaven to be the only Substance Prov. 23.5 Wilt thou set thine Eyes upon that which is not It is not in comparison of better things And the Fashion of this World passeth away 2 Cor. 7.31 But Prov. 8.21 That I may cause those that love me to inherit Substance Heaven is the durable Substance this is the Judgment of the Word but wicked Men think quite otherwise We have sensible Experience of the Profits of the World and therefore we judg thus perversly and call it durable Riches and Heaven but a meer Fancy to make Fools fond withal Besides Worldliness is a serious thing it doth not break out into any foul Act therefore it is applauded by Men. Psal. 10.3 The Wicked boasteth of his Heart's Desire and blesseth the Covetous whom the Lord abhorreth We think well of it at least we stroke it with a gentle Censure A Drunkard is more liable to Reproach and Shame than a Worldling Worldliness is consistent with the gravity and strictness of Profession and therefore above all Corruptions it is usually found amongst them that profess Religion but dissoluteness of Luxury will not stand with that external Gravity and Strictness which the Profession of Religion requires Licentious Persons procure shame to themselves and are publickly odious but now this being a serious Sin and possibly it may win the Soul from other Vices therefore we indulge it the more Again it is a cloaked Sin the Apostle speaks of the Cloak of Covetousness 1 Thess. 2.5 It is a hard matter to discover and find it out there are so many Evasions necessary Providence and Provision for our Families is a Duty and it is a Duty enforced by Nature and Grace Here Men evade the Charge of Covetousness they think their carking is justified as being no more than the prudent management of their Affairs But consider it is an Evil which the Lord hates Covetousness bewrays it self by an immoderate care after the things of this Life immoderate Desire and immoderate Delight 1. By an immoderate Care after worldly Comforts When we are so sollicitous about outward Supports what we shall do and what will become of us that is a sure sign of a worldly Heart We dare not trust God's Providence but cark our selves Luke 12.29 And seek ye not what ye shall eat and what ye shall drink neither be ye of doubtful Mind The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Do not hang like a Meteor in the Air hovering between Heaven and Earth between Doubts and Fears This is to take God's Work out of his Hands as the Care of the Son is a Reproach of the Father It is a sign we dare not trust God's Providence but will be our own Carvers we reprove and tax his Providence as if he were not sollicitous enough for us Obj. But must we not be careful and provident I answer 1. Do your present Work and for the future leave it to God God would have us look no farther than the present day provided we do not embezel our Estate by idle Projects or in carnal Pleasures or wasteful Profusion and provided we be not negligent in our Calling Let us do our Work and let God alone for future Times It is a Mercy God would have our Care look no farther than the present day Mat. 6.34 Sufficient unto the Day is the Evil thereof God is very careful of Man's Welfare he hath made carking a Sin he might have left it as a Punishment Every day hath Trouble enough for our Exercise and that 's as much as God hath required 2. It is bewrayed by an immoderate Desire The Temper of the Heart is very much discovered by the Current and Stream of the Desires As the Temper of the Body is known by the beating of the Pulses so is the Temper of the Soul by the Course of the Desires Or as Physicians judg of the Patient by his Appetite so may you judg of your Spirits by your Desires how they are carried out whether to Heavenly Things and the Enjoyment of God or to the World A carnal frame of Spirit will be known by an unsatisfied Thirst and the ravenousness of the Desires when they
no Mystery in it but when the Numbers are uneven and odd there is something to be noted these three Years Christ had been labouring with them And Ier. 25.3 From the thirteenth Year of Josiah the Son of Amon King of Judah that is the three and twentieth Year the Word of the Lord hath come unto me and I have spoken unto you rising early and speaking c. Such Passages are but Pledges of the great Process of the Day of Judgment God will call to account then for the time of his Patience and the Means and Mercies you have had O then reflect this Truth upon your Hearts and say I must die and give an account for Time and alas I cannot give an account of one day among a thousand my Time hath been spent in foolish Mirth in troublesome Cares in idle Company in vain Sports and Revellings and how shall I be able to look God in the Face and answer him Do but pass the Account with your selves and if you cannot answer Conscience you will never be able to answer God So much Time spent in Meals and Banquets so much in Visits so much in Sports so much in Sleep so much in Worldly Employments and then think how little a Remainder there is for God! O if we did but now and then cast up our Accounts it would extreamly shame us If you hire a Labourer for the Day and he should come at Night and demand Pay and the Master should say What hast thou done for me would he not be ashamed to say thus much Time have I spent in Meals thus much in loitering and sporting with my Companions thus much in mending my own Apparel and an hour or half an hour in your Work and Service can this Man expect a day's Wages Christians do you believe that there is a God of Recompences and that there will be a Day of Account that you dare loiter thus and waste away your Time that should be spent in God's Service Secondly Consider the baseness and the danger of Pleasures in four Considerations 1. The baser a Man is the more he affects carnal Delights and is addicted this way Eccles. 7.4 The Heart of the Wise is in the House of Mourning but the Heart of Fools is in the House of Mirth That which wise Men prefer certainly is better than that which Fools make choice of Now this is the choice of Fools wise Men know there is more to be gained by grave Exercises and by Spectacles of Sorrow than in the places of carnal rejoycing They know there is nothing to be seen or heard there but Snares or Baits little Wisdom to be gained and little improvement of Grace and Reason to be made 2. All carnal Pleasures are mixed with Grief and leave a Sting and Bitterness in the Issue You never came away from your Sports with such a merry Heart as you do from the Throne of Grace If Men would but consider their Experiences after Duty and after Recreation there 's a Calm and Serenity in the Conscience after the saddest Duties when they are ended Who ever repented of his Repentance they yield some chearing and reviving to the Soul As it is said of Hannah 1 Sam. 1.18 That she went away and did eat and her Countenance was no more sad Prayer gives Ease as the opening of a Vein in a Fever If all come not away alike chearful from the Throne of Grace and this be not a general Rule yet it is no Addition to their Grief that they have been with God rather it is some lessening of their Trouble As the pouring out of a Complaint into a Friend's Bosom though it do not help it is some Ease to the Mind So though God do not come in with a high Tyde of Comfort to the Soul yet it is some Ease we have been with God and presented the case to his Pity there is some spiritual Mirth and Delight kindled at least some lessening of Grief But now not to speak of wicked Men when they come from their Pleasures even the Children of God to whom all things are pure yet because of the tenderness of their Hearts there is always some Remorse after their Pleasures And therefore Solomon propounds it as a general Rule Prov. 14.13 Even in Laughter the Heart is sorrowful and the end of that Mirth is Heaviness it is an Allusion to outward Laughter which causeth Pain by the too much dilation of the Spirits and straining the Body which is a Figure of that Remorse which accompanies all Worldly Joy All Worldly Joy begets a sudden damp upon the Spirit in the departure God will still remember us that we are in our Pilgrimage and compleat Joy is not to be had here that every Rose in the World grows with a Thorn and would teach us to look after more solid Comforts 3. Pleasures if they be not watched will soon make us unfit for Communion with God and for any solemn Duty Eccles. 2.2 I have said of Laughter It is mad and of Mirth What doth it Solomon in the former Verse was resolved to make an Experiment and to let loose his Heart to Carnal Pleasures that he might see what would come of it to loosen the Reins and turn his Heart loose to carnal Pleasure and what was the Issue O it is mad it soon transports the Mind and puts Reason out of frame it makes a wise Man to be like a mad Man as mad Men in their freaks of Mirth have little use of Reason And of Laughter it said What doth it that is whither hast thou carried me whither art thou now going and carrying my Soul Satan hath a greater advantage upon you in your Sports than in your Business therefore to affect them is but playing with the Baits and as the Bird sings in the Fowler 's Snare so do we in the midst of Temptation If Christians would but consult with their Experience how often have we smarted when we fall into it A poor Beast fallen into an Hole will not fall into the same Hole again Tho we see the Inconveniency of it yet our Hearts are addicted 4. It is a sign Men have not received the Power of Grace when they are immoderately addicted to Pleasures It is a Description of the carnal State Titus 3.3 We our selves also were sometimes foolish disobedient serving divers Lusts and Pleasures So much Grace as you have so much Victory and Command over your selves and therefore when Men are wholly led by Sense they are at a great distance from the Life of Grace Therefore as we would not be accounted carnal we should be more sober in this kind we may use Pleasures but should not serve Pleasures but rejoice as if we rejoiced not If we use a thing it is for some other end we enjoy the End and use the Means You may use Pleasure for to quicken the Mind and revive the Body that it may be quick in the Service of God and not unfit
and reflected upon the Soul there is the more Service and Care to glorify God and to do him Respect and Honour Thus Faith the radical Grace is necessary for this temper and frame of Heart which is called Godliness and inclineth us to worship and glorify God 2. Fear and Love are likewise necessary I join them together because they do best mix'd Love with Fear that it may not be servile and Fear with Love that it may not be careless and secure both are Gospel-Graces In the Old Testament when God's Dispensations were more legal and God is represented as a Judg Fear is more spoken of but in the New Testament where more of Grace is discovered Love is more spoken of but both are necessary Fear and Love are indeed essential Respects of the Creature to God therefore both continue in Heaven and they are of great Use in the spiritual Life to maintain Piety Fear is necessary that we may keep God always in our Eye and Love that we may keep him always in our Hearts Fear restrains from Offence and Love urgeth to Work and Service Fear thinks of God's Eye and represents him as a Looker on and Love remembers God's Kindness Fear makes us cautious and watchful and stirs up awful Thoughts that we may not offend God and grieve his Spirit and Love works a Desire to injoy him and a Care to glorify him wherein indeed true Godliness consists for Godliness in its proper Notion importeth a Tendency of the Heart towards God either to injoy him which is our Happiness or to glorify him which is our Work and Duty And therefore Love is of great Use it stirs up Desires to injoy God and Fear which stirs up Care to glorify God Fear makes us upright because of God's Eye and Love makes us diligent and earnest because we are about God's Work who hath been gracious to us in Christ the one makes us serious the other active so that they are both of great Use to constitute that frame and temper of Heart wherein Piety consists Well then he is godly that feareth God for he would not offend him and he is godly that loves God because all his Care and Desire is to serve him and injoy him Secondly The Ordinances about which Godliness is conversant Because Particulars are most effective let me speak a Word of each The Ordinances which manifest which nourish which increase Godliness are these Reading Hearing Meditating Prayer the Use of the Seals and keeping of the Sabbath 1. Reading the Word The Words of Scripture have a proper Efficacy The Holy Ghost is the best Preacher therefore it is good now and then to go to the Fountain our selves and not only to have the Word brought to us by others but to read it our selves As the Eunuch Acts 8.28 when he returned from publick Worship he was reading the Scripture and God owned it by sending him an Interpreter Every Ordinance hath its proper Blessing and when we use it out of Conscience God will not be wanting He that sent Philip to the Eunuch will send his own Spirit to help thee therefore read the Word Daniel the Prophet that had the highest Visions from God yet he studies other Prophecies those of Ieremiah Dan. 9.2 I Daniel understood by Books the Number of the Years whereof the Word of the Lord came to Jeremiah the Prophet Mark the Study of the Scripture is a Duty that lies upon those that are most gifted and most eminent for Parts Nay the Prophets and holy Men of God read over again and studied 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 And if they that were guided by an infallible Spirit immediately inspired by the Holy Ghost if they thought fit to read and read again and again their own Prophecies and inquire diligently into the Salvation they spoke of much more is it our Duty to read the Word None is above the Ordinance of Reading That 's one Ordinance which nourisheth Godliness 2. Hearing One Institution must not justle out another It is not enough to read at home but you must also hear and attend upon publick Preaching Rom. 10.14 How shall they believe in him of whom they have not heard It is God's Ordinance Seldom is Grace got by Reading We have our Confirmation by Reading but usually Conversion is by Hearing therefore do not reason against this Duty and say you can provide your selves with Books you are not wiser than God his Will should be Reason enough though the Institution should be never so mean and despicable 1 Cor. 1.21 It pleased God by the Foolishness of Preaching to save them that believe All God's Institutions are full of Wisdom and full of Reason There is some Help certainly in Hearing there 's a Ministerial Excitation which is of some Use. Look as warm'd Milk is fitter to nourish than that which is cold so the Word of God delivered by a lively Voice hath a greater Congruity and Sutableness to the Work of Grace As the Ear was the Door by which Death got into the Soul by hearkning to the Temptation so God would have the Ear to be the Sense of Grace and the Door of Life and Peace In the Church Hearing is exercised as in Heaven Seeing Our Happiness in Heaven is express'd by Vision and Sight but in the Church Hearing is our Duty and our Benefits and Advantages come in by attending upon the Word therefore it is good to take all Occasions and to be swift to hear James 1.19 Though we know a great deal already and have never so great Parts yet we need a Monitor to represent the things of God to us and to awaken our Consideration and lay them before our Eyes and though we know many things we are forgetful and do not think of them It is good to come to this Duty that we may be put in Remembrance 3. Meditation a neglected thing but it falleth under the Care of Godliness as well as others It is not enough to exercise the Eyes and the Ears but the Thoughts God deserves the best Use and the Flower and Strength of our Reason and the things of God deserve Consideration being so difficult and so excellent Especially should we meditate upon the Word we hear for then there 's matter to work upon and somewhat whereby to fix the Thought Psal. 62.10 God hath spoken once twice have I heard this That which God speaks we should go over again and again in our Thoughts As when a Man hath been hearing of Bells the Sound hovereth in the Brain when the Bells cease Thus and thus hath God spoken to day and what shall I say to these things This is like grinding of the Corn it prepares and makes it fit Nourishment for the Soul So meditate upon what you read Iosh. 1.8 The Book of the Law shall not depart out of thy Mouth but thou shalt
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
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
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
for the blessed Hope 2 dly The Time when our Enjoyment shall be full when Body and Soul shall be glorified that is at the time of Christ's Appearing At the glorious Appearing of the Great God and our Saviour Iesus Christ. Every one would have the blessed Hope but first there is a glorious Appearing In this second Branch there is the Person that must appear and the Kind or Manner of his Appearing 1. The Person who must appear Iesus Christ described by a Name of Power the Great God and a Name of Mercy and our Saviour as usually such kind of Attributes are mingled in Scripture Power and Goodness 2. The Kind or Manner of his Appearing it 's glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Appearance of the Glory of the Great God The Apostle opposed the second Coming of Christ to the first then it was an humble mean Appearance now it is full of Glory But what is meant by this glorious Appearing Some dream of his Personal Reign before his coming to Judgment but that is a Fancy The Scripture only acknowledgeth two Comings of Christ Heb. 9.28 He shall appear the second time without Sin to Salvation There is only his first and his second Appearing After he had once offered himself and ascended into Heaven and sat down at the Right Hand of God there is no more Corporal Presence of Christ upon Earth But will there not be at least a Glimpse Will he not come in the Clouds for a while to convert the Jews and set things to rights in the World Will he not appear for a very little while and so vanish again as he appeared to Paul at his Conversion Acts 9.3 So some think and therefore distinguish between his Appearing and his Coming but without Warrant from Scripture for these two Appearing and Coming are all one and the Expressions are promiscuously used in Scripture Col. 3.4 When Christ who is our Life shall appear 1 John 3.2 When he shall appear we shall be like him So that this Appearing is his Coming to Judgment this is that we must look for And therefore the Point I shall first observe is this Doct. That it is the Duty and Property of God's Children to look for Christ's second Coming to Iudgment There are two choice Scriptures that do describe the Communion of the Church with Christ and the Dispensations of Christ to the Church and they both conclude with a Desire of his Coming In the Canticles where the Churches Communion with Christ is described this is the last the Swan-like Note which the Church sings Come Lord And so in the Revelations where God's Providences to the Church are described this is the last Note the Swan-like Song Even so come Lord Iesus Compare Cant. 8.14 with Rev. 22.20 In the former it is said Cant. 8.14 Make haste my Beloved and be thou like to a Roe or to a young Hart upon the Mountains of Spices Christ is not slack but the Church's Affections are very strong and vehement all the seeming Delay is occasioned by the Earnestness of our Desire A Harlot would have her Husband defer his Coming but the Church like a chaste Spouse thinks he can never come soon enough Those that go a Whoring after the World neither desire Christ's Coming nor love his Appearing but those that are faithful as the Spouse is to Christ this is the Desire of their Souls Make haste my Beloved So Rev. 22.20 Christ saith Surely I come quickly and the Church like a quick Eccho takes the Words out of Christ's Mouth Even so come Lord Iesus There is the same Spirit in the Church that was in Christ the Spirit of the Head is in all his Members and therefore they speak the same thing and long for the same thing Christ speaks in a way proper to himself Surely I come and the Church speaks in a way proper to her self Even so come Lord Iesus He by way of Promise and we by way of Supplication Christ's Voice and the Church's Voice are Unisons Here is his Proclamation Surely I come and here is the Churches Acclamation Even so come Lord Iesus Christ says I come as desiring our Company the Church says Lord come as desiring his Company And thus we are taught to pray in the Lord's Prayer Thy Kingdom come that we may always keep those Desires aâ—oot that Christ's Kingdom in the whole Flux from the Beginning to the last Period may come The Day of Judgment is the most Imperial Act of Christ's Kingly Office and therefore we do not only pray for the Beginnings here but also for the Consummation hereafter And mark we that live in the latter Ages of the World have an Advantage of the Church in the Primitive Time It was the solemn Prayer of the Church heretofore as Tertullian sheweth us pro morâ finis for the Delay of Christ's Coming that his Designs and Decrees might be accomplished in the World that the Kingdom of Grace might be spread far and near And we that live in the Dregs of Time pray for the hastening of Christ's Coming for the imbracing of our great and glorious Hopes that the Name of God may be no longer dishonoured that the Kingdom of Sin Satan and Antichrist may have an End They expected the Revelation of Antichrist and we his Destruction Thus the Saints are described to be those that look for a Saviour Phil. 3.20 For our Conversation is in Heaven from whence also we look for a Saviour the Lord Iesus Christ. Paul speaks in his own Name and in the Name of all that were like himself We look c. The Saints here are a Company of Expectants always waiting for the good Hour of their Preferment when Christ will come that he may conduct them to everlasting Glory And they not only look'd for it but longed for it and therefore it is said they love his Appearing 2 Tim. 4.8 It is notable Paul doth not mention there other Marks and Characters not for me only but all that believe and faithfully serve and obey Christ but he describes them by this which is an essential Character of the Saints for it notes the Disposition of their Hearts not for me only but for all those that love his Appearing There are several Reasons may be given why this is the Duty and Property of the Children of God still to look for Christ's glorious Appearing Look upon their Temper their Relation their Priviledges and the Profit they gain by this Expectation 1. Look upon the Temper of the Saints within them there 's the Spirit Faith Love and Hope and all these put them upon this Desire there is the Spirit Rev. 22.17 The Spirit and the Bride that is the Spirit in the Bride say Come The Holy Ghost breeds and stirs up Desires and begets those holy Motions in their Hearts and the Church answereth his Motions This is a Disposition above Nature Carnal Nature saith Stay but the Spirit saith Come If it might go by Voices in
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
the World God created all things by his Word Psal. 33.9 He spake and it was done he commanded and it stood fast This whole Fabrick of Heaven and Earth which we now behold with wonder was made with a Word And mark God's creating Word and Word of Promise do not differ they are both the Word of God and there is as much Force and Power in this Word I will take away the Heart of Stone as there was in this Word Let there be Light There is as much Power in this Sentence I will make your vile Bodies to be like to Christ's glorious Body as there was in that Word Let there be a Firmament God's Word was powerful enough to make a World when it was nothing before All the Works of God subsist by the Force of his Word Heb. 1.3 Vpholding all things by the Word of his Power It is but for God to say Let it continue let it be and either are accordingly One Word is enough to undo the World and one Word is enough to uphold and preserve it God's Word is the Declaration of his Almighty and powerful Will whatever he did in the World he did it by his Word Therefore if you have this immutable Ground if God hath deposited and plighted his Word you have enough to establish strong Consolation for it is powerful to all Purposes and Intents whatsoever 2. Consider the Certainty of it When the Word is gone out of God's Mouth it shall not be recalled The Lord prizeth his Faithfulness above all things The Scripture must be fulfilled whatever Inconveniences come of it Mark the whole Course of Providence and you will find that God is very tender of his Word he valueth it above all his Works Luke 21.33 Heaven and Earth shall pass away but my VVords shall not pass away God is not so tender of Heaven and Earth but that he will break it all to pieces rather than not make good his Word though it be a curious Frame and Fabrick in which he hath displayed much of his Glory yet that shall be dissolved Heaven and Earth do only continue till all that is prophesied of in the Word be fulfilled We shall enjoy the Comfort of his Word in Heaven when all these things are melted away with a fervent Heat Nay which is more God valueth his Word above the humane Life of Christ his own Son If God passed his Word for it his Son who was the Delight of his Soul equal to him in Glory must come from Heaven take a Body and suffer a cruel Death Lo I come in the Volume of the Book it is written of me I delight to do thy Will O God Psal. 40.7 God had passed his Word to the Church that it should be so therefore rather than he would go back from his Word he sent Christ to die for a sinful World There was no Promise of more difficulty for God to grant nor for us to believe than this of the Incarnation and Death of Christ yet rather than go back from his Word Christ must come and die an accursed and shameful Death Secondly The main thing is what ground of Consolation we have in God's Oath And there I shall I. Shew the Reasons why God gives us his Oath over and above his Word II. The several Advantages which we have by his Oath in Believing I. For the Reasons why God should give this Oath An Oath you know is given in Matters doubtful Philo saith An Oath is given for the manifestation of a Matter which is secret and doubtful and which cannot otherwise be determined To swear in Things apparent and Matters clear is to take the Name of God in vain All Matters which are clear are otherwise decided Matters of Opinion by Argument Matters of Fact by Testimony Matters of Promise by the single Word of the Party that promises if he be a Person of Honour and Credit but always an Oath supposes some Doubt and Controversy that cannot otherwise be determined And so much the Apostle intimates when he says Heb. 6.16 It is the End of all Strife or Controversy Well then God's Promises being of such absolute Certainty why doth the Lord deposite his Oath with the Creature since his single and bare Word is enough I answer the Matter it self needs it not but only in regard of us We look upon the Promises with doubtful Thoughts there is a Controversy between God and us we have hard Thoughts of God as if he would not be so good as his Word therefore his Oath is given not to shew the Doubtfulness of the thing that is sworn but the Greatness of our Unbelief Austin saith Est exprobatio quaedam infidelitatis nostrae God hereby upbraids us with our Unbelief when he gives us an Oath for the Confirmation of any Matter Briefly God's Oath is given us for two Reasons to shew us the Certainty and to shew us the Excellency of our Priviledges in Christ. Reason 1. To shew us the Certainty of our Privileges in Christ. The World makes it a Controversy and doubtful matter whether Christ came to die for Sinners yea or no whether God will save those that take Sanctuary at Christ God saith Ay and we say No and how shall the matter be decided Observe it and you will find that there are two things which we are apt to suspect in God his good Affection in making the Promise and his Truth in keeping the Promise We suspect his good Affection especially when we are in Pangs and Gripes of Conscience and we suspect his Truth in Straits and Difficulties whenever in the Course of God's Providence we are cast into such a Condition that we think he hath forgotten his Promise Now the Lord might be highly offended with us for those wicked Thoughts we entertain of his Majesty but in a gracious Condescention he is pleased to put an End to the Controversy by an Oath As if the Lord had said Do you doubt of this Will you put me to my Oath Here I am ready to take it and that the matter may no longer remain in Suspence I sware by my Life by my Holiness by whatever you count sacred and excellent in me That whoever among you whatever he be that is touched with a Sense of his Sin and Misery by Nature if he will run to Christ for Refuge take Sanctuary in Christ if he doth belong to my unchangeable Purposes of Grace I will surely without miscarrying bring him to a sure and eternal Possession of Glory and for the present I will be a Father to him and guide him and keep him as the Apple of mine Eye I will be his present Help his Guardian his Counsellor during the whole time of his Aboad in the World where he is only liable to Dangers This was the matter in Controversy and this is the Substance of God's Oath And I shall shew you how apt we are to distrust God in all this We suspect as I said either his good
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
were opened and the Heart serious they are more hardly obtained there are more natural Prejudices against our Coming to Christ and coming to Heaven The whole Earth is full of his Goodness God feedeth all his Creatures even the young Ravens that cry there is not a Worm but he provides for it but he pardoneth but a few blesseth but a few with spiritual Blessings saveth but a few But here is the Reason Bodily Wants are more pressing and Faith is presently put in Exercise Men are careless of their Souls and content themselves with some loose Hopes of Ease and eternal Welfare Certainly he that dareth not venture his Estate in Christ's Hands he dareth not venture his Soul there they say they find no Difficulty in believing in Christ for Pardon of Sin and eternal Life and yet cannot trust God for such Maintenance and Support as he giveth the young Ravens Iohn 11.24 Martha saith unto him I know that he shall rise again in the Resurrection at the last Day As if it were an easier matter to raise him up after so many Years than after four Days But the Reason is Faith is not put to a present Trial and Men are careless of things to come and do not mind the Danger and Hazard of Eternity Certainly he that dareth not in the Use of means trust God for this Life doth not trust him for everlasting Life Eternal things are counted a Fancy but worldly things are desired in good earnest Vse 2. To press us to improve these two immutable Grounds that we may grow up into a greater Certainty His Saying is as immutable as his Swearing God's Word is valuable enough of it self but only because we count an Oath more sacred God hath added it over and above Men are slight in Speech but serious in an Oath Well then since you have a double hold-fast on God make use of it in Prayer and in Meditation in Prayer when you speak to God in Meditation when you discourse with your selves 1. In Prayer you may urge God with his Promise and Oath We put our selves in remembrance by pleading with God therefore God alloweth the humble Challenges of Faith Put me in remembrance saith God Isa. 43.26 or rather put your selves in remembrance By pleading with God we wrestle with him that we may catch a Heat our selves Tell the Lord what an hold-fast you have upon him shew him his Hand-writing As Austin said of his Mother she shewed him his Hand-writing Or as Tamur brought out to Iudah the Bracelets and Staff and Ring and said Whose are these So you may plead Ah Lord are not these thine own Promises and is not this thy Oath The Children of God have done both they put him in mind of his Word Psal. 119.49 Remember the Word unto thy Servant upon which thou hast caused me to hope As if he had said Lord thou hast invited my Hope I should never have had the Boldness to have expected so great a Mercy and Privilege in Christ if thy Promise was not passed God forgetteth not and yet he loveth that the Saints should put him in remembrance he would have you to revive these Grounds of Trust and Confidence Then they put him in mind of his Oath Psal. 89.49 Lord where are thy former Loving-kindnesses which thou swearest unto David in thy Truth It is a great advantage in believing thus to put in a modest Challenge to God 2. Improve God's Word and Oath in Meditation when you discourse with your selves And here I shall shew First How we may improve God's Oath in Meditation Secondly When and in what Seasons First How Thus. God that cannot lie hath passed his Word he who is Truth it self the supream Truth the Original of all Truth Then say Hath he given me his Word and Oath and why am I still upon Terms of suspense The Word of an honest Man is wont to be enough and an Oath is the end of Strife if there be a Controversy God hath passed his Oath and why doth the Controversy still remain between me and God How is it with me Is the Controversy ended and taken up Am I satisfied with God's Oath Do I live as one to whom God hath given such a high-way of Assurance The World lives by guess and devout Aims and have good Meanings and Conjectures Ay but Christians should not rest in a may be or content themselves with a possible Salvation with lazy Conjectures or loose Hopes Art thou still upon Uncertainty upon terms of Hesitancy and Suspense See how St. Iames describes them Chap. 1.8 A double-minded Man is unstable in all his ways and it is our Character we are double-minded divided between Hopes and Fears full of anxious Thoughts and as Chaff is driven in the Air or Waves tossed in the Sea to and fro with various and uncertain Motion so are we carried up and down Dost thou live up to the Assurance that God hath given thee and to the Preparation and Provision he hath made for thy Certainty and Confidence Briefly That you may know what a Sin it is to be upon Uncertainty consider the Dishonour you do to God and the Damage you do to your selves 1. The Dishonour you do to God Unbelief accuseth God not only of a Lie but of Perjury you accuse him of a Lie with respect to his Word and of Perjury with respect to his Oath and solemn Engagement 1 Iohn 5.10 He that believeth not God hath made him a Liar But God forbid will you say Why then are you so doubtful notwithstanding so many offers of Grace and Mercy Why so full of Trouble and Jealousy when Difficulties do arise O base barbarous Ingratitude you take a Stranger 's Oath but you deny God the Honour that you vouchsafe to any that bears the Face of a Man If a Man pass his Oath his Brother shall accept of it Exod. 22.11 and will you not do thus to the great God that cannot lie 2. The Damage you do to your selves you frustrate the Oath of God and weaken your own Comfort Wherefore did God give us his Oath What! that we might rest in a possible Salvation and walk with him as Dancers do upon Ropes every moment to be in fear of falling Did God lay so great a Foundation for so weak a Building Who would build a Hovel on such a Foundation as would serve to bear a Palace God's Oath is a Foundation for the highest Confidence and do you think God gave it only that you might rest in Conjectural Hopes and Uncertainties Nay you run the hazard of a dreadful Curse God hath sworn in Judgment as well as in Mercy Psal. 95.11 Vnto whom I sware in my Wrath that they should not enter inter my Rest. Do you think this Rest only concerned Canaan No but it reacheth the Unbelievers of all Ages O it is terrible when God swears against Us The greater his Condescension in the Gospel the greater is his Wrath when it is refused
and neglected It is very sad when God is provoked to swear to the Damnation of any Creature Who are the Persons that may stand in dread of this Oath why they that believe not Heb. 3.18 To whom swear he that they should not enter into his Rest but to them that believe not It is the Sin of Unbelief after many tenders and offers of Mercy which provokes God to this Indignation Here is Oath against Oath the one to drive us the other to draw us and pull in the Heart to God If you continue in this course you shall have neither Part nor Portioâ— in Christ nor in the Land of Promise It is better to be satisfied with God's Oath in Mercy than to run the hazard of his Oath in Judgment Therefore speak to Conscience Do I come up to this Certainty and Confidence Is the Controversy ended between God and me Are all Suspicions laid aside Obj. But you will say I do not doubt of the Truth of the Gospel but of my own â—nterest I doubt that I am the Person to whom God hath sworn The Truth of God is sure but my Interest is not clear Sol. In Answer to this consider 1. It doth but seem so that all Doubts are about our own Interestâ— but it is not so indeed If once you were heartily perswaded of God's good Affection in Christ Doubts and Scruples about our own Estate would soon vanish Look as the Fire when it is well kindled bursts out of its own accord into a Flame so if Faith were once well laid in the Soul if Men could rest upon these two immutable things Consolation would not be so far from them if there were a firm Assent to the Doctrine of the Gospel there would not be so many Buts if you did firmly believe his Mercy in Christ it would soon end in a stedfast Confidence This appeareth from the nature of the thing All Uncertainty ariseth either from a Neglect of the great Salvation or else from Trouble of Conscience Now carnal Men neglect it because they are not perswaded of the Worth and Excellency of it and Men under Horrors of Conscience distrust it they are such Sinners they dare not apply it and are so full of Doubts and Scruples because they are not perswaded of the Truth of the Gospel See how the Apostle proposeth the Gospel 1 Tim. 1. â—5 This is a faithful Saying and worthy of all Acceptation that Iesus Christ came into the World to save Sinners of whom I am chief If negligent and carnal Men would but look upon it as worthy of all Acceptation and troubled Conscience look upon it as a faithful Saying there would be more regular Actings and Effects found in their Hearts and Lives the Negligent would give more Diligence and the Contrite would rise up into a greater Hope and Confidence If Men did believe the Worth of Salvation they would not run after lying Vanities If they did believe the Truth of Salvation for Sinners there would not be so many Scruples and Fears It is notable that the Scriptures very seldom do press Assurance of the Subject but Assurance of the Object in very many places to believe the Doctrine it self for there is the greatest Difficulty and in the Word of God we have no Precedent of any that were troubled about their own Interest If an Earthly King should proclaim a general Pardon and an Act of Grace to all Persons in Rebellion only on terms of Submission and laying down their Hostility and returning to their Duty and Allegiance the Doubt would not be of their own Interest but of the truth of his Intention to shew them such Grace and Mercy So it is with God he hath proclaimed Terms of Grace in the Gospel provided we will lay down the Weapons of our Defiance and return to the Duty of our Allegiance now that which we suspect is the Heart of God and the Gospel in the general whether there be Mercy for such kind of Sinners as we are 2. Because we cannot perswade Men to a Certainty against their Consciences what should hinder but that now you should establish your Interest and that you now make your Plea and Claim according to God's Word and Oath for Joy must arise from a Sense of it Your complaining is not the way to ease your Conscience but Obedience It is an Advantage to find our selves in an ill Condition not a Discouragement As the Woman in the Gospel made an Argument of that that she was a Dog Mat. 15.27 Truth Lord yet the Dogs eat of the Crumbs that fall from their Masters Table As when the Man-slayer saw the Avenger of Blood at his Heels this made him mend his pace and fly for Refuge so when we see we are under the Wrath of God this should make us more earnest to look after Christ and Salvation in and by him The Cities of Refuge under the Law stood open for every Comer and there was free Admission till their Cause was heard So Christ is the Sanctuary of a pursued Soul and whosoever comes shall be received Iohn 6.37 Him that cometh to me I will in no wise cast out God excludeth none but those that exclude themselves No Sin is excepted but the Sin against the Holy Ghost Therefore make your Claim till your Cause be heard The great Affront we put upon God's Oath is not so much doubting of our Condition but not running to Christ for Refuge If we still stand complaining of our lost Estate and do not attempt the Work of Faith we put an Affront upon God's Oath If the Lord had bid thee do some great thing I allude to the Speech of Naaman's Servants wouldst thou not have done it to be freed from Death and Hell How much rather when he saith unto thee Only come fly as for thy Life and see if I will cast thee out Take up a Resolution to try God and see if he will not be as good as his Word and Oath Say Lord thou hast given two immutable Grounds of Hope here I come I will wait to see what thou wilt do for me in Christ. 3. I answer Do but see whether thy Interest in Christ be not established or no Here is the lowest Qualification of an Heir of Promise and yet the highest and most solemn way of Assurance Here are two immutable Grounds and yet what 's the Description we who have fled for Refuge to lay hold upon the Hope set before 〈◊〉 Here is a driving Work that belongs to the Law implied in these words We fly 〈◊〉 Refuge then a drawing Work which belongs to the Gospel in these words To lay hold on the Hope set before us The Law begins and works preparatively as Moses brought the Children of Israel to the Borders then Ioshua led them into the Land of Canaan The Law shews us our Bondage and makes us fly for Refuge but then the Gospel pulls in the Heart to God There is a necessity of the preparing
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
with God's Love Again there are some special Duties which cannot be performed without Comfort as rejoicing in God Phil. 4.4 Rejoice in the Lord always and again I say Rejoice You cannot have comfortable Thoughts of God your Meditation of God will not be sweet until you have Apprehensions of his Grace And you cannot long for the Presence of Christ. It is the Spirit in the Bride that saith Come Rev. 22.17 God will not be sweet nor the Day of Judgment looked upon with Hope and Longing And so for Thankfulness for Mercies Thanksgiving is the Vent of Comfort and Joy 3. Tho it costs you Pains it will make amends at length All excellent things are encompassed with Difficulty Comforts would not be rightly prized nor rightly managed if they did not cost us Pains and Diligence The Heir that comes to his Estate without Labour spends it riotously many times whereas those that know the getting of an Estate are careful in spending it so when we come lightly by Comfort we are apt to abuse it It must cost Pains for it is the Nature of Man to slight things that are easily obtained 4. Consider Comforts were to be suspected if they cost you nothing Foolish Presumption is like a Night-dream soon gone like a Mushroom that grows up in a Night or like Ionah's Gourd Behold thou hast not laboured neither madest it to grow saith God Ionah 4.10 So an idle Conceit without Labour that you receive you know not how comes to nothing False Comfort casts a false shadow upon the Soul for a while to shelter it from the Wrath of God but the Worm of Conscience will soon devour it But a settled solid Comfort tho it costs much Pains yet it will stick by you and satisfy you for all the Expence of Labour and Travel of Soul to which it puts you Secondly Take notice of the Benefit that this Comfort will bring you how it will sweeten all things sweeten God Christ Providence Ordinances Mercies Afflictions nay Death it self 1. It will make God sweet to you Psal. 104.34 David saith My Meditation of him shall be sweet O how sweet is this when we can think of God without Horror and Trembling His Mercy will be sweeter to you because it is yours this is your Portion His Justice will not be your Terror but Support your Comforts are bottom'd upon God's Justice as well as his Mercy 1 Iohn 1.9 the Apostle doth not say he is faithful and gracious but faithful and just to forgive us our Sins and cleanse us from all Vnrighteousness You have a hold-fast upon God by the Merit of Christ and so you may expect a Crown from a righteous Judg. Nay his very Wrath will increase your Comfort why because this you have escaped Look as a sense of Danger heightneth the Deliverance so for Reflections upon God's Wrath if it be opened to you in a Sermon or to your own Thoughts how may you rejoice that you are delivered from it No Man can look upon the Sea with more Comfort than he that hath escaped a danger of Shipwrack so will you with Comfort look upon all the Bitterness and Dregs and Sowrness of God's Wrath this you have escaped as the Israelites when they saw the Egyptians dead on the Shore sung a Song of Praise Nay this will make the Magnificence of his creating Power sweet when you walk in the Fields and view the Structure of the Heavens you will say Heaven is my Father's Palace and mine in Christ All things are yours and ye are Christ's and Christ is God's 1 Cor. 3.22 23. 2. This will make Christ sweet when-ever he is represented in the Word and crucified before your Eyes and you can say as Thomas My Lord and my God John 20.28 A possible Salvation is nothing so sweet as that which Assurance gives Conjecture gives but a Taste as those Hypocrites had but a Taste of the good Word of God and the Powers of the World to come Heb. 6.5 but this is nothing to an actual Interest when you can say My God how doth it fill the Soul with Ravishment and Sweetness 3. This will make all his Providences sweet the dreadful Acts of his Justice and terrible things of Righteousness which God discovereth to the Sons of Men. Look as a Son is much delighted in a History wherein are recorded his own Father's valiant Acts so will you take Pleasure in meditating upon the Providences of God they are the mighty Acts of your God and Father 4. This will make Ordinances sweet As Prayer it brings the Soul sweetly into God's Presence It is a far greater Advantage to cry Our Father than to cry Lord Lord. Observe it when you will Duties are a Burden either when we have a false Peace or none When we have a false Peace for then we are loth to disturb our carnal Quiet it breeds a Quarrel between vile Affections and natural Conscience Or when we have no Peace Fears are revived and come upon us anew as Guilt ariseth at the Presence of the Judg or an offended Party O but when we can say God is our reconciled God! what a Comfort is this It is sweet to draw nigh in the assurance of Faith Heb. 10.22 Let us draw nigh in full assurance of Faith This will make the Word sweet the Word relishes not unless we have some Interest in the Comforts of it Things which do not concern us affect us not Tho a Man come with never so much comfortable Promises they taste not sweet until we have a Propriety in them A Taste presupposeth Hope O but how sweet will it be when we shall come to the Word as to the reading of our own Charter as the Indenture which is drawn between God and us by which all Privileges are made over to us and can apply the Promises and say this was God's unchangeable Purpose given me in Christ And this makes the Supper of the Lord sweet for then you can come as one of God's Friends and invited Guests Eat O Friends drink yea drink abundantly O Beloved Cant. 5.1 Others hope well but you are sure of Welcome and Entertainment 5. This makes all particular Providences of God to your selves sweet when they are dipp'd in Love for all things shall work together for good to you Rom. 8.28 Though a single Dispensation may seem to go cross to your Desires and Hopes yet there 's no Curse in it as a crooked Stick in a Faggot makes the whole more compacted Cant. 4.16 Awake O North Wind and come thou South Mark North and South Wind two contrary Blasts from different Corners however it be it doth Good to the Church Whencesoever the Blast comes be it a gentle Breath that comes this way or a cold nipping Wind that comes an other way it makes the Spices to flow out O how sweet are Mercies when they are wrapp'd up in the Bowels of Christ and sent to us as a Token from Heaven and we can see Love
in all our Enjoyments If God gives you deliverance you may say as Hezekiah Isa. 38.17 Thou hast in love to my Soul delivered it from the Pit of Corruption You are loved into Mercy Whatsoever you enjoy it is not as a Creature but as an Heir What a Comfort then will a Christian take in a morsel of Bread when he causes God's special Love in it more than worldly Men can take in their greatest Possessions Look as a mean Remembrance from a Friend is better than a Royal Gift from an Enemy so this makes thy Meat and Bread sweet when sent from thy Father in Heaven when thou hast it as an Heir of Promise 6. This will make Afflictions sweet their very Property is altered they are not now vindictive Dispensations but such as belong to the Covenant of Grace and so they will not do us harm In faithfulness thou hast afflicted me Psal. 119.75 When you can make this Reflection the Lord seeth I want this else I should not be exercised with such Providences At least there is a Supply of inward Comfort and then a heavy Burden is nothing to a sound Back If God strikes Sin is pardoned and the Sting of Affliction is taken away 7. It will sweeten Death it self thou knowest whither thou art going Death is a sad stroak to wicked Men which sends the Body to the Grave and the Soul to Hell it must needs be a King of Terrors to them But Death to those that have this strong Consolation is as Haman was to Mordecai from a Mischief it is made a Means to do us Honour Christ hath delivered us both from the Hurt and Fear of Death Heb. 2.14 15. 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 So that we may entertain it with Delight as Iacob looked upon the Chariots that were sent for him with rejoicing This is a Messenger to carry me to Christ and who would refuse to be happy Phil. 1.23 I desire to depart and to be with Christ. They know Death is but a loosing from the Body that they may be joined to Christ and they had rather lose a thousand Bodies than Fellowship with Christ their Souls are sent away in peace to the place of Bliss 8. This makes the Day of Judgment sweet Look as the betrothed Virgin longs for the Day of Espousals and when the Bridegroom will come or as a Woman longs for the return of her Husband that is gone a long Voyage so the Soul that is betrothed to Christ longs for the return of the Bridegroom that he may carry it into his Father's House 9. It will make the Thoughts of Heaven sweet When a Christian walks abroad and points up to Heaven he may say there is the place of my Bliss and everlasting Abode One would think this were enough to ravish the Heart of any Man and make him do any thing even run to the ends of the Earth to gain this strong Consolation But we are backward and slow therefore here is the great Question What shall we do to get and keep this great Comfort I shall give you a few Directions Many rest in Notions when they see the Way they are discouraged and go no farther But will you engage before the Lord to observe these things if you find them according to Scripture First Then how to get these strong Consolations 1. Lay a good Foundation by meditating upon the Mercy and Truth of God in the Gospel Our first Comfort ariseth from Meditation or the serious Act of Faith on the Mercy and Truth of God as settled Assurance ariseth from a sight of Evidence God usually gives us at first Conversion a taste of his Goodness and Sweetness which differeth from Assurance 1 Pet. 2.2 3. As new-born Babes desire the sincere Milk of the Word that ye may grow thereby If so be ye have â—â—sted that the Lord is gracious Usually at first when the Soul is taken up with deep Thoughts of God's Love and Mercy in Christ God lets in some Comfort and Sweetness into the Soul which though it be not Assurance and a solemn Testimony of our Interest in Christ yet it is a Refreshment which the Soul receiveth while it admires the Riches and the Bounty and the Certainty of God's Grace However this is a Taste a Beginning that maketh as look after a more assured sense of God's Grace Briefly there must be believing Thoughts of God's Mercy and Truth I call this Meditation because all the direct Acts of Faith are performed and carried on by the help of the Thoughts Faith engageth us in solemn musing and deep Thoughts fasten things upon the Spirit As Eggs are hatched by a constant Incubation so when the Soul museth Comfort ariseth The two things you should often propound are Mercy and Truth because they are the Iâ—â—hin and Boaâ— the two Pillars which support the Covenant of Grace for it was made in Mercy and kept in Truth Therefore it is said Mich. 7.20 Thou wilt perform the Truth to Jacob and Mercy to Abraham The Covenant was made first with Abraham therefore it was Mercy to him but it was made good to Iacob therefore it was Truth to him In the 89th Psalm they are seven times coupled the one is the Fountain the other the Pipe and Conveyance it springs from Mercy and is conveyed and dispensed in Truth Therefore the Psalmist saith Psal. 25.10 All the Paths of the Lord are Mercy and Truth to them that keep his Covenant and his Testimonies It is free that it may be sure and sure that it may be free These are the two Attributes God doth glorify in the Covenant of Grace and in all his Dispensations of Grace 1. Meditate of the Mercy and Love of God In the Covenant of Works God would glorify his Justice but his great Aim in the Covenant of Grace is to glorify his Mercy Ephes. 1.6 To the praise of the Glory of his Grace wherein he hath accepted us in the Beloved God would make Grace glorious Justice seeks a fit Object Mercy only a fit Occasion The Question of Justice is To whom is it due But the Question of Mercy is Who wants it who needs it Well then though Satan and our own Hearts may make many Objections there is enough indeed to overwhelm us to damn us when we look to our selves But what will God glorify Grace Grace This is the Banner he hath spread over the Church in defiance of all the Powers of Darkness He hath brought me to the Banqueting-house and his Banner over me was Love Cant. 2.4 You must refresh your Souls with a sense of God's Mercy every day get a sprinkling of Christ's Blood upon your Heart Now in the establishing Assurance this is necessary for the Spirit sealeth us a Spirit of Promise upon terms of Mercy and Grace Ephes. 1.13 Ye were sealed
with the holy Spirit of Promise The Spirit stirreth up Faith in the Promise and then giveth in the Sense and Comfort of it And therefore if you first look for Evidence and see what Grace is wrought in you you pervert the Order of the Gospel the right Method is to begin with direct Acts and then to go on to reflex Acts first refresh the Soul with God's free Grace and Mercy 2. Then for God's Truth look upon what sure Terms Grace is conveyed to you In the Text you have God's Word and Oath God would over and above satisfy you If you will not trust him upon his Word yet give him the Credit you would give to an ordinary Man's Oath You have Promises of Grace written in the Scriptures put him in remembrance spread your Matter before the Lord and shew him his Tokens Lord whose are these Then you have Covenant and Seals which are as Indentures between God and you A Covenant is a solemn Transaction between Man and Man now God hath made a Covenant and sealed it in the Sacrament Then you have not only outward Seals but inward Assurances Earnest and First-fruits as if the Lord could never be bound fast enough to the Creature that is so loose and uncertain God hath given us his Word Oath Covenant Seals and Earnest which you should meditate upon if you would increase Delight 2. Get Assurance and Holiness which is an Evidence of your Title and Interest As Ahab was angry with the Prophet Micaiaâ— 1 Kings 22.8 I hate him because he doth not prophesy Good concerning me but Evil. So Sinners hate us because we speak not Peace and do not assure them of Comfort But alas in vain do we press Men to Comfort for till there be Holiness there can be no Peace or positive Certainty 1 John 2.3 Hereby do we know that we know him if we keep his Commandments This is the Evidence we must avouch in the Court of Conscience Tho Comfort be founded upon Christ's Merit yet it will be found only in Christ's Way Mark the distinctness of Phrase Mat. 11.28 29. Come unto me all ye that labour and are heavy-laden and I will give you Rest. Certainly it is Christ must give us Rest but when will he give it Ver. 29. Take my Yoke upon you and learn of me for I am meek and lowly in Heart and ye shall find Rest for your Souls when we abide in the Discipline of his Spirit God first poureth in the Oil of Grace and then the Oil of Gladness There is an inseparable Connexion between Comfort and Grace as between Fire and Heat if no Fire no Heat and if no Grace it is in vain to expect Comfort The Dispensation of the Spirit of Christ cannot be severed from the Application of his Merit Christ is first King of Righteousness then King of Peace Heb. 7.2 First he disposeth and puts the Soul into a holy righteous Frame and then settleth Peace and Quiet in the Conscience Alas for others God will not trust them with it and they cannot receive it God will not trust them with Peace and Comfort God trieth carnal Men with the Comforts of the World which they abuse to the neglect of God and therefore he will not bestow upon them the Comforts of his Spirit If therefore ye have not been faithful in the unrighteous Mammon who will commit to your Trust the true Riches Luke 16.11 When a leaky Vessel is tried with Water and will not hold it you will not put any precious Liquor into it so if you are carnal and abuse worldly Comforts Corn Wine and Oil to Riot and Excess do you think God will trust you with the strong Consolations and Ravishments of his Spirit Then you cannot receive it A Man may as well think to apply a Needle to his Finger and not be prick'd as to commit Sin and not find Trouble in his Conscience Comfort cannot be felt there where Sin reigns and besides a carnal Heart can have no spiritual discerning Therefore the Foundation must be laid in Grace and Holiness that is the Evidence 3. Labour after a sense of Grace Grace and a sense of Grace differ for the spiritual Acts of the Soul are not so liable to feeling as the Acts of the Body When I awake I know I am so but internal Sense differeth from outward A Man may be in a State of Grace yet not always know it as Iohn 14.4 5. Whither I go ye know and the Way ye know Thomas saith unto him Lord we know not whither thou goest and how can we know the Way A direct Contradiction Sciebant isti sed se scire nesciebant saith Austin The Apostles knew the Way but did not know they knew it We need an Interpreter to shew us our Righteousness Grace is so weak and there is such a mixture of Sin and Men so seldom come to an Audit that Conscience is extreamly puzzled to know whether there be Grace or no. Our Uncertainty in this kind may be reduced to these two Heads Want of Observance and Want of Judgment Inadvertency and Injudiciousness We do not take notice of the Acts of Grace through non-observance and because of the mixture of Weakness Conscience cannot judg of the regulation of our Actions We neglect Observation and therefore are to seek of Consolation You know there are two Questions go up in this Debate Whether I have done such a thing or no then Whether I have done it as I ought to do it It concerns first the Being of the Action and then the Regularity of it Congruousness of it with the Rule Therefore if we would get a sense of Grace we must be watchful to observe what is done and judicious to see whether it carry proportion with the Rule Now by Vse our Senses will be exercised to discern both Good and Evil Heb. 5.14 To get a sense of Grace the Soul must be heedful and cautious By long and much Acquaintance with God and the Work of Holiness we may be able to make a Judgment upon our own Actions Secondly How shall we keep the Soul in a constant Observation that we may be more at home and constantly take notice of the State of the Heart Here these Rules will be of use 1. As Doubts arise get them satisfied These are Hints from God that you should study your Hearts more Smothering of Doubts is dangerous it breeds Atheism and Hypocrisy therefore when they arise never dismiss them without an Answer and clear Satisfaction do not suspend it out of Self-love and carnal Fear As when we see the Smoke a coming we keep blowing to get it into a Flame So when the Spirit begins to set the Heart on fire keep blowing Doubts arise but bring them to an Head God offereth many a fair Occasion to Men to study their own Heart how it is with them if they neglect it all runs to Confusion and Uncertainty Well having your Hearts at an advantage get the
Here is God to satisfy us There is an infinite Latitude in the Object of Faith Father Son and Holy Ghost with all their Powers and Capacities to do us Good No Pain so great but he can mitigate or remove it no Danger so dreadful or so likely but he can prevent it 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 Gen. 17.1 The Lord appeared to Abraham and said unto him I am the Almighty God walk before me and be thou perfect When we have a Want that 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 can produce any Enemies or Creatures that are too hard for God then we have leave to yield to Trouble and Despondency of Heart Chuse God as your Portion and chief Happiness and you shall want nothing Psal. 23.6 Surely Goodness and Mercy shall follow me all the Days of my Life Surely could we more believe in God our Hearts would be more ballanced and kept steady not tost up and down with various Occurrences Whatever falleth out we have a God still to rejoice in and depend upon Habak 3.18 Yet will I rejoice in the Lord I will joy in the God of my Salvation He supposeth himself not only in some necessity but in extremity not only kept bare but reduced to nothing 2 Cor. 6.10 As sorrowful yet alway rejoicing as poor yet making many rich as having nothing and yet possessing all things You have all things in him 2. Here is Christ as Mediator We have great Advantage by that Consideration 1. Hereby we see God in our Nature and so nearer at hand and ready to help us and more accessible for us to come at than as God considered in the mere Deity John 1.14 The VVord was made Flesh and dwelt amongst us God is come down and become our Neighbour yea like one of us Bone of our Bone and Flesh of our Flesh. Though he has removed his Dwelling again into Heaven yet it is for our sakes our Nature is there though our Persons be not He is sat down as our Agent Heb. 8.1 VVe have such an High-Priest who is sat on the right Hand of the Throne of the Majesty in the Heavens Heb. 4.15 For we have not an High-Priest which cannot be touched with the feeling of our Infirmities but was in all Points tempted like as we are yet without Sin God in our Flesh will not be strange to us We are bidden Isa. 58.7 not to hide our selves from our own Flesh. Gen. 29.14 And Laban said unto him Surely thou art my Bone and my Flesh and he abode with him 2. In the Mystery of Redemption all the Divine Persons put themselves in an Order for our Faith to take hold of Faith may close with any one of the Persons of the Blessed Trinity provided we divide not the Divine Essence in our Thoughts But in the Mystery of Redemption all is made obvious and handy to our Faith The Father considered as the Fountain of the Deity to whom we come for Grace and Mercy The second Person clothed with our Flesh through whom we come Being assisted and enabled to come by the Holy Spirit who is the third Person Eph. 2.18 For through him we both have an Access by one Spirit unto the Father This is that full and satisfying Object with which Faith closeth when it acteth most distinctly In the Father there we see original Love or original Authority and infinite free Grace Iohn 3.16 For God so loved the VVorld that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Life In the Son everlasting Righteousness and Redemption Heb. 9.12 Neither by the Blood of Goats and Calves but by his own Blood he entred in once into the holy Place having obtained eternal Redemption for us In the Spirit infinite Virtue and Power for the applying of Christ's Purchase for he createth a new Spirit in us he createth the Fruit of the Lips Peace Peace It is God that must be satisfied and by God must this Satisfaction be made and by him that is God must this Satisfaction be applied before we can have the Comfort of it You have all in one Verse 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through the Sanctification of the Spirit unto Obedience and the sprinkling of the Blood of Iesus Christ. So ver 21 22. VVho by him do believe in God that raised him up from the Dead and gave him Glory that your Faith and Hope might be in God seeing ye have purified your Souls in obeying the Truth through the Spirit In the Father we see Elective Love in the Son there is full Redemption and by the Spirit effectual Application The Father appoints Blessedness to us the Son purchaseth it for us and the Holy Ghost carrieth it on powerfully and invincibly The Salvation of poor Sinners is a Work wherein all the Persons of the blessed Trinity are engaged and do concur therein by a several distinct personal Operation Surely that is a noble Work wherein such Agents are imployed and our Hearts must be raised to give equal Glory to all the Persons knowingly and distinctly and explicitely The Father out of his good Pleasure electing Sinners to Grace and Glory The Son by his Obedience and Suffering purchasing the same for them The Holy Ghost by his Power working Grace in them and preparing them for that Blessedness which the Father hath appointed and Christ hath purchased for them 3. In believing of Christ as Mediator our Troubles are stopped at the Fountain-head It is not the Wrath and Fury of the Creature but the Wrath of God which maketh us miserable and nothing can fully comfort us if God be apprehended as an Enemy or not fully reconciled to us Now God was in Christ reconciling the World to himself 2 Cor. 5.19 There was Enmity stopped God in our Nature suffering for us dying for us and paying a full Ransom for our Sins so that now all true Believers may draw nigh to him as a reconciled God for Christ hath merited Favour for all those who come to God by him 4. By believing in Christ as Mediator we may be assured of his purchase of Glory for us which is the great Cordial against all Trouble whatsoever 1 Thess. 5.9 10. For God hath not appointed us to Wrath but to obtain Salvation by Iesus Christ who died for us that whether we wake or sleep we should live together with him He biddeth them comfort one another with these Words ver 18. When a great Judgment is a coming upon Men because of their Sins a Believer is Affliction-proof because he hath secured his eternal Interests by Christ. Here our Lord Jesus telleth them he was going to Heaven to prepare a Place for them Whilst we flatter our selves with temporal
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
second Miracle that Iesus did when he came out of Judea into Galilee 2 Pet. 3.1 This second Epistle write I to you Tot convincor testibus quot Christianis Sermonibus me monuerunt I have so many Witnesses against me as I have heard Sermons So the same is true for Deliverances The Lord will set his Hand again the second time to recover the Remnant of his People that shall be left Isa. 11.11 So for Motions of his Spirit My Spirit shall not always strive with Man Gen. 6.3 it had done so long already So for God's Apparitions to Solomon 1 Kings 11.9 His Heart was turned from the Lord God of Israel which had appeared unto him twice So Jer. 25.3 From the thirteenth Year of Josiah the Son of Amon King of Judah unto this very Day that is the three and twentieth Year the Word of the Lord hath come unto you and I have spoken unto you rising early and speaking but you have not hearkened God's Expostulations in Scripture when he proceedeth to any particular Judgment are an Instance of what he will do in the general Judgment 2. On the other side is written all the Good and Evil that we do For Good the Apostle speaketh of Fruit abounding to their Account Phil. 4.17 The Prophet sheweth God taketh notice of our Faithfulness or owning God in an evil time Mal. 3.16 Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a Book of Remembrance was written before him for them that feared the Lord and that thought upon his Name So of the Conversion of any be they never so few Acts 17. ult Howbeit certain Men clave unto him and believed Kindness to his Servants Mat. 10.42 Whosoever shall give to drink to one of these little ones a Cup of cold Water only in the name of a Disciple verily I say unto you he shall in no wise lose his Reward 1 Kings 19.18 Yet I have left me seven thousand in Israel all the Knees which have not bowed unto Baal and every Mouth which hath not kissed him On the other side Injuries done to his People are recorded he hath a Bottel for their Tears a Book for their Sorrows Psal. 56.8 Thou tellest my Wandrings put thou my Tears into thy Bottel are they not in thy Book So for all the Sins we have committed Is not this laid up in store with me and sealed up among my Treasures Deut. 32.34 Nay Iob 13.27 Thou lookest narrowly unto all my Paths thou settest a Print upon the Heels of my Feet Every Action leaveth a Mark behind it Nay in the Verse before Thou writest bitter things against me and makest me to possess the Iniquities of my Youth as if God had taken account of his old Sins Many in this Account shall hear of things long ago committed their Iniquities will find them out If a Man escape any remarkable Judgment for one Year or two he thinketh all is forgotten Ay but these Debts stand upon record against us till the Book be cancelled or crossed Thousands of vain Thoughts sinful Actions much mispence of Time abuse of Mercies will then occur to our view when our whole Lives shall be set in order before us Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self but I will reprove thee and set them in order before thine Eyes Now these are the Accounts kept between God and us 2 dly At the Day of Doom these Books shall be opened Rev. 20.12 I saw the Dead small and great stand before God and the Books were opened God can forget nothing and Conscience shall be awakened to an exact review of all our Ways Security vanisheth Light is greater Judgment is nearer Circumstances of Conviction shall then be produced the Trial is to be open the Wicked are to be shamed the Righteous to be vindicated God shall be justified when he judgeth Psal. 51.4 That thou mightest be justified when thou speakest and be clear when thou judgest Impenitent Sinners are to be condemned for abusing the Law of Nature or despising the Grace of the Gospel 2 Thess. 1.8 Taking Vengeance on them that know not God and that obey not the Gospel of our Lord Iesus Christ. 3 dly That all without exception shall be called to this Reckoning none so high as to be exempted from it none so low as to be neglected in it I saw the Dead small and great stand before God Rev. 20.12 They all stand on the same level Magistrates must give an account of their Trust and so must meaner People 1 Pet. 1.17 If ye call on the Father who without respect of Persons judgeth according to every Man's Work God is an impartial Judg. Men are often biassed by the expectation of Benefit or terrified by the apprehension of Danger No Person no Action can escape his Judgment 4 thly The Judgment will pass upon all Men according to the Account then given If we have been faithful and fruitful in improving God's Talents it shall go well with us in the Judgment if negligent and careless it shall go ill Cast the unprofitable Servant into outer Darkness there shall be weeping and gnashing of Teeth Mat. 25.30 Though not persecuting not riotous yet if unprofitable The barren Tree that bringeth not forth good Fruit is hewen down as well as the naughty Tree that bringeth forth bad Fruit. God reckoneth with us now but often doth not execute his Threatning or in the midst of Judgment remembreth Mercy Then the Doom is finally and irreversibly past without hope of Recovery and there is no temperament of Mercy at all to those that have lost their Season Vse To reflect the Light of these things on our Hearts Is our Account ready Most neglect or put off the Thoughts of it But do you take Occasion hence to reckon with your selves aforehand See every Day what you Receive and what you Return Consider every Day 's Mercies and every Day 's Work The profit of daily arraigning Conscience is exceeding great 1. It keepeth us sensible of our Duty which otherwise would be forgotten Heathens saw a necessity of this Reckoning with respect to growth in moral Vertue Men would not easily commit Evil nor omit Good or perform it so coldly if they did but say as the Town-Clerk of Ephesus did to still the Citizens We are in danger to be called in question for this day's Vproar Acts 19.40 2. It would make us often to have recourse to Grace when we observe our Sins Duties Mercies Comforts and how the one aggravate the other Surely we should every day make even with God deprecate the strict Judgment Psal. 143.2 Enter not into Iudgment with thy Servant for in thy sight shall no Man living be justified Get the Books cancelled Psal. 51.1 According to the multitude of thy tender Mercies blot out my Transgressions Augustus bought his Guilt who slept securely when he owed so
of fruitfulness Rev. 2.10 Be thou Faithful to the Death and I will give â—hee a Crown of Life 1 Thess. 2.19 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 Vse 1. Let this asswage the Envy and Trouble of the meanest If thy Gifts be mean thy Account will be so much the easier Alas it is no easy thing to stand in the Judgment How much have others to account for 2. To perswade those who have received greater Gifts than others to do so much the more good with them That which God will accept from others he will not accept from you You will be deeper in the state of Condemnation if your Fruit be not proportionable The Rich in this World must be rich in good Works 1 Tim. 6.18 That they do good that they be rich in good VVorks ready to distribute willing to communicate Those that have more Helps than ordinary should have the more Grace He fenced it and gathered out the Stones thereof and planted it with the choicest Vine c. and looked that it should bring forth Grapes Isa. 5.2 Heb. 6.7 8. The Earth which drinketh in the Rain that cometh oft upon it and bringeth sorth Herbs meet for them by whom it is dressed receiveth Blessing from God But that which beareth Thorns and Briars is rejected and is nigh unto Cursing whose end is to be burned So for them that have more Grace Others have common Mercies but you have the great and special Mercies and should not you abound in Love and Holiness You are made partakers of a Divine Nature and therefore you should be somewhat more than ordinary Men. You have the Spirit and will you not walk in the Spirit and mortify the Flesh by it Surely God expecteth more from you for he hath given you more and will do more for you As there is a great difference between Heaven and Hell so should there be between your Lives and theirs that shall perish for ever A SERMON UPON DEUT. XXXII 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 I Shall give you some Strictures or short Notes on this Scripture The Words contain a Reason why Moses and Aaron were shut out of Canaan Because of their Sin at Meribah-Kadesh or the Waters of Strife Their Sin is doubly expressed here 1. Ye trespassed against me 2. Ye sanctified me not The one Expression seemeth to imply a Sin of Commission Ye trespassed against me that is disobeyed God The other a Sin of Omission Ye sanctified me not in the Eyes of the Children of Israel Or rather the one is a more general Expression it was a Trespass The other more particular shewing what sort of Trespass it was Not sanctifying God For the first This Sin is called Numb 27.14 A Rebellion against the Commandment of the Lord. In the Text a Trespass or a Transgression For the second More particularly Not sanctifying God is a Transgression with a Scandal annexed to it To sanctify God is to carry our selves to him as to a God of such Glory and Power to fear him above all and to love him and trust him above all In short to do that which God commandeth depending upon his Word and Promise by which we ascribe to him the Glory of his Truth Goodness and Power as counting him worthy to be feared and trusted whatever Temptations we have to the contrary Thus Isa. 8.13 Sanctify the Lord of Hosts himself and let him be your Fear and let him be your Dread 1 Pet. 3.15 Sanctify the Lord God in your Hearts and be ready always to give an answer to every Man that asketh you a Reason of the Hope that is in you with meekness and fear There was a Scandal annexed for it is said in the Text Among the Children of Israel and in the midst of the Children of Israel And elsewhere in the Eyes of the Children of Israel They publickly dishonoured God before all the People Moses used like words of Unbelief when the People lusted for Flesh at Taberah as now he did at Meribah when they murmured for want of Water Numb 11.21 22. And Moses said The People among whom I am are six hundred thousand Footmen and thou hast said I will give them Flesh that they may eat a whole Month. Shall the Flocks and the Herds be slain for them to suffice them Or shall all the Fish of the Sea be gathered together for them to suffice them And the Lord said unto Moses Is the Lord's Hand waxed short thou shalt see now whether my Word shall come to pass to thee or not Unbelief will be always urging Difficulties against God's Promises But there was no threatning then that Unbelief was only professed in Secret only before the Lord but this was before all Israel And both Moses and Aaron are charged with this Sin and being both Partners in the Transgression they are both concerned in the Chastisement both are shut out of Canaan and died the one at Mount Hor the other at Mount Nebo Doct. That the Sins even of God's Children may cost them dear here in this World I. I shall reflect on the Instance in the Text. II. Give you general Reasons I. To give you some Reflections on the Instance in the Text. The History of it you have Numb 20. The People when the Water failed gather together against Moses and Aaron to chide ver 3. that is to resist or speak with bitter and reproachful words They menaced and therefore Moses and Aaron withdrew for fear of them and because of their Outrages and fell upon their Faces praying in the Door of the Sanctuary ver 6. and it is said the Glory of the Lord appeared to them that is in the Cloud as a sign that he heard their Prayer and would save them And the Lord biddeth Moses ver 8. to take his Rod and he and Aaron to speak to the Rock to give out Water enough for all Israel for them and their Beasts And this speaking to the Rock was to be done in the sight and hearing of all the People Upon this Moses and Aaron gather all the Congregation together before the Rock ver 10 11. and then he said Hear now ye Rebels must we fetch Water for you out of this Rock And he lift up his Hand and with his Rod smote the Rock twice and Water came out abundantly and the Congregation drank and their Beasts also This is the account of the History The Question now is Wherein was Moses his Sin in all this Some think in that Moses smote the Rock and spake to the People It is not said that he spake to the Rock as he is commanded by God he should only have spoken to the Rock not have smitten it But when God biddeth him take his Rod
it is most probable to imagine that he intended he should smite the Rock with it as was before done at Rephidim Exod. 17.6 Thou shalt smite the Rock and there shall come Water out of it that the People may drink But here there is no Command of smiting therefore some think he should only have lifted up his Rod in the Eyes of the People as the Signal of former Miracles Others think his Error was in smiting twice when once had been enough to declare their Faith and Reliance on God's Promise But the Scripture doth seem to refer us to another cause their Disobedience and Unbelief not manifested in his smiting so much as in his speaking Psal. 106.32 33. They angred him also at the Waters of Strife so that it went ill with Moses for their sakes because they provoked his Spirit so that he spake unadvisedly with his Lips Therefore the Sin was Impatience mingled with Diffidence and this in the sight of all the People 1. He was in a great Passion more than was usual with him at other times as appeareth by the manner of his speaking Ye Rebels and also the doubling of his Stroke sheweth the Heat of his Anger Now the Wrath of Man worketh not the Righteousness of God James 1.20 The Passion was in it self a fault but withal it disturbed him so that he could not discharge that Duty which was incumbent upon him in the manner that he ought to do it with Faith and Affiance in God or so as he might set out his Goodness Power and Truth He spake in a Provocation not as became a meek and faithful Servant of the Lord that desired to glorify him in the Eyes of the People 2. There was Unbelief and Distrust in it Must we fetch you Water out of this Rock A Speech that savoured of doubting which needed not considering what an express Promise they had from God Therefore God saith Numb 20.12 Because ye believed me not They spake as if it were impossible to fetch Water out of the Rock when God had assured them of the contrary or at least such an abundance for them all as might be sufficient for all the Multitude with their Beasts and Cattel Or if their Faith in God's Power was clear they might doubt of his Mercy that God would do such a thing for a murmuring and unthankful People 3. There was Scandal in it In this they did not endeavour as they ought to set forth God's Glory and Power in the Eyes of all the People They should have charged the Rock to yield forth Water and have given the People a good Example of believing and obeying God's Words in their greatest Straits ver 12. Ye believed me not to sanctify me in the Eyes of the Children of Israel That is they did not publickly before the People shew Affiance in God as became them Therefore the words are to be noted ver 13. This is the Water of Meribah because the Children of Israel strove with the Lord and he was sanctified in them Tho Moses and Aaron sanctified him not by Faith and Obedience yet God sanctified himself 1. Among the People by giving Water for their Thirst So it 's said Isa. 48.21 When he led them through the Deserts he caused the Waters to flow out of the Rock for them he clave the Rock also and the Waters gushed forth And as for them so for their Cattel yea the wild Beasts of the Wilderness had benefit by this Mercy of God to his People So Isa. 43.20 The Beasts of the Field shall honour me the Dragons and the Owls because I give Waters in the Wilderness and Rivers in the Desert to give Drink to my People my Chosen 2. He was sanctified in Moses and Aaron by punishing their Disobedience Thus it is taken Ezek. 38.16 That the Heathen may know me when I shall be sanctified in thee O Gog before their Eyes that is by punishing them for their Sins for thereby God makes himself known to be an holy and powerful God So Levit. 10.3 I will be sanctified in them that come nigh unto me and before all the People I will be glorified either by doing good to them that serve him aright or by punishing them that transgress his Precepts This is the History Now observe it in three things 1 st The State and Quality of the Persons 1. Moses was an eminent Servant of the Lord faithful in all his House Deut. 34.5 So Moses the Servant of the Lord died Tho Men be holy for the main yet it doth not justify their Failings or excuse their evil Actions as if they were not Sins nor hinder God's Wrath from breaking out upon them temporally tho they be exempted from eternal Condemnation For God is no Respecter of Persons Behold the Righteous shall be recompensed in the Earth much more the Wicked and the Sinner Prov. 11.31 If the Faults of the Righteous whom God loveth with a Fatherly Love in Christ be not without Chastisement surely the Wicked cannot escape Their Sins are not by design but by surprise not committed with a strong Will but out of Frailty and being commited they are retracted by Repentance As Moses often mentioneth this Sin and at his Death maketh here an acknowledgment of God's Justice against him for it that his Example might be a warning to all People not to disobey God's Commandments or disbelieve his Word Yet God will be known to be an holy God by the notable Inconveniences God's People often bring upon themselves here in the World This Truth is ushered in with an Ecce Behold the Righteous shall be recompensed in the Earth that is observe the just and most wise Government of our supream Lord Behold it it is a certain Truth and deserveth our most solemn Consideration Many Miseries we may have in our Pilgrimage for they are recompensed upon Earth and our Chastisements are confined only to the present Life 2. He was a very meek Man Numb 12.3 Now the Man Moses was very meek above all the Men that were upon the Face of the Earth This Commendation the Spirit of God giveth to Moses tho by Moses his own Pen. Now Meekness is a Vertue which keepeth a mean in Anger and avenging our selves when we are offended wronged and contemned Yet this meek Man could be thus angry Psal. 106.32 They angred him also at the Waters of Strife and ver 33. They provoked his Spirit In the holiest Men there are Relicks of Sin unmortified and such Weakness as they may readily fall into Sin in the hour of Temptation and such Sin as may cost them dear Who would have thought his Spirit should be so grieved and imbittered It is a dangerous Sin to mingle our Passions with God's publick Service or to go about the Work that he sets us to do with any carnal Perturbation Therefore we had need watch over our selves 3. He was a Man greatly provoked yet this doth not exempt him from Blame and Correction Tho Men
too dear a Bargain for us to deal withal we snuff at God's terms as troublesome and fling off No we should be glad to accept of Mercy on any terms and take Heaven at God's price 1. This unbounded Resolution must be seriously made Luke 14.26 If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Mar. 13.45 46. The Kingdom of Heaven is like unto a Merchant-man seeking goodly pearls who when he had found one pearl of great price he went and sold all that he had and bought it 2. It must be faithfully performed You must not only renounce but overcome when it cometh to tryal subdue your Lusts run all hazards for Christ thwart Affections slight Disgraces Nick-Names and Scorns and lay all down nay Life it self at Christs feet Mar. 19.27 28 29. Then answered Peter and said unto him Behold we have forsaken all and followed thee what shall we have therefore And Iesus said unto them Verily I say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel And every one that hath forsaken houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my Names sake shall receive an hundred fold and shall inherit Everlasting Life We must pluck out a right Eye and cut off a right Hand Matth. 5.29 30. Many will perform such duties as cross not any strong bent of their Lusts they will forbear some Sins that are not so rooted in their Natures nor grown strong by Custom nor are set on by any forcible Temptation but fail in other things of greater moment or more nearly concerning them There are four Points of great weight and moment which should ever be remembred by them that would make out their Gospel-Qualification or New-Covenant-Plea of Sincerity 1. That any allowed evil Habit of Soul or reigning Sin is inconsistent with that Faith that worketh by Love and only maketh us capable of the great Priviledges of the Gospel That appeareth by the Nature of Conversion which lyeth in three things a turning from the Creature to God from Self to Christ from Sin to Holiness Ioh. 5.44 How can ye believe that receive honour one of another and seek not the honour that cometh from God only 1 John 2.15 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 Mat. 6.24 No Man can serve two Masters for either he will hate the one and love the other or else he will hold to the one and despise the other Ye cannot serve God and Mammon James 4.4 Ye Adulterers and Adulteresses know ye not that the friendship of the World is enmity with God whosoever therefore will be a Friend of the World is the Enemy of God 2. That the usual bait of reigning Sin is the World The great difficulty of Salvation lyes in a Mans addictedness to worldly Things or Temporal satisfactions when these are highest in our Esteem or dearest to our Hearts it weakneth Gods Interest and our care of Salvation and our sense of the World to come 2 Cor. 4.4 In whom the God of this World hath blinded the minds of them which believe not 2 Pet 1.9 He that laâ—â—eth these things is blind and cannot see afar off Phil. 3.19 Whose end is destruction whose God is their Belly and whose glory is in their shame who mind earthly things The World taketh us off from the serious pursuit of Heaven Luk. 10.41 42. Martha Martha thou art careful and troubled about many things but one thing is needful and makes us shrink at Tryals 2 Tim. 4.10 Demas hath forsaken us having loved this present World 3. That our Inclination to worldly things is various according to the Temper and Constitution of Men. As the Channel is cast so the River runs Isa. 53.6 We have turned every one in his own way Some are carried away by Pride some by vain Glory some by Sensuality some by Worldliness Uprightness and Sincerity lyes in observing the tender part of the Soul and preserving our selves from that Sin which is most natural to us Psal. 18.23 I was also upright before him and I kept my self from mine Iniquity 4. That many times when pretences are fair there is a secret reserve in our Hearts The Devil seeketh to deceive Men with a superficial Change and half Reformation and moveth them to take on the Profession of Religion and yet secure their Fleshly and Worldly Interest The most dangerous Cheat of our Souls is by halving it between God and Mammon Mat. 6.24 No man can serve two Masters for either he will hate the one and love the other or else he will hold to the one and despise the other Ye cannot serve God and Mammon When we are not so mortified as to subject our selves entirely to Christ's direction upon the hopes of Eternal Life or the Happiness of the World to come and to part with all things in the World when it is necessary so to do or else we must part with this Salvation Many think they are not Worldly because they have some thoughts of Heaven and do something for it in seeking after it but the business is whether you seek it in the first place and make it your principal End and Scope to which all other things are subordinated and referred whether you can forsake all rather than miss Heaven Jesus Christ thô he prized good beginnings and would not discourage any yet admitteth none to the Priviledges of Grace that are but half converted whose Hearts are in secret League with the World though they seem to be affected with the offers of Eternal Life SERMON II. ON MARK X. 18 And Iesus said unto him Why callest thou me Good there is none Good but one that is God WE have seen the Young Man's Question here is Christ's Answer in which observe two things 1. His Expostulation with him VVhy callest thou me Good 2. His Instruction of him There is none Good but one that is God First For the Expostulation VVhy callest thou me Good He doth not simply blame him for giving this Title to him but argueth with him about it 1. To shew that he loves no Complements or fair words which proceed not from sound Faith and Love to him Christ saw that he was ignorant of his Divine Authority and foresaw that he would not take his Counsel and therefore expostulates with him VVhy callest thou me Good As elsewhere Luke 6.46 Why call you me Lord Lord and do not the things which I say Cui res nomini subjecta negatur is nomine illuditur It is a mockery to give Titles to any one when we do not answer it with suitable endeavours As those that
wait for him to the Soul that seeketh him There is a peculiar Goodness which God hath to his People and all his Blessings to them come from it 2 Thes. 1.11 That God would fulfill all the good pleasure of his goodness I. VSE The Consideration of his Goodness is Matter of great Comfort to the Godly and Faithful at all times but especially in time of Trouble and Distress At all times Psal. 100.5 For the Lord is good his Mercy is everlasting an◠〈◊〉 Truth endureth to all generations Here 's the Stability of the Saints which 〈◊〉 them in Life and Heart and Comfort in all Conditions but especially in a 〈◊〉 of Want and Afflictions inward or outward It is a great Cordial of the Saints to think of the Goodness of God Do we want Direction Psal. 119.68 Thou art good and dost good teach me thy Statutes Do we want Support and Deliverance Nahum 1.7 The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him Do we feel the Burden of Sin or do we fear the Wrath of God Psal. 86.5 For thou Lord art good and ready to forgive When his old Sins troubled him Psal. 25.7 Remember not the sins of my youth nor my transgressions according to thy mercy remember me for thy Goodness sake O Lord. Do Enemies insult and boast and threaten much Psal. 52.1 Why boastest thou thy self in mischief O mighty Man the Goodness of God endureth continually Tho' they have never so much Might and Power and do never so much machine against you yet they cannot take away the Goodness of God therefore you have no Cause to be discouraged God may seem to break down the Hedge and forget his poor Servants and leave them as a Prey to their Enemies yet he changeth not his Affection to them In the Agonies of Death here 's our Cordial and Support Austin when he came to dye had this Speech to those that were about him Non sic vixi ut me pudeat inter vos vivere nec mori timeo quia bonum habeo Dominum I have not so lived as that I should be ashamed to live among you and I have not so believed as that I am afraid to dye for I have a good God This supports us and is a very great Cordial to our Heart he is a good God to all that put their trust in him II. VSE Let it move all to Repentance Rom. 2.4 Despisest thou the riches of his Goodness and forbearance and long-suffering not knowing that the Goodness of God leadeth thee to Repentance God is Good but not to those that continue in their Sins There is Hope offered O come try see how good he will be to you Psal. 34.8 O taste and see that the Lord is good blessed is the man that trusteth in him If Goodness be despised it will turn into Fury In point of Gratitude the Goodness of God should melt our Hearts into Godly Sorrow for Sin The kindness from Men melteth us it is as Coals of Fire as Fire melts a thing and makes it capable of any Impression The Borrower is a Servant to the Lender God hath not lent but given us all that we have O let it break our Hearts with Sorrow that we should offend so good and Bountiful a God Saul had but a rough military Spirit yet when he heard how kind David had been to him in sparing his Life He lift up his voice and wept 1 Sam. 24.16 Methinks when we hear how good God hath been to us all our days this should make us ashamed of the Insolencies and Abuses we have put upon him Every Man will condemn him that wrongs one that never hurt him God hath done us no hurt but a great deal of good what will you Sin against God that is so good in himself and so good to all his Creatures and return Evil for all his Goodness to you I beseech you by the Mercies of God deal not so unkindly how can you Sin against him and abuse all his Mercies III. VSE Honour and Praise him for this in Word and Deed Psal. 118.1 O give thanks unto the Lord for he is good You all have tasted of the Goodness of God now what shall be done to the Lord for this Certainly we should be good and do good that we might imitate our Heavenly Father SERMON III. ON MARK X. 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 IN former Discourses upon this Context you have heard of a necessary Question asked and that by a Young Man concerning the way to Eternal Life He doth not put it upon good Words or any thing less than good Works really to be done What good thing must I do that I may inherit Eternal Life Yet because he spoke in a Legal Sence Christ accommodates his Answer thereunto First he gives Answer to his Compellation Good Master and now to his Question To convince his Conscience and bring him to Brokenness of Heart and now remitteth him to his Rule 1. He mindeth him of his Pattern Why callest thou me Good there is none good but one which is God This Young Man had too high a Conceit of his own Goodness therefore Christ shews him that Originally and absolutely that Title belongeth to God only 2. He referrs him to his Rule Thô we be not so perfect as God is perfect yet if we answer our Rule the Law given to us it is enough for us Creatures and therefore the Young Man is put upon that Tryal Thou art not good as God is good so thou canst not be for God alone is good yet thou knowest the Commandments Do not commit Adultery c. Observe here 1. Christ directeth him to the Commandments for an Answer to his Question the Question was What must I do that I may inherit Eternal life Christ saith Thou knowest the Commandments c. That here is a direct Answer to the Question appeareth by comparing the Evangelists for we see Mar. 19.17 18. it is drawn Dialogue-wise thus If thou wilt enter into life keep the Commandments He saith unto him which Iesus said Thou shalt do no Murder thou shalt not commit Adultery c. If thou lookest to be saved by Doing keep the Law perfectly 2. For the particular Commandments he instanceth in those Commandments for his Tryal which were more apt to convince him of his Sin and of his Imperfection And here it is notable that they are all of the second Table Do not Kill do not commit Adultery c. And there is one Clause Defraud not that is left out in Luke and in Matthew instead thereof there is put this General Clause Thou shalt love thy Neighbour as thy self Mat. 19.19 Three Questions then are necessary for Explication 1. Why Christ referrs him to the Commandments 2. Why the Commandments of the Second Table are
yet good Works are not displeasing to him And therefore there can be no hurt in pressing men to these yea by the Rewards propounded in the legal Covenant Therefore Christ might say If thou wilt enter into Life keep the Commandments the old legal Proposal shewing how valuable they are in their own Nature and the words being also capable of a Gospel sence Heb. 12.14 Follow peace with all men and Holiness without which no man shall see the Lord. Eph. 2.10 For we are his Workmanship created in Christ Iesus unto good works which God hath before ordained that we should walk in them 2 Question Why the Commandments of the second Table are only mentioned For since those Duties which belong to the first Table are more excellent as concerning the Worship of God and they are more strict and inward and therefore would seem to be fittest to bring the Man to a Sense of his Condition why doth Christ referr him to the second Table 1. I Answer In these the Pharisees conceived themselves to be most perfect and yet these were a sufficient Touch-stone whereby to try and discover their Unfruitfulness and their Imperfection Certainly if they be defective here there is no standing by the Law If a Man cannot go surely he cannot run if he cannot spell surely he cannot read if Men be defective in the Duties of the Second Table certainly they are not able to keep the Law 2. These are most Plain and Easie to be understood and the Sins committed against them are most evident and apparent The Duties of the Second Table are of the lowest Hemisphere and wherein a Man can do most if he can do any thing these Duties are more written in a Man's Heart than first Table Duties Heathens were Fools in Worship as the Apostle represents them Rom. 1.22 Professing themselves to be wise they became Fools Yet as to the Duties of the Second Table they were Just Charitable and Temperate and had a great command of their Passions tho' they were very sottish in their Worship for the benefit of Humane Society God hath left Second-table Notions more clear upon Mans Heart 3. In the Externals of the First Table the Iews seemed very Zealous but negligent they were of the Second and herein they commonly fail who hypocritically make fair shews of Devotion and outward respect to God in Worship as Isa. 1.11 To what purpose is the multitude of your Sacrifices to me saith the Lord I am full of the burnt-offerings of rams and the fat of fed Beasts and I delight not in the blood of Bullocks or of Lambs or of He-goats When they neglected Judgment and Justice So Isa. 66.3 He that killeth an Oxe is as if he slew a man he that sacrificeth a Lamb as if he cut off a Dogs neck he that offereth an oblation as if he offered Swines blood he that burneth incense as if he blessed an Idol So Micah 6.7 8. When they talked of Rivers of Oyl and thousands of Rams the Prophet tells them He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God That they should make Conscience of Justice and Equity in their Dealings and be Merciful and Charitable Second-table Duties are of greater value than outward Ceremonies therefore when Christ would convince such a Man as this he referrs him to the Second-table Duties 3 Question Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defraud not and deprive not is put for the last Commandment Thou shalt not Covâ—t Certainly that is intended as is evident to any that shall consider Christ's Answer it fitly shews what kind of Coveâ—ing is forbidden in the last Commandment namely such Covetings as tend to another's Loss It is a Question that hath exercised some how to State the Sin forbidden and the Duty enjoyned in the Law 1. The Sin forbidden is Coveting by which is not meant the whole corrupt Inclination of our Nature for that is not forbidden in any one Commandment but in the whole Law nor all the first stirrings of that Corruption neither for a great part of them are opposite to Religion and they are forbidden in the first Table nor all those stirrings of Corruption which tend to the Loss and hurt of our Neighbour for when they proceed to a deliberate Consent and Purpose they are forbidden in other Commands of not Killing not Stealing c. But those first Lustings by which the Soul is urged to desire any good thing that is our Neighbours tho' at first we have not a set purpose to get it by unlawful means yet when we have a lusting desire of any thing that may tend to our Neighbours loss as Ahab had a lustful desire of Naboth's Vineyard as a Conveniency thô he promised to give him a better in the room of it or to give him the worth of it in Money he would have it upon a valuable Consideration by Sale or Exchange 1 Kings 21.2 So here an inordinate Desire to have some good thing out of our Neighbours hand that 's the Sin forbidden by Defraud not or deprive not when we would mend our own Portion with the Diminution of his 2. The Duty of the Law is to rest contented or satisfied with our own Portion or the Lot which God hath afforded us so as not to desire to encrease it or to have any thing to our selves with the Loss of another It is notable that instead of what is here said Defraud not it is Mat. 19.19 Thou shalt love thy Neighbour as thy self which thô it be a General that runs thrô the whole Second Table yet it hath a special Regard to the Tenth Commandment and shews we are to desire the good of others as well as our own and to think our Neighbour as fit to enjoy any thing that belongs to him as to think our selves fit to enjoy that which is our own To have a full Complacency with our own without a lustful wishing we had any thing that is theirs Not coveting their Goods or desiring any Advantage by their Loss or lessening is the Sin forbidden Well now Out of all we may conclude thus The Young Man as to the present Posture and Frame of his Heart was not fit to be taught Faith in Christ nor the Doctrine of the Gospel being conceited of Perfection by the Works of the Law he was fit to be sent to the Gospel In effect Christ saith to him thus Examine thy self truly whether thou hast or canst keep the Law for till that Point be over thou art not fit for other things go take the Second Table the easier part of the Law art thou not defective there The Point that may be observed from hence will be this Doct. That the best way to convince Iusticiaries or Self-righteous Men is by holding them to their own Covenant or the Covenant of Works Or thus The true way to prepare Men for Christ is to
himself with a spurious Covenant of Works of his own making which is the main Lett and Hinderance to keep him from Christ and Salvation There is a two-fold Covenant of Works one genuine and true and of God's own Institution another Apocryphal and feigned a Bastard-Covenant of Works and of Mans Invention namely that which a Creature unable to perform the Duty of the Law or to get from under the Curse thereof frameth out of his own Brain as by doing something in order to our acceptation with God thô not doing all that is required and to make recompence for the defects in the weighty things by abounding in Externals There is a Covenant Man makes of himself by a short Exposition of the Law that he may have a large Opinion of his own Righteousness It is not for the Interest of their Quiet and Peace that the Ell should be longer than the Cloath therefore because they know they are not able to stand by the true genuine Covenant of God's making they make a Covenant of their own that so a blameless Conformity to the outward Letter of the Law may make a recompence for their other Defects abounding in humane Inventions and Observances of vain Riâ—es as if this would make them acceptable with God This is the great thing which keeps him off from submitting to the Gospel-way of Faith and Repentance and humbling himself before the Lord. 2 Reason It must needs be a powerful Instrument to prepare Men for Christ because this Covenant shuts up a Sinner without any hope of Relief unless Christ and Grace open the Door to him There are three places of Scripture which speak fully to this purpose Rom. 3.19 That every mouth may be stopped and all the World may become guilty before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lyable to his Process and Wrath nothing to say for themselves no Plea to make by the first Covenant Rom. 11.32 speaking of the Iews he saith For God hath concluded them all in Vnbelief By this Covenant they are as it were shut up in Prison but no way to escape unless Grace and Mercy open the Door So Gal. 3.22 The Scripture that is the Law-Covenant hath concluded all under Sin that the promise by Faith of Iesus Christ might be given to them that believe This Covenant accusing convincing and condemning all Mankind for Sin it doth as it were shut them up under the fearful Curse as a Malefactor is shut up in Prison So that a Man is forced to lay aside all confidence of any Righteousness in himself and fly for Refuge to the Promises and to the Righteousness of Christ. Let us see how this Covenant shuts Men up and inevitably concludes them Lost and Undone If this could be powerfully and throughly done the Work of Conversion would not be at such a stand Thô all men be in such a Cursed Condition yet it is a matter of no small difficulty to convince Men of it or to affect their Hearts sensibly with it Therefore if there were any way to shut them up without all Hope where there is not the least Wicket or Door open for escape from deserved Wrath then the Work would powerfully go on and they would be necessitated to fly to Christ. Let us see then how this Law shuts Men up because the Duty of it is Impossible and the Penalty Intollerable 1. The Duty is Impossible So full and exact is that Righteousness that is required by the Law-Covenant in order to Life that it is impossible for the fallen Creature ever to perform it Rom. 8.3 What the Law could not do in that it was weak through the Flesh. The Law promiseth no good to Sinners but only to the Innocent it reveals no way of taking away Sin past but only of punishing Sin no way for Man once a Sinner ever to recover himself therefore it is become weak that is impossible through our Flesh the weakness of the Flesh will not permit it to be fulfilled in that exactness which is required of us if it could be exactly fulfilled for the future yet there would be no hopes of Life because of Sins past Therefore to hope our good Meanings good Intentions and Endeavours should help us is to no purpose A Man must from the first moment of Life to the last minute thereof be perfectly exact with God Now Man that could not keep himself in Innocency it cannot be thought that he can recover himself when Lost. 2. The Penalty is Intollerable Gal. 3.10 Cursed is every one that continueth not in all things which are written in the Book of the Law to do them The Law is a mouth that speaketh terrible things it curseth a Man in his Person Comforts Basket Store in all things that he hath all the Miseries of this Life are included in this Curse Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his Sins Death it self is part of it it is the wages of Sin Rom. 6.23 and the pains of Hell Mark 25.41 Depart from me ye Cursed into everlasting Fire When the Law shall take a Sinner by the Throat and say Pay me what thou owest Alas what can a poor Creature do to avoid the Curse or overcome it Every one of us in Thought Word and Deed have broken the Law of God now wherewith shall we appease his Wrath We have nothing to give God or that he will accept at our hands we cannot hide or withdraw our selves from the presence of the Lord for we must all appear before the Iudgment Seat of Christ We cannot abide this Curse for who can dwell with devouring Burnings O what shall we do then to escape this horrible Curse There is no way but by flying from the Sentence of the Law to the Throne of Grace for Mercy and Pardon There is no other Hope left us for they that do not betake themselves to the Covenant of Grace must stand or fall by the Sentence of the Law So that this is the most powerful Engine to awaken Mens Consciences and prepare them for Christ. Therefore for good Reason Christ sends this Confident Young man to the Law Thou knowest the Commandments 3 Reason There is none passeth into the New Covenant till he be driven by the Old and therefore certainly this is the Way to prepare a Man for Christ to have some sense and feeling of it in our own Heart and we see we are cursed and Undone Creatures and so lye at God's feet with Brokenness of Heart Rom. 8.15 Ye have not received the Spirit of Bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father There is a Spirit that goes along with every Covenant the Spirit of Bondage begets fear in all that are under the first Covenant and the Spirit of Adoption begets Hope in all that are under the second Covenant Gal. 2.19 I through the law am dead to the law that I might live unto God Before we can
if Men under Grace could live under the Dominion of any one Sin they are shut up by the Curse we must look to Christ and give up our selves to him This Man in the Text had the Love of the World reigning in his Heart and Christ turns him away and afterwards it is said he went â—â—way sad III. VSE To instruct us if we would be prepared for Christ what we must do we must study the Law the Purity of it and the binding Force it hath on all under it 1. We must be able to understand it Christ saith to the Young man Thou knowest the Commandments he appealeth to him as to one that had some Knowledge of the Law Those that live in the Church should not be ignorant of the Commandments or Law of God but well acquained with them God complaineth Hosea 8.12 I have written to him the great things of my Law but they were counted as a strange thing To be Strangers to the Word of God little conversant in it and to make little use of it is a great Affront done to God We should acquaint our selves not with the Letter only as little Children learn it by rote but with the sence and purpose of it 2. Meditate often thereupon Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and Night Deep and ponderous Thoughts have most Efficacy without a Study of the Law Men are without the Law while they have it Rom. 7.9 I was alive without the law once Who more zealous for the Law than Paul Gal. 1.14 I profited in the Iews Religion above many my Equals in mine own Nation being more exceedingly zealous of the traditions of my Fathers but while he did not ponder of it he was without the Law 3. Judge your selves by it One great use for which the Moral Law serveth is to bring men to a sight and sense of their Sins and Imperfections and humble them before God Rom. 7.7 I had not known Sin but by the law for I had not known lust except the Law had said Thou shalt not covet and to undeceive them of Conceits of their own Goodness and Righteousness Look into thy Bill what owest thou 4. Beg the Light of the Spirit to shew thee thy Sin and Misery Rom. 7.9 Whâ—n the Commandment came in the Light and Evidence of the Holy Spirit Sin revived and I dyed Men that have the Letter of the Law may be without the Light and Power of it Without the Spirit we guess confusedly concerning things as the Man that saw men like Trees walking and have but general cursory confused Thoughts SERMON IV. ON MARK X. v. 20. And he answered and said unto him Master all these have I observed from my Youth YOU have heard of a necessary Question propounded by a Noble Young man to Christ What shall I do that I may inherit Eternal Life We have spoken to Christ's Answer Now in this Verse we have the Young man's Reply All these have I observed from my Youth wherein there is expressed or pretended at least 1. An Vniversality of Respect to the Will of God All these have I observed 2. An early Beginning to do so from my Youth He was still a Young man but by these words from my Youth he means ever since I had the use of Reason as soon as I begun to distinguish between Good and Evil strait and crooked Certainly this Answer were good if it were true Some goodness there is in it therefore we will observe something from it for it is said in the next Verse when he had answered thus Iesus beholding him loved him First It is good in the first Respect as an Vniversality of Obedience is pretended and I may drop this Note Doct. They that would keep the Commandments must observe not only one but all It is true of the Law of God as it belongeth to the Covenant of Works or to the Covenant of Grace 1. As it belongeth to the Covenant of Works Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the law to do them Every Sin the least is damnable by that Covenant and deserveth a Curse if he should omit any thing required or commit any thing forbidden the Curse seizeth upon his Throat So Iames 2.10 Whosoever shall keep the whole Law and yet offend in one point he is guilty of all As one Condition not observed forfeits the whole Lease therefore it concerns this Legalist to make good his Plea and Conceit of Perfection by the Law to say All these things have I done 2. But is not the Covenant of Grace more favourable No it gives not allowance to the least failings but binds us to make Conscience of all as well as of some 1. Because the Authority is the same Exod. 20.1 God spake not one or two but all these words they are all ratified by the Great God and Law-giver So that the same reason that moves us to one moves us to another also that we do it out of Conscience to God we must walk worthy of the Lord unto all pleasing being fruitful in every good work Col. 1.10 That we should obey Parents keep the Sabbath not Steal be careful of his Institutions not worship him by an Idol this is pleasing to God and so is that 2. The Heart can never be Sincere when we can dispense with any thing which God hath Commanded And you cannot have the Testimony of a good Conscience approving your Sincerity when you allow your selves in the least Failing Psal. 119.6 Then shall I not be ashamed when I have respect to all thy Commandments I confess it is chiefly meant of our final Judgment But in all Conditions in the World if we would be found faithful with God and not lest to shame we must respect all his Commandments Luk. 1.6 Zachary and Elizabeth were both righteous before God walking in all the Commandments and Ordinances of the Lord blameless And saith David Psal. 66.18 If I regard Iniquity in my heart the Lord will not hear me If you would not break your Confidence and freedom of Heart when you come to God in Prayer but come with Assurance of Welcome and Audience not one Sin must be regarded When we set up a Toleration in our own Hearts and dispense with any one Duty it is either some Pleasure or Profit or Honour that maketh the Duty contrary to us but this will not stand with Sincerity that any petty Interest or Affection of ours should be preferred before the Will of God for these Men do not serve God but their own Lusts when they will only obey God so far as Pleasure Honour or Profit or some Lust will permit them to yield Obedience to him 3. God giveth Grace to keep all Wherever he Renews and Sanctifies it is throughout he fills the Soul with the Seeds of all Grace so as to dispose and encline us to every Duty
the rotten ones nor is the Beauty of a Street to be measured by the Filthiness of the Sink and Kennel Those that are the Sink and Disgrace of Christianity are unfit to shew forth the Vertue of it I confess we are fallen into days wherein Moral men may justifie themselves Non quod boni sunt sed quod mediocriter mali as Augustin saith Not that they are perfectly good men but they are tolerably good in Comparison of many sinful Christians Compare those that have felt the Power of Religion with Heathens and then you may see the Power of Christan Graces is far greater than of Moral Vertues Compare the Continency of Alexander and Scipio with the Continency of Ioseph they forbore to defile Darius his Wife out of Gallantry but Ioseph he forbears to commit such wickedness that he might not sin against God Gen. 39.9 They were not solicited by their Captives but he yielded not when solicited by his Mistress that was able to preferr him on the one side or undo him on the other What once was said of Alexander in a time of drought when a Souldier brought him a Helmet full of Water he poured it out saying I will not drink the hearts of these men would faint pointing to his Companions because they had not the like Compare this with David's Action 2 Sam. 23.16 17. He would not drink thereof but poured it out unto the Lord and said Be it far from me O Lord that I should do this is not this the blood of the men that went in jeopardy of their lives therefore he would not drink it So that if you compare these things their Morality is but like a Field Flower to a Garden Flower or wild Fruits to Orchard Fruits it is a wild thing in comparison of Grace and not any way comes up to the height of it 3. We must not from hence make this Use that we should think our selves to be in a good Condition because of Moral Qualifications Men may be Viceless but yet if they be Christless and Graceless and never brought to Brokenness of Heart for certainly that 's necessary to prepare men for Faith and for pardon of Sin they may perish for evermore Without Faith and Gospel Conditions and Qualifications you can never have any acceptance with God thô they may be profitable to others yet they are not acceptable to God Sine Christo omnis virtus in vitio est saith Ierom in Point of Salvation they fail and fall short thô in a Civil and Humane Respect they are useful and commendable these Moral Vertues do not give us a Title to Eternal Life Jesus loved the Young man as approving the matter of his Obedience but not his State and Condition he tells him One thing thou lackest O! when you have all your Moralities something is lacking still This Moral Righteousness proves a Snare to you when it keeps you from Evangelical Righteousness and seeking Reconciliation with God If we rest in it and are conceited of it Publicans and Harlots shall go into the Kingdom of Heaven before us Mark 21.31 and so we might have been better if we had been worse 2. Positively What use may we make of this that Jesus loved this Young Man 1. If Christ did love Civility much more will he love true Grace in any of his thô mingled with much weakness Certainly he that delights in the obscure Shadow of his Image will much more delight in the lively Picture and Impression of it upon the Souls of his People thô we have our weaknesses Iohn 11.5 it is said Iesus loved Martha and her Sister and Lazarus Martha is mentioned and in the Gospel Story we find her twice tripping She was busie about the house and neglected the one thing necessary Luk. 10.39 40. At another time we find her Questioning Christ's Power Iohn 11.39 Lord by this time he stinketh yet Jesus loved Martha There 's much difference of growth in God's Children and some have their Blemishes more than others yet Christ loves true Grace how weak soever it is It is notable to observe what a Veil and Cover the Scripture puts upon the Imperfections of the Saints Heb. 11.31 By Faith the Harlot Rahab perished not when she had received the Spies with peace Alas there was dissembling in the Case and Weakness but the Faith is mentioned and the Lye covered So Iames 5.11 You have heard of the Patience of Iob I and of his Impatience too and Murmuring when he cursed the day of his Birth but the Holy Ghost puts a Finger upon the Scar and covers the Failing So 1 Pet. 3.6 As Sarah obeyed Abraham calling him Lord. Mark the Scripture that is alluded to in that place is Gen. 18.12 Sarah laughed within her self saying After I am old shall I have pleasure my Lord being old also The whole Speech savoured of Unbelief there 's but one good word in it Lord expressing her Reverence to her Husband and the Holy Ghost takes notice of that picks a Jewel out of a Dunghill The Lord takes notice of the least act of sincere Obedience to his Commands when it is mixed with many sinful Failings 2. We learn by Christ's Example to Honour others for their Common Gifts Some respect is due to them that have any good in them We are bidden 1 Pet. 2.17 To honour all men how so All partake of some Excellency from God How vile soever they be in other respects they have something of the Image of God Iames 3.9 some Gift received from God for which they deserve Respect and Honour therefore we ought to give them some signs of Respect that we may be in a better Capacity of doing good to their Souls The Gifts of God we ought to esteem wherever we find them 3. This we may learn Children Young men and others all may know how to get Christ's Love if they be tractable If you are free from all Intemperance and Disobedience and of honest Conversation then you are such as this Young man whom Christ loved and thô more be required of you yet these things are pleasing to Christ and want not their Reward what reward they have I will shew by and by Solomon tells us Prov. 30.29 Many seek the favour of the Ruler Jesus Christ is the King of Kings the great Ruler of the World is he only unworthy that you should not seek his Grace and Favour He loves Moral Qualifications therefore abound in these On the other side he hates those that are Dissolute Intemperate Gluttons Drunkards Lyars Wantons and all those that are Prophane and wicked from their Youth By the Rule of Contraries if he loves Conformity to the Law of God in Externals he hates those that walk contrary to his Law and he will shew his hatred by Publick Acts of Vengeance tho it be upon Children If Children do not reverence their Superiours he hath Judgments for them As the two she-bears out of the wood tore in pieces forty two
to the Rich that may recompense thee but to the Poor from whom thou canst look for nothing again Sell whatsoever thou hast and give to the Poor This Advice of Christ I will 1. Explicate 2. Vindicate 3. Improve to some Practical Use. First Explain how far this is a Duty For the misunderstanding of this Sentence hath fill'd Monasteries with Monks and Desarts with Anchorites The great difficulty is whether this be a Precept or an Evangelical Counsel The Papists fancy some things to be Evangelical Counsels that is necessary to an higher and more perfect sort of living which are not absolutely necessary in themselves but Counsels that he that can receive it let him receive it Counsels of Perfection and not necessary Precepts I shall not deal with the thing in general but only so far as it concerns this place which among others is brought for this Doctrine but vainly for the words here run in the manner of a flat and absolute Precept and not of Counsel and arbitrary Advice Christ enjoyns him to go and sell whatsoever he had And they are spoken in Answer to his Question What shall I do that I may inherit Eternal Life And in prosecution of the Debate between Christ and him when he asked What shall I do Christ referr'd him to his own Covenant or the Tenor of the Law q. d. Thou expectest Eternal Life according to the Covenant of Works which Covenant requires thus and thus Thou knowest the Commandments To this the Young Man replyes All these things have I kept what lack I yet Then says Christ Go sell whatsoever thou hast c. Our Saviour would not contradict his own Course of referring him to the Covenant of Works Nor would he else have spoken to the purpose for the Young Man did not demand how he should attain an extraordinary State of Perfection but what he should do to be saved or to obtain Eternal Life therefore Christ would not only give him an Evangelical Counsel or instruct him about an Extraordinary State of Perfection but a necessary Duty Well then a Precept it is not a general Precept binding all Christians for then it could not be omitted or neglected by us without sin or without a great Contempt of Christ's Authority Yea many would sin if they should sell all neglect their Families and cast themselves upon Snares and Temptations There is no Command given by Christ to all to do so and this Command obligeth none but those to whom it was given There are some things that are due to God Ex officio generati by Virtue of the General Duty we owe to him Some things Ex vocatione speciali by special Call are to be done such was this Command of our Lord and the Law-giver had Power to try this Young Man in any thing he saw fitting It was a personal Command for Tryal such as that was to Abraham who was no more to dispute against it but to Offer Isaac Gen. 22.1 2. So this was a special Command given to this Young Man to discover his Hypocrisie and make him sensible of his Disease The Law doth not bid us sell all but the Law commands us to be ready to do the whole Will of God whatever it cost us and condemns those evil Affections and inordinate Respects to Temporal things which would hinder us from so doing Secondly Let me Vindicate it For it may seem in the thoughts of some as if our Lord had dealt hardly with this young Man in putting him upon so severe a Tryal A young rich Man comes to him with such Affection and yet for Christ to bid him Sell all But consider 1. Such Words and Thoughts must not be heard against our Sovereign Lord and Law-giver And Christ speaks here as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law-giver which the Ebionites could not endure for they owned him only as a naked Interpreter of the Law and therefore foisted in some Passages to corrupt this part of the Gospel See Grotius Christ hath absolute Power to Command If he bid Abraham to offer up Isaac he must do it and the Israelites to spoil the Egyptians it was lawfull Certainly then he that was the Lord of all might with very good reason bid this Young Man sell all 2. Christ who is the Wisdom of the Father knew the best way of discovering this Young Man to himself and therefore toucheth his Privy Sore that being sensible of his Defect he might know that his Conceit of being perfect was but a vain Dream and it was in mercy to him to put him out of his Dream 3. The Precept was not so hard considering three things 1. What was required of all those that were in a special manner called to be Christ's Disciples or train'd up for the Ministry in Christ's Company and by special converse with him When he call'd any to be of his Family and to be as it were his menial Servants and constant Attendants they left all and followed him Matth. 4.19 20. He saith unto them follow me and I will make you Fishers of Men And they streightway left their Nets and followed him Their Nets that is their whole Estates They had less to lose indeed than this rich Man but they could but lose their All. They that were to be train'd up for the Service of the Gospel were to walk up and down with Christ and to live in an Itinerary ambulatory manner without any settled aboad and afterwards to go abroad and Preach the Gospel in all Countries throughout the World the possession and administration of earthly things was not consistent with their Office therefore he would have them to leave all and trust his Providence which without their Care and Solicitude would provide them necessaries for the present Life And if Christ would call this young Ruler to the like Employment it was but convenient he should bid him sell all 2. Consider it bindeth all Christians quoad animi affectum in Vow Purpose and Preparation of the Heart tho' not actually to leave all and follow Christ These are not hard Terms if you consider what is required of every one that will be saved Christ doth not hide his Terms from any for what is here Sell all and give to the poor and take up the Cross and follow Christ is express'd by Self-denyal Mat. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me Self-denyal in effect implyes as much We should all in the Preparation of our Hearts follow Christ naked destitute and deprived of all things and be contented so to do if he should see fit 3. The Precept will not seem so hard if you consider the State of that Countrey which was near Destruction and that was one Reason why the Believers in that Age sold what they had and cast all into a Common Bank Acts 4.32 The multitude of them that believed were of one Heart and of one Soul neither said any of
more Luke 6.36 Be ye therefore merciful as your Father also is merciful It is Chrysostom's Observation Christ doth not say If you Fast or if you Pray or if you Prophesie or if you be Learned you shall be like your Heavenly Father but if you be Loving if you be Merciful and distribute to the Necessities of others then you are like him you hold the place of God and are as it were a God to him 3. Consider the Profit of it It seems to be a Loss but it is the most gainful Trade in the World Alas to distribute to the Poor to scatter our Substance it is like scattering our Bread upon the Waters Eccl. 11.1 Cast thy bread upon the waters for thou shalt find it after many days There is so much profit in it that it is the best way to keep what we have to encrease what we have and to make it comfortable 1. To keep what you have Your Goods are best secured when Deposited in God's Hands you provide Baggs that wax not old Many an Estate in the World is blasted for want of Charity and given to the Fury Depradation and Spoil of Men Iames 5.2 3. Your riches are corrupted and your Garments are moth-eaten Your Silver and Gold is cankered and the rust of them shall be a witness against you and shall eat your flesh as it were fire 2. To encrease it It is compared to Seed 2 Cor. 9.6 He which soweth sparingly shall reap sparingly and he which soweth bountifully shall reap bountifully The Husbandman gets nothing by keeping his Seed-Corn by him When thou givest to thy poor Brother it is said The Lord thy God shall bless thee in all thy works and in all that thou puttest thy hand to Deut. 15.10 All your VVorks of Liberality and Mercy shall be abundantly repayed Luke 6.38 Give and it shall be given to you good measure pressed down and shaken together and running over shall men give unto you See how it is express'd in many words the more to strike upon our Senses to awaken our stupid Heart But above all Prov. 19.17 He that hath pity upon the Poor lendeth to the Lord and that which he hath given will he pay him again Saith Austin Si vis esse mercator optimus fenerator egregius c. Would you put out your Money to the best Advantage and be true Usurers indeed lend it to the Lord the Interest shall be infinitely greater than the Principal Never was there such Usury heard of And what better Security than God's God is a sure Pay-Master and will pay you to the full a hundred for one which is an Usury not yet heard of in the World You can expect nothing from the Poor for they have nothing to give you but God is their Surety he who is the great Possessor of Heaven and Earth that never broke his Word You have his Hand and Seal to shew for it his Bond in the Scripture and his Seal in the Sacraments You will say these are but words but venture a little and try Mal. 3.10 Bring ye all the Tithes into the Storehouse that there may be meat in my house and prove me now herewith saith the Lord of Hosts if I will not open to you the windows of Heaven and pour you out a blessing that there shall not be room enough to receive it The Widows Oyl the more it run the more it encreased and the Loaves multiplyed by distributing whereas on the contrary if you forbear to give God will forbear to bless 3. You will enjoy the remainder more comfortably Wells are the sweeter for draining so the oftner you are distributing and dispersing to the Necessities of others the more Sweetness and the more Comfort you will have in your Estates There are terrible passages in Scripture against Rich men how hard it is for a Rich man to be saved It is a difficult thing for a Man of an Estate to get to Heaven and there is no way to free our selves from the Snare but to give Alms Luke 11.41 Rather give Alms of such things as you have and behold all things are clean to you Then you may possess an Estate with a good Conscience otherwise it will certainly prove a Snare Nay this is the way to have the Comfort of it for ever Thou shalt have Treasure in Heaven whatever shift you make be not backward in this rather sell than not have to give Your Riches in the World leave you on this side the Grave however all your Gold and Silver how much soever you have the use of it will cease when you are laid in the Grave But here is Treasure that we may have in Heaven What is that The Comfort of those Estates we have charitably spent in this World Luk. 16.9 Make to your selves Friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations 1 Tim. 6.18 19. That they do good that they be rich in good works ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold of Eternal Life 4. The Necessity of it in Order to your Account It is not an arbitrary thing whether you will do this or no. God will reckon with us one day he will ask you What have you done with your Estates whether you have sowed to the flesh or to the spirit Gal. 6.8 All the World will be divided into these two ranks Alas what sorry Accounts will they make when so much is spent in Pomp so much in Pleasure in vain Fashions in Bravery of Apparel so much in Feasting in riotous Banquets and Luxury so much in Plays in Cock-Pitts in Sports and other such kind of things and so little or nothing on the Poor Many will spend liberally on their Lusts but hardly a Penny for the relief of others they will feed their Dogs and starve their Children Conscience will call you to an Account now much more when you shall appear before the great God at the last day When a Man is to be Tryed and Examined for his Life it would be a great advantage to know the Questions that shall be asked him before hand Christ hath told us before hand the Questions that shall be put to us Matth. 25. Have you Fed have ye Visited have ye Cloathed are there none in Prison to be Visited none Hungry to be Fed none Naked to be Cloathed It is not Have you Heard Have you Prophesyed Have you Eaten and Drunk in my Presence No but Works of Mercy are produced that your Faith might be found to Praise and Honour 5. The Equity of it in regard of God's Mercies to us 1. We have all from God He giveth us richly all things to enjoy 1 Tim. 6.17 Now God doth require his Rent and some acknowledgment to himself as the great Landlord of the whole Earth of whom we have received and from whom we hold all
Diseases he ascended up into a Mountain or retired into a Ship and leaves the Multitude and when they would have crowned him King he refused it all these were Arguments and Instances of his Humility Hear and wonder at what you read 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 A magnificent Preface Now one would have thought that some rare act of Empire Soveraignty and Domination should have followed No Verse 4.5 He riseth from Supper and laid aside his Garments and took a towel and girded himself After that he poureth water into a bason and began to wash his Disciples feet and to wipe them with the towel wherewith he was girded The Disciples did not wash the feet of their Lord but the Lord washed the Disciples feet and what was the meaning of this see Verse 15. For I have given you an example that ye should do as I have done to you 3. In Love to the Saints Iohn 13.34 A new Commandment I give unto you that ye love one another as I have loved you that ye also love one another And Iohn 15.12 This is my Commandment that ye love one another as I have loved you Oh how express are these Injunctions There is nothing in which Christ was more Eminent than in his Love no rancour of Spirit no boyling up of Envy but all Love The Apostle propounds it to Husbands Eph. 2.25 Husbands love your Wives even as Christ loved the Church Now how did Christ love his Church with a great Love so as to dye for his Church The Love of Christ was sincere not for By ends he loved Saints as Saints because of his Interest in them So should we love those in whom we see most of the Image of God It was not a blaze but a constant abiding Love whom he loves he loves unto the end so must we love the Saints It is true Jesus loved some above others Iohn was the beloved Disciple John 21.20 There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Flower of the Disciples whom he loved most but he loved them all We should Love not in Word but in Deed and in Truth Oh be filled with Love to God and Love to the Saints who have his Image stamped upon them You that are Believers have cause to love one another have we not all the same Father Are we not Children begotten of the same Holy Seed the Word Do we not all suck at the same Breasts of the Promises Do we not all sit at the same Table at the Lords Supper Are we not all cloathed with the same Robe of Christ's Righteousness and do we not all expect the same Glory 4. In his Vsefulness and Profitableness And of this the whole Gospel is a Narrative and History Therefore when the Apostle would summ up the Life of Christ he tells us this Acts 10.38 He went about doing good giving Eyes to the Blind Feet to the Lame Speech to the Dumb healing every sickness and every Disease among the people Matth. 9.35 full of Compassion to the Souls of Men. Jesus Christ was nothing else but Charity covered over with Flesh and Blood he was always either giving of Blessings or forgiving of Sins All his Miracles were not actions of Pomp but of Relief and Succour unless it were blasting the Fig. tree and sending the Herd of Swine into the Sea and the Figg-tree was Barren and the Swine was of little use in the Jewish Countries All the Miracles of Christ were salutary and healing We never read he destroyed one Man by Miracle but saved many Eph. 5.1 2. Be ye therefore followers of God as dear Children and walk in love as Christ also hath loved us Oh that we could learn this none is born for himself but for the Community and it is better to give than to receive 5. In his Piety towards God If you consider the History of Christ you will find him much in Acts of Devotion he was Frequent and Fervent and Reverent in Prayer Frequent Mark 1.35 And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed And Luke 6.12 He went out into a Mountain to pray and continued all night in Prayer to God Alas we are weary in our ordinary stinted Offices of the day how soon do we grow weary of calling upon God! but Christ spends whole Nights in Prayer He was Fervent Luke 22.44 And being in an Agony he prayed more earnestly And he was Reverent when he was in the Garden he kneeled down and prayed Luke 22.41 And he fell on his face and prayed Mat. 26.39 He was a most diligent Observer of the Sabbath Luke 4.16 As his custom was he went into the Synagogue on the Sabbath day he was diligent in frequenting the Publick Assemblies Oh how doth this confute those that out of height of Spirit and a proud Conceit of themselves are above Ordinances and say they were appointed only for Christians of the lower form He praised God for mean and course fare when he had but five Barley Loaves and two Fishes He took the loaves and when he had given thanks he distributed to the Disciples John 6.11 Alas when our Tables are full furnished we have scarce any serious Thoughts of God that giveth us richly all things to enjoy 6. In his Spirituality and Heavenly-mindedness Christ came from Heaven and he lived in Heaven all the while he was upon the Earth When he was at the Well of Samaria conferring with the Woman there he discourseth of the Well that springs up to Everlasting Life Iohn 4.14 Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life He drew her from a Discourse of ordinary water to a Discourse of the Water of Life When he was at Supper at the Pharisee's House he discourseth of eating Bread in God's Kingdom Luke 14.15 Blessed is he that shall eat bread in the Kingdom of God When he had wrought the Miracle of the Loaves he discourseth of the Bread of Life and the Mannah that came down from Heaven Iohn 6.27 Labour not for the meat which perisheth but for the meat which endureth to everlasting Life which the Son of Man shall give unto you When he was at the Feast of Tabernacles where they were wont to pour out water and so to make a Pool near the Temple he discourseth of Rivers of water and of the flowings of the Spirit Iohn 7.38.39 He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water This spake he of the Spirit which they that believe on him should receive A rare Pattern for us to follow We should labour as to see all things in God so to see God in all things and to be heavenly minded
to worldly Comforts and Love of Ease and Flesh-pleasing and Ingratitude for all the Spiritual Good we have received Shall God lay in such great Comforts and after such great Receivings do you take it ill to be put to a little Expence Iob 15.11 Are the Consolations of God small with thee If you had a due sence of the World to come you would be glad to keep your Conscience thô you lose your Coat Hebr. 10.34 Ye took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Do you look for a Glory to be revealed in you Then look upon all the Sufferings of this Life as a Feather put into the Scales against a Talent We are to have a sense of our Condition yet in regard of the Honour done to us to bear a part of Christ's Cross and in regard of the Comfort and Happiness provided for us we should be chearful that it may not be known to be an unwilling Patience and extorted by force There is one Expression more Luke 9.23 Let him take up his Cross daily How daily There are fair days as well as foul days and the Face of Heaven doth not always look sad and lowring How then are we to take up the Cross daily I Answer 1. It notes a daily expectation of it the first day that we begin to be Christians we must reckon on the Cross. Mat. 16.24 If any man will come after me let him deny himself and take up his Cross and follow me These words are the Christians Indenture and every one must Seal to this before he can call Christ Master As Porters stand in a Street waiting for a Burden for them to carry so must a Christian be ready and prepared to meet with any hardship which God may lay out for him in his Christian Course Or as the Israelites eat the first Passeover with their loins girded their shooes on their feet and their staff in their hand Exod. 12.11 as ready for a Journey so should a Christian be ready to go forth at God's Call Acts 21.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready not to be bound only but also to dye at Ierusalem for the Name of the Lord Iesus Evils familiarized are less burdensome by renewing our daily Resolution the evil is the less when it cometh 2. The Frequency of our Conflicts as if every day there were some exercise for our Faith and Patience We are not to prescribe to God how long or how much Affliction he shall exercise us with No thô it were all the days of our Lives we must be content it is but a moment to Eternity We must take up our Cross as often as it lyeth in our way and we cannot baulk it without Sin Gen. 47.9 Few and evil have the days of the years of my life been Man is Born to Trouble The World is a Valley of Tears not the Mount of the Lord where is fulness of Joy If there were no Cross we should not be in Tune and Consort with the rest of the World for here all the Creatures are a groaning 3. The Word Daily sheweth That private and personal Calamities are a part of the Cross as well as the Afflictions of the Gospel and for the Profession of the Name of Christ. Afflictions are either for God or from God Sickness and Death of Friends and loss of Estate by an immediate Providence are a part of our Cross There is an enduring Persecution for the Name of Christ and an enduring Affliction at the Will of Christ. Ordinary Crosses do not exclude the Comforts of Christianity these occasion Experience of God and Tryal of Grace and are a part of God's Discipline for the mortifying of Sin and are happy opportunities to discover more of God and of Grace to us Yea there is more Reason for Submission in these because God taketh us into his own hands A Man that stormeth when a Bucket of water is cast upon him is patient when he is wet with the Rain that cometh from Heaven II. The Reasons why those that follow Christ should prepare their Shoulders for the Cross. 1. That we may be conformed to our Head He had a bitter Cup tempered for him by his Father's hand Iohn 18.11 The Cup that my Father hath given me shall I not drink it and we must pledge him Jesus Christ was a Man of Sorows and acquainted with grief Isa. 53.3 And there would be a strange disproportion between Head and Members if we should altogether live in Delicacy Ease and Pleasures The bitter Cup goeth by course and round first to Christ then to his Apostles and it goeth from hand to hand ever since The Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.24 that which is behind of the afflictions of Christ. There is Christ personal and Christ mystical Christ personal as he is compleat in himself so his Sufferings are compleat but the Sufferings of Christ mystical are not perfect until every Member have their own allotted share and portion Indeed our Sufferings are but the drops upon the brim of the Cup he drank up the Dreggs The great Wave of Affliction did first beat upon him and being thereby broken some small sprinklings of it do light upon us we bear the hinder part of the Cross of Christ. It is but Reason that those that will partake with Christ in his Kingdom should be partakers with him in his Sorrows and that the Souldiers should follow the Captain of their Salvation Heb. 2.10 and fare as he fared Iohn 15.20 Remember the word that I said unto you the Servant is not greater than the Lord if they have persecuted me they will also persecute you We cannot in Reason expect better entertainment than he found in the World If you had an high esteem of Christ and a low esteem of your selves you would easily consent to submit to the Will of God herein It is an unseemly daintiness to be nice and tender of carrying the Cross after Jesus Christ as if we were better than he Many Christians will seem to express much Devotion to a Crucifix or those Chips of Wood which Impostors cry up for pieces of the Cross of Christ but here is true respect to the Cross of Christ to be willing for Christ's sake to bear afflictions with patience and humble submission The Apostle counted all things but dross and dung Phil. 3.10 That I may know him and the power of his Resurrection and the fellowship of his sufferings being made conformable to his death There is a great deal of sweetness and spiritual Comfort in suffering after for and with Christ we should count all things dung and dross to gain this Experience This should be comfort enough to a gracious heart that thereby he is made more like his
of great Authority and Influence over the Carnal World of great cunning and dexterity in setting our Sins a work certainly unless we be strong in the Lord and in the power of his might there is no standing Eph. 6.10.12 compared But why hath God left it impossible to Man when he hath offered hopes by the New Covenant 1. That all the Glory of the Good that is in us may redound unto his Grace Eph. 1.6 To the praise of the glory of his Grace wherein he hath made us accepted in the Beloved That is God's End in the New Covenant that we might ever admire and highly esteem his Glorious Grace And therefore it is not only Grace that opens the Door that removes the flaming Sword that is against us that takes away the Curse of God but in the whole business of Salvation all is to be ascribed to Grace It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 the words willeth and runneth are considerable The Lord that brings us into this State keeps us in this State 2. To keep the Creature in a constant Dependance upon him and that he might often hear from us As long as a Man is sufficient to himself he never comes to God Ier. 2.31 We are Lords and will no more come unto thee If a Man had the Dominion over his own Spirit and were sufficient to himself God would never hear from him The Prodigal went away from his Father when he had his Portion in his own hands and he never thought of returning till he had spent all and began to be in want Luk. 15.14 Thus should we do with God Prayer and all trading with Heaven would cease if we were sufficient of our selves as to do any thing and therefore with Man it is impossible VSE First Take heed that you do not make a wrong Use of this Impossibility namely so as to be discouraged and throw off all as if there were no hope God hath left it so as that we may despair of our own Strength but not of his Help We should not be discouraged since he worketh in us what he requireth of us 1. God can overcome all this Difficulty He that made the Heart is above it and can frame it to himself Evangelical Difficulty lyes in three things the Corruption of our Nature outward Impediments and Satans Opposition Now the Scripture represents God as able to do all for us he can change our Hearts sanctifie our Condition and help us to vanquish our Temptations 1. He can change our Hearts by Regeneration Alas we cannot change our Natures or turn our selves to God and therefore we are apt to be cast down when we look upon God's holy Ways and the strength of our own Lusts but God is able to change those Hearts of ours and take away their Reluctancy not by making a violent Impression as we force a Stone upward but by imprinting in our Hearts the Habits of Grace whereby we are carried out willingly in the Ways of God and so our Business becomes easie Titus 3.4 According to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost No man can come unto me except the Father which hath sent me draw him John 6.44 And draw me and we will run after thee Cant. 1.4 He puts forth his mighty Power upon the Heart and changeth the bent of our Souls and so we come in 2. God can sanctifie our Condition that it shall not be a Snare Christians whatever you think of it it is not easie to keep your selves unspotted from the World to live in the midst of so many Temptations and to carry on an Equal holy heavenly Frame of Heart such as the Apostle mentions 1 Cor. 8 30 31. It remains that they that have Wives be as tho' they had none and they that weep as tho' they wept not and they that rejoyce as tho' they rejoyced not and they that buy as tho' they possessed not and they that use this World as not abusing it This is our Duty But how shall we do to get such a weaned Heart With Man it is impossible but not with God He can give a Rich Man such Grace as to contemn the World to lay up Treasures in Heaven and upon Religious Reasons to leave all for Christ's sake God taught Paul this Holy Weanedness 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 And he can teach it you if you will wait upon him Our own Natural Spirits indeed carrieth us quite another way Iames 4.5 6. The Spirit that dwelleth in us lusteth to envy but he giveth more Grace Our Natural Spirit is all for Temporal things it envies the greatness of others it designs for our selves but when Lusts rage he can bridle them the Lord is able to give us a holy Weanedness and Moderation of our Desires in the midst of all those Baits and Snares that we are compassed about withal 3. To Conquer Temptations It is God that rescues the Prey and plucked us at first by a strong hand out of Satan's Power Luke 11.21 22. When the strong man armed keepeth his palace his goods are in peace 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 God can bind Satan and dispossess him and recover you out of the snares of the Devil wherein you are taken captive by him at his will 2 Tim. 2.26 And when we are once in a State of Grace he can preserve you in despite of Men and Devils The World assaults the Children of God with great Force and Power and the Devil is in the Design But saith the Apostle Greater is he that is in you than he that is in the World John 4.4 God is greater in Counsel greater in Strength greater in his Providence and watchfulness for the good of his People Till this Divine Power interpose it can never be 2. We have no Reason to doubt of his Will for he hath promised to take away the Heart of Stone Ezek. 36.26 A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your Flesh and I will give you an heart of flesh There is nothing within the Compass of our Christiaâ— Calling of which we have not a Promise in the Covenant The Precept and the Promise go hand in hand therefore the Promise will be made good and so we have no Reason to despair but humbly wait upon God in the use of means till these Promises be accomplished Secondly What Use shall we make of it then Go to God for this Power and give all the Glory of any Saving Grace wrought in us by this
them in all Assaults and Temptations and causing us to grow Col. 1.11 According to his glorious power unto all patience and long-suffering with joyfulness And Eph. 3.16 That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man And thus he continueth to do till they be perfected and compleatly glorified Thus the Lord puts forth his power in defending quickning and increasing the Grace that he hath wrought in us We have seen there is a Power put forth in a way of Grace Now this should be considered by them that have a deep sense of their Impotency and carnal Distempers for these Reasons 1. Because it is a great Relief and Prop to the Soul O what cannot the working of this mighty Power do for us It exceedeth all the contrary Power whether in Sin the World or the Devil and so answers our Doubts and Fears But you will say How is the Power of God such a Relief to the soul We can easily grant that God is able but how shall we know that he will put forth this mighty Power for us I answer 1. In Agonies of Conscience it is not the Fear of Hell only that troubles us but our rooted Distempers Indeed Fears of Hell awaken us but when we come to see our inveterate and rooted Carnal Distempers this troubles us A poor Soul that is any thing far gone in this preparative Work cries out It is impossible this blind Heart of mine should ever be enlightned this vain Mind be made serious this hard Heart be â—oftned these bewitching Lusts renounced It is the Difficulty of parting with Sin troubleth the Conscience therefore it is a Relief to represent God as able So in the midst of Assaults and Temptations when we are dangerously beset and fear we shall never be able to hold out think of the Power of God 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Jude 24. Vnto him that is able to keep you from falling Our great Trouble is for want of Power 2. Again It must needs be a Relief to the Soul because if we be perswaded of his Power it gives us some hope of his Will also So that we may go to God and say as the Leper Matth. 8.2 Lord if thou wilt thou canst make me clean Look as Beggars if they see an ordinary Man pass by they do not use much Clamour and Importunity with him but if they see a Man well habited and well attended they will follow after him and plead hard for Relief and say Sir it is in the power of your hands to help us so it doth encourage us to consider God is thus able and can easily help and do this for us Nay 3. God's Power is engaged by Promise and therefore in many Cases we may reason he is able to keep us and therefore he will Rom. 14.4 He shall be holden up for God is able to make him stand And Rom. 11.23 They shall be grafted in for God is able to graft them in again The two Pillars of the Temple were called Iachin and Boaz Strength and Stability he hath strength and therefore he will establish for he hath Power enough to make good his Word 2. Difficulties are left for this very end to drive us to the Throne of Grace that we may set the Power of God a work that where Man leaves off there God may begin and when the Creature hath spent it's allowance the Creator may shew forth his strength Look as in the Outward Case God promiseth to deliver his People when he seeth that their power is gone Deut. 32.26 so in the Inward Case He giveth power to the faint and to them that have no might he encreaseth strength Isa. 40.29 VSE 1. Let this Support us in all the Difficulties that we meet with in our way to Heaven When we are at a loss God is not at a loss Zech. 8.6 If it be marvellous in the eyes of the remnant of this people in these days should it also be marvellous in my eyes saith the Lord God's Power is not to be measured by our Thoughts and by our Scantling Things may seem strange to us but God can easily effect them He that bringeth forth in the Spring such beautiful Flowers out of the Earth which looked with such a horrid and dismal Face in the Winter what cannot he work in our Souls This is a great support to a fainâ—ing Soul it is easie with God to do what we count impossible A Stranger cannot charm a Mastiff Dog when the Master of the house can with a word The Shepherd can call off the Dog from the Flock so the Lord can easily rebuke Satan when he finds him most violent and he can subdue and quell the strongest Lust. 2. When we are sensible of our weakness let us observe the Laws God hath set to the Creatures God will be attended upon and waited for in the use of Means We must come to the Throne of Grace and therefore our Lord when he teacheth us to pray he saith Thine is the Kingdom the Power and the Glory We must come to God if we would have his Power exerted And God will be believed in and have his Power rested upon and applyed Mark 15.28 Oh Woman great is thy Faith be it unto thee even as thou wilt John 11.40 If thou wilt believe thou shouldest see the Glory of God that is his Power If in desperate Exigences we would have the Power of God put forth God must be sought to and rested upon and you must abstain from all Sin Samson received Strength no longer from God than he kept the Law of his Profession When we entangle our selves and wilfully run into Sin and turn away from God we discharge God from looking after us 3. Observe what Experience you have of the Power of his Grace have you found it working in you Meer reading and hearing will not evidence this Truth so much as Experience that there is Power put forth in a Gracious way Alas otherwise we shall but speak of it as Strangers to it with cold Notions therefore can you say I can do all things through Christ strengthening me Phil. 4.13 And are you strong in the Lord and in the power of his might Eph. 6.10 Have you learned this Holy Art of conquering your Distempers and Temptations by the Power of God SERMON XV. ON MARK X. v. 27. With God all things are possible 3 Doct. I Come to the General Truth upon which this is grounded That God is Omnipotent and can do all things This I shall prove Explain Apply First I shall prove by Scripture and by Reason 1. By Scripture because it is an Article of Faith and the Scriptures that concern this Point may be ranked thus You will find the Question propounded Gen. 18.14 Is any thing too
Guardian for our good All that God hath is forth coming for our use as all other things so his Almighty Power and Strength 3. Whatever his Will is or whatever God hath determined to do concerning us yet he would have us magnifie his Power and with Comfort cast our selves upon it Isa. 8.12 13. Fear not their fear nor be afraid sanctifie the Lord of Hosts himself and let him be your fear and let him be your dread You should set Power against Power that you may not be dismay'd Isa. 50.10 It is not meant Spiritually only but also in Temporal Cases Let him trust in the Name of the Lord and stay upon his God You should Comfort your selves in the Power and All-sufficiency of God 4. Consider how angry God hath been with his Children for not resting upon his Power Nothing hath hindered the discovery of God's Power and the Manifestation of his Love to them so much as distrust of his Power Mark 6.5 He could there do no mighty work It is not said he would not but he could not do any mighty works there because of their Unbelief Unbelief doth put a Barr and Rubb in the way of God's Omnipotency And Ioh. 11.40 If thou wouldst beleive thou shouldst see the glory of God God doth not put forth himself because we do no more rest upon him and his Alsufficiency to help us See how angry God hath been on this account with his own Children and People with Moses and Aaron Mat. 20.12 Because ye believed me not to sanctifie me in the eyes of the Children of Israel therefore ye shall not bring this Congregation into the land which I have given them The believing of God's Power is not determining the Success but when we encourage our selves to Pray and Wait and to be Sincere and Faithfull upon the account of God's Power that God is able Many Troubles and Perplexities have befallen God's Children for not believing his Power Zacharias Iohn's Father was struck Dumb for not believing Luk. 1.20 Behold thou shalt be dumb and not able to speak until the day that these things shall be performed because thou believest not my words which shall be fulfilled in their season And God let the Nobleman live to see himself confuted and then he was crushed to Death 2 Kings 7.2 Then a Lord on whose hand the King leaned answered the Man of God and said Behold if the Lord should make Windows in Heaven might this thing be And he said Behold thou shalt see it with thine eyes but thou shalt not eat thereof 3. Consider it is a notable Argument in Prayer to conjure the Lord by his Power As the Leper comes to Christ Mat. 8.2 Lord if thou wilt thou canst make me clearn Do what thou wilt but this I know that thou canst thou hast Power enough See how Moses insinuates Numbers 14.15 16. Now if thou shalt kill all this People as one Man then the Nations which have heard the fame of thee will speak saying Because the Lord was not able to bring this People into the Land which he sware unto them therefore he hath slain them in the Wilderness As if he should say Lord thou wouldest have the glory of thy Power seen in the Eyes of the Nations that they may know thee as a mighty powerful God now they will say the Lord was not able to bring them into Canaan 6. All our Courage and all the strength of our Comfort and Obedience and all the Blessings of Obedience depends upon the Belief and the Improvement of God's Power Look into the Book of God and you shall see all the generous Acts that worthy Men have performed came from hence Abraham the Father of the Faithful offered up his Son his only Son the Son of the Promise and that freely and why Accounting that God was able to raise him up even from the dead from whence also he received him in a figure Heb. 11.19 In such a Tryal what would support and bear us out So when the fiery Furnace was heated seven times hotter than ordinary burning and flaming exceedingly the three Children ventured into it upon this Principle Our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thy hand O King Dan. 3.17 What is the reason we are so Cowardly and Dastardly we look to things sensible and visible and cannot set the Power of God against it or above them and consider how he can bring good out of evil and so Carnal Fears and Hopes draw us aside Why are we discouraged and turn from God in difficult Cases rather than in easie Cases but that we do not believe that he can do all things Paul believed therefore in the Face of Opposition he goes on in his Work unweariedly 1 Tim 4.10 Therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all Men â—specially of them thâ—t believe This made him in the midst of Reproaches and all manner of Difficulties to go on with Courage 7. When we run to Carnal Shifts because we cannot trust this Power of God then we engage his strength that should be for us against us and it is just with God to blast us Ionah runs from his Work and God sends a Storm after him Ionah was afraid of the Ninevites but mischief will sooner or later overtake them that run from their Duty and they have worse Inconveniencies by their own Shifts Iacob would get the Blessing by a Wile but that cost him dear he was Banished from his Father's House upon it lest Esau should kill him Indirect Courses will certainly prove a loss though you may obtain your Purpose yet you plunge your selves into greater difficulties afterward and Obtain your Desires with more Trouble than if you had waited upon God 8. If the thing be not done for us which we need and desire when we trust upon the Power of God it is because it is not best for us He that trusts upon the Power of God cannot miscarry A Cross is best and a low Estate is best and Troubles are best It is not for want of Power and Love that we are afflicted of God he will deliver us and support us and turn it to the best Psal. 84.11 For the Lord God is a sun and a shield he will give Grace and Glory and no good thing will he withhold from them that walk uprightly Psal. 34.9 The young Lyons do lack and suffer hunger but they that seek the Lord shall not want any good thing If we want any thing we would have certainly it is not good for us 9. The less Power we have in our selves the more Experience we have of God's Power Isa. 40.29 He giveth power to the faint and to them that have no might he increaseth strength So Deut. 32.36 The Lord shall judge his people and repent himself for his Servants when he seeth that their power is
goods to feed the poor and though I give my Body to be burned and have not Charity it profiteth me nothing I am nothing without saving Grace Therefore these are the Mercies for which God will be praised Thirdly These are brought about with more ado than Temporal Favours God as a Creator and Upholder of all his Creatures doth bestow Temporal Blessings upon the Ungodly World even upon the Heathens that know him not that never heard of Christ yet Saving Grace he bestoweth only as the God and Father of our Lord Jesus Christ who was to purchase these Blessings by his Death and bloody Sufferings before we could obtain them 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. Other Blessings run in the Channel of common Providence these in the Channel of Christ's Mediation Fourthly Because these are pledges of Eternal Blessings and the beginnings of our Eternal well-being The Life that is begun in us by the Spirit is perfected in Heaven Ioh. 5.24 He that heareth my words and believeth on him that hath sent me hath everlasting life and shall not come into condemnation but is passed from death to life It is a spark that shall not be quenched and the Food that feedeth it is the meat that perisheth not but endureth to everlasting life John 6.27 Those Graces and Eternal Blessedness are to be linked together that they cannot be separated Rom. 8.30 Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Sanctification is included in the last word here in the Beginnings by Sanctification and hereafter in the full possession of Eternal Glory So 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. It loseth it self in the Ocean of Eternal Glory and Happiness Fifthly These incline and fit the Heart for praise and Thankfulness to God There is an Occasion to praise God and a Disposition and an Heart to praise God outward Benefits give us the Occasion to praise God but these not only the Occasion but the Disposition other Benefits are the Motives but these the Preparations as they do fit and encline the Heart The Work of Faith and Love do set the Lips wide open to magnifie and praise the Lord Grace is the matter of God's Praises and give also a ready will to praise him yea the very Deed of praising him Psal. 63.5 My Soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips When they feel the Love of God shed abroad in their Hearts they are enclined to praise God Sixthly Temporal Favours may be given in Anger but the Graces of the Spirit are never given in Anger God may give us worldly Honour and Riches in Judgment and indulge large Pastures to Beasts fatted for destruction but he giveth not Faith and Love in Anger or a Renewed Heart in Anger but as a token of his Special Love To you it is given to know the mysteries of the Kingdom of Heaven Matth. 13.11 To you it is given to believe Phil. 1.19 So that for these principally we should praise the Lord. We have a quick sense in Bodily Mercies but in Soul Concernments we are not alike affected We think God dealeth well with them to whom he giveth Greatness and Honour but doth he not deal well with you to whom he hath given his Spirit Seventhly These render us acceptable unto God A Man is not accepted with God for his worldly Blessings he is indeed the more accountable unto God but not of greater Account with him Luke 12.48 For unto whomsoever much is given of him shall the more be required The more Helps and the more Encouragements the more Work and Service God expecteth but they are not more precious in his sight for Temporal things sake Under the Law the Rich and Poor payed the same Ransom the Rich is not accepted for his Riches nor the poor Man despised for his Poverty but now the Saving Graces of his Spirit are acceptable with God It is said 1 Pet. 3.4 A meek and quiet Spirit it is in the sight of God of great price God esteemeth this more and therefore it should heighten the esteem of Grace in our Hearts and quicken us more to get and encrease it Eighthly These Benefits should be acknowledged that God may have the sole Glory of them for he is the Father of Lights from whom cometh every good and perfect gift Jam. 1.17 It was the Opinion of the Stoicks Quod vivamus Deorum munus est quod bene vivamus nostrum Our Natural Being we ascribe to God but our Moral Perfections we are apt to usurp the Glory of them to our selves Iudicium hoc est omnium mortalium saith Tully All Men think that Prosperity and Success is to be asked of the Gods but Prudence and good Management belongeth to us But these Opinions are Sacrilegious and rob God of his chiefest Honour Therefore to prevent Spiritual Pride we must be sure to bless God for Spiritual Blessings our Crowns must be cast at the feet of the Lamb Rev. 4.10 11. for he only is worthy to receive Honour and Blessing and Glory and Power Whatever we do 't is from him who worketh all our works in us Isa. 26.12 Thou wilt ordain peace for us for thou also hast wrought all our works in us And 1 Chron. 29.14 All things come of thee and of thy own have we given thee By his Grace we are what we are 1 Cor. 15.10 By the Grace of God I am what I am And Luk. 19.16 Thy pound hath gain'd ten pounds VSE Is to Exhort us to two Things First To be in a Capacity to bless God for Spiritual Blessings Secondly To be most Affected with these Mercies First See that you be in a Capacity to bless God for Spiritual Blessings First see that you have these Mercies and then bless God for them It would trouble a Man even to trembling to hear slight and vain persons take up a Form of Thanksgiving which no way is proper to them as to Bless God for their Election before Time their Sanctification in Time and their Hopes of Glory after all Time As if a Leper should give thanks for perfect Health or a Mad-man that he is made wiser than his Neighbours or a Man that is ready to die to thank God that he is pretty well and recovering so they give thanks for Grace which they never knew nor felt This is to mock God while we pretend to adore him It is true there are Spiritual Mercies for which all are bound to give Thanks such as the Mystery of Redemption the New Covenant the Offers and Invitations of Grace Means and Time to Repent these you
should value more and bless God for them But for Men that know not their own great Necessities and Benefits but slight their chiefest Mercies and account them Burdens they can more feelingly thank God for a gluttonous Meal or unjust Gain or some vain Pleasure but for the Means of Grace they bless him not But now the Flower of Thanksgiving is when we can bless God for Christ for his Spirit for Heaven for Faith and Love And therefore we should labour to get these things and to make our Sincerity more unquestionable for these are the chiefest Matters for which God expecteth praise from us The Apostolical Forms insist upon these things 1 Pet. 1.3 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 Secondly To be most affected with these Mercies Other Mercies may be overvalued especially if we look upon them under the Notion of provision for the Flesh so our very Thankfulness may be a Snare Lust ingrosseth our Hearts but Religion tippeth our Tongues Men will thank God for their Preferment more than for the Offer of Christ and Pardon and Life by him Our esteem is known by this what it is that moveth us to thankfulness if it be for the World as used for the pleasure of the Flesh rather than for the Service of God it is but Lust disguised in a Religious Form Therefore what are you most affectionately thankful for Worldly or Spiritual good things God is to be thanked for all for Temporal encrease but chiefly for Spiritual Mercies Now what endeareth God to your Hearts that he is so good in Christ or that he blesseth your outward Estate You should not lessen that Favour but look for a better and more distinguishing Expression of his Love 3 Doct. That not only the Spiritual Blessings vouchsafed to our Selves but to Others also must he acknowledged with Thankfulness 1. It suiteth with our Relation of Members in the same Mystical Body of Christ and so is a part of the Communion of Saints 1 Cor. 12.26 And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it The Members care for one another and are affected with each others Wo or Weal if the Toe be trod upon the Tongue will cry out You have hurt me Therefore they that have lost sympathy and feeling seem to have cast themselves out of the Body as if they were no way concerned in their fellow Members in Christ. If we be in the Body we must be affected with others Concernments as with our own Phil. 1.7 I have you in my heart Where sincere Love is among Christians there will be a Communion of Prayers and Praises therefore they bless God for others Mercies as their own See Rom. 12.15 Rejoyce with them that do rejoyce and weep with them that weep Spiritual Love is but acted and personated if we only drop some words of Prayer and Praise and do not look upon our selves as under a Debt and that it is meet so to do and do it upon Inclination and not meerly upon the Invitation of others We should give Thanks for all their Mercies especially for such Spiritual Mercies as constitute the Union such as Faith and Love by Faith we are united to the Head by Love to the Fellow-members Col. 1.3 4. We give thanks to God and the Father of our Lord Iesus Christ praying always for you Since we heard of your Faith in Christ Iesus and of the love which you have to all the Saints These Graces qualifie for this Spiritual Communion 2. The Glory of God is concerned in it Wheresoever his Goodness shineth forth especially with any Eminency it must be acknowledged Rom. 1.8 I thank my God through Iesus Christ for you all that your Faith is spoken of throughout the whole world When Christ's Kingdom doth thrive extensively or intensively by the addition of more peace or the encrease of Grace if we love our Master we must be glad when he getteth more Servants and our Joy must be expressed in praises When Paul was Converted he saith Gal. 1.24 The Saints glorified God in me That is praised God in his behalf and gave him the Honour of that great Work that so useful an Instrument was gained to the Faith 3. The Spiritual Blessings vouchsafed to others conduce to a common Good therefore our Profit and Interest inviteth us to this Duty The good of some is the gain of the whole we have benefit by their Example and are confirmed by having Companions in the Faith and Patience of the Gospel and the common Profession groweth by their Accession to the Faith 1 Thes. 1.7 8 Ye were examples to all that believe in Macedonia and Achaia For from you sounded out the word of the Lord not only in Macedonia and Achaia but also in every place your Faith to God-ward is spread abroad Eminent Christians promote the Interest of the Gospel and their Gifts make them serviceable 1 Cor. 1 4 5. I thank my God always on your behalf for the Grace that is given you by Iesus Christ that in every thing ye are enriched by him in all utterance and in all knowledge And Rom. 1.12 That I may be comforted together with you by the mutual Faith both of you and me It is a Comfort to meet with our Father's Children every where and that we have hopes of having more Companions in Heaven 4. If we have no profit by them yet the thing it self is a Benefit to us for if we have any thing of the Bowels of Christ or Love to Souls surely we are gratified when any are Converted to God If the Salvation of our Brethren be dear to us whatever is given in order thereto we must reckon among our Benefits and we should rejoyce in one anothers Gifts and Graces as our own True Goodness is communicative and diffusive of it's self as Fire turneth all about it into Fire Hypocritical Profession is accompanied with an Envy they would shine alone and Mules and Creatures of a Bastard Production do not propagate 5. We encrease their Faith and Comfort when we give Thanks to God for them To that end doth the Apostle mention his Thanksgiving that they might be encouraged to go on Phil. 1.3.6 I thank my God upon every remembrance of you being confident of this very thing that he which hath begun a good work in you will perform it untill the day of Iesus Christ. 1 VSE They are Monsters of Men that Repine at the Riches poured down by their own or other Men's Ministry upon others Yet such a base Spirit reigneth in many they cannot endure any should be Godly and Serious 2 VSE Let us Bless God for others The Angels rejoyce at the Conversion of a Sinner Luke 15.10 Now this should never be omitted 1. When there is some eminent Work
accomplished either for the multitude of Objects or degree of Grace As when Cornelius was gained to the Faith as the First-fruits of the Gentiles Acts 11.18 When they heard these things they held their peace and glorified God saying then hath God also unto the Gentiles granted Repentance unto life And Verse 21. The hand of the Lord was with them and a great number believed and turned unto the Lord And Verse 23. Barnabas was glad when he had seen the Grace of God and exhorted them all that with purpose of heart they would cleave unto the Lord. 2. When there are special Circumstances as if we have been instrumental to do them good and God hath blessed our Word or Converse or Example 1 Thes. 2.19 20. For what is our Hope or Ioy or Crown of rejoycing are not even ye in the presence of our Lord Iesus Christ at his coming for ye are our glory and joy Or if we have prayed for any thing for others whatever we have prayed for must be thankfully acknowledged when brought to pass 2 Cor. 1.11 You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf And 3d. Epist. Ioh. 4. I have no greater joy than to hear that my children walk in the truth 4 Doct. That in Thanksgiving for Spiritual Benefits whether to our Selves or Others the Encrease of Grace must be acknowledged as well as the Beginnings of it The Degree is from God He that beginneth perfecteth Phil. 1.6 He that hath begun a good work will perfect it to the day of Christ. The whole Progress of the Work from the first step to the last is all from God not from the Power of our own Free-will or the Srength of our Resolutions or the Stability of our Gracious Habits For the First That it is not from the Power of our own Free-will is plain from Ioh. 6.44 No man can come to me except the Father which hath sent me draw him And then for the Second That it is not from the Strength of our Resolutions Psal. 73.2 As for me my feet were almost gone my steps had well-nigh slipt And for the Third That it is not from the Stability of Gracious Habits see Rev. 3.2 Be watchful and strengthen the things which remain and are ready to die for I have not found thy works perfect before God And 1 Pet. 5.10 The God of all Grace who hath called us unto his Eternal Glory by Iesus Christ after that you have suffered a while make you perfect establish strengthen settle you He that beginneth the Work of Grace in us doth still carry it on to perfection he doth establish what is attained and increase our spiritual strength for all Difficulties and Duties so Luk. 17.5 The Apostles said unto the Lord Increase our Faith VSE Take Notice of God's Favour in the addition of every new degree of Grace because the change is more remarkable we may ascribe our first Conversion to God but we must also our after-growth We are still under the Love and Care of Christ Though we are passed from Death to Life yet not from Earth to Heaven You are in continual need of Christ for Direction Intercession Pardon farther Sanctification Support Comfort and Peace therefore take Notice of every degree if there be greater Fervour if more delightful Exercise if more Ability and Strength to overcome Opposition let God have the Glory of all He many times Chastiseth our Pride and Unthankfulness with Lapses or Decayes if we do not acknowledge him as Peter and David what grievous Lapses had they SERMON II ON 2 THESS I. v. 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 these Words we have Observed 1. An Affectionate Form of Thanksgiving 2. The Matter of it For the first It is a blessed thing when Complaints are turned into Thanksgivings both for our selves and others For our selves We should not be always Craving and always Complaining Gratulation should find a place in our Addresses to God as well as Acknowledgments of Sin and Supplications for Grace Col. 4.2 Continue in Prayer and watch in the same with Thanksgiving So for others we should rather take Notice of their Excellencies than of their Blemishes We give occasion to others to suspect us to have a rough imperious spirit to be always finding fault never acknowledging the Grace they have received or the good they have done This was far from Paul's Temper who was ever ready to acknowledge any thing of Christ wherever he found it especially where Grace was discovered with eminency as in these Thessalonians therefore he saith We are bound to thank God always for you Brethren as it is meet Whence we Observed four Doctrines I am now to speak of the Matter of this Thanksgiving Because that your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth Where Observe these six things 1. That it is a Comfort that our Inward Man is in a good State however it be with us as to our outward Condition before the World These Thessalonians were poor and afflicted we read in the first Epistle They received the Gospel in much affliction 1 Thes. 1.6 And in the Verse next the Text he speaketh of their Patience and Faith in all their Persecutions and Tribulations and the following words tend wholly to Comfort them under their sore Troubles Yet their Condition before God was thriving and prosperous and matter of Thanksgiving rather than Lamentation So 2 Cor. 4.16 For this Cause we faint not saith the Apostle but though our outward Man perish yet the inward Man is renewed day by day We should count this World's Goods well exchanged if the want or loss of them be recompensed to us by the increase of spiritual Graces and be glad if it go well with our Souls though our Bodily Interests be infringed If God by an a king Head will give us a better Heart by a sickly Body an healthy Soul as he did to Gaius 3 Epist. Ioh. 2. Ver. by lessening us in the World or reducing us to streights make us Rich in Faith James 2.5 By Troubles and Oppositions excite us to a more lively exercise of Grace We should not barely submit to such a Dispensation but give Thanks The Children of God are always set forth to be of this Temper Psal. 119.71 It is good for me that I have been afflicted that I might learn thy Statutes 2 Cor. 12.9 10. I will rather glory in my infirmities that the power of Christ may rest upon me therefore I take pleasure in infirmities in reproaches in necessities in persecution in distresses for Christ's sake for when I am weak then am I strong If the Afflictions and Troubles of the World may do us good and
our Knowledge and Holiness be increased as our Estates are diminished So Heb. 12.11 No Chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of Righteousness unto them which are exercised thereby All the Honours and Riches of the World are not worth the least degree or dram of Grace 2. Their Condition was not only good but growing better every day It is not enough barely to be good but we must grow from good to better and be best at last God's Children wait on the Lord and he is not wont to be sparing and streightned to those that attend upon him Isa. 40.31 They that wait on the Lord shall renew their strength They are planted in his Courts and that is a fertile Soil Psal. 92.13 14. Those that are planted in the house of the Lord shall flourish in the Courts of our God they shall still bring forth fruit in Old Age they shall be fat and flourishing There are Ordinances by which they receive a supply of the Spirit their Hearts are upon the Wages that lead home to God Psal. 84.7 They shall go on from strength to strength When our Hearts are set upon a thing we will neither go off nor go back but still gain ground They find new Encouragement in God's ways Prov. 10.29 The way of the Lord is strength to the upright the more they walk in it the more Encouragement they find to do so all which doth condemn our laziness that we make no more Progress surely our Reward should encourage us Phil. 3.14 I press towards the 〈◊〉 for the prize of the high calling of God in Iesus Christ In a Race where there is so great a Price we should not stand at a stay but still be running and getting nearer the Goal the Way is so pleasant that we have no occasion to tire in it 2 Pet. 3.18 But grow in Grace and in the knowledge of our Lord and Saviour Iesus Christ We have so many Benefits by Christ that surely we are encouraged to seek for more Besides consider God's Expectation God expecteth more from some than others according to their Years and standing Heb. 5.12 For when for the time ye ought to be Teachers having had so much Means and Advantages ye have need that one teach you again which be the first principles of the Oracles of God So Luk. 12.48 Vnto whomsoever much is given of him shall be much required and to whom Men have committed much of him they will ask the more We expect he should come sooner that rideth on horse-back than he that goeth a foot Now that we may grow Carnal Affections must be weakened Ioh. 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit This Purging is by Mortification Faith the Mother grace must be increased Rom. 1.17 Therein is the Righteousness of God revealed from Faith to Faith as it is written The just shall live by Faith We must still continue to live by Faith The Means of Grace must still be attended upon 1 Pet. 2.2 As new-born Babes desire the sincere milk of the Word that ye may grow thereby 3. Their Growth was considerable they arrived to a great degree of Eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is high Faith and great Love Certainly they did not over grow their Duty but it was a wonderful growth considering the difference between them and themselves what they were before the Gospel came to them and what now Considering also the difference between them and others how they had outgrown their Equals yea those who had received the Gospel before them Surely we should not only grow in Grace but seek to excel in Grace God will have more Glory and we more Comfort Now those that would Excel 1. Should be more Humble for Iames 4.6 God resisteth the proud but giveth Grace to the humble The Lord increaseth his Grace where all is ascribed to God and nothing to our selves but he is an Enemy to those that lift up themselves and puff up themselves and set the Crown upon their own Heads 2. They should be diligent in the Use of their Gifts for to him that hath shall be given Luk. 8.18 that is that useth what he hath that carryeth himself according to the Helps vouchsafed and imployeth and improveth what he hath he shall have more They shall have more Faith more Love from the same Spirit who gave them the first Grace If in the effect you shew what you have and declare what you have you shall have more the Original Stock shall be increased 3. There should be Thankfulness They own God in all Col. 2.7 Rooted and built up in him and stablished in the Faith as ye have been taught abounding therein with Thanksgiving The Creature then robbeth not God of the Glory of his Gifts and therefore shall have more 4. There must be Obedience to the Word of God as our Rule the sanctifying Motions of the Spirit as our Principle and the Author of that Grace which we have Now the more ready we shew our selves to comply with the Directions of his Word and the Motions of his Spirit the more is Grace strengthened in us for Disobedience to the Word is a Provocation to God which hindereth the due impression of it on our Souls Ier. 8.9 They have rejected the Word of the Lord and what Wisdom is in them And Disobedience to the Spirit is a Grief to him Eph. 4.30 Grieve not the Holy Spirit of God whereby ye are sealed unto the day of Redemption So that sin hindereth our growth and letteth out our strength But what shall we say of them that beat down the Price of Christianity as low as they can and content themselves with what is barely necessary to Salvation as if the safest way were to go as near the brink of destruction as possible These Men care not though they dishonour God so they may be saved but they will in time see that the greatest Grace is no more than needeth 4. They grow in both Graces both in Faith and Love These two Graces are inseparable Companions Col. 1.4 Since we heard of your Faith in Christ Iesus and of the love which ye have to all the Saints So 1 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in Faith and Love which is in Iesus Christ The one concerneth our Personal Benefit and Safety the other the good of the Body that we may have a tender Care of the Unity Honour and Prosperity of Christ's Church We are to build up our selves in our most Holy Faith and we are also to Edifie others which is done by Love principally Besides this Connexion is necessary because all Religion is exercised by these two Graces The Mysteries of Religion are received and improved by Faith and the Precepts and Duties of it are acted by Love 1 Cor. 10.13 14. Watch ye stand fast in the Faith quit your selves
next World but to carry us thither with Comfort supplying us in a way most conducible to his Glory and our Welfare Psal. 84.11 The Lord is a Sun and Shield the Lord will give Grace and Glory no good thing will he withhold from them that walk uprightly All things are yours Ordinances Providences 1 Cor. 3.21 For all things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is God's 2. Hereafter That Christ will give us Eternal Glory and Happiness in the other World 1 Tim. 1.16 For this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting And Iohn 20.31 These are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have life through his Name This is the main Blessing which Faith aimeth at 1 Pet. 1.9 Receiving the end of your Faith even the salvation of your Souls By this all Temptations of Sense are defeated Now if you would know whether your Faith groweth or no you must discover it by the Firmness of your Assent or the Resolvedness of your Consent or the Peace and Confidence of your Relyance 1. For Assent If you believe the Word of Gâ—d especially the Gospel part with an Assent so strong that you can resolve to venture your whole Happiness in this bottom and let go all that you may obtain the Hopes which the Gospel offereth to you certainly he hath a strong Faith who taketh Gods Promises for his whole Felicity and God's Word for his only Security he needeth no more nor no better Thing nor surer Conveyance to engage him to hazard all that he hath when the Enjoyment of it is inconsistent with his Fidelity to Christ. 2. Your Consent A full entire Hearty Consent to resign your Selves to Christ not a feeble Consent such as is contradicted by every foolish and hurtful Lust but a prevalent Consent such as can maintain it self notwithstanding Difficulties Temptations and Oppositions of the Flesh and controll all other Desires and Delights whatsoever 3. For Relyance When you can trust him for deliverance from the Guilt Power and Punishment of Sin and to quicken strengthen and preserve Grace in you to everlasting Life You trust him in all his Offices as a Priest when you believe his Merits and Sacrifice and Comfort your selves with his Gracious Promises and Covenant and come to God with more boldness and Hope of Mercy upon the account of his Intercession especially in all Extremities and Necessities Heb. 4.14 15 16. Seeing then that we have a great High Priest that is passed into the Heavens Iesus the Son of God Let us hold fast our Profession for we have not an High Priest which cannot be touched with the feeling of our Infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly unto the Throne of Grace that we may obtain mercy and find Grace to help in time of need You trust him as a Prophet when you give up your selves as his Disciples to the Conduct of his Word and Spirit being parswaded that he will infallibly teach you the way to true Happiness Ioh. 6.68 Lord to whom shall we go thou hast the words of eternal life You trust him as a King when you become his Subjects and are perswaded that he will Govern you in Truth and Righteousness in order to your Salvation and defend you by his mighty Power from all your Enemies 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day And 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom To whom be Glory for ever and ever Amen SERMON III. ON 2 THESS I. v. 3. Your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth THE Growth and Encrease of Faith may be Judged of 1. By the Nature of Faith 2. The Properties of it 3. The Examples and Instances of great Faith in Scripture We are now upon the Second Thing the Properties 1. A Dependance upon God for something that lyeth out of Sight That this is an Essential Property of Faith appeareth by the Description of it Heb. 11.1 The Evidence of things not seen that is not seen by Sense and Reason Some things are invisible by reason of their Nature as God for no man hath seen God at any time Joh. 1.18 And therefore he is called the Invisible God Col. 1.15 And some things by reason of their Distance because they are Absent and Future as the Glory of the World to come and therefore 't is an Object of Faith and Hope Rom. 8.24 For hope that is seen is not hope for what a man seeth why doth he yet hope for it Vision and Possession exclude Hope and leave no room and place for it Now without Faith a Man can have no sight of these things 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off There is a mist upon Eternity and we cannot look beyond the Clouds of this lower World unless we have the Eagle-eye of Faith but by Faith we can see them so as to frame our Lives accordingly 2 Cor. 5.7 For we walk by Faith and not by Sight By Sense we see what is pleasing or displeasing to the Flesh but by Faith what conduceth to the saving or losing of the Soul Faith being very much like Sight and serving us for the Government of the Soul as Sight doth for the Body it may much be explained by it Now to Bodily Sight there must be an Object a Medium to make the Object conspicuous and a Faculty or Organ 1. The Great Object of Faith is Eternal Life as procured by Christ and promised in the Gospel There is no use of Sight where nothing is to be seen therefore the Object is set before us in the view of Faith in the Promises of the Gospel Heb. 6.18 and Heb. 12.2 God's Truth is as certain as Sight it self can be in it we see all things promised as sure and near 2. The Medium As we see Colours in the Light of the Air so these Spiritual and heavenly things in the Light of the Spirit 1 Cor. 2.11 12. For what man knoweth the things of a man save the Spirit of a man which is in him even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given us of God 3. The Eye or Visive Power A Blind Man cannot see at Noon-day nor the sharpest Sight at Midnight Now this
is to lay hold upon eternal life 1 Tim. 6.12 that is seize upon it as ours as assured to us by the Word of God or to take it as our Happiness and accordingly pursue after it Eph. 1.13 In whom ye trusted after ye heard the word of Truth the Gospel of your Salvation Now when we choose this Felicity for our Portion set our Hearts upon it make it the chief Care and Business of our Lives to seek it and do all as Means thereunto carry our selves as Strangers and Pilgrims in the World and look for no great Matters here but wholly depend upon God's faithful Word for this Happiness to come then is Faith wrought in us 4. 'T is our Strength and Preservative against all Temptations from the Devil the World and the Flesh The Word of God is the Sword of the Spirit Eph. 6.17 A Weapon of excellent use in the Spiritual Warfare And 't is said 1 Ioh. 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one This helpeth us to ward off the bloâ—â— of any Temptation When the Heart is well stocked and furnished with this Word of God you have something to oppose still to Darken the Splendoâ— of the World to check the Desires of the Fâ—esh and so do the better carry on a continual Warfare and Watchfulness And so the Fleshly Inclination is overruled and the Profits Honours and Pleasures of the World have less force upon us VVhen the Devil sheweth the Bait and the Flesh is ready to swallow it Faith sheweth the Hook A Belief of the VVord of God being of a lively and vigorous Nature produceth Noble effects in us It casteth down all that rebellâ—th against God and casteth out all that would be preferred before him Psal. 37.31 The Law of his God is in his heart none of his steps shall slide A lively active Sense of his Duty is kept fresh upon his heart 5. To be our Comfort and Cordial in our Afflictions Psal. 119.59 This is my Comfort in my Affliction thy VVord hath quickened me Verse 92. Vnless thy Law had been my delight I should then have perished in my Affliction Heb. 12.5 Ye have forgotten the exhortation which speaketh unto you as unto Children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him So Psal. 94.19 In the multitude of my thoughts within me thy Comforts delight my Soul God's Comforts are such as God alloweth or God worketh The Matter of both is in the Scriptures though the Spirit be the Author of them and the Instrument he worketh by is Faith In Wants and Streights how sweet is it to a Believer to consider how amply we are provided for in the Covenant When Gods Hand is heavy upon us and Providence represents him as an angry Judge yet the Covenant represents him as a Father In a time of Tryal one promise of God will give you more true Comfort and Support than all the arguings of men Fourthly The Notes whereby we discern a strong and grown Faith as to this Property of it its respect to the Word 1. When the Consolations laid down in the Word of God are more prized than any extraordinary Dispensations Certainly 't is a weakness when Men undervalue the Comfoâ—ts of the Word as slender empty unsatisfactory and would have the Manifestations of God's Love exhibited to them in some singular and extraordinary way Eliphaz chargeth it on Iob wrongfully Iob 15.11 Are the Consolations of God small with thee is there any secret thing with thee God's ordinary way is the sure way the other layeth us open to a Snare Surely our Consciences are best settled in the ordinary way of God's Word in a way of Faith Repentance and close walking with God but as Naaman despised the Waters of Iordan so many despise the ordinary Comforts and would have Signs and Wonders to assure them These may long sit in darkness because if God comforts them not in their way they will not be comforted at all Now though God sometimes in Condescention to his People may grant their desires as Christ did to Thomas yet 't is with an upbraiding of their Weakness and Unbelief Ioh. 20.28 You should acquiesce in the common allowance of God's People least you seem to reflect on the Wisdom and Goodness of God and lay open your selves to some false Consolation and dream of Comfort while we affect new Rules without the Compass of the Word especially when we find not our expectations there speedily answered like hasty Patients ready to tamper with every Medicine they hear of rather than submit to a regular Course of Physick Gregory telleth us of a Lady of the Emperors Court that never ceased importuning him to seek from God a Revelation from Heaven that they should be saved Rem difficilem petivit inutilem 'T was a thing difficult and unprofitable difficult for him to obtain and unprofitable for her to ask having a surer way by the Scriptures 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have a more sure word of Prophecy than Oracles The adhering of the Soul to the Promises is the unquestionable way to obtain peace Luther as he confesseth was often tempted to ask for Signs or some Special Revelation He tells also how strongly he withstood these Temptations Pactum feci cum Domino meo ne mihi mittat Visiones vel etiam Angelos contentus enim sum hoc dono quod habeo Scripturam Sanctam quae abunde docet suppeditat omnia quae necessaria sunt tam ad hanc vitam tam ad â—uturam I indented with the Lord my God that he would never send me Dreams and Visions I am well contented with the Gift of the Scriptures 2. When the Word is matter of Joy and firm Confidence to us before there is any appearance of performance This in two Cases 1. In Case of Delay when 't is long e're God appeareth and Faith doth not require the Existence and Pre-essence of the thing believed only the Promise of it Therefore though the Promise be delayed it eyeth the Blessing at a distance Heb. 11.13 These all dyed in Faith not having received the promises but having seen them afar off were perswaded of them and embraced them Abraham was one of them Ioh. 8.56 Your Father Abraham rejoyced to see my day and he saw it and was glad And we if we would be strong Believers must do likewise Heb. 6.12 Be not slothful but followers of them who through Faith and Patience inherit the promises A Christian is not to be valued by his Enjoyments but his Hopes Heaven is all performance Here he dealeth with us by Promises but you will find his payment sure and that God in effect is better than all his Promises for they cannot signifie and convey the full Sense of all that God meaneth to bestow Therefore we must wait whether the Promise be to be fulfilled in this Life or
the Life to come let us dig the Pit and tarry till God fill it with Rain from Heaven 2. In case of Difficulties Wants Distresses the naked Promise must be ground of Hope and Comsort to you though it seem to be contradicted in the Course of God's Providence when it is neither performed nor likely to be performed you are to go by his Word whatever his Dispensation be Rom. 4.18 Abraham against hope believed in hope And David saith Psal. 56.4 In God will I praise his Word in God I have put my trust I will not fear what man can do unto me So Verse 10. In God will I praise his Word in the Lord will I praise his Word The best holdfast Faith can have on God is to take him by his Word though he withholdeth Comfort and Deliverance from us yet we may praise him as long as we have his Word His Dispensation giveth no Satisfaction yet the Soul can find Rest and Contentment in his Word Well then if the Word be an impregnable Bulwark against all Fears and Dangers and Comfort against all Wants and Distresses your Faith is grown for the more simply our dependance is upon the Word of God without sensible Encouragements the stronger is our Faith 3. When all the Trust we have in God concerning the Comforts we expect by the way is still referred to the great Blessing of Eternal Life We are to trust God by the way for our Protection and Defence as well as for the Reward at the end of the Journey by swimming in the shallow Brooks we learn to venture in the great Ocean but still in subordination to the main Blessing This is the great Comfort Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you the Kingdom And our Faith in the Word tendeth to this Rom. 15.4 Whatsoever things were written afore time were written for our Learning that we thrô patience and comfort of the Scriptures might have hope Therefore strength of Faith is hereby determined 4. Because the Word is not only our Charter but our Rule The strength of Faith is known by this If we value the Word of God as it maketh us wise unto Salvation therefore we delight in the plain Word without the Ornaments of wit as painting in Glass Windows hindereth the Light Every thing communicateth to it 's own Nature Heat causeth heat Cold causeth cold Ministers speak as the Oracles of God and so the People receive SERMON V. ON 2 THESS I. v. 3. Your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth Fifthly WE come to the Fifth Property of Faith which is an high Value and Esteem of Jesus Christ I mention this 1. Because Faith in the New Covenant mainly and distinctly respects Christ Acts 20.21 Testifying both to the Iews and also to the Gentiles Repentance towards God and Faith towards our Lord Iesus Christ. Why Repentance respects God I shewed you lately because from God we fell and to God we return We fell from him as we withdrew our Allegiance and sought our Happiness elsewhere we return to him as to our Rightful Lord and proper Happiness But Faith respects the Mediator who is the only Remedy of our Misery and the Means of Eternal Blessedness He opened the way to God by his Merit and Satisfaction and actually bringeth us into this way by his Renewing and Reconciling Grace that we may be in a Capacity to please and enjoy God and that 's the reason why Faith in Christ is so much insisted on as it begets a Title to the Blessings of the New Covenant It hath a Special Aptitude and fitness for this work of our Recovery from Sin to God partly because a guilty Conscience is not easily settled and brought to look for all kind of Happiness from one whom we have so much wronged Adam when once a Sinner was shy of God Gen. 3.10 Guilt is suspicious and maketh us hang off from God Psal. 32.13 And if we have not one to lead us by the hand and bring us to God we cannot abide his Presence 2. Partly because the Comfort of the Promises is so Rich and Glorious and the Persons upon whom it is bestowed so unworthy that it cannot easily enter into the Heart of a Man that God will be so Good and Gracious to us unless we have a sound Belief of his Merit who hath procured these Mercies and Hopes for us 1 Cor. 2.9 Eye hath not seen nor ear heard neither hath it entered into the heart of man the things which God hath prepared for them that love him Therefore since Sense and Reason could look for no such thing 2 strong Faith is necessary 3. The way God hath taken for our Deliverance is so supernatural and strange that nothing but Faith can receive it Ioh. 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life And Rom. 8.32 He spared not his own Son but gave him to dye for us 4. The chief of our Blessings lye in another World and Nature cannot see so far off 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off Unless we believe Christ and his Message to us we shall never entertain these things 5. For the present Christ's People are assaulted and afflicted with so many Difficulties and so seemingly forsaken and Temptations to Unbelief in this lower World are so manifold and pressing that we can take no Comfort in the New Covenant unless we have Faith in Christ who is able to maintain and defend us till he hath brought us home to God 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 6. Faith in Christ is most fitted for the acceptance of his free Gift Faith and Grace go always together and are put as Opposites to Law and Works Rom. 4.16 Therefore 't is of Faith that it might be of Grace And Eph. 2.8 By Grace ye are saved through Faith and that not of our selves it is the Gift of God Faith establisheth the free Grace and Favour of God or his Condescention to us in the New Covenant wherein Pardon and Life are offered to Penitent Believers What we receive by the Grace of God in Christ cannot be of Right or such as we may Challenge by Vertue of Obedience to the Law upon that Account He might Condemn us but he doth Accept us upon these New Terms which Christ propounded of his meer Grace and therefore Faith solveth the Interest of Grace in our Pardon and Salvation 7. Because the Duties of the New Covenant are opposite to the bent of the Carnal Heart which is set upon Liberty and Uncleanness Rom. 8.7 The Carnal mind is Enmity against God for it is not subject to the Law of God neither indeed can be And nothing
but as an Head Root He is your Righteousness 1 Cor. 1.30 and 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him You have the Effect of his Merit and Obedience to plead to God he is your Blessedness for the present Col. 1.27 Christ in you the Hope of Glory All the Fatherly goodness of God cometh to you by him all your Helps Mercies and Hopes are founded in him alone 't is he presents your Requests to God and you take all your Mercies out of his Hands 1 Cor. 8.6 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 Your Petitions are presented by the Hands of him who is the Beloved of God 2. That Faith doth give him this Esteem as it is an Assent Consent and Affiance 1. As an Assent we believing what he is hath done and doth still do for us therefore we prize him Faith knoweth him partly by what the Word revealeth Ioh. 4.10 If thou knewest the Gift of God and who it is that saith to thee Give me to drink thou wouldest have asked of him and he would have given thee living Water And Ioh. 6.40 This is the Will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life They see such an Excellency Fulness and Alsufficiency in him as draweth off their Hearts from all other things and they cleave to him alone Partly by Experimental Feeling that he is such a one to us As they see him to be such they find him to be such 1 Pet. 3.3 If so be that ye have tasted that the Lord is gracious The Word revealeth and Experience findeth him to be so 2. As 't is a Consent We see Christ is so Necessary for us so Beneficial to us that we accept him for our Lord and Saviour and count all the choicest Concernments in the World but base things in comparison of his Grace therefore forsaking all others we devote our selves to him and are marryed to the Lord that we may bring forth Fruit to God Rom. 7.4 Nothing is allowed to rival Christ in the Soul or to be a Competitor with him Hos. 3.3 This is the Form of the Conjugal Covenant Thou shalt not be for another but thou shalt be for me 3. As 't is a Trust and Affiance in him that we may be reconciled to God and saved by him from Sin and Punishment and so be brought safe into a State of perfect Happiness every one of these Benefits doth endear him to the Soul Surely dependance will beget Observance and we will love him and please him in whose Hands we venture our all even our Eternal Interests and Concernments 3. The Notes or how this Esteem will shew its self 1. In labouring to get Christ above all This is the prime Care and must be carryed on whatever is left undone Matth. 16.33 Seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you 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 dayes of my Life to behold the Beauty of the Lord and to enquire in his Temple Prov. 4.7 Wisdom is the principal thing therefore get Wisdom and with all thy getting get understanding The Accessary things must give way to the Principal the Arbitrary things to the Necessary Food and Raiment is not so necessary as Christ Temporal Want is not so great an evil as Eternal Misery Well then Communion with God in Christ must be minded whatever is neglected Most Mens Time and Labour is layed out upon unsatisfying Vanities their Life and Love and Time and Strength and Care is spent on Worldly things and have seldom and cold Thoughts of Salvation by Christ cannot deny themselves a little Worldly Pleasure or Carnal Ease that they may attend upon this Work to get an Interest in Christ's renewing and reconciling Grace Of those that were invited to the Marriage-Feast 't is said Matth. 22.5 They made light of it 2. A Care in keeping Christ above all Nothing should be so near and dear to you as Christ He is your Life and your Strength Your great Care is that he may lye as a Bundle of Myrrhe in your Bosoms Cant. 1.13 A bundle of Myrrhe is my well-beloved unto me he shall lye all Night betwixt my Breasts or dwell in your Hearts by Faith Eph. 3.17 Christ is all in all to you You are loth to put the Comforts of his Presence to hazard for a little Carnal Satisfaction are chary and tender of your Respects to your Redeemer that he be not displeased or provoked to withdraw by any unkind dealing of yours Whatever Temptations would withdraw you from your Duty you reject with loathing and indignation Christ hath pitched upon this as the true and proper Evidence of our Love to him and Esteem of him Ioh. 14.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him We are apt to flatter our selves with an Airy Religion that we value Christ and prize Christ if so we will be careful he be not offended and displeased 3. By a Willingness to lose all rather than lose Christ Luke 14.33 Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple Counting the most dishonourable things in the World as honourable for his sake Heb. 11.26 Esteeming the reproach of Christ greater riches than the Treasures in Egypt for he had respect unto the recompense of Reward Acts 5.41 And they departed from the presence of the Council rejoycing that they were counted worthy to suffer shame for his Name They see a Beauty in his despised wayes You can Worship Christ as the Wise Men did though in a Stable and are contented to be made Vile for his sake 2 Sam. 6.22 I will yet be more vile than thus and will be base in my own sight And we read of Marsacus when he was led forth to suffer and because of his Quality they bound him not as they did others he cryed out Cur non me quoque Torquem donas c Why do you not give me also my Chain and make me a Knight of this Noble Order Some will pretend to prize Christ but can hardly suffer a disgraceful word for him or endure to be brow-beaten with a Frown 4. By delighting in Him and the Testimonies of his Love above all things else Faith must breed such a Confidence in Christ as keepeth up our delight in him and such a delight and well-pleasedness of Mind as we find not elsewhere Psal. 4.7 Thou hast put gladness in my heart more
great stay to the Souls of true Believers to cause them with Comfort to trust themselves and all their Affairs in the hands of Christ. We have no reason to doubt of his Care Protection and Merciful Disposal of us and if poor sick and desolate you may go to him it is in the power of his hands to help you 1. There is no want but he can easily supply it Psal. 23.1 The Lord is my Shepherd I shall not want 2. There is no pain or suffering but he can easily mitigate or remove it Mat. 8.2 Lord if thou wilt thou canst make me clean 3. There is no danger so great from which he is not able to deliver thee Dan. 3.17 18. If it be so our God whom we serve is able to deliver us and he will deliver us out of thine hand O King But if not be it known unto thee O King that we will not serve thy Gods nor worship the golden Image which thou hast set up 2 Cor. 1.10 Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us Where can we be so safe as in the Love and Covenant of such an Almighty Saviour Get but this imprinted upon your Hearts and it will beget a strong and stedfast Confidence in him 6. He reasoneth from the strict Discipline observed in the Roman Armies where there was no disputing of Commands or questioning Why and Wherefore I am a man under Authority having Soldiers under me and I say to this man go and he goeth and to another come and he cometh and to my Servant do this and he doth it Verse 9 th Where he compareth Person with Person I am a Man thou a God Condition with Condition a subordinate Officer with Christ the Supream Lord He knew what it was to obey and to have Power over others Power with Power his Power over Soldiers and Servants with Christ's Command over all Events Health and Sickness Life and Death Reasoning for God and his Promises is a great advantage We are Naturally acute in reasoning against Faith but when the Understanding is quick and ready to invent Arguments to encourage Faith it is a good sign VSE Go you and do likewise From the Example of the Centurion let me encourage you 1. To readiness of Believing Iames 3.17 The wisdom that is from above is first pure then peaceable gentle and easie to be intreated This is opposite to that slowness of Heart to believe which we read of Luke 24.25 Oh Fools and slow of heart to believe all that the Prophets have spoken These are more receptive and easie to entertain a Doctrine than others Iohn 7.17 If any Man do his will he shall know of the Doctrine whether it be of God The Sincere and Renewed need less ado to convince them There is a light Credulity Prov. 14.15 The Simple believeth every word and there is the readiness of a Sincere Mind to embrace the Truth We are to captivate our Understandings to the Obedience of Faith but not every Fancy lest we be like Children tossed to and fro and carried about with every wind of Doctrine Eph. 4.14 No a Christian must not be like a Reed shaken with the Wind nor believe every Spirit but yet where the Truth is sufficiently evidenced we must embrace it Most of our Hesitancy in Religion comes not so much from the Conflict between our Light and the Doubts of our Mind as from the Conflict between our Light and Lusts which maketh us irresolute but a sincere Heart soon overcometh the difficulty 2. To represent our Necessity to Christ and referr the Event to him to commit and submit all to him There is an Alsufficiency of Power and Infinite Pity and Goodness that we need not trouble our selves about the Event Submission before the Event is Faith as after it is Patience This is true Faith in such Cases as the Centurion came about to referr all to Christ. 3. To be Humble In all our Commerce with Christ Faith must produce a real Humility Faith is most high when the Heart is most low Luke 18.11 12 13 14. The Pâ—arisee stood and prayed saying God! I thank thee I am not as other men are c. I fast twice a week I give tithes of all that I possess And the Publican standing afar off would not so much as lift up his eyes to Heaven but smote upon his breast saying God be merciful to me a Sinner I tell you this man went down to his house justified rather than the other for every one that exalteth himself shall be abased and he that humbleth himself shall be exalted The one changelled a Debt the other begged a Favour Humble Supplications to God become us better than proud Expostulations 4. To meditate often on the Soveraign Dominion of Christ and his Power over all things that fall out in the World To keep us from warping and running to unlawful shifts God propoundeth his Alsufficiency to our Faith when we enter into Covenant with him Gen. 17.1 I am the Almighty God walk before me and be thou perfect He hath Power enough to help defend and reward us we need not seek elsewhere for a Protector or Paymaster the Word of his Providence is enough he can heal our Diseases supply our Necessities or bless a little as he did the Pulse to the captive Children Dan. 1.15 Their Countenances appeared fairer and fatter in flesh than all the Children which did eat the portion of the Kings meat A SERMON ON MATTH XV. v. 21 22 23 24 25 26 27 28. Then Iesus went thence and departed into the Coasts of Tyre and Sidon And behold a Woman of Canaan came out of the same Coasts and cryed unto him saying Have mercy on me O Lord thou Son of David my Daughter is grievously vexed with a Devil But he answered her not a word and his Disciples came and besought him saying Send her away for she cryeth after us But he answered and said I am not sent but unto the lost Sheep of the House of Israel Then came she and worshipped him saying Lord help me But he answered and said It is not meet to take the Childrens bread and cast it to Dogs And she saith Truth Lord yet the Dogs eat of the crumbs which fall from their Masters Table And 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 WE come now to the Second Instance of a Great and Grown Faith This ought to be considered by us In the Centurion me had an Instance of a reasoning Faith now of a wrestling Faith Faith wrestling with grievous Temptations but at length obtaining help from God We ought to consider this for these Reasons 1. Because Christ pronounceth it to be great Faith and so proper for our Imitation O Woman great is thy Faith It is the Faith of a Woman a
Woman not Proselyted or Embodyed with the visible People of God at that time a Woman whose Faith is approved and commended by Christ And surely this should provoke every Christian Heart to be furnished with a like Faith 2. To Instruct us that the Life and Exercise of Faith is not easie but will meet with great Discouragements We must reckon of Tryals and prepare for them They that leap into Profession and do not count the Charges will soon find their rash Confidence disappointed They may meet with Rebukes from Men David's Enemies said There is no help for him in God Psal. 3.2 Or from mistaking Friends as those that would not have Christ hindred in his passage Mark 10.48 Many charged him that he should hold his peace but he cryed the more a great deal Thou Son of David have mercy on me But this Woman seemeth to be checked and disappointed by Christ himself who at first answereth her not a word and then seemingly defeateth her Confidence To wrestle not only with Temporal Discouragements but Disappointments of our Hope in God is the sorest Tryal The Blind Man wrestled with the Rebukes of Men but she with the Rebukes of Christ himself Yea here is Tryal upon Tryal she is put back after a first and second Address Christ as God knew the strength of her Faith at first but yet he would exercise her Faith to the uttermost as in another Miracle it is said He himself knew what he would do but this he said to prove him Joh. 6.6 Whence shall we buy Bread that so great a Company may eat Christ loveth to try them with whom he hath to do sometimes the weakness sometimes the strength of their Faith 3. Because of the Success Verse 28. Be it unto thee even as thou wilt and her Daughter was made whole from that very Hour When Faith is sufficiently tryed Christ can hold out no longer as Ioseph's Bowels yearned and he could not refrain himself Gen. 45.3 I am Ioseph so when the strength of Faith is sufficiently discovered Christ cannot continue the Conflict any longer the Believer shall have what he doth desire Hosea 11.8 Mine Heart is turned within me my Repentings are kindled together And 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. So Isa. 40.1 2. Comfort ye comfort ye my People saith your God speak ye comfortably to Ierusalem and say unto her that her Warfare is accomplished that her Iniquities are pardoned for she hath received of the Lord's Hand double for all her Sins Now it is enough let them have their Mercies and their Comforts In opening this instance let us consider First The Quality of the Woman She is called in Matth. 15.22 A Woman of Canaan in Mark 7.26 A Greek a Syrophoenician by Nation Phoenicia was that Countrey which was Inhabited by the Relicks of the Ancient Canaanites she was by Nation a Phoenician and by Religion a Greek for the Term of Iew and Greek distinguished the then World Rom. 1.16 It is the Power of God unto Salvation to the Iew first and also to the Greek And it is as much as Iew and Gentile she was a Devout Woman among the Gentiles that Bordering upon the People of God was acquainted with the True Religion though she professed it not Secondly That she was a Believer appeareth by her coming to Christ to cure her Daughter who was Bodily vexed with the Devil How she was acquainted with Christ it is said Mark 7.25 She heard of him That is by the Rumour of his Miracles And if God blessed Rumours or the Fame of Christ's Miracles we may be ashamed that we do no more improve a clear Word And not by her coming only but also by the Title she gave to Christ her calling him The Son of David ver 22. This was the Solemn Name of the True Promised Messiah So the blind Men Matth. 20.30 Have mercy on us O Lord thou Son of David So Bartimeus if it be a distinct Story Mark 10.47 Iesus thou Son of David have mercy on me Son of David was the common Title by which our Saviour was called and known among the Iews Matth. 9.27 Thou Son of David have mercy on us Because Christ was to be born of the Seed and Posterity of David Ier. 23.5 Behold the days come saith the Lord that I will raise up unto David a righteous Branch Rom. 1.3 Concerning his Son Iesus Christ our Lord who was made of the Seed of David according to the Flesh. The Messiah was to come as a King to rule and feed his Church and therefore he is called sometimes David in the Prophets and in the days of his Flesh in the Addresses that were made to him Son of David So that in this she sheweth her Faith There is in Faith Knowledge Assent and Affiance and all three are in this Womans Faith That the Messiah was to be the Son of David there is her Knowledge There was her Assent That Jesus was the Christ or True Messiah for she applieth the Title to him upon the Rumours of his Miracles Then there was her Affiance and Dependance in this Address to him as one that was able and willing to help all distressed Creatures and that she renewed her Suit after so many Repulses shewed a notable Confidence in his Mercy and Power Thirdly The Greatness and Strength of her Faith To set forth that we must consider 1. Her Tryals and Temptations 2. Her Victory over them by her Importunity Humility and resolved Confidence First Her Temptations they are Four I. Christ's Silence He answered her not a word ver 23. II. The Coldness oâ— the Disciples dealing in her behalf in the same Verse His Disciples besought him Send her away for she crieth after us III. Christ's Answer to his Disciples seeming to exclude her out of his Commission Ver. 24. He answered and said I am not sent but to the lost Sheep of the House of Israel IV. Her renewed Importunity draweth another Answer from Christ which implieth a Contempt of her or at least a strong Reason against her Verse 26. It is not meâ—t to take the Children's Bread and cast it unto Dogs So that you see here are sore Tryals multiplied Trials but yet she keepeth begging and arguing with Christ till he giveth her Satisfaction First Christ's Silence Verse 23. And he answered her not a word It 's a great Tryal to our Faith but such as the People of God usually meet withall It is sad to go to a dumb Oracle and get not a Word from God So here What! not a Word from a merciful and gracious Saviour who was so ready to hear and help upon all occasions and to cure all those that came to him But she gets not a Word though her Daughter was grievously tormented by the Devil A
a greater respect to their own Trouble than the Woman's Affliction that they might not be troubled with her Cries but they desire for quietness sake that she might be dispatched one way or another Many a poor benighted Soul pray themselves and set others on praying till they are weary and God heareth not which is a great Discouragement to a poor afflicted Creature But yet it is but a Temptation for though Man's Drop be soon spent yet God's Ocean of Compassions faileth not When they are troubled yet importunity is welcom to Christ. Thirdly Her next Temptation is sorer Christ seemeth to exclude her out of his Commission Verse 24. But he answered and said I am not sent but to the lost Sheep of the House of Israel This was a Truth for Christ in the days of his Flesh was a Minister of the Circumcision Rom. 15.8 His personal and particular Ministry was principally designed for the People of the Iews they were to have the Morning-Market of the Gospel and the first Handsel of the Redeemers Grace Which by the way was a Rebuke to the Iews that they did no more prize his Ministry and Dispensation when this Stranger was so importunate to receive the Benefit of it But however it was a great Tryal to the Woman as if she were not one of those lost Sheep whom Christ came to seek When Salvation it self refuseth to save us when Christ shall in effect say I am a Saviour but not unto thee thou art not one of my Redeemed ones This is an amazing thing Poor Believers when they are in this Conflict seem to be driven from Christ not only by their own misgiving Hearts but the Denunciation of his Word They question their Election and the Intention of God's Grace whether ever it were meant to them or no. But this is but a Temptation we must not betray our Duties by our Scruples though it be Midnight now we cannot say It will never be Day Our Rule which we must stick to in such cases is God may do what he pleaseth I must do what he commandeth Our Necessities are great and so are Christ's Compassions therefore a believing Soul must not be put off by groundless Fears nor must the Threatnings of the Word drive us from but to the Promise for God opposeth for a while that he may at length give Faith the Victory Fourthly When the Woman reneweth her Suit Verse 25. Then she came and worshipped him saying Lord help me Yet Verse 26. He answered and said It is not meet to take the Children's Bread and cast it to Dogs By Implication Christ reckoneth her among the Dogs A grievous Word to drop from the Mouth of a gracious Saviour But when Christ tryeth us he will try us to the quick and humble us to the very Dust. Our Lord speaketh this according to the common rate of Language among the Iews who accounted all the Heathens as Dogs and without the Covenant Such as were within the Covenant and Pale of Grace were holy and consecrated to God others who were without the Covenant because of their false Religion were accounted prophane and unclean Dogs and Sheep are opposed one to another The People of Israel are decyphered by the Appellation of lost Sheep others are called Dogs Rev. 22.15 Without are Dogs A Term applyed to this day by all Oriental People to those whom they count to be Misbelievers Surely one would think now here were an end of her Faith and Address to Christ no the humble Soul maketh an Advantage of this Verse 27. Truth Lord yet the Dogs eat of the Crumbs which fall from their Master's Table Faith is quick to observe all Advantages whereby it may strengthen it self A Dog is allowed to creep under the Children's Table and to feed on what falls down there Thus she maketh a seeming Rebuke to be a kind of Claim and Title And then Christ can hold out no longer for he will at length yield and will not always hide himself from the seeking Soul They that wrestle will at length overcome Mark 7.29 And he said unto her For this saying Go thy way the Devil is gone out of thy Doughter Secondly Her Victory over these Temptations 1. By her Importunity 2. Her Humility 3. Her resolved Confidence All which are the Fruits of great Faith 1. Her Importunity She will not be beaten off by Christ's Silence but she maketh some Advantage of it For it is not said he heard her not a word but answered her not a word Christ may hear his People when he doth not presently answer them She seemed to be excluded out of Christ's Commission but neither this nor reproach of her own Condition doth hinder the Exercise of her Faith but still she reneweth her Suit Lord have mercy on me Son of David help me The Woman will not be put off praying when Christ seemeth to forbid or not to regard her praying Her Daughter was sore vexed and she must have help from Christ or none The more God seemeth to refuse us the more instant should we be in Prayer and pursue our Suit constantly Let God answer how he pleaseth if he be silent we must resolve to follow the Suit till we get Audience if he seem to deny we must get ground by Denyals if he rebuke us we must still make Supplications Be it a Suspension a seeming Denial a contrary Providence Faith will not give over To sink under the Burden argueth Weakness but it is Strength of Faith to wrestle through it We read of Pherecides a Grecian in a Naval Fight between his Nation and Xerxes that he held a Boat in which the Persians were fighting first with his Right Arm when that was cut off with his Left when that was cut off with his Teeth and would not let go his Hold-fast but with his Life This doth somewhat represent an importunate Soul This Woman when Christ doth seem to turn away from her and refuse her Prayer yet she prayeth Lord help me When he reasoneth from his Charge yet still she will come and worship him when he putteth her off with the common Reproach which the Iews did cast upon all that were not of their Religion his Doctrines and Miracles were Children's Bread she turneth a Discouragement into an Argument and maketh her Claim The Dogs eat of the Crumbs that fall from their Master's Table Thus all true Believers are in good Earnest come what will of it they are resolved to pray still Thus blind Bartimeus the more they rebuked him the more he cried Mark 10.48 Faith is like Fire the more it is pent up the more it striveth to break out and worketh effectually in us We read of Iacob's wrestling with God Gen. 22.24 There wrestled a man with him until the breaking of the day And it 's explained Hosea 12.3 4. He had power with God yea he had power over the Angel and prevailed he wept and made Supplications to him Wrestling Souls that are good at
holding and drawing with the Almighty will not let him go till he bless them The Woman doth not turn her Back upon Christ but draws the nearer to him the more he seemeth to drive her away from him and keepeth arguing with him and beseeching of him till he giveth her Satisfaction But how shall we do to keep up Prayer in the midst of so many Discouragements 1. Our Necessity should quicken us And 2. God's Goodness and Power should support us Faith pressed with need is earnest in Prayer when it is dealing with a God gracious and powerful why should we give over the Suit 2. Her Humility We read of no murmuring and Impatience or Discontent at Christ's Carriage No if we will wrestle with God we must wrestle with Prayers and Tears with humble and broken Hearts there must be no complaining of God but to God The Woman doth not tax Christ as harsh and severe but only maketh Supplication Lord have mercy upon me Son of David help me It is said Matth. 15.25 She worshipped him But in Mark 7.25 it is said She fell at his feet She fell prostrate before him and owneth the Term of Dog that justly she might be accounted so and maketh it her Plea and Claim Humility is contented to be humbled as deeply as the Lord pleaseth but cannot bear this to be excluded from Christ and the Benefit of his Grace In all Faith there is always a deep Humility When Christ rebuketh her as a Dog she doth not make a murmuring Retort but an humble Plea That some of the Mercy provided for Israel might be spared to a poor Canaanite a Crumb at least 3. A resolved Faith under our greatest Pressures Iob 15.14 Tho' he slay me yet I will trust in him As Antisthenes told his Master that taught him Philosophy That he should not find a Club big enough to beat him from him Faith will not quit it's Adherence to God for any Difficulty whatsoever when God seemeth to quit the Believer the Believer will not quit God but take him as a Friend when he seemeth to deal as an Enemy and still put a good Construction upon his Providence This Resolute Adherence is seen in three things 1. An Adherence to his Way how little soever he seemeth to own it Psal. 44.17 18. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant Our Heart is not turned back neither have our Steps declined from thy way Sharp Afflictions do not discharge us from our Duty in professing the Truth As our Steps must not decline so not our Hearts Dan. 3.17 18. Our God whom we serve is able to deliver us from the burning fiery Furnace and â—e will deliver us out of thy Hand O King But if not be it known unto thee O King that we will not serve thy Gods nor worship the Golden Image which thou hast set up However God disposes of us we must keep to our Duty 2. In Perseverance in the use of Means Rom. 12.12 Continuing instant in Prayer We are to use the Duty still though we have no Satisfaction as to the Event and as long as there is Life in the Duty it will come to something at the last Luke 5.15 We have toiled all night and have taken nothing nevertheless at thy Word we will let down the Net It is enough that these means are appointed by God and we must use them though hitherto we have gained little Comfort and Success by them 3. In a Dependance upon his Promises and powerful Providence The Woman sticketh to Christ as only able to help her though there was little appearance of any help from him She runneth not away to another Helper but worshippeth him cleaveth to him Better lie dead at Christ's Feet than die in a state of Alienation from him We must resolve to be his though we cannot know that he is ours No Trouble how great soever is a Warrant to quit our Trust and whatever Disappointment saith to us it doth not say Put your Confidence elsewhere or trust no longer in God This resolute Confidence is justifiable upon these Grounds 1. His Providence will never give his Word the Lie Let God do what he will they are approved who are approved by his Word and they are condemned who are condemned by his Word Psal. 73.17 When I went into the Sanctuary of God then understood I their end Job 3.3 I have seen the foolish taking root but suddenly I cursed his Habitation And on the contrary Psal. 4.3 But know that the Lord hath set apart him that is Godly for himself the Lord will hear when I call unto him Isa. 3.10 Say ye to the righteous that it shall be well with him for they shall eat of the Fruit of their doings 2. There is more good Will in his Heart than is visible in his Dealings The merciful Nature of God should be a support to us though we see nothing of the Effects of it in his Providence Iob 10.13 These things hast thou hid in thine Heart I know that it is with thee He speaketh of his favourable Inclination to shew pity to distressed Creatures We are not able always to reconcile his present Dispensations with his gracious Nature yet Faith must not quit it's Hold fast We must see what is hid in God's Heart and comfort our selves with that Favour and Mercy which we know to be Essential to him Tho' the Mercy and Pity be not visible and obvious to Sense the Disposition and Inclination abideth in God unchangeable and sure God is a merciful God still and Christ a compassionate Saviour though the Effects be suspended to try and sharpen our Faith 3. Because God loveth to bring Light out of Darkness to give the Valley of Achor for a Door of Hope to bring meat out of the Eater and sweetness out of the strong to bring about his Peoples Mercies by means very improbable and contrary that he may train us up to hope against Hope When Deliverance is a coming it is not always in sight Christ at a Wedding calls for Water when he intended to give Wine Iohn 2.7 And here he rebuketh the Woman as a Dog when he meant to treat her as a Daughter of Abraham 4. When he seemeth to resist and be opposite to his People he giveth them secret-Strength to prevail over him When Iacob wrestled with God it was by God's own Strength God in Iacob seemed to overcome God without him or against him Was not the Spirit of Christ at work in the Heart of this Woman all the while he seemed to be struggling with her He never striveth with his Servants but giveth them suitable Strength to the Task he imposeth on them 1 Cor. 10.13 God is faithful who will not suffer you to be tempted above that you are able but will with the Temptation also make a way to escape that ye may be able to bear it Psal. 138.3 In the day when I
Miracles and Acts of Mediation as if we had seen him in the Flesh is still the work and exercise of our Faith So the Apostle telleth the Galatians Chapter 3.1 Before whose Eyes Christ Iesus hath been evidently set forth Crucified among you That is before you he hath been convincingly declared as if he were set before your Eyes Nailed to the Cross. VVe should receive Christ as it were Crucified in the midst of us And the more lively and impressive Thoughts we have of this in the VVord and Sacraments the stronger is ones Faith VVe do so believe it and our Hearts are so warmed by it as if it were all done before our Eyes Such Evidence and Conviction should we have as to warm our Hearts 2. Present To see him so as to make him the Object of our Love and Trust. Iohn 6.40 And this is the will of him that sent me that he that seeth the Son and believeth on him may have Everlasting Life There is a clear sight of Christ still necessary to believing we must see him and know him Spiritually Though he be removed from us within the Curtain of the Heavens yet we must see him and such Worth and Excellency in him as may draw off our Hearts from other things see him so as to believe that he is at the Right Hand of God negotiating for us that we may trust our Selves and our All in his Hands Stephen said Acts 7.56 Behold I see the Heavens opened and the Son of Man standing at the Right Hand of God He saw the Lord Jesus as in a posture of readiness to assist and help him that was by Extraordinary Vision for it is said The Heavens opened But Faith doth the like in its degree and proportion Especially must we see him at the Right Hand of God ready to receive us when we die 3. Future We must see him that is be assured of his second Coming and thoroughly perswaded that we shall see him As Iob 19.25 26 27. For I know that my Redeemer liveth and that he shall stand in the latter days upon the Earth And though after my Skin Worms destroy this Body yet in my Flesh I shall see God Whom I shall see for my self and mine Eyes shall behold him At the Resurrection we shall get this Sight and Blessed Vision of God Now Faith must over-look all Impediments to assure our selves of this 2. There are other Objects about which the Vision of Faith is exercised as the Glory and Blessedness of the World to come Faith is the Perspective of the Soul by which it can see things at a distance as present It can look beyond and above the World and draw unspeakable Joy from the Hope of Eternal Life Moses Heb. 11.26 Esteemed the Reproach of Christ greater Riches than the Treasures of Egypt for he had respect to the Recompenâ—e of Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He looked to it The Glory of the World to come is represented and set before us in the Promise we see it clearly there Heb. 6.18 That by two Immutable Things in which it was impossible for God to Lie we might have strong Consolation who have fled for Refuge to lay hold upon the Hope set before us Heb. 12.2 Looking unto Iesus the Author and Finisher of our Faith who for the Ioy that was set before him endured the Cross despised the Shame and is set down at the Right Hand of the Throne of God To this we should look and see it as if it were before our Eyes that we may not be allured or terrified by the things that are before our Eyes But of this I have already spoken in the Nature of Faith See Sermons 3 d Volume on Heb. 11.1 only let me advice you now to keep the Eye of Faith clear that Christ and Heaven may be always in view The Devil seeks to shut it 2 Cor. 4.4 In whom the God of this World hath blinded the Eyes of them which believe not least the Light of the Glorious Gospel of Christ who is the Image of God should shine unto them He doth it by the World deluding and bribing the Flesh and Inchanting the Mind with worldly Felicity so that God and Heaven are forgotten and that necessary Care which we should use in preparation for it is neglected and omitted But it is opened by the Spirit Eph. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledge of him The Eyes of your Vnderstanding being Enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints And therefore we should always pray for this Spiritual Eye-salve that we may have a due sense of the World to come fresh and strong upon our Hearts Secondly The next Effect is deep Affection or Rejoicing in Christ and all the Work of Redemption done in his Day Certainly a sight of Christ by Faith doth bring true Joy and Peace into the Soul Here I shall shew 1. That no other Affection will become Christ and the Salvation offered by him and received by Faith but great Joy This is evident by the whole drift and current of the Scriptures The Angels told the Shepherds at Christ's Birth Luke 2.10 And the Angel said unto them Fear not for behold I bring you Good Tydings of great Ioy which shall be to all People Surely Tydings of Christ the Redeemer of the World are Tydings of great Joy because then there was a way found out for our Reconciliation with God and the taking up that dreadful Controversie between us and him that Heaven and Earth may kiss each other and meet again in a Covenant of Love and Peace and Grace purchased by Christ whereby we might overcome the Devil the World and the Flesh. The great Enemies of our Salvation are defeated and a proportionable Happiness found out for Man without which he would have been as Leviathan in a little Pool So when this Grace was offered to any as to Zacheus by Christ's coming into his house and bringing Salvation with him Luke 19.6 He made haste and came down and received him joyfully Or published in the Word Acts 13.48 When the Gentiles heard these things they were glad and glorified the word of the Lord and as many as were ordained to Eternal life believed Now we are concerned as well as they The Gospel should never be as State-News to Sinners or as a Jest often told Our Necessities are the same with theirs and the Benefits are offered to us as well as them The Virgin Mary was thus affected Luke 1.47 My Spirit hath rejoyced in God my Saviour That Christ was to be born of her and was formed in her The Eunuch when Philip had preached to him Iesus and he was Baptized into this Faith Acts 8.39 He went on his way rejoycing as Men do that have met with a good Bargain and
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
Comfort because they are so vile and unworthy and such Sinners If you be such a Sinner the more need of a Saviour You would laugh at him that would argue thus I am too Cold to go to the Fire too Sick to send for the Physician too Poor to take Alms too Filthy to go to the Water to be Washed You must not consider what you have been but what you would be Christ doth not Invite us because we are Holy but that we may be Holy The Objection were of weight if we did only advise you to be eased of your smart but not to be rid of your burden if this Consent were only a Claim of Priviledges and not an Obligation to Duties or a submission to Christ's Healing Methods Celsus objected against Christianity that it was a Sanctuary for naughty Persons and Men of a Licentious Life Origen answereth him That it was not a Sanctuary to shelter them only but an Hospital to cure them It is not the Worthy are Invited â—ut the Thirsty and the Needy you are unworthy to the very last but are you hungry You are unworthy to receive Christ but God is worthy to be oâ—â—yed it is not a matter of Priviledge only but Duty 2. Your Hearts are so loose and changeable you are afraid to bind your selves to God The truth is this consent implyeth a delivery over of your selves to Christ to seek Happiness in the way that he hath appointed it is the first Egress of the Soul towards the Execution of the Duty of a Christian our entry into the practice of the Holy Life and an entry withall into a resolved War with the Devil the World and the Flesh who will resist us herein and you must consider difficulties so as to fortifie your Resolution Matth. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me He will surprize no Man Matth. 20.22 Are ye able to drink of the Cup that I drink of and to be baptized with the Baptism that I am Baptized with And not to consider is to discourage your Consent Obj. You will say You cannot do it by your own Strength and you are uncertain of God's Assistance Answ. Do not foretell the Event but charge your selves with your Duty It is your Duty to engage your Hearts to God tho' you cannot lay Wagers upon your own Strength You must resolve but continually depend upon Christ for the performing of your Resolutions He will maintain you in your way to Heaven 2 Tim. 1.12 For I know in whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day In a sense of your own Insufficiency and Deceitfulness of Heart you must still relye upon his Grace and Spirit who hath made many Promises to support and to keep you by his Power through Faith unto Salvation 3. For Affiance in the great Promise of the Gospel or offer of Pardon and Life by Christ. There seemeth to be an impossibility to Sense and Reason from first to last If the 〈◊〉 of Salvation were sufficiently understood we should see from the beginning to the end from the first step to its last Period in everlasting Glory it is the meer Grace and Power of God that carrieth it on in despite of Men and Devils and therefore it is said Eph. 1.19 And what is the exceeding greatness of his power to us word who believe according to the working of his mighty power As for instance the reconciling of a guilty Soul to God Eph. 2.3 Among whom also we had oâ—r Conversation in time past in the lust of our flesh fulfilling the desires of the flesh and of the mind and were by nâ—â—ure Children of Wrath even as others The changing of a naughty and obstinate Heart Ier. 17.9 The Heart is deceitful above all things and desperately wicked who can know it And the giving us an Holy Nature and Life Iob 14.4 Who can bring a clean thing out of an unclean nâ—t one Or to quicken us that were dead in trespasses and sins Eph. 2.1 You also hath be quickened who were dead in trespasses and sins To strengthen a feeble and weak Creature 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God That things meet with so much opposition by the way Eph. 6.12 For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this World against spiritual wickedness in high places What can maintain us in the midst of so many Temptations We at length dye and rot in the Grave as others do now the rising of our Bodies after it is eaten by Worms and turned to Dust is a thing incredible and to Flesh and Blood wholly impossible 't is wholly within the reach of God's Power Now since we have ground to hope for all this from the Word of God even to Pardon our many sins Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon To change this sinful Nature that we may become an holy People to God Titus 3.5 Not by works of righteousness which we have done but according to his mercy he saveth us by the washing of regeneration and renewing of the Holy Ghost To overcome our Obstinacy perverseness in evil fickleness in good To maintain Grace in the midst of Temptations Iude 24. To him that is able to keep you from falling And finally to raise us up out of the Grace We must not consider and plead the difficulties to damp Faith but to quicken it going on with our Duty and wait for his Salvation III. He staggered not at the Promise through Vnbelief Strong Faith is so satisfied with God's Promise that it leaveth no place for considerable doubtings as Abraham here admitted no doubts or questionings touching the Promise of God but without disputing or arguing to the contrary depended fully upon the Lord being perswaded he could do what he had promised There are two Reasons hereof The Immutability of his Nature Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong Consolation And his Tenderness of his Word Psal. 138.2 For thou hast magnified thy Word above all thy Name Both these breed this assured Perswasion of God's Faithfulness and Stedfastness and make his Promise the great Prop and Support of Faith Now this staggering or not staggering at the Promise and so the Weakness and Strength of our Faith may referr to three Acts or Parts of Faith 1. A strong Assent or clear sight of the Evidence of the Truth If we have the Word and Promise of God we should believe any thing as surely as if we had the greatest Evidence in the World
Dissembling the Pharisees were a dissembling Generation and they are the famous Instances of hardness of Heart in the first Gospel-days Hypocrisy is a constant Lie and every Lie is a Sin against Light When Men take a Religion out of design their Pretences condemn them Men sin and are secured against the Stroke of the Word and Checks of Conscience by their Fame and plausible Appearance Then for formal performing of good Duties Prov. 7.14 I have Peace-Offerings with me this day have I paid my Vows I do this and that I read so many Chapters a day and keep to my Church Men think they have done enough though they have done never so little Hardness of Heart is often occasioned by the Ordinances Now how do Ordinances harden They may harden partly as they irritate Corruption but chiefly as they are trusted in Duties soundly done humble Men as new Wine rendeth and breaketh old Bottles all to pieces But when formal Duties are used as a sleepy Sop to stop the Mouth of Conscience the Heart is insensibly hardned Every Man must have a Religion to lean to Conscience like the Stomach when it hath no solid Food draweth Wind. 5. Pride and Stubbornness against God Men scorn to be controlled Exod. 5.2 And Pharaoh said Who is the Lord that I should obey his Voice to let Israel go I know not the Lord neither will I let Israel go Nehem. 9.29 They dealt proudly and hearkned not unto thy Commandments but sinned against thy Iudgments and withdrew the Shoulder and hardned their Neck and would not hear Jer. 13.15 Hear ye and give ear be not proud for the Lord hath spoken Men scorn to submit to Ordinances to be checked by God's Messengers and say What have we to do with them In this Light of Christianity the Contempt is cast upon the Messenger though indeed the Heart riseth against the Authority of God himself One great Cure of hardness of Heart is seriously to meditate on God's Power Deut. 10.16 17. Circumcise therefore the Foreskin of your Heart and be no more stiff-necked For the Lord your God is God of Gods and Lord of Lords a great God a mighty and a terrible which regardeth not Persons nor taketh Reward Do you know what God is Will you contend with him You will fail in the Enterprize you cannot be hard-hearted if you would in the Issue of the Combate Pride is the Root of all Sin what is the Reason Men dare sin They think they shall carry it out well enough for all God and so suffer their Lusts to perk above the Commandment 6. The Deceitfulness of Sin Heb. 3.15 Lest any of you be hardned through the Deceitfulness of Sin Now how doth Sin deceive us and so harden the Heart 1. By general Invectives We all cry out of Sin and complain of Sin and yet all this while regard it in our Hearts We make Sin a Notion and so defy it in the general when in Particulars we love it all the while as many ignorant People defy the Devil but hold the Crown upon his Head for he is the Ruler of the Darkness of this World The Devil careth not for ill Words so he can keep Possession of the Heart We make Sin the common Pack-horse to bear all our Burdens Men content themselves with empty Declamations or Forms of Satyr and Invective yet the Heart liketh it well enough and so is insensibly hardned they are not serious and particular Men look upon Matters of Religion as abstracted Ideas and Matters of Fancy O take heed of this 2. By delaying Acts 24.25 Go thy way for this time when I have a convenient Season I will call for thee Christian it is but a Deceit take heed thy Heart be not hardened by it What Reason hast thou to presume of that which God can only give If Cesar had read the Letters over-night to prevent the Conspiracy he had been safe What Security have you either of Time or Grace but your own Presumptions And he that is Security to himself is a Fool. It is true all may be redressed by Repentance but this is not in thy Power and thy Hardness by delaying increaseth every Day 3. It cometh lapped up in carnal Baits of Profit and Pleasure to gratify our Lusts and Interests Sin pretends great Advantage but be not deceived it will harden thy Heart and destroy thee it cannot profit thee 4. It hath many Colours wherewith to beguile a Man It presents it self in another Dress than its own and therefore we have need to have our Eyes about us Prov. 28.14 Happy is the Man that feareth always but he that hardneth his Heart shall fall into Mischief Many Sins lie secret unrepented of and so the Heart is hardned 5. It will increase upon thee it groweth to a Custom by Degrees it is of a bewitching Nature and soaketh into a Man insensibly from Thought to Consent then to Action then to Reiteration then to Custom First Men excuse Sin then justify it then glory in it and in time they grow senseless and confirmed in a Habit of Sin and are loth to quit it At first Temptations seemed horrible the first committing of Sin much perplexed the Soul but in time it is not so burdensom yea it is become pleasing and delightful Be not deceived and hardned by saying it is a little one and my Soul shall live unless we take it betimes as Peter went out immediately and wept bitterly it cannot easily be subdued Sampson knew that Dalilah had purposed to betray him into the Philistines Hands and yet he could not leave her Though Sin cost Men temporal and eternal Life yet they cannot give it over 6. That God will be merciful this is another thing whereby we are deceived a Presumption of Impunity Psal. 50.21 These things hast thou done and I kept Silence thou thoughtest that I was altogether such an one as thy self but I will reprove thee and set them in order before thine Eyes So Deut. 29.19 20. 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 mine Heart to add Drunkenness to Thirst. Be not deceived mark what follows The Lord will not spare him but then the Anger of the Lord and his Iealousy shall smoak against that Man and all the Curses that are written in this Book shall lie upon him and the Lord shall blot out his Name from under Heaven Take heed of the Deceitfulness of Sin These are the Causes of Hardness of Heart V. The Heinousness of it 1. It is a contending with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighting with God The hard Heart is the greatest Enemy God hath on this side Hell That there is a Contest between God and an hard Heart who shall have the better the Instance of Pharaoh sheweth God sendeth a Message to him and meeteth with a Repulse His Message to Pharaoh was
Exod. 5.1 Thus saith the Lord God of Israel Let my People go And this proud Creature hath the Boldness to deny him Ver. 2. And Pharaoh said Who is the Lord that I should obey his Voice to let Israel go I know not the Lord neither will I let Israel go And he standeth it out after many Warnings and foregoing Judgments And he doth not stand alone but hath more Fellows in the World Nehem. 9.29 They dealt proudly and hearkned not to thy Commandments but sinned against thy Iudgments and withdrew the Shoulder and hardned their Neck and would not hear Every Command of God every Offer of Grace is a Message from God To you is the Word of this Salvation sent Acts 13.26 and it should be respected with as much Reverence as if an Angel himself were the Messenger Only here is the Difference God saith to Pharaoh Let my People go To us he saith Let Sin go It is pity he should have the Repulse Sin will be as bad an Inmate to the Soul as the Israelites were a Snare to Egypt they were fain to thrust them out at length and were glad they could be so rid of them I say this is the Contest between God and his Creatures whether Sin shall go or tarry whether Christ shall be accepted or no He sent Moses and Aaron to Pharaoh and he hath sent Prophets Apostles Pastors and Teachers to us Let Idols Images and false Worship go Swearing Sabbath-breaking Adultery Murder Disobedience to Parents Lying Covetousness let it all go there should not be an Hoof left This is God's Message Now if you will try it out you shall see whose Word shall stand God's or yours Jer. 44.28 his Threatnings or your vain and delusive Imaginations If you put it to the Trial you have more Boldness than an Angel Iude 9. Yet Michael the Arch-Angel when contending with the Devil he disputed about the Body of Moses durst not bring against him a railing Accusation An Angel durst not use one passionate Word and will you dare to set up other Gods to profane the Sabbath to swear lie or be drunk and to say we will not let these things go let God say or do what he will to the contrary The Contest on God's part is managed for a long time in a mild condescending way He beseecheth his own Creature Ier. 13.15 16. Hear ye and give Ear be not proud for the Lord hath spoken Give Glory to the Lord your God before he cause Darkness and before your Feet stumble upon the dark Mountains and while ye look for Light he turn it into the Shadow of Death and make it gross Darkness Be not obstinate it is better that you should take down the Stoutness of your Hearts than that I should pull it down Let me have the Glory of this Conquest voluntarily I shall carry it at length You dream of Happiness and Pleasure alas you cannot injoy these vain Delights long Come leave them and I will make you as happy as Heart can wish but if not take that that followeth you will stumble into the Dungeon of Hell and then be as miserable as Almightiness can make you Iob 9.4 He is wise in Heart and mighty in Strength who ever hardned himself against God and prospered You will never get the day of God if you contend with him there is nothing to be expected but Blows You may indeed overcome him but it is not by resisting but stooping a tender Heart overcometh him Jer. 31.20 Is Ephraim my dear Son is be 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. And Isa. 57.18 I have seen his Ways and will heal him I will lead him also and restore Comforts to him and to his Mourners But a hard Heart is no Match for God it is ever foiled in the Enterprize if they yield not to his Mercy they are consumed by his Wrath. Pharaoh would contend with God but found his Maker too hard for him at last So Iulian the Apostate Ezek. 22.14 Can thy Heart endure or can thy Hands be strong in the Days that I shall deal with thee I the Lord have spoken it and will do it And 1 Cor. 10.22 Do we provoke the Lord to Iealousy are we stronger than he It is a foolish Contest it ever endeth with our Destruction 2. It is in it self the sorest of all Judgments when other means are urged in vain God giveth them up to Hardness of Heart it is one of the Chains of Darkness in which captive Souls are held unto eternal Judgment A stormy Conscience that lieth under the Power of perplexing despairing Fears is not so bad as an hard Heart They are both Chains of Darkness Despair and Obstinacy as in the Devils but in Men Despair may make way for Repentance God hath them in the Briars many are brought to Heaven by the Gates of Hell God hath begun with them but left these Again it will end in Despair the Heart that is not sensible now will then be sensible enough We read of the Worm that never dieth and the Fire that shall never be quenched Mark 9.44 In Hell Men will remember how every Sabbath God did stretch out the Arms of his Mercy to imbrace them and they would not how Christ offered a Plaister of his own Heart's-blood to cure them but they refused it and made light of it how the Holy Ghost put many good Motions into their Hearts but they rejected these Thoughts and would not be interrupted in their Ease and false Peace O the deep Wounds and Stings these Thoughts will occasion when 't is too late 3. It never goeth alone but bringeth other Judgments along with it Pharaoh had Plague upon Plague Zech. 7.12 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 former Prophets therefore came a great Wrath from the Lord of Hosts more than ordinary Displeasure So Prov. 29.1 He that being often reproved hardneth his Neck shall suddenly be destroyed and that without Remedy They shall be destroyed not afflicted only and that without Remedy there shall be none to help And Rom. 2.5 After thy Hardness and impenitent Heart treasurest up unto thy self Wrath against the Day of Wrath and Revelation of the righteous Iudgment of God God will harden his Heart against you shut up his Bowels against you in your greatest Straits when his Patience is quite spent God will retaliate Zech. 7.12 13. They made their Hearts as an Adamant Stone lest they should hear the Law c. Therefore it is come to pass that as he cried and they would not hear so they cried and I would not hear saith the Lord of Hosts There is a time when the stoutest-hearted Sinner who careth least for God shall stand in need of his Help
and would give the whole World for one favourable Look from God But O no! not a Glimpse not the least Answer God's Children meet with sad Suspensions sometimes Cant. 5.6 I sought him but I could not find him I call'd him but he gave me no Answer He seemeth not to hear their Prayers when they are deaf to his Counsels He will make them sensible of their unkind ungracious treating of him 4. It is the great hindrance in the spiritual Life it depriveth you of Grace the Spirit of God will not animate a stony Heart A Body of Flesh is only fit to be animated with a living Soul so the Heart of Flesh or tender Heart by the Spirit of God Ezek. 11.19 20. I will give them one Heart and I will put a new Spirit within you and I will take the stony Heart out of their Flesh and will give them an Heart of Flesh that they may walk in my Statutes and keep my Ordinances and do them and they shall be my People and I will be their God So Isa. 57.15 Thus saith the High and Lofty One that inhabiteth Eternity whose Name is Holy I dwell in the High and Holy Place with him also that is of a contrite and humble Spirit to revive the Spirit of the Humble and to revive the Heart of the contrite ones There is God present with his Graces God hath two Places of special Residence the highest Heaven and the humblest Heart In the one is the Presence of his Glory in the other of his Grace When the Spirit is humbled and softned it is a fit Pillow for God to rest on The hard Heart hindreth us in Duty 'T is an hard Heart that maketh our Work hard If once the Will were gained all things would be easy in Religion Rom. 8.7 The carnal Mind is Enmity against God for it is not subject to the Law of God neither indeed can be It is not subject to God but averse from him VI. The Observations concerning this spiritual Malady 1. With spiritual Hardness of Heart there may be a natural and sinful Tenderness Some Men have a natural Softness and Sweetness of Spirit as to Commerce with Men yea rather a faulty Easiness yet they are very hard-hearted as to God As Zedekiah Jer. 38.5 The King is not he that can do any thing against you He was easily drawn by Company and evil Counsel Usually it is so an hard Heart is like Wax to the Devil but as a Stone to God hardned against Goodness but exorable and easy to be intreated by Sin and Satan If the Devil do but whist they find an irresistible Power in his Temptations If carnal Men do but hold up the Finger it is a strong Cord to draw them to Excess the Looks and Speeches of the Harlot are enough to cause them to follow though it be like an Ox to the Slaughter Prov. 7.21 22. With much fair Speech she caused him to yield with the flattering of her Lips she forced him he goeth after her straight-way as an Ox to the Slaughter or as a Fool to the Correction of the Stocks God may plead and tell us of Grace and Glory but we mind it not A Diamond is not wrought upon but by its own Dust. On the contrary Men may have a stout Heart in Dangers that are very yielding and trembling in Point of Sins Prov. 28.14 Happy is the Man that feareth always but he that hardneth his Heart shall fall into Mischief David could encounter Lions Bears and Giants yet in what a weeping humble Posture is he when he hath to do with God It is good to be a Coward in Sin pulling and weak-hearted as to any Contest with God 2. Small Sins harden as well as great Sins it is hard to say which most It is confessed for the present little Sins do not deaden and harden the Heart so much as great As a Prick of a Pin maketh a Man start but an heavy Blow stunneth him and leaveth him dead for a while David when he cut off the Lap of Saul's Garment and had some revengeful Intention against his Soveraign he quickly perceived his Error His Heart smote him 1 Sam. 24.5 But when he committed the foul Sin of Adultery he lay insensible for a long space of time But on the other side little Sins do by Degrees harden Great Sins are apparent and liable to the Judgment of Conscience but we neglect small Sins and so a Custom groweth upon us and we are insensibly hardned by our Carelesness and constant Neglect of our Souls A Surfeit or violent Distemper maketh us run to the Physician but when a Disease groweth upon us by degrees it proveth mortal e're we regard it Therefore we should make Conscience of daily Failings Heb. 3.13 Exhort one another daily while it is called To day lest any of you be hardned through the Deceitfulness of Sin Great Falls as they astonish us for the present so they awaken Conscience afterwards and so we regard that and other Sins As when a great Sound hath awakned us out of a deep Sleep we easily hear lesser Sounds But Men slide into a carnal Frame of Heart unawares Qui nunquam delirat semper erit fatuus We would never grow wise but for some notable Acts of Folly Chrysostom saith that we should be more watchful of small Sins than of great Nature abhorreth these but the other slide into us A little Leak unespied drowneth the Ship as well as a great Breach If we would look more to small Sins so many great Mischiefs would not ensue 3. Sins of Omission harden as well as Sins of Commission yea sometimes more a neglect of Duties as well as the practice of gross Sins because they use not the means whereby the Heart may be kept soft and in a due Remembrance of God and their Duty to him An Instrument never so well in Tune if it lie by it soon groweth out of Kilter In every Sin of Commission there is a Sin of Omission but not the contrary A Man may be civilly harmless in offensive and yet have a very hard Heart if he hold no Communion with God and neglect the means whereby the Heart may be kept tender The Neglect of good Duties is a more general means of Destruction than the commission of Evil Men are estranged from God by the neglect of the Word and Prayer Psal. 14.4 They call not upon the Lord attend not upon the means of Grace with that Life and Seriousness they ought to do 4. None are so confident of the Goodness of their Hearts as those that have an hard Heart For the more any spiritual Disease increaseth upon us the less it is felt There is Hope whilst there is some complaining of Sin that there is some Tenderness left The hardest Heart must needs be the most confident because they use no Recollection and Reflection upon themselves Ier. 8.6 No Man repented him of his Wickedness saying What have I done What
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
Chair of the Scorner is a Preferment in Sin Psal. 1.1 Blessed is the Man that walketh not in the Counsel of the Vngodly nor standeth in the Way of Sinners nor sitteth in the Seat of the Scornful Jer. 23.34 to 39. And as for the Prophet and the Priest and the People that shall say The Burden of the Lord I will even punish that Man and his House Thus shall ye say every one to his Neighbour and every one to his Brother What hath the Lord answered and what hath the Lord spoken And the Burden of the Lord shall ye mention no more for every Man's Word shall be his Burden for ye have perverted the Words of the living God of the Lord of Hosts our God c. The Prophets used to begin their Prophecies with the Burden of the Lord and they would in mockery demand What Burden they had from the Lord for them Now shall we hear again of the Burden of the Lord. Saith God Every Man's Word shall be his Burden that is you shall dearly pay for this scoffing Language your Words shall be your Burden But these Marks may not be close enough let me propound other things 1. Did you ever lay down the Buckler before God and say I have done foolishly I will do so no more Were you ever feelingly convinced and your Lusts powerfully subdued Did you ever say as Paul Acts 9.6 Lord what wilt thou have me to do Every Man carrieth on his Opposition against God till he be brought to yield by a mighty Spirit breaking in upon him When were the Wings broken that you could fly no longer the Will subdued that you said Lord I have too long stouted it out against thee so that you were willing to be at peace with God Isa. 27.5 Let him take hold of my Strength that he may make peace with me and he shall make peace with me Were you ever forced to cry Quarter Didst thou ever apprehend God ready to smite and give Fire upon thee and then in a submissive Posture didst intreat him to stay his Hand 2. What Effect hath the Word upon you Isa. 66.2 To this Man will I look even to him that is poor and of a contrite Spirit and trembleth at my Word It is a great part of Sensibleness to tremble at the Word What meltings and yieldings of Heart do you express Doth it put you upon recourse to God 2 Chron. 34.27 Because thine Heart was tender and thou didst humble thy self before God when thou heardest his VVords against this Place and against the Inhabitants thereof and humbledst thy self before me and didst rent thy Clothes and weep before me I have even heard thee saith the Lord. Didst thou ever humble thy self before the Lord to clear up Matters between God and thy Soul and to get thy Doubts resolved and thy Lusts mortified 3. What pliableness has there been in thee to the Holy Ghost's Motions A Man that hath a tender Heart yieldeth to the Motions of the Holy Spirit Psal. 27.8 VVhen thou saidst Seek ye my Face my Heart said unto thee Thy Face Lord will I seek There is a quick Eccho to God's Voice Isa. 6.8 I heard the Voice of the Lord saying Whom shall I send and who will go for us Then said I Here I am send me There is not only a readiness to obey but he offers himself to the Work When we grow lazy and backward in holy things and hang off it is a high degree of hardness of Heart Vse 2. Exhortation 1. To press us to beware of hardness of Heart It is a grievous Sin I shall use three Arguments 1. It depriveth you of Grace See before pag. 507. 2. It unfitteth you for Duty while we are under the power of it An hard Heart is forced and superstitious With what Coldness and Formality did David pray during the suspension of God's Grace We come into God's Presence with great Backwardness and Reluctancy while we are under the power of a hard Heart 3. It fitteth for Judgment The Heart groweth harder and harder and the Mind blinder and blinder till it be cast into an utter Indisposition and Impossibility of Repentance Hardness of Heart turns a Man into a Beast nay into a Devil and according to our Sin so is God's Wrath Rom. 3.5 After thy Hardness and impenitent Heart thou treasurest up unto thy self Wrath against the Day of Wrath and Revelation of the righteous Iudgment of God 2. To press us to come out of this evil Frame of Spirit Arguments 1. As long as the Heart is hard you are very remote from the Comforts of the Gospel Christ came to heal the broken-hearted Luke 4.18 So Matth. 9.12 13. They that be whole need not the Physician but they that are sick I came not to call the Righteous but Sinners to Repentance You are full of Sin but not sick as a Toad is full of Poison but the Toad is not sick because it is natural to him Will a Physician go about to cure a Toad Men lie under a great weight of Sin yet they sleep and eat and drink and trade and look as well as ever feel no Pain nor any thing to trouble them These Men have no Need and Will to be cured and of all Men are most properly said to be dead in Trespasses and Sins they neither break an hour's sleep nor abate one drachm of their carnal Delights but are Heart-whole The Physician hath no desire to meddle with them that will not take what he prescribeth as carnal Men will not submit themselves to God's Directions 2. You are very remote from the Work of the Gospel As God maketh a way for his Anger so he maketh a way for his Mercy and Grace The Heart is fitted and prepared for the Spirit 's Residence It is softned before it is quickned Ezek. 36.26 27. I will take away the stony Heart out of your Flesh and I will give you an Heart of Flesh. And I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Iudgments and do them The vital Spirit is not infused till the Body be organized and formed God made Adam out of the Dust of the Ground and then breathed into him the Breath of Life The Spirit of Grace coming into the tender Heart maketh way for it self Now for the Cure of it I will recommend unto you two Means two Graces and two Ordinances First Two Means Light and Love 1 st Light Jer. 31.19 Surely after that I turned I repented and after that I was instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth Men that know not the Nature and Danger of Sin are little troubled about it Where there is no Knowledg there is little Conscience When the Troops of Syria were smitten with Blindness they were easily led into the midst of their Enemies 2 Kings 6.18 19. And when they thought themselves
what I spake against this Place and against the Inhabitants thereof that they should become a Desolation and a Curse and hast rent thy Clothes and wept before me I also have heard thee saith the Lord. Threatnings may terrify but this melts the Heart and begets a serious Remorse for Sin as offensive displeasing and grievous unto God 2 Cor. 7.10 For godly Sorrow worketh Repentance to Salvation not to be repented of but the Sorrow of the World worketh Death Ezek. 6.9 And they that escape of you shall remember me among the Nations whither they shall be carried Captives because I am broken with their whorish Heart which hath departed from me and with their Eyes which go a whoring after their Idols and they shall loath themselves for the Evils which they have committed in all their Abominations Not only for the Evils which they have suffered but which they have committed for the Evil that is in Sin not for the Evil that is after Sin 2 Chron. 32.26 Hezekiah humbled himself for the Pride of his Heart Not only for the Inconvenience and Mischief done thereby but because God was offended That Christian Niobe wept much because she loved much Luke 7.47 Secondly There are two Graces Faith and Fear 1. Faith As Reason maketh a difference between a Man and a Beast so doth Faith between a Man and a Man It is Faith bringeth us under the power of a Truth and maketh Light active Three times Christ reproached his Disciples for hardness of Heart and still the Cause given is Unbelief Mark 6.52 They considered not the Miracle of the Loaves for their Hearts were hardned Mark 8.17 Why reason ye because ye have no Bread Perceive ye not yet neither understand Have ye your Heart yet hardned Mark 16.14 Afterwards he appeared unto the eleven as they sat at Meat and upbraided them because of their Vnbelief and hardness of Heart because they believed not them which had seen him after he was risen A Man is dull stupid and sensless till Faith maketh Light break in upon the Heart with Power till then he will not make use of his Eyes Ears or Memory All Affections follow Perswasion Faith perswadeth of Death and Hell and Judgment to come We would not trifle away the Day of Grace if we did believe the Goodness of God offering Favour and Life eternal in Christ. Haec audiunt quasi somniantes Men entertain these things as a Dream and are only a little troubled for the present till they thorowly believe them 2. Fear It is always made a Preservative against hardness of Heart Isa. 63.17 O Lord why hast thou made us to err from thy Ways and hardned our Heart from 〈◊〉 Fear Fear argueth a constant sense of God's Presence and a deep respect to him so as that we are loth to offend him it makes the Soul to walk as in God's Company and therefore it is kept humble Prov. 28.14 Happy is the Man that feareth alway but he that hardneth his Heart shall fall into Mischief It will make us tender of offending God and yielding to our own Corruptions though never so secret Who is the Man that is opposed to him that hardneth his Heart He that feareth alway Carelesness breedeth Senslesness but now when we are continually watchful and say Shall I thus and thus offend God the Heart is kept in a good Frame Thirdly There are two Ordinances the Word and Prayer For Water if never so scalding will return to its natural Coldness 1. The Word 2 Chron. 34.19 It came to pass when the King had heard the VVords of the Law that he rent his Clothes And ver 27. Because thine Heart was tender and thou didst humble thy self before God when thou heardest his VVords against this Place and against the Inhabitants thereof and didst rent thy Clothes and weep before me I have even heard thee also saith the Lord. Heb. 3.7 8. To day if ye will hear his Voice harden not your Hearts A conscionable hearing the Word will prevent hardness of Heart Jer. 23.29 Is not my VVord like a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces There is the double Work of the Word Legal and Evangelical the breaking and the melting Power of it There is a great deal of difference between breaking the Ice with a Staff and thawing or melting it break it in one place and it freezeth in another Melting is more universal There are Legal Breakin gs and Gospel Meltings there Sin is discovered here it is subdued But then you must use the Word as an Ordinance receive it in Faith and Obedience use it in Obedience when you are discouraged in point of Faith Luke 5.5 Master we have toiled all the Night and have taken nothing nevertheless at thy Word I will let down the Net But use it not only in Obedience but in Faith you must hear the Word not only as a moral Lecture or legal Discourse or as a means of literal Instruction but Evangelically waiting for the Power and Presence of God 2. Prayer God will be specially owned in this Work No Creature in the World can soften and turn the Heart but only God He that made the Heart can only change it Ezek. 11.19 And I will give them one Heart and I will put a new Spirit within you and I will take the stony Heart out of their Flesh and will give them an Heart of Flesh. It is God only that gives a teachable Mind a pliable Will and ready Affections Go then and practise this Duty beg of God to give you a Heart more pliable to the Work of Grace more capable to be renewed more soft and ready to receive the Impressions of Grace and be earnest with him for this I shall now give you some further Advice 1. In the first place begin with Conversion to God look for a change of State Repentance in particular Cases is neither right nor acceptable as long as Men do not mind Conversion to God and a change of State by Regeneration When the Tree is good then the Fruits are answerable Get the Heart of Stone taken away and then labour to preserve a tender Frame It is a fruitless Course to look after a good Frame till we are brought into a good Estate Natural Hardness is the cause of habitual Hardness till that be taken away by Regeneration all cometh to nothing 2. Be tender how you use your Light Men wax bold by sinning against Light and seem to get a Victory over their Consciences When the Candle is put out Lust will be stirring Light and Reason is God's Bridle on Man to keep him in awe Well then use your Light tenderly if it be but an half Light search further if it be a full Light walk by it If you are Children of the Light you will have no Fellowship with the unfruitful Works of Darkness 3. After you have sinned take up betimes as Peter went out and wept bitterly for Sin
the Commandments ver 3. and presently he speaketh of Victory over the World The World is the great Enemy of the Commandments and till it be overcome a Christian can have no Comfort but still be contesting with God as Pharaoh was and slighting every Message 3. This Contest on Pharaoh's part is managed with slightings and contempt of God on God's part with Mercy and Condescension On Pharaoh's part with slightings and contempt of God Exod. 5.2 And Pharaoh said Who is the Lord that I should obey his Voice to let Israel go I know not the Lord neither will I let Israel go Words of profane Contempt Who is the Lord as if he should say Am not I King of Egypt Who is my Peer much less my Superiour and my Lord I know not the Lord. Ere God hath done with Pharaoh he shall know him to the purpose Mark the Words I know not and then I will not Hardness is the usual effect of Blindness Errors of Mind go on to Errors of Heart I will not know I will not hear of it I care not for such a Duty nor will I weigh or consider what is God's Will concerning me The Eye affecteth the Heart Pharaoh did not consider what it was to deal with God and then doubleth the Burdens of the Israelites But now on God's part it is managed with Sweetness and Kindness God from the beginning foreknew the Hardness of Pharaoh's Heart and therefore might have swept him away of a sudden but he giveth him frequent Warnings and Convictions He would have Men convinced e're they are punished Foregoing Mercy sheweth the Righteousness of ensuing Wrath. In all the progress of the Story the first Miracles were before him the next upon him And every Judgment is threatned before it be executed God telleth what he would do to warn Pharaoh In one Plague it is notable that God doth not only threaten the Judgment but sendeth a gracious Warning to bid him take his Cattle out of the Fields Exod. 9.19 Send therefore now and gather thy Cattle and all that thou hast in the Field for upon every Man and Beast which shall be found in the Field and shall not be brought home the Hail shall come down upon them and they shall die To shew that God delighteth not in the Ruine and Destruction of the Creature and to make Pharaoh the more liable to Condemnation and to spare such among the Egyptians as had some Fear of God remaining in them but chiefly to harden Pharaoh the more Exod. 10.1 And the Lord said unto Moses Go in unto Pharaoh for I have hardned his Heart and the Heart of his Servants that I might shew these my Signs before him Moses might say Lord therefore let me never go to Pharaoh but saith God Go in unto him for I have hardned his Heart God continueth the Means though he denieth Grace and the Wicked must be admonished though they will not be reformed In the hardning of Sinners God usually observeth this Course by Mercies and the Meâ—ns of Grace they are convinced and hardned at the same time there is still new matter of glorifying God and hardning the Creature 4. The first Plague on Pharaoh's Heart is Delusion Moses worketh Miracles turneth Aaron's Rod into a Serpent Rivers into Blood bringeth Frogs and the Magicians still do the same God permitteth these Magical Impostures to leave Pharaoh in his wilful Error It is probable that what the Magicians did was not real but a mere Delusion of the Senses but the Lord doth not discover the Cheat because his present Aim was not to shame Satan but to harden Pharaoh therefore he suffered the Devil to imitate the true Miracles without Discovery It is sad when Men chuse false Teachers to themselves and God suffereth them to be blinded Hosea 4.17 Ephraim is joined to Idols let him alone They may have some Parts plausible Elocution Gifts of Prayer there may be common Effects wrought by them these things blind Men and their Hearts are set upon Familism and Antinomianism let them alone Exod. 7.22 The Magicians of Egypt did so with their Inchantments and Pharaoh ' s Heart was hardned This was one means of hardning his Heart the Magicians wrought the same Miracles that Moses and Aaron did God suffereth Men to be hardned by their own Choice 5. God was not wanting to give Pharaoh sufficient means of Conviction The Magicians turned their Rods into Serpents but Aaron's Rod swallowed up their Rods Exod. 7.12 Which sheweth God's supereminent Power They could not deliver him from the Frogs though they could bring Frogs God may suffer the Devil to add to the Judgment but to relieve them is an Act of Mercy the Magicians could add to the Plagues but they could not deliver him from them the Devil can sooner bring a Plague than remove it This was warning enough there was Difficulty enough to harden them and Light enough to convince them Again the Magicians were non-plust in their Art Exod. 8.18 And the Magicians did so with their Inchantments to bring forth Lice but they could not They sought to bring forth Lice and could not being hindred by God's Will They that could bring forth Frogs could not bring forth Lice the greater the Possibility the more are the Magicians abashed this was an easy Miracle All Colour of Excuse is taken away from Pharaoh they confess This is the Finger of God Exod. 8.19 and yet Pharaoh's Heart was hardned as many will not be won to the Truth by the Confession of those that led them into the Mistake Nay afterwards the Magicians themselves were smitten with Boils Exod. 9.11 12. And the Magicians could not stand before Moses because of the Boils for the Boil was upon the Magicians and upon all the Egyptians And the Lord hardned the Heart of Pharaoh and he hearkned not unto them If the hard Heart go to Hell it is not for want of Light but Grace We may wonder as much at the Success as at the Plagues To what a Height of Obstinacy will Man come if he be let alone to Plagues for all this while Pharaoh's Heart was hardened 6. Observe in one of the Plagues Israel might have stolen away whether Pharaoh would or no Exod. 10.22 23. And Moses stretched forth his Hand towards Heaven and there was a thick Darkness in all the Land of Egypt three Days They saw not one another neither rose any from his Place for three Days but all the Children of Israel had Light in their Dwellings They were not only deprived of the Light of Heaven but of Candles and Torches the Air was condensed with thick Clouds and the Mists and Vapors so thick that they would easily have damped them and put them out again Now whilst they were under the Power of three Days Darkness the Israelites might have stolen away and have gone three Days Journey in the Wilderness before they could have made any Pursuit but God had more Miracles to be done When he
hard Times of the hard Dealings of Men of hard Duties Durus est hic Sermo this is a hard Saying and who can hear it But we seldom complain of that which we should most complain of hardness of Heart The Lord is pleased with these Complaints Ier. 31.18 I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a Bullock unaccustomed to the Yoke Spiritual Distempers must be most laid to heart God's Children in some degree are inflexible and unsensible there is too great Touchiness and Impatiency to be admonished too much Disobedience to the Spirit 's sanctifying Motions they are too often benummed with the Delights of the Flesh and Cares of the World 2. Hasten your Repentance and Return to God Psal. 119 6â— I made haste and delayed not to keep thy Commandments Gal. 1.16 Immediately I conferred not with Flesh and Blood To press thiâ— let us consider these things 1. How soon God may take an advantage against us we cannot tell He hath not told us at what number of Calls he will depart and give us over to our own Hearts but he hath bid us not to delay and lose the present Season Heb. 3.7 8. To day if you will hear his Voice harden not your Hearts The Command is as express for the Time as for the Duty there is no Season like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present Season It is but a flattering Presumption to think that God will always stand waiting Felix had but one Call that we hear of and he fooled it away to a more convenient Season 2. Every Day spent in an unregenerate Condition brings us nearer to Destruction and puts us upon a greater Disadvantage Rom. 13.11 Now is our Salvation nearer than when we believed A pari we may say Now is our Damnation and final Impenitency nearer 3. Every Call sets us yet nearer still Sins are ripened by every Call as Iron oft heated and oft quenched is the harder When Men are often Sermon-scorched they prove at length Sermon-proof The holy God will not cast his Pearls before Swinâ— Isa. 55.6 Seek ye the Lord while he may be found call ye upon him while he is near 4. A presumptuous going on in Sin upon a Supposition that we shall repent at last is the very next Door and Step to Hell You wittingly continue under the Devil's Power Life is uncertain God may take you away in the Act of Sin as he did Zimri and Cosbi Corah and his Accomplices or he may deny that Space to call for Mercy that you think of for Death doth not always give warning or by an Apoplexy or Lethargy or some stupifying Distemper he may deprive you of the use of your Reason Let this rouze and awaken you out of your fond Presumptions 3. Beware of Tendencies to it when the Heart begins to harden As 1. When you are not sensible of God's Withdrawings when there are any Suspensions of his Grace the Comfort and Conduct of his Spirit and the Soul is stupid It is sad not to be sensible of the Accesses and Recesses of the Spirit Mat. 9.25 The Days shall come when the Bridegroom shall be taken from them and then shall they fast Grace stands in a continual Watchfulness and Observation of all God's Dealings Felt Desertions are grievous but not so dangerous as those that are unfelt It is some good degree of Grace not to be quiet without God 2. When you scorn at Reproof when you are not only Actors but Defenders of Sin and bear up your selves impudently and stubbornly in your ransgressions Jer. 6.10 To whom shall speak and give warning that they may hear Behold their Ear is uncircumcised and they cannot hearâ—en behold the Word of the Lord is unto them a Reproach They are of an unteachable untractakble Disposition they think we rail when we do reprove The Devil hath then two Victories one by the Scorn and Opposition that is cast on the Reprover and the other by the hardning of the Heart of the fretting and reproved Sinner that Anger that should be turned upon the Sin is turned upon the Reproof 3. When Ordinances grow powerless You live under Ordinances and receive no Profit by them you have much Means and can see no Fruit Isa. 6.9 10. Hear ye indeed but understand not and see ye indeed but perceive not Make the Heart of this People fat and make their Ears heavy and shut their Eyes lest they see with their Eyes and hear with their Ears and understand with their Heart and convert and be healed The Word is powerful if it softens not it hardens 4. When our worldly Comforts are apt to prove a Snare to us Mal. 2.2 I will curse your Blessings yea I have cursed them already because ye do not lay it to Heart When your Table is made your Snare your Meat becomes your Poison your Estate is but as golden Fetters to bind and chain your Heart to the World your Honours blow you up When you do not take Comforts as the Mercies and Blessings of God to praise him for them and to devote your selves in the Strength of them to his Service 5. When Corrections go away without Fruit. Jer. 5.3 Thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive Correction they have made their Faces harder than a Rock they have refused to return God will have an account of every Dispensation Afflictions are upon the Register as well as Mercies Christians should never advance more in Christianity than under the Cross. 6. When we are lazy and loth to admit Christ into the Heart It being thronged with Creature-Comforts we keep him at the Door knocking and will not open to him Rev. 3.20 Behold I stand at the Door and knock Cant. 5.3 I have put off my Coat how shall I put it on I have washed my Feet how shall I defile them This Laziness and spiritual Security is a Cause and Beginning of hardness of Heart 7. When trivial and slight Temptations prevail against the sense of our Duty when for a piece of Bread and handfuls of Barley they will transgress and sell the Righteous for a pair of Shoes when they are as a Stone to God's Counsels but as Wax to all other things 8. When the Heart grows vain and frothy for a slight Heart will be an hard Heart or God gives Men over to a reprobate Sense and an injudicious Mind These are the Fore-runners of hardness of Heart which we should beware of and carefully watch against A SERMON UPON GENESIS III. 15 It i. e. the Seed of the Woman shall bruise thy Head and thou shalt bruise his Heel THese Words are a part of the Gospel preached in Paradise or the first Promise of Grace and Life made to Mankind now fallen and dead in Sin As God was cursing the Serpent he draweth out this Comfort to our first Parents who were confounded with the
sense of Sin and their Defection from God Satan's Condemnation is our Salvation He did the first Mischief therefore the crushing of his Head giveth hope of our Deliverance out of that State of Misery into which he hath plunged us The Words are dark in comparison of the larger Explications of the Grace of God by Jesus Christ which were after delivered to the Church Who would look for a great Tree in a little Seed Yet the seminal Virtue doth afterward diffuse and dilate it self into all those stately and lofty Branches in which the Fowls of the Air do take up their Lodging and Shelter So do these few Words contain all the Articles and Mysteries of the Christian Faith which are the Fountains of our solid Peace and Consolation In the Seed of the Woman is contained all the Doctrine concerning the Incarnation of the Son of God in the bruising of his Heel his Death and Sufferings in the crushing of the Serpent's Head his glorious Victory and Conquest As obscure as the Words are an Eagle-eyed and discerning Faith could pick a great deal of Comfort out of them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders mentioned Heb. 11.2 the Antidiluvian Fathers so famous throughout all Ages for their Faith and Confidence in God had no other Gospel to live upon Abel that offered a better Sacrifice than Cain Enoch that walked with God Noah that prepared the Ark did all that they did in the Strength and upon the Incouragement of this Promise The Words are considerable 1. For the Person who speaketh them the Lord God himself who was the first Preacher of the Gospel in Paradise The Draught and Plot was in his Bosom long before but now it cometh out of his Mouth 2. For the Occasion when they were spoken When God hath been but newly provoked and offended by Sin and Man from his Creature and Subject was become his Enemy and Rebel the offended God comes with a Promise in his Mouth Adam could look for nothing but that God should repeat to him the whole Beadroll of Curses wherein he had involved himself but God maketh known the great Design of his Grace Once more the Lord God was now cursing the Serpent and in the midst of the Curses promiseth the great Blessing of the Messiah Thus doth God in Wrath remember Mercy Hab. 3.2 Yea Man's Sentence was not yet pronounced The Lord God had examined him ver 8 9 10. but before the Doom there breaketh out a Promise of Mercy Thus Mercy gets the start of Justice and triumpheth and rejoiceth over it in our behalf James 2.13 Mercy rejoiceth against Iudgment 3. They are considerable for their Matter for they intimate a Victory over Satan and that in the Nature which was foiled so lately Man by Sin had not only incurred God's Wrath but put himself under the Power of the Devil who had a â—egal Power over fallen Man such as the Executioner hath from the Judg over the condemned Person And a tyrannical Power by Conquest Man being seduced by him from God Therefore it is good News to hear of a Victory over Satan and that his Power shall be destroyed In the former part of the Verse you have the Combate in the Text the Success 1. The Conflict and Combate And I will put Enmity between thee and the Woman and between thy Seed and her Seed It cannot be understood of the Hatred and Antipathy between Men and Serpents though that be alluded unto To what end should God thunder Curses and Condemnation upon the Serpent a brute Creature that understood them not Therefore it is meant of the War between the Devil and Mankind Satan and his Instruments for wicked Men are called his Seed Iohn 8.44 Ye are of your Father the Devil And Ignatius calleth Menander and Basilides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spawn of the old Serpent And on the other side the Seed of the Woman by way of Eminency Christ and his Confederates But I shall not consider the Conflict now as carried on between the two Seeds but between the two Heads Christ the Prince of Life and the Devil who hath the Power of Death Heb. 2.14 It was begun between the Serpent and the Woman it is carried on between the Seed of the Woman and the Seed of the Serpent but the Conflict is ended by the Destruction of one of the Heads the Prince of Death is destroyed by the Prince of Life 2. The Success and Issue of the Combate Where observe 1. What the Seed of the Woman doth against the Serpent He shall bruise thy Head 2. What the Serpent doth against the Seed of the Woman Thou shalt bruise his Heel 1. There is something common to both for the word bruised is used promiscuously both of the Serpent and the Seed of the Woman In this War as usually in all others there are Wounds given on both sides The Devil bruiseth Christ and Christ bruiseth Satan 2. There is a Disparity of the Event He shall bruise thy Head and thou shalt bruise his Heel Where there is a plain Allusion to treading upon a Serpent Wounds on the Head are deadly to Serpents but Wounds in the Body are not so grievous and dangerous And a Serpent trod upon seeketh to do all the Mischief it can to the Foot by which it is crushed The Wound given to the Head is mortal but the Wound given to the Heel may be healed The Seed of the Woman may be cured but Satan's Power cannot be restored The Devil cannot reach to the Head but the Heel only which is far from any vital Part. 1. For the first Clause It shall bruise thy Head The Seed of the Woman crushed the Serpent's Head whereby is meant the Overthrow and Destruction of his Power and Works John 12.31 Now shall the Prince of this World be cast out 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil The Head being bruised Strength and Life is perished His Kingdom and Strength is his Head that is gone that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Power of Death Heb. 2.14 the Power to deceive and detain captive Souls Col. 1.13 Who hath delivered us from the Power of Darkness 2. For the other Clause Thou shalt bruise his Heel Where 1. Note the Intention of the Serpent who would destroy the Kingdom of the Redeemer if he could but he can only reach the Heel not the Head 2. The Greatness of Christ's Sufferings his Heel was bruised as he endured the painful shameful accursed Death of the Cross. Doct. That Iesus Christ the Seed of the Woman is at enmity with Satan and hath entred the Lists with him and though bruised in the Conflict yet he finally overcometh him and subverteth his Kingdom 1. That Jesus Christ is the Seed of the Woman That he is one of her Seed is past doubt since he was born of the Virgin a Daughter of Eve That he is The Seed the most
destroyed him that had the Power of Death This was a necessary means of Conquest and Christ must overcome Satan by suffering himself to be overcome visibly by him The Devil doth not conquer Christ by Death but Christ doth conquer him And still all the Temptations of the Devil are but the wounding of the Heel the Loss is not great to Christ or his Members As Dan is compared to a Serpent by the Way or an Adder in the Path that biteth the Horse-heels so that his Rider shall fall backward Gen. 49.17 Such is the Craft of Satan he doth not usually bring Temptations before our Reason but they enter in at the Back-door of Sensual Appetite but tho he bite the Heel the Life of Grace is secured Satan prevailed so far against Christ that his wicked Instruments brought him to the Cross pursued him to the Death there But 2 Cor. 13.4 Though he was crucified through VVeakness yet he liveth by the Power of God Or as it is in 1 Pet. 3.18 Being put to Death in the Flesh but quickned by the Spirit So for Christians he may divers ways wound and afflict us in our outward Interests but the inner Man is safe 2 Cor. 4.16 Though our outward Man perish yet the inward Man is renewed day by day Nay we may be bruised in the Heel by divers Temptations and Slips into Sin yet the Vitals of Grace are not hurt there is no total Extinction of our Love to God I should come now to the fourth Branch That tho Christ was bruised in the Conflict yet it endeth in Satan's total Overthrow His Heel was bruised but Satan's Head was crushed But of that anon In the mean time by way of Use let me press you chearfully to remember and celebrate this Victory of Christ. The Duty we are engaging in is an Eucharist and we come to rejoice in God our Saviour Let me bespeak you in the Psalmist's Words Psal. 98.1 O sing unto the Lord a new Song for he hath done marvellous things his right Hand and his holy Arm have gotten him the Victory Or Psal. 118.15 16. The Voice of Rejoicing and Salvation is in the Tabernacle of the Righteous The Right Hand of the Lord doth valiantly The Right Hand of the Lord is exalted the Right Hand of the Lord doth valiantly Psal. 106.2 Who can utter the mighty Acts of the Lord who can shew forth all his Praise 1. The Conqueror is the Seed of the Woman or the Son of God incarnate O let us bless God for so great a Mercy Luke 1. from 68 to 76. Blessed be the Lord God of Israel for he hath visited and redeemed his People and hath raised up an Horn of Salvation for us in the House of his Servant David as he spake by the Mouth of his holy Prophets which have been since the World began That we should be saved from our Enemies and from the Hand of all that hate us to perform the Mercy promised to our Fathers and to remember his holy Covenant The Oath which he sware to our Father Abraham that he would grant unto us that we being delivered out of the Hands of our Enemies might serve him without Fear in Holiness and Righteousness before him all the Days of our Life What shall the Son of God come from Heaven to subdue the Kingdom of Satan and to deliver Men from this Bondage and we be no more affected with it 2. The Manner of Overcoming it is by suffering a shameful painful and accursed Death Rev. 1.5 6. Vnto him that loved us and washed us from our Sins in his own Blood and made us Kings and Priests to God and his Father to him be Glory and Dominion for ever and ever Amen Again Worthy is the Lamb that was slain to receive Power and Riches and VVisdom and Strength and Honour and Glory and Blessing Rev. 5.12 And ver 9. For thou wast slain and hast redeemed us to God by thy Blood out of every Kindred and Tongue and People and Nation That by a Death which he deserved not he should destroy the Death which we deserved 3. Who is overcome The Devil Rev. 12.10 Now is come Salvation and Strength and the Kingdom of our God and the Power of his Christ for the Accuser of our Brethren is cast down who accused them before our God day and night Ver. 11. And they overcame him by the Blood of the Lamb and the VVord of their Testimony and they loved not their Lives unto the Death Ver. 12. Therefore rejoice ye Heavens and ye that dwell in them VVo to the Inhabitants of the Earth and of the Sea for the Devil is come down unto you having great VVrath because he knoweth that he hath but a short Time O Christians what will raise your Hearts in Thanksgiving to God if not these three Arguments which I have plainly mentioned to you for the Matter needeth no Descants The Incarnation of the Son of God who came as the Seed of the Woman that he might free Mankind from the Power the Devil had over them by Sin Then the Merit and Satisfaction of our Saviour for he was bruised in his Heel And then the dissolution of Satan's Power and the freeing of Mankind out of his Hands either as a Tempter or a Tormentor 4. The Effects of the Victory when 't is applied to us I shall mention three 1. Our Conversion to God and the destruction of Sin in our Hearts or our actual deliverance from Satan Luke 11.21 22. VVhen a strong Man armed keepeth his Palace his Goods are in peace 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 This was our Case All was in a sinful Quiet and Peace When Wind and Tide go together no wonder if there be a Calm Satan's Suggestions and our Corruptions suted the one with the other But blessed be God that this carnal Security is disturbed that the Kingdom of God is come upon us that Christ by a sacred Rescue hath dispossessed Satan and destroyed Sin O let us give Thanks unto the Father who hath made us meet to be Partakers of the Inheritance of the Saints in Light who hath delivered us from the Power of Darkness and translated us into the Kingdom of his dear Son Col. 1.12 13. 2. Remission of Sins Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God that they may receive Forgiveness of Sins and an Inheritance among them that are sanctified by Faith that is in me Col. 1.13 14. VVho hath delivered us from the Power of Darkness and translated us into the Kingdom of his dear Son in whom we have Redemption through his Blood even the forgiveness of Sins Christ's Subjects have the Privileges of his Kingdom Now bless the Lord O my Soul and all that is within me bless his holy Name Bless the Lord O
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
are slight and vanishing but deep musing maketh the Fire burn and keepeth a constant heat and flame in the Spirits not by flashes And as for Duty so for Comfort a Man that is a Stranger to Meditation is a Stranger to himself In Acts of review you enjoy your selves and you enjoy your selves with far more Comfort in these private recesses you have most experience of God and most experience of your selves Moses when he went aside to meditate had the Vision of the Fiery Bush usually God cometh in in the time of deep Meditation and an Elevated Heavenly mind is fittest to entertain the Comforts and Glory of his Presence Thus you see it is a necessary Duty Many think it is an excuse to say it doth not suit with their temper that it is a good help but for those that can use it I Answer 1. It is true there is a great deal of difference among Christians some are more serious and consistent and have a greater Command over their thoughts others are of a more slight weak Spirit and are less apt for Duties of retirement and recollection But our unfitness is usually Moral rather than Natural not so much by temper as by disuse and Moral Unfitness cannot exempt us from a Moral Duty Inky water cannot wash the hand white or a Sin exempt me from a Duty Indisposition which is a Sin in me doth not disanul my engagements to God as a Servants Drunkenness doth not excuse him from work That it is a Moral unfitness appeareth by two things 1. Disuse and Neglect is the cause of it Those that use it have a greater Command over their thoughts Men count it a great yoak but Custom would make it easie Every Duty is an help to it self and the more we meditate the more we shall It is pleasant to them that use it Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Fierce Creatures are tame to those that use to command them and if a Man did use to govern his thoughts he would find them more obedient 2. Want of Love Thoughts are at the Service of Love we pause and stay upon such Objects as we delight in Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Love naileth and fastneth the Soul to the Object or thing beloved as we see we can dwell upon Carnal Pleasures because our Heart is there As Solomon gives this reason why a Carnal Man cannot dwell upon a sad and solemn Object because his heart is in the house of Mirth Eccles. 7.4 We usually complain we want Temper and we want Matter but the truth is we want an heart David saith Psalm 119.97 Oh how love I thy law it is my Meditation all the day Delightsome Objects will engross the thoughts Therefore see if it be not a Moral Distemper 2. Suppose it be a Natural Unfitness yet while you have Reason it is not Total and Universal and therefore cannot excuse We see in other Duties some have the gift of Utterance and have a great savoryness and readiness of Expression for Prayer others are more bound up and restrained but this can be no plea for them wholly to neglect Prayer Duty must be done as we are able God will hear the breathing panting Soul as well as the rowling Tongue so it is in Meditation some are more for musing and can better melt out their Souls in Devout Retirements other can shew their Love better in Zealous Actions and Publick Engagements for the Glory of Christ yet still though there be a diversity of Gifts we are all bound to the same Duties and though we be fitter for some rather than others yet none must be neglected in their Order and Course 3. The Rank and Place that Meditation hath among the Duties Meditation is a middle sort of Duty between the Word and Prayer and hath respect to both The Word feedeth Meditation and Meditation feedeth Prayer we must hear that we be not erroneous and meditate that we be not barren These Duties must alwayes go hand in hand Meditation must follow hearing and precede Prayer 1. To hear and not to meditate is unfruitful We may hear and hear but it is like putting a thing into a bag with holes Haggai 1.6 He that earneth wages earneth wages to put it into a bag with holes Iames 1.23 24. He is like unto a man beholding his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was Bare hearing begets but Transient Thoughts and they leave but a weak impression which is rather like the glance of a Sun-beam upon a Wall there is a glaring for the present but a Man never discerneth the Beauty the Lustre and the Order of the Truths delivered till he cometh to meditate upon them then we come clearly to see into the Truth and how it concerneth us and how it falleth upon our Hearts David saith Psalm 119.99 I have more understanding than all my teachers for thy testimonies are my meditation The Preacher can but deliver general Theorems and draw them down to Practical Inferences by Meditation we come to see more clearly and practically than he that preacheth We see in outward Learning they thrive best that meditate most Knowledge floateth till by deliberate thoughts it be compressed upon the Affections 2. It is dangerous to meditate and not to hear because of Errors Man will soon impose a deceit upon himself by his own thoughts Fanatick Spirits that neglect hearing pretend to Dreams and Revelations we have a Sophister and an Heretick in our own bosoms which soon deceiveth without a Stock and Treasure of some Knowledge for Men would be vain in their Imaginations were not their thoughts corrected by an External Light and Instruction Iude calleth those Fanatick Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy dreamers Iude 8. All Practical Errors are Mens Natural Imaginations gotten up into a Valuable Opinion 3. It is rashness to pray and not to meditate What we take in by the Word we digest by Meditation and let out by Prayer These three Duties must be so ordered that one may not justle out the other Men are barren dry and sapless in their Prayers for want of exercising themselves in Holy thoughts Psalm 45.1 My heart is inditing a good matter and then it follows I will speak of the things which I have made touching the king my tongue is the pen of a ready writer The Heart yieldeth Matter to the Tongue the word signifieth boyleth and fryeth a word from Mincha their Meat-Offering the Oyl and the Flower was to be kneaded together and then fryed in a Pan and then offered to the Lord implying we must not come with raw dough-baked-offerings till we have concocted and prepared them by Mature Deliberation It is notable that often in Scripture Prayer is called by the name of
Meditation because it is the Product and Issue of it as Psalm 5.1 Give ear to my words O Lord consider my meditation Implying that his Prayer was but the expressions of his deliberate and premeditated thoughts So Psalm 19.14 Let the words of my mouth and the meditation of my heart be acceptable in thy sight O Lord my strength and my redeemer It is the vent of the thoughts 2. Whereby the mind is applyed to the serious and solemn consideration I add this to distinguish it from Occasional Meditation and those good thoughts that accidentally rush into our minds and to note the care and intenseness of the Soul in such an Exercise Prov. 18.1 Through desire a man having separated himself seeketh and intermedleth with all wisdom then is a Man fit for these Solemn and Holy Thoughts and for intermeddling with all Wise and Divine Matters when he hath divorced himself from other Cares and is able to keep his Understanding under a prudent Confinement 3. Of Spiritual things This noteth the Object and so I call Matters that are of an useful Consideration as for instance God that we may fear him Sin that we may abhor it the Works of God for the Creators Glory any useful Subâ—ect So David limiteth it Psalm 49.3 My mouth shall speak of wisdom and the meditation of my heart shall be of understanding He meaneth of the State and end of Man Generally the Object in the Old Testament is of the Law 4. For Practical Vses and Inferences This noteth the end Meditation is not to puzzle the Head with Notions but to better the Heart The proper use of this Exercise is to set on those great Practical Heads of Religion to work the Heart to a greater care of Duty and Detestation of Sin To a greater care of Duty Psalm 119.15 I will meditate in thy precepts and have respect unto thy wayes and to a greater detestation and hatred of Sin Psalm 119.11 Thy word have I hid in mine heart that I might not sin against thee SERMON II. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even tide II. I AM now come to the Necessity and Profit of Meditation or Motives to press to this Duty I shall urge such as will serve also for Marks for when it is well performed you will find these Effects wrought in you Meditation is the Mother and Nurse of Knowledge and Godlyness the great Instrument in all the Offices of Grace it helpeth on the work of Grace upon the Understanding Affections and Life for the understanding of the Doctrine of Godlyness for the provoking of Godly Affections and for the Heavenly Life 1. In point of Understanding it is of great Advantage to us in the entertainment of the Doctrines of Religion 1. To give us a clearer and more distinct sight of them A Man seeth the Meaning Scope and Order of all points of Religion when he cometh to meditate on them Knowledge without Meditation is but an hear-say Knowledge we talk after one another like Parrots and as the Moon that shineth with another lustre without any Light rooted in its own Body Rom. 2.20 Which hast the form of knowledge and of the truth in the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Map of Knowledge we have nothing but the lean apprehension of others As the Philosopher said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repeat them by Rote without Affection and Belief so we speak one after another by Rote but do not so distinctly discern the Worth and Excellency of Christianity as when we come to meditate upon it Iohn 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world Most Mens Knowledge is but Traditional they never made an Essay and tasted the sweetness of Christ or of their own thoughts oh do but try bare apprehensions of the report of Christ is but Tradition not Religion When we come to exercise our own thoughts thereon then we see him our selves the sight is more clear when it is steady and fixed To one that passeth by to see Men dancing and frisking seemeth lightness and madness but when he cometh nearer and heareth the Musick and observeth that they keep time and pace and measure with it he findeth Art in that which he thought Frenzy The Beauty and Excellency of Religion is not discerned by a transient glance when we come to meditate and so see what is our Beloved above all Beloveds then we admire him The Christian Religion is not to be taken up by Chance but by Choice not because we know no other but because we know no better then our Affections to it are the more Rational the Judgment having had a clearer sight and tryal 2. That we may the better retain them When an Apple is tossed to and fro in the hand it smelleth of it when the Apple is gone as when Civet hath been long kept in the Box the Sent remaineth when the Civet is taken out A constant Light is a great Friend to Memory and Sermons meditated on are remembred long after they are delivered We do not forget those Friends whom we have entertained with any Solemnity Solemn and Serious Thoughts leave a charge upon the Memory 3. That they may be alwayes more ready and present with us All Sins do arise out of incogitancy or forgetfulness As for instance distrust Heb. 12.5 Ye have forgotten the exhortation which speaketh unto you as unto children Luke 24.6 He is not here but is risen remember how he spake unto you when he was yet in Galilee A Temptation gets the start of Holy Thoughts It were a mighty Advantage to have Truths alwaies ready Now this is the Spirits Office Iohn 14.26 But the comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you But now for an outward help there is no such thing as Meditation Prov. 6.21 22. Bind them continually upon thine heart and tye them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee that is it shall be alwaies present with thee Continual Meditation maketh Religious Thoughts actual and present 2. It is a great advantage to the work of Grace upon the Affections Ponderous Thoughts are the bellows that kindle and inflame the Affections they blow up those latent sparkles of Grace that are in the Soul Impute Thoughts stain the Heart and convey a taint and filth to the Soul 2 Pet. 2.14 Having eyes full of adultery When the Fancy is rolled upon unclean Objects Lust is kindled Lust Revenge Covetousness they are all fed with thoughts a wicked Spirit distilleth Sin into the quintessence of Villany the imaginations of the Heart are evil So suitably good
SERMON V. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide 4. Case WHEN must we Meditate 1. In the General something should be done every day seldom Converse begetteth a strangeness to God and an unfitness for the Duty It is a Description of Gods Servant Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night At least we should take all convenient occasions It is an usual way of Natural Men to make Conscience of Duties after a long neglect they performe Duties to pacifie a Natural Conscience and use them as a Man would use a sleepy Potiori or Strong Waters they are good at a pinch not for constant Drink Alass we lose by such wide gaps and distances between performance and performance it is as if we had never done it before 2. For the particular time of the day when you should meditate that is Arbitrary I told you before you may do it either in the silence of the Night when God hath drawn a Curtain of Darkness between you and the things of the World or in the freshness of the Morning or in the Evening when the Wildness and Vanity of the Mind is spent in Worldly Business 3. There are some special solemne times when the Duty is most in season As 1. After a working Sermon after the Word hath fallen upon you with a full stroak it is good to follow the blow and when God hath cast Seed into the Heart let not the Fowls peck it away Matth. 13.19 When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart Ruminate on the Word chew the Cud many a Sermon is lost because it is not whet upon the Thoughts Iames 1.23 24. He is like a man that beholdeth his Natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was Matth. 22.22 When they heard these things they marvelled and left him and went their way You should rowl the word in your thoughts and deeply consider of it 2. Before some solemn Duties as before the Lords Supper and before special times of deep Humiliation or before the Sabbath Meditation is as it were the breathing of the Soul that it may the better hold out in Religious Exercises it is a good preparative to raise the Spirits into a frame of Piety and Religion When the Harp is fitted and tuned it doth the better make Musick so when the Heart is fixed and setled by a preparative Meditation it is the fitter to make Melody to God in Worship 3. When God doth specially revive and enable the Spirit It is good to take advantage of the Spirits gales so fresh a Wind should make us hoise up our Sails Do not lose the Spirits Seasons the Spirits Impulses are good significations from God that now is an acceptable time 5. Case What time is to be spent in the Duty I Answer That is left to Spiritual Discretion Suck the Teat as long as Milk cometh Duties must not be spun out to an unnecessary length You must neither yield to laziness nor occasion Spiritual wearyness the Devil hath advantage upon you both wayes when you rack and torture your Spirits after they have been spent it makes the Work of God a Bondage And therefore come not off tiâ—l you find profit and do not press too hard upon the Soul nor oppress it with an indiscreet Zeal It is Satans Policy to make you out of Love with Meditation by spinning it out to a tediousness and an unnecessary length 6. Case Whether should the time be set and constant I Answer It is good to bind the Heart to somewhat and yet leave it to such a liberty as becomes the Gospel Bind it to somewhat every day that the Heart may not be loose and arbitrary we see that necessity quickneth and urgeth and when the Soul is engaged it goes to work the more throughly Therefore the Lord asks Ier. 20.21 Who is this that engaged his heart to approach unto me It is good to lay a tye upon the Heart and yet I advise not to a set stinted Hour lest we create a snare to our selves Though a Man should resist Distractions and Distempers yet some business is unavoidable and some Distempers are invincible I have observed this that even Religious Persons are more sensible of their own Vowes then of Gods Commands when Men have bound up themselves in Chains of their own making their Consciences fall upon them and dogg them with restless Accusations when they cannot accomplish so much Duty as they have set and prescribed to themselves And besides when Hours are customary and set the Heart groweth formal and superstitious 7. Case Are all bound to meditate Are the Ignorant Are Men of an unquiet Nature Are Servants Are Ministers 1. Are the Ignorant and Men of barren Minds that have not a good stock of Knowledge I answer Yes they are bound to this as well as other Duties though they cannot do it well it is their Duty to strive that the Word of God may dwell richly in them It is a mark of a Godly Man every Man is bound to be skilful in the Scriptures Ier. 31.34 They shall all know me from the least of them to the greatest of them saith the Lord. God hath no Child so little but he knows his Father therefore all are bound in some measure to be able to discourse of God and of the things of God 2. But some are of an unquiet Nature fit for Publick Duties but not for Private Exercises are they bound as well as those of softer Spirits and fitter for Meditation I answer This is not Temper but Distemper the unquiet Spirit must not totaliter cessare wholly discontinue this work They are to mind wherein they may serve God most but not totally desist from a work so necessary and of such great importance 3. Are Servants bound to it whose time is not their own I Answer They should do what they can God is more merciful to them but those that are in bondage to others may find some leisure for God 4. Are Ministers obliged Their whole work is a Study their Imployment is a continual Meditation I Answer There is a difference between Meditation and Study In Study we mind the good of others in Meditation the good of our own Souls Things work with us according to our end and the aims that we propose to our selves Things work with us according to our end and the aims that we propose to our selves Publick Teaching is no such Tryal of our Hearts there is a Natural Pride in us to urge us to teach others and that makes so many intrude into the Ministry there is some kind of Authority in it that we exercise over others but we are to mind the good of our own Souls and to regard
in Reason upon Reason Inforcement upon Inforcement till you bring up Treasure cast on Weight upon Weight till it weigh down Now these Rational Inforcements are Four by Arguments Similitudes Comparison Colloquies or Soliloquies 1. By Arguments that are most Affective Inquire what kind of Arguments have most force upon the Spirits The Second Usual Arguments you should look after are Causes and Effects by the one Knowledge is increased and by the other Affections are stirred Do not emptily declame but see that your Eye may affect your Heart Choose such Arguments as are evident and strong you have them in the Word and in Sermons and you should have them in your Hearts Luke 6.45 A good man out of the good treasure of his heart bringeth forth that which is good and an evil man out of the evil treasure of his heart bringeth forth that which is evil for out of the abundance of the heart the mouth speaketh A good Man should be able to bring forth good Arguments that he might bring his Heart powerfully to the acknowledgement of the Will of God For what did God give you Faculties and the use of Reason and Discourse and such helps in the Ministry but for such a purpose 2. By Similitudes The word willfurnish you upon every point Heaven speaketh to us in a Dialect of Earth Heavenly Mysteries are cloathed with a Fleshly Notion In the Book of Canticles Communion with Christ is set forth by Banquets and Marriages and Spiritual things are shadowed out by Corporal fairness and sweetness In other places of Scripture Christ's Kingdom is set forth by an Earthly Kingdom the Word of God by a Glass the Wrath of God by Fire Now apt Similitudes have a great force upon the Soul for two Reasons partly because they help Apprehension and partly because they help Discourse There is as it were a Picture for the thoughts to gaze upon by Similitudes we come to understand a Spiritual thing that we know not being represented by sensible things with which they are acquainted the thing is twice represented to the Soul in Reality and in Picture as a double Medium helpeth the sight the Glass and the Air in Spectacles a Shilling in a Basen of Water seemeth bigger so it is here Yea they yield matter for much enlargement and help Discourse as when they brought God the Blind and the lame Mal. 1.8 Offer it now unto thy Governour will he be pleased with thee or accept thy person saith the Lord of hosts Sin is expressed by Death now the Soul may reason thus I tremble at Death why do I not tremble at Sin So Mortification is Physick I can dispense with the trouble of Physick for my Body this will make my Soul healthy 3. By Comparisons wherein other things are like or unlike the things we Meditate upon I urge this because it is a Natural Help it is a Rule of Nature that contraries being put together do mightily Illustrate one another as when you compare fairness and deformity black and white Deformity is more odious and black is more black So if I would contemplate the Beauty of Vertue and of the Spiritual Life I would compare it with the filthiness of Vice and of the prophane Life So when you compare the pleasant path of Wisdom with the filthy and dreggy Delights that are in the path of Sin you gain upon the Soul Put Earthly things into the Scales with Heavenly and see which weigheth heavyest set Heaven against Hell and Heaven against the World Our Saviour teacheth us to meditate by way of comparison Matth. 16.26 For what is a man profited if he shall gain the whole world and lose his own Soul Or what shall a man give in exchange for his Soul So by comparing your selves with other Creatures as thus when you would shame your selves for your Disobedience you may argue thus All things obey the Law of their Creation the Sun delighteth to run his Race the Stars keep their Course and do not go beside the path God hath set them and I only have found out my own path So for your uncomfortableness in the wayes of God you may say Wicked Men delight to do wickedly but I do not delight in the Service of God shall it not be a pleasure to me to be exercised in the Duties of Religion Shall I not rejoyce in the Lord 4. By Colloquies and Soliloquies Colloquies and Speeches with God and Soliloquies with our selves Thoughts are more express and formal but when turned into Words and Speeches it is a sign the Affections are stirred Strong Affections must have vent in Words Speech is an help in Secret Prayer 1. In Colloquies with God either by way of Complaint Lord I am poor and needy and worldly Lord My Heart is naked and void of Grace Or else by way of Request as the Infant will shew the Apple or Jewel or whatever it hath received to the Parent or Nurse so the Soul representeth to God whatever it hath gotten by Meditation and taketh occasion further to converse with God and beg Grace of him 2. In Soliloquies with your own Souls and these are either by way of urging the Heart or charging it 1. By way of urging the Heart As suppose you have been meditating on the Glorious Salvation that was purchased by Jesus Christ let this be the close of all How shall we escape if we neglect so great salvation Heb. 2.3 So if you have been meditating on the sinfulness of Sin fall upon your own Hearts Rom. 6.21 What fruit shall we have in those things whereof ye are now ashamed for the end of those things is Death Or if you have been meditating of Hell and the Wrath of God speak to your Heart Ezek. 22.14 Can thy heart endure or can thine hand be strong in the day that I shall deal with thee Art thou stronger than God that thou canst wrestle with him Or if you have been meditating on your sinfulness or the course of your own wicked Lives you may return upon your Heart Micah 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee And verse 6. Wherewith shall I come before the Lord and bow my self before the High God How shall I get a Ransom to redeem my Soul from the guilt of Sin 2. By way of Charge and Command Suppose you have been meditating of the benefit of Gods Service and the danger of going a whoring from him Hosea 2.7 She shall say I will go and return to my first husband for then was it better with me than now Or if you have been meditating of the Benefits of God to your Souls you may return upon your Hearts by way of Charge Psal. 116.7 Return unto thy rest O my Soul for the Lord hath dealt bountifully with me God hath opened his good Treasure to thee this hath been thy Portion therefore Return unto thy rest Well then thus do and then be watchful that you
subscribe to them they bind as a Law though not as a Covenant but Vows and Promises make the Covenant more explicite A lawful thing vowed and dedicated to God could not be alienated without Sin Ananias was smitten dead for receding from his purpose Acts 5.4 Whilst it remained was it not thine own and after it was sold was it not in thine own power why hast thou conceived this thing in thine heart Thou hast not lied unto men but unto God But much more in vowes in things necessary that are not in your Power When you have promised Obedience you have promised a thing necessary God might require Duty from you and punish you for the violation of his Law whether you vowed or no It was never left to your pleasure to deal falsely in your Covenant with Men it is a Sin the Lord doth alwaies avenge such solemn Obligations should be Sacred and Inviolable what then is it to break Vows with God after we have solemnly renewed our Covenant with him 6. If it be against former Experiences and that either of the sweetness of Grace or the evil of Sin 1. Of the sweetness of Grace The Lord takes it ill that you should sin against him after you have tasted his good word Heb. 6.5 It is a Mighty affront to Jesus Christ to go off from him after we have had experience of the sweetness of his wayes the Apostle calls this a denying the Lord that bought them 2 Pet. 2 1. that is in foro Ecclesiae in the Court of the Church and with respect to the outward Covenant that is between the Lord and every Church Member An Apostate doth as it were proclaim to the World that Jesus Christ is no good Master that after he hath made Tryal of both the Devil is a better Master than Christ for he seemeth to have known both Masters So we find the Lord contests with his People about their Provocations Ier. 2.5 VVhat iniquity have your fathers found in me that they are gone far from me and have walked after vanities and are become vain You have gone far from me and departed from my wayes what is the matter Did I ever do you hurt Have I ever been a Land of Darkness to you or a hard Master So Micah 6.3 O my people what have I done unto thee and wherein have I wearyed thee testifie against me When we go off from God we do as it were proclaim that we have found just discouragement in the wayes of Christ as a Man that goeth off from you sheweth his expectation is deceived in you 2. If you have done it after experience of the Evil of Sin When a Man hath found the bitterness of Sin suppose it be of Drunkenness or Anger when it hath weakned his Body and broken his Peace and yet he runs into it again it is a sad aggravation as that King that would adventure another Captain and his Fifty when one Captain and his Fifty were consumed with Fire from Heaven 2 Kings 1.10 11. When we will be tampering with the Carnal Sweets again which have cost us so much trouble when we have found the Hand of God meet us in a Carnal way yet we will venture again and enter into the Lists with him and set our selves against him it is as the breaking of a Bone in the same place Iames 4.2 Ye lust and have not yet kill and desire to have and cannot obtain ye fight and war yet ye have not This is a plain contest with God when after ye have been broken in pieces you will again gather and associate your selves as it is Isa. 8.9 Associate your selves O ye people and you shall be broken in pieces and give ear all ye of far countreys gird your selves and ye shall be broken in pieces gird your selves and ye shall be broken in pieces Thus the Children of Israel argued with the Reubenites and Gadites and the half Tribe of Manasseh Ioshua 22.17 18. Is the iniquity of Peor too little for us from which we are not cleansed until this day though there was a plague in the congregation of the Lord But that ye must turn away this day from following the Lord. 7. If Sin has been committed against a special Relation as suppose that of a Magistrate or a Minister this doubles the offence Your Sins are imitated you should be Fountains of Religion and Justice and you poyson the Fountains You are as the first sheet that is printed off and all others are stamped after your Copy It was a sad Title that was given to Ieroboam that he made Israel to sin so when you do not shew forth a special strictness of Religion according to your place it is a great aggravation SERMON IX GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide Thirdly THE Matter I am now to propose to you is The Excellent Contrivance of the Gospel as a Subject for your Meditation an Argument that challengeth all our Reverence and Thoughts and Wonder a Mistery of Misteries the fairest Draught and Picture that ever came out of the Work-house of God 1 Tim. 3.16 And without controversie great is the mystery of Godliness This is a depth that cannot easily be fathomed here are Miracles infolded in Miracles and Misteries within Misteries God would astonish Mankind and save it at the same time Christ is called the Wisdom of God 1 Cor. 1.24 Christ the power of God and the wisdom of God not only as the Treasures of Wisdom and Knowledge are hid in him and through him conveyed to the Creatures but because herein is Gods Wisdom most discovered by disposing and putting our Salvation into the hands of Christ not only as a Fountain of Wisdom but as a Mapp of Wisdom as discovering the excellent contrivance of God and the curious variety that is in his Councils God sheweth Wisdom in all things Psal. 104.24 O Lord how manifold are thy works in wisdom hast thou made them all Every Creature is disposed into apt Cells and Store-Houses and contribute to the Glory of their Creator But here God would discover the Curiosity of his Wisdom The World is his Work but the Gospel is his Plot. And therefore in your solemn and most deliberate thoughts you should take a view of it It is the great Duty of Saints Ephes. 3. 18 19. That ye may be able to comprehend with all saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge This should be your continual task and search There are two great Mysteries in the Word Christ and Antichrist the Mystery of the Gospel and the Mystery of Iniquity it is the great advantage of Christians to discern the Mystery of Iniquity and to meditate upon the Mystery of Godlyness to observe Antichrists cunning and to consider the contrivance of the Gospel Oh then exercise your thoughts herein and study the Excellency of Gods design bring Hallowed and
Reverend Thoughts that by a deliberate gaze you may raise your Souls into an Holy Wonder and Amiration 1. I shall lay down some preparative Considerations 2. I shall come to the work it self I. To prepare you To consecrate your thoughts for the entertainment of so great a Mystery consider these things 1. When you have done your utmost your thoughts will still fall short Isa. 40.28 There is no searching of his understanding There is an excess in every Attribute above all Humane Thought and Conceit and though we follow on after God yet we cannot find him out to perfection Now among all his Attributes none is more hidden from us than his Wisdom as Children that are only busied in puppets and bawbles cannot imagin what it is to govern a Common-wealth Power is obvious but our foolish Spirits cannot trace the Wisdom of Providence much more his Wisdom discovered in the Gospel One of the Names of Christ is Wonderful Isa. 9.6 It is a point that we should alwayes be studying and yet we can never come to the bottom of it and therefore what is wanting in Thoughts must be supplyed by wonder When we have done all we must cry out Rom. 11.23 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his wayes past finding out As if he had said I have done as much as I can I have discovered as much as I am able but I must leave off disputing and fall now to wondring The Light of the Scripture doth not discover him fully 1 Cor. 13.9 We know in part and we prophesie in part Full Knowledge is our Portion in Heaven these are but partial Discoveries we have even in the Word of God However this is no excuse for Negligence and Barrenness Not for Negligence for we must follow on to know the Lord Hosea 6.3 It is the fault of Christians that they keep alwayes to their Milk and first childish Thoughts and Apprehensions we should rise higher in our Considerations and Admirations of the Love and Wisdom of God It is notable that Moses his first request to God was What is thy name Exod. 3.13 and then I beseech thee shew me thy glory Exod. 33.18 we must follow on from considering Gods Name to clearer sights of his Glory Not for Barrenness Empty Thoughts void of Argument and Discourse beget a confused Stupor not a Wonder the Thoughts are only stayed not raised 2. Not only Men but Angels themselves are at a loss in this great Mystery they study it as well as we and cannot come to the bottom of it 1 Pet. 1.12 Which things the Angels desire to look into The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bow down and bend the Body it is an allusion to the Cherubims that were pictured over the Ark stooping and as it were bending their Bodies as prying into the Mysteries of the Ark. The Mysteries of the Gospel are so sublime that the Angels which do continually behold the face of God cannot perfectly comprehend them they are learning and improving their knowledge by learning and improving the dispensations of God to the Church Ephes. 3.10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God that they may know the curious contrivances of Gods Wisdom by observing the Revelations that are made and the Dispensations God hath used towards his Church And possibly this may be the meaning of the Apostle in that expression 1 Tim. 3.16 Seen of Angels that is with Reverence Admiration and wonder to see Christ stoop so low to be cloathed with Flesh to condescend to a Nature so much beneath their own This is the work of Angels either they desire to know more of Christ or they delight themselves in beholding of that they know Oh we should never be weary of searching into these Holy Mysteries and acting our thoughts upon them 3. They wonder most at the contrivance of the Gospel that have most Interest in it to others it is but a cold Story or naked Plot. Concernment sharpneth Invention and Affection a Man doth then more seriously consider of it their Eyes are open and they have more of sense and feeling And that is the Reason why the injoyments of the Saints have notes of wonder annexed to the expressions of them as Phil. 4.7 The peace of God which passeth all understanding c. 1 Pet. 1.8 Ioy unspeakable and fall of glory they that have a taste of it know what it is to enjoy a calm and serene Conscience through the application of the Promises of the Gospel They can best wonder at the contrivance of the Gospel who are called out of darkness into his marvellous light 1 Pet. 2.9 They wonder in their thoughts that God and Christ should design their Heaven be plotting and contriving their Salvation before all Worlds how they may be Vessels â—â—lled up with Glory Oh marvellous Light wonderful unutterable Joy These are the apprehensions of Gods Children others may look upon the Gospel as a probable Truth but they have found it a comfortable Truth therefore their hearts are raised in wonder II. I come to the Work it self You may manage it three wayes 1. By Observations 2. By Arguments 3. By Comparisons 1. By Observations Observe what is Beautiful and Excellent in the Gospel 1. God did not contrive to save the fallen Angels Heb. 2.16 For verily he took not on him the nature of Angels but he took on him the seed of Abraham He was not made an Angel for Angels as he was made a Man for Men. Oh Lord Thou sawest Angels sinning but not returning in them thou didst discover the severity of thy Justice but in us the riches of thy Mercy God would not so much as treat with a fallen Man Angel but plotted a way to recover In the Election of Angels Mercy is not so much glorified as in the Election and Calling of Men there was Grace showed in the Election of Angels but not Mercy none of the fallen Angels were saved but fallen Man is called to Grace in Christ. Certainly whatever the causes were there was much of Wisdom and Mercy in it Whether it be for this cause that when Adam sinned the whole Humane Nature fell but the whole Angelical Nature did not fall but only a part of it the kind it self needed not to be repaired but all the Mass of Mankind was poysoned Or whether this be the cause meerly the Will of God certainly there is much of Mercy in it Love after a breach is more glorious it is more to be reconciled than to be confirmed Poenitens the Penitent have more cause to glorifie God then Innocens the Innocent those that are received to Mercy than those that are confirmed by Grace Or else was this the cause Because the Angels sinned out of their own Motion Angels had no other Gemptation but their own
of our discharge but as he dyed for our offences so he rose again for our justification Rom. 4.25 As having perfectly done his work As the Eather delivered him to Death so he brought him back again from the Dead The Apostle layes a great weight upon this Rom. 8.34 Yea rather that is risen from the dead There is some special thing in Christ's Resurrection comparatively above his Death which hath influence on our Justification Was not Christs Death enough to free us from Sin Yes but the visible evidence was by his Resurrection It is as it were an acquittance from those Debts of ours which he undertook to pay As Simeon was dismissed when the Conditions were performed and Ioseph satisfied with the sight of his Brother Gen. 43.23 He brought Simeon out unto them 2. Christs Office is allowed so that he is the great shepherd of the sheep that is the Blessed Saviour into whose hands God hath put his Flock to be justified sanctified and saved and from whom we may expect all that comfort which a flock hath from a good and faithful Pastor We are put into his hands as he is Mediator not by way of alienation for they are in the Fathers hands still Iohn 10.29 My Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand But oppignoration laid at pledge in his hands A Shepherd is not Lord of the Flock but as a Servant to take care of them They are not his as Mediator by way of Original Interest and Dominion but in point of trust and charge He hath an Office about them and giveth an account of them at the last day He is sometimes called simply without any addition The shepherd 1 Pet. 2.25 Ye are returned unto the shepherd and bishop of our souls Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good shepherd as Iohn 10.11 And here The great shepherd and the chief shepherd 1 Pet. 5.4 because of the Dignity of his Person and Office And surely if we put our selves into the hands of this Shepherd we can lack nothing Psalm 23.1 The Lord is my shepherd I shall not want We may look for all manner of supplies from Christ. 3. God is so far appeased that there is a new Covenant procured and constituted called here the everlasting covenant partly because it shall never be repealed and continueth unalterable and the called obtain by it the title and possession of an Eternal Inheritance Heb. 9.15 They which are called may receive the promise of eternal inheritance And partly because Christs Blood is the foundation of this Covenant and the vertue of it never ceaseth therefore this Covenant is Everlasting also and made effectual and able to obtain its ends which is the Eternal Salvation of sinful Man once converted and reconciled to God This Covenant also is called the Covenant of Gods Peace because it is a publick Demonstration that God is pacified Isa. 54.10 But my kindness shall not depart from thee neither shall the covenant of my peace be removed Ezek. 37.26 I will make a covenant of peace with them Partly because in this Covenant this Peace and Reconciliation is published and offered to us that Man may not stand aloof from God as a condemning God So it is said Eph. 2.17 Christ came to preach peace to those that are near and to those that are afar off Acts 10.36 The word which God sent unto the children of Israel preaching peace by Christ he is Lord of all Partly because in this Covenant the terms of this Peace between us and God are stated God bindeth himself to sinful Man to give him Remission of Sins and Eternal Life begun by the Spirit and perfected in Heaven upon the Conditions of Faith Rom. 5.1 Being justified by faith we have peace with God and Repentance Acts 3.19 Repent and be converted that your sins may be blotted out as our Entrance and new Obedience as to continuance Heb. 5.9 He became the author of eternal salvation to all that obey him IV. How we come to be Interested in this Peace and Reconciliation or the conveyance of it to us For this Peace may be considered as to the Impetration and Application of it 1. As to the Impetration and laying down of the price that was done by Christ on the cross Therefore it is said 2 Cor. 5.19 God was in Christ reconciling the world to himself Then was God propitiated and the Merit and Ransom interposed by vertue of which we are pardoned and reconciled 2. As to Application when God is actually reconciled with us and we enter into his Peace and are restored unto his Favour This may be considered either as to the first gift God is never actually reconciled to us nor we to him till he give us the regenerating Spirit that is our receiving the atonement Rom. 5.11 It was made on the Cross but received at our Conversion and Regeneration Or else it may be considered as to the further measure of his sanctifying Grace called here perfecting us for every good work and working in us that which is pleasing in his sight This is given with respect to our reconciled Estate as we are actually at Peace and in Covenant with God 2 Cor. 5.17 18. Therefore if any man be in Christ he is a new Creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Iesus Christ. The summ is this At the Death of Christ there was such a foundation laid that we need no other ransom nor propitiation He hath so far satisfied Divine Justice that he hath obtained the New Covenant The first Grace is given us meerly with respect to the Merit of his Sacrifice for Christ purchased the Mercies promised and power to performe the conditions Farther Grace is given us because we are already reconciled unto God which is a ground of the greater Joy and Confidence For our actual Reconciliation giveth us a title to all consequent acts of Friendship which can be expected or received For in Gods way we shall have further Sanctification and after that Salvation V. The Reasons why all increase of Grace comes from God as the God of Peace 1. From the Giver God will not set us up with a new Stock of Grace till satisfaction be made for the breach of his Law We must not look upon him as pars offensa the Offended Party but as Rector Mundi the Governour of the World Private Persons may forgive offences as they please but the Governour and Judge of the World would not pass by the offence of Man till the ends of Government be secured or that the Law fall not to the ground which it doth not whilst God standeth upon the satisfaction of Christ and the submission of the Sinner The right of passing by a wrong and the right of releasing a punishment are different things Because punishment is a common Interest
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
The Church complaineth Psalm 102.10 Thou hast lifted me up and cast me down A sad dejection after some comfortable Elevation All outward Glory is like a glass transparent but brittle Paul was wrapt in the Third Heaven and was full of unspeakable Ravishments and Revelations yet presently he talketh of a Thorne in the Flesh. Now at your best think of this that you may inure your Thoughts to Changes and settle your solid Happyness in God David when he had a Glorious Victory speaketh of loosing and Gods blasting their Armies Psalm 60.10 compared with the Title He acknowledgeth past Judgments as the fruit of God's Displeasure In the Roman Triumphs there was one to remember them of their Mortality in the midst of their Pomp. Yea under the Law Leavened Cakes were allowed in Peace-Offerings and Sacrifices of Thanksgiving which were forbidden in other Sacrifices Levit. 7.13 He shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace-offerings To teach us to temper our Joyes with the Thought of Sorrow and Affliction A SERMON On LUKE xxii 31 32. And the Lord saith Simon Simon Behold Sathan hath desired to have you that he may sift you as wheat But I have prayed for thee that thy Faith fail not and when thou art converted strengthen thy brethren IN the words observe two things 1. A warning of Danger approaching in the 31. verse 2. A Comfort propounded in the 32. verse 1. In the first branche observe 1. The Person to whom Christ directeth his words to Peter Though they concerned all the rest for it was not him only whom Sathan desired to sift but all of them But Christ speaks to him in particular because it most concerned him The Devil would vex all of them but our Lord foresaw that he would more grievously fall than his fellow Disciples and being more fervent and confident than the rest was more exposed to Temptations and when he addresseth his Speech to him he calleth him not Peter but Simon It was Matthew 16.18 Thou art Peter and upon this rock will I build my church q. d. The Name by which thou art known to me signifieth a Rock and Stone But this was when he uttered his good confession but now he was to be an Instance of Humane Frailty he calleth him not Peter but Simon And mark the ingemination of his Simon Simon This doubling of his Name doth partly intimate Affection and is as much as to say My dear Simon partly to stir up a serious attention that he might mark what is said 2. The danger it seâ—f Behold Sathan hath desired to have you that he may sift you as wheat Where observe 1. The Author and Procurer of this Trouble the Devil called here Sathan that is an Adversary Our danger is mainly from the Devil he hath a great hand in the troubles of Gods People He assaulteth them himself by his Wills and Fiery Darts Eph. 6.11 and 16. and stireth up his Instruments to persecute them Luke 22.53 This is your hour and the power of darkness That was the time when the Devil and his Instruments were permitted to work their Wills on Christ When the Shepheard was smitten and the Flock scattered abroad 2. The way how he bringeth it about he hath desired to have you It intimateth two things 1. He asketh leave for Sathan and his instruments cannot touch any of Gods Children without Gods permission Therefore he asketh leave to have the Disciples of Christ in his power to vex them So for Iob he has leave to touch his substance but must not meddle with his person Iob 1.11 12. But put forth thine hand now and touch all that he hath and he will curse thee to thy face And the Lord said unto Sathan behold all that he hath is in thy power only upon himself put not forth thy hand Then to afflict his Body with Biles and Soars but he must spare his Life Iob 2.5 6. But put forth thine hand now and touch his bone and his flesh and he will curse thee to thy face And the Lord said unto Sathan Behold he is in thine hand but save his life Nay he was fain to ask leave to enter into the herd of Swine Mat. 8.31 So the Devil besought him saying if thou cast us out suffer us to go away into the herd of swine Surely then the Flock of Christs Sheep need not be troubled If the bristles of the Swine be numbred much more are the hairs of your heads 2. It is a kind of suing out of his right The word signifieth the putting in of a Plea and Suit not a bare asking leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poposcit vos ad poenam Sin giveth Sathan some right of claim and when we have committed some Sins we provoke God to give us over to Sathan to be disciplined Therefore this desiring to have you is his accusing you to God and requiring that he may have the shaking of you For the Devil is an Adversary 1 Pet. 5.8 Because your adversary the devil as a roaring Lyon walketh about seeking whom he may devour The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Adversary Sathan is an Enemy at Law he is alwaies inditing and accusing you before God that he may get you into his power and reach Oh how watchful should the Children of God be when they have an Adversary that pleadeth Law and Equity on his side and pursueth his right against them to bring them to the Tryal But how could he do so in the case of the Apostles and of Peter in particular Possibly it might be something criminously done by them in that contention of the Disciples about Primacy and Superiority who should be chiefest Mentioned verse 24. And there was a strife among them which of them should be accounted greatest And the indignation of the ten against the two Brethren Iames and Iohn and in that contest Peter might be most faulty he being with them two Those of the Disciples whom Jesus most loved Peter Iames and Iohn were often admitted to his privacies when others were excluded Oh it is a sad thing when we give occasion to Sathan to demand us to the Judgment 3. His aim and purpose to sift you as wheat that is to toss and shake you as Grain in a Sieve The meaning is The Devil would have permission from God wholly to subvert you and cast you away A great Judgment is expressed by this Phrase Amos 9.9 I will sift the house of Israel among all nations like as corn is sifted in a sieve This is the Devils aim utterly to destroy God's People But he can obtain no more than to shake and molest them for Tryal In sifting two things are considerable 1. The Agitation or tossing of the Corn now this way now that way from one side to another 2. The Separation of the Wheat from the Chaff The Devil only intends the former but God the latter He would have Peter and the rest of
Life and Affection that he hath required Their Actions are superficial shadows of good things they draw nigh to him with their Lips when their Hearts are far from him Matth. 15.8 This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me Their Duties to Men are but shadows of good Actions not flowing from a hearty Love and a good Conscience but from Interest or Natural Temper 3. There is a defect in the end they do not regard Gods Glory Col. 3.17 Whatsoever you do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye do do all to the glory of God The most commendable Actions of Carnal Men have either a Natural aim as self-preservation So in their Worship Hosea 7.14 They have not cryed unto me with their heart when they howled upon their beds They howl upon their Bed for Corn and Wine or Self-quiet and Ease so in their Duties to Men more for wrath than conscience-sake Rom. 12 5. Or for Vain-Glory To be seen of men Matth. 6.1 Or a legal aim when most Devout to quiet Conscience or to satisfie God for their Sins by their Duties 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 thousand 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 Usually the Sacrifice of the Wicked is brought with an evil mind Prov. 21.27 To buy our Indulgence in some Sins by avoiding others or by performing some Duties to pay for their neglect of others which are more weighty Duties are performed as a Sin-Offering not as a Thank-Offering to pacifie God not to glorifie him There is no delight in God or Obedience In short all is as Flowers strowed upon a Dunghil 2. The Solifidians That cry up an empty Faith without Obedience and Holiness These are to be dealt with as well as the other 1. The end of all Religion is Practice Christianity was not brought into the World that we might talk of great things but do great things for God All the Misteries of our most Holy Faith are Misteries of Godliness and if it be not so the Word of God is come to us in Word only and not in Power and we are Christians of the Letter not of the Spirit The Law of Grace was never intended to try the Acuteness of Mens Wits who could reason most profoundly of these Glorious Things nor the firmness of their Memories who could best carry in mind these Holy Truths nor the readiness of their Invention who could most plausibly discourse about them but the willingness of their Obedience who would most intirely practice them Iohn 14.21 He that hath my commandments and keepeth them he it is that loveth me The practical Christian hath the truest sense of his Religion 2. The end of our Redemption is Obedience Christ hath Ends of his own as well as those which more immediately concerne our benefit Rev. 5.9 Thou wast slain and hast redeemed us to God by thy blood Sin had made us unserviceable to God and the end of Christ's Death was to put us in joynt again and to bring us into a course of Service and Obedience unto our Creator Rom. 14.9 For to this end Christ both dyed and rose and revived that he might be Lord both of dead and living He came to redeem us not only from Wrath but from Sin not only to abolish Guilt but to establish Holiness Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 3. It is the end of his Renewing Grace He hath altered the constitution of our Hearts that we may live unto God 2 Cor. 5.17 Therefore if any man be in Christ he is a new creature old things are passed away behold all things are become new We are renewed in Heart that we might walk in all newness of Conversation 4. It is the end of our Faith and Hope Faith and Hopes are but Means subservient to Love which is the Grace by which we are inclined to perform our Duty to God and Man And therefore the strength of our Faith is to be judged by the readiness of our Obedience Gal. 5.6 For in Christ Iesus neither circumcision availeth any thing nor uncircumcision but faith which worketh by love That carryeth away the prize of Justification It is the love of God stirred up in us by Faith which maketh us watchful against Sin and careful to please him in all things VSE II. To press us all if we would be Compleat Christians to take all the three parts 1. Let us be sound in the Faith 2. Let us keep up Hope 3. Let us be thorough and exact in Obedience 1. Let us be sound in the Faith believing all things that are contained in the Word of God not contenting our selves with a light credulity or common Tradition but have a Faith of the Spirits working Your Love to God dependeth upon the Principles laid down in the Gospel which discover to you his Love in the Redeemer and the provision made for your Souls therefore you are to build up your selves in your most holy faith that you may keep your selves in the love of God Iude 20.21 2. Let not Hope be left out as unnecessary Grace This is not a cursory and slight but a desirous expectation so as not to be weakned by the Lusts of the Flesh 1 Pet. 1.13 Wherefore gird up the loins of your minds be ye sober and hope to the end for the grace that is to be brought unto you at the revelation of Iesus Christ. When Christ cometh all your Labours and Self-Denyal shall be recompensed Rom. 8.24 25. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for but if we hope for that we see not then do we with patience wait for it 3. Be sound and thorough and exact in Obedience Many hold sound Doctrine and have some lazy expectation of Eternal Life but they are defective in the third branch they are not careful to keep a good Conscience and do their Duty in all things to God and Man Here I shall press you to two things 1. Let Conscience be your Guide 2. Exercise your selves in this that Conscience may be a good Guide to you First Let Conscience be your Guide I shall press you hereunto by two Considerations 1. From the Nature of Conscience It is not only a Monitor but a Judge as a Monitor it warns us of our Duty as a Judge it censures our neglects of it Science is one
thing Conscience is another Science is a Mans knowledge of other things Conscience is a Mans knowledge of himself his State and wayes to know what he is to do and to know who he hath done that is Conscience It is the Judgment of a Man concerning himself and his Actions with respect to Reward and Punishment God that is our Lord is also our proper Judge but it pleaseth God to put a faculty into Man this Spirit within him that he should have something in his own Bosom to be a Rule and Judge but yet a Subordinate Rule and a Deputy-Judge accountable to God but a Judge it is However it much conduceth to the Glory of God and to the Safety of Man 1. To the Glory of God 1. As it is an Evidence of his Being whose Law is the ground of Conscience and before whom Conscience doth accuse and whose Sentence it doth dread and stand in fear of Why doth Conscience scruple this or that if there be not a God by whose Will Good and Evil are distinguished To whom doth it accuse us but to God Why is Conscience sometimes afraid sometimes comforted if there were no God to mind things here below We find Conscience appaleth the stoutest Sinners after the commitment of some Offence though it be secret and beyond the Cognizance and Vengeance of Man Psalm 53.5 There were they in great fear where no fear was that is no outward cause of fear where none sought to hurt them accusing themselves when none else could accuse them as Iosephs Brethren Gen. 42.21 We are verily guilty concerning our brothers blood or where none had power to reach them as Princes and Worldly Potentates feel the stings of Conscience as well as others Foelix trembled who was the Judge at Pauls Words who was the Prisoner Acts 24.25 And as he reasoned of righteousness temperance and judgment to come Foelix trembled What is the Reason of this but that they know there is a Supream Judge and Avenger 2. It is for the Glory of his Judicial Proceedings Self-Accusers and Self-Condemners have no reason to quarrel with God and impeach his Justice Man hath Principles and Sentiments graven upon his Heart which justifie all Gods dealings with him Luke 19.22 Out of thine own mouth will I judge thee thou wicked servant And Psalm 51.4 That thou mayest be justified when thon speakest and be clear when thou judgest Hereby he is left without excuse Rom. 1.20 So that they are without excuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.11 Knowing that he that is such is subverted and sinneth being condemned of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the frequent Appeals to Conscience Isa. 5.3 4. Iudge I pray you betwixt me and my vineyard What could I have done more to my vineyard that I have not done in it I have produced these Scriptures to show that by Conscience Man is better induced to give a Testimony to God concerning all his dealings with him 2. To the safety and benefit of Man that he may have an Oracle in his own bosom to direct him to his Duty and to warn him of his danger if he doth amiss Conscience is spoken of in Scripture both wayes as instructing us in our Duty Psalm 16.7 My reins also instruct me in the night season that is Conscience shewed him his Duty and how he was concerned in the Law of God or the Rule which God had given to his Creatures And as it sheweth us what to do so it reflecteth upon what we have done If evil it smiteth us for it 2 Sam. 24.10 And Davids heart smote him after that he had numbred the people If good it cheareth us with it 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world It smiteth as it exciteth fear of punishment it cheareth as it stirreth up hope of Reward and we do very much understand hereby how God standeth affected towards us 1 Iohn 3.19 20 21 And hereby we know that we are of the truth and shall assure our hearts before him For if our heart condemn us God is greater than our heart and knoweth all thing Beloved If our heart condemn us not then have we confidence towards God 2. Conscience is Gods Vicegerent and Deputy You may know much of his Mind by the Voice and Report of Conscience therefore next to the Judgment and Sentence of God a Man should regard the Judgment and Sentence of Conscience 1 Iohn 3.20 21. If our heart condemn us God is greater than our heart and knoweth all things Beloved If our heart condemn us not then have we confidence towards God Observe what Conscience speaketh doth it condemn thee or acquit thee And upon what terms doth it either The voice of Conscience is often the voice of God and Men would sooner come to know themselves and might make a right Judgment upon their Estates if they would look inward and regard the voice of Conscience doth it condemn or acquit Indeed there lyeth an Appeal from Court to Court and from Judge to Judge 1. From Court to Court In what Court doth Conscience condemne you In the Law Court You ought to own the desert of Sin clearing God if he should inflict it upon you 1 Cor. 11.31 For if we would judge our selves we should not be judged But yet you may take Sanctuary at his Grace and humbly claim the benefit of the New Covenant Psalm 130.3 4. If thou Lord shouldest mark iniquity O Lord who shall stand But there is forgiveness with thee that thou mayest be feared If it condemn you in the Gospel Court for no sound Believer the Case must not be lightly passed over but examined whether there be a sincere bent of Heart towards God Heb. 13.18 We trust we have a good conscience in all things willing to live honestly 2. There is an appeal to an higher Judge Doth Conscience write bitter things against thee Yet if God justifieth Rom. 8.33 Who shall lay any thing to the charge of Gods elect it is God that justifieth Gods Act is Authoritative and Powerful Isa. 57.19 I create the fruit of the lips Peace Peace to him that is afar of and to him that is near saith the Lord and I will heal him Psalm 85.8 I will hear what God the â—ord will speak for he will speak peace unto his people and to his saints But sometimes he speaketh in the Sentence of his Word when not in the Conscience his Authority may comfort when we feel not his Power so for acquitting Conscience is not the highest Judge 1 Cor. 4.4 For if I know nothing by my self yet am I not hereby justified but he that judgeth me is the Lord. Prov. 16.2 All the wayes of a man are clean in his own eyes but the Lord weigheth the spirits He must consult his Word and thereby clear our Case so
a Man should be Holy before his Actions shall be Holy for till a Man be Regenerated and act from a Principle of Grace in his Heart all that he doth is but the shadow and imperfect imitation of a good Action as an Ape would imitate a Man or as a violent Motion doth resemble that which is Natural We are bidden to be Holy as God is Holy 1 Pet. 1.15 But as he that hath called you is holy so be ye holy in all manner of conversation God as to his Essence and Being is Holy and all his Acts carry a condecency with his Nature He is righteous in all his wayes and holy in all his works Psalm 145.17 So we are made partakers of a divine nature 2 Pet. 1.4 and so live and walk in a God-like manner 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain to life and Godliness Grace is given to beget Life and then we are visibly to express it in a course of Godly walking Grace is planted in the Heart and then the influence of it is defused throughout all the parts of his Life First there is Internal Holiness in the hatred of Sin and the love of that which is good and then External Holiness is expressed in avoiding the one and pursuing after the other In short Actions without Life are the motions of Puppets not living Creatures on the other side if there be a change of Heart there must be fruits becoming it Habits are known by their Acts and Resolution by our Practice and the new Nature by newness of Conversation A Principle of Grace there must be and a prevalent Principle such as gets the Mastery of Sin before a Man can be denominated Holy There are mixt Principles and mixt Operations in a Christian but one is in praedominancy though there be a mixture of Principles and of Operations yet there is not a mixture of Interests there is but one chief good their great design is to please God in all things 2. As a Person is Holy by his Principle so an Action is Holy by the Rule when it agreeth with it as to Manner and Matter and End The substance of the Matter must be such as is warranted by the Law of God which melteth and sets out the bounds of Sin and Duty For by the law is the knowledge of sin Rom. 3.20 Rom. 12.2 That ye may prove what is that good and acceptable and perfect will of God Gal. 6.16 As many as walk according to this rule peace be on them and mercy and upon the Israel of God So for the Manner it must be done in such a way as will suit with the Nature of the Action we are about A Man may sin in doing good when he doth not do it well Luke 8.18 Take heed how you hear Eccl. 5.1 Keep thy foot when thou goest into the house of God and be more ready to hear than to give the sacrifice of fools for they consider not that they do evil And in our ordinary Conversation Eph. 5.15 See then that ye walk circumspectly not as fools but as wise Prov. 4.26 Ponder the path of thy feet and let all thy wayes be established The end must be to glorifie God 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God Coloss. 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 A common Rule for all our Actions that they be undertaken in Christs Name and Thanks be given unto God for the event and success of them In short to be ruled by Christs Command depending on his help aiming at his Glory the Heart must be habitually inclined to all things in him and for him so as in the issue and close of their Actions to yield them matter of Thanksgiving to God this is that Universal Holiness which is required of all Christians III. Reasons why this Eminent Holiness both of Persons and Actions should take place in the Gospel above the times of the Law 1. Because of our Principle the new Nature wrought in us by the Spirit of God which is suited to the whole Will of God Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness As thou art a Creature thou art bound to do the whole Will of God for no Creature can be exempted from subjection to his Creator But now as New Creatures so are we fitted and prepared or put into a capacity to serve and please God in all things Eph. 2.10 For we are his workmanship created in Christ Iesus unto good works which God hath before ordained that we should walk in them Every Creature is fitted for the Operations which belong to that Life which it hath so the New Creature if created a new is fitted a new and therefore the New Nature must shew it self in all our Actions towards God and Men. The New Nature must still shew it self in all our Actions with God our Neighbour and our selves Titus 2.12 Teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in the present world In our Worship taking all occasions of conversing with God as Cornelious a devout man and one that feared God with all his house which gave much almes to the people and prayed to God alway Acts 10.2 In our dealings with Men Rom. 12.17 Provide things honest in the sight of all men In Charity Acts 9.36 Dorcas a Devout Woman full of good works and alms-deeds which she did Nay in our Recreations and Delights of the present Life use them still in order to God 1 Tim. 4.4 5. For 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 Gods Permission and Prayer calling for a Blessing on it The Word sheweth what is commanded as necessary what is lawful or indifferent Prayer on all things sheweth the seriousness of a Christian in lesser Matters he would go about nothing but what is recommended to God 2. Because of the Exactness of our Rule which teacheth us how to walk in our several Businesses and Imployments A Christian in his Walk either as to Faith or Manners is not left indifferent to choose what Rule pleaseth him best but there is a fixed determinate Measure of all our Actions how we shall enter into a state of Grace how we should behave our selves in it Micah 6.8 He hath shewed thee O man what is good and what doth the Lord God require of thee but to do justly and to love mercy and to walk humbly with thy God And Psalm 119.105 Thy word is a lamp unto my feet and a light unto my path Carnality is a walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the course of this world Eph. 2.2 Holiness is walking
eye-service as mâ—n-pleasers but in singleness of heart fearing God Wives submit your selves to your own husbands as unto the Lord Eph. 5.22 Out of love to Christ Eph. 6.1 Children obey your parents in the Lord. 4. Go about your Earthly Business with an Heavenly Mind Phil. 3.20 But our conversation is in heaven All is a Journey thither look to the unseen World 5. Content not your selves with the Natural Use of the Creature as Brute Beasts doe but see God in all The Creature is as a Glass and Image wherein to read your Creators Goodness and as helps and means to inable you to his Service therefore still they must be received with Thanksgiving 1 Tim. 4.3 For every creaâ—ure of God is good and nothing to be refused if it be received with thanksgiving Man is to use the Inferiour Creatures for God not as the Lord of them but as the Steward of the Creator to whom he is accountable for that use not to sacrifice them to his own pleasure and Will and to gratifie his fleshly Mind They are neither his nor for him but for God for he hath not the right of a Lord but a Servant 6. In all your wayes acknowledge God depending upon him for Direction and Success and consulting with him and approving thy Heart and Life unto him Prov. 3.6 In all thy wayes acknowledge him and he shall direct thy paths Especially Duties must be done by vertue of influence from Christ Phil. 2.13 For it is God which worketh in you both to will and to do of his good pleasure Gal. 2.20 I live by the faith of the son of God In our ordinary Actions we must still ask his Leave Counsel and Blessing acknowledging his Dominion over us and all that we do there we must call in his help and aim at his Glory 1 Cor. 10.31 Whether you eat or drink or whatsoever you do do all to the glory of God That doing things by him we may do them for him 7. God should be worshipped by every Faithful Person in his own House in as God like a manner as he was worshipped by the Iews in the Temple A Christian must be alike every where at home and abroad Phil. 2.12 Wherefore my beloved as ye alwaies have obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling So David Psalm 101.2 I will walk within my house with a perfect heart There where we familiarly converse we should shew most of Holiness ordering all our Affairs and Actions as may best demonstrate the sincerity of our Hearts A SERMON On JOHN iii. 14 15. And as Moses lifted up the Serpent in the wilderness even so must the Son of man be lifted up That whosoever believeth in him should not perish but have eternal life THE former part of this Chapter is spent in a Discourse with Nicodemus 1. About Regeneration That great Pharisee needed to be catechized and taught the plainest Principles of Christianity 2. About Salvation by Christ the great secret which our Lord brought out of his Fathers Bosom He instructed him in two things mainly 1. The manner of purchasing 2. The manner of applying this salvation As the whole Context may be comprized under these two heads so also the words read to you The manner of purchasing is by Christs coming into the World and dying for Sinners The way of applying is by Faith in the Son of God He instructeth him in the manner of purchasing partly that he might not think light of Sins seeing he must dye for them partly that he might not be scandalized at his Sufferings as afterwards he buried Christ and provided a mixture of Myrrhe and Aloes for his Funerals Iohn 19.39 He instructeth him in the way of applying and obtaining the purchased benefits partly that he might not be ashamed of professing himself one of Christs Followers and Disciples partly to ingage his Heart to own him as the Saviour of lost Sinners having sufficient vertue to cure the sinfulness and misery of such as fly to him by Faith These things are represented to him by a Type and that a notable one The Type of the Brazen Serpent In the words take notice 1. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proposition as Moses lifted up the serpent in the wilderness 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the reddition or explication of it Even so must the son of man be lifted up that whosoever believeth in him should not perish but have eternal life In which 1. The way of saving Mankind the son of man must be lifted up 2. The means of applying it that whosoever believeth in him 3. The benefit propounded negatively he should not perish positively but have eternal life I shall open the words by a short illustration and then come to the point 1. For the protasis as Moses by Gods appointment though the Minister be only mentioned Numb 21.8 The Lord said unto Moses make thee a fiery serpent it was not his device but God's Ordinance no invention and institution of his he had Gods express Command and Warrant for it Lifted up That is set upon a Pearch or Pole as an object to be looked upon by the stung Israelites The Serpent That is the Brazen-Image and Figure of a Serpent Signs are often called by the name of the thing represented and signified In the Wilderness A Figure of this World through which we have our passage to the Heavenly Canaan You may add that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proposition of the Type may be more full That the people might not perish but be healed and live for then the reddition or explication of the Type will run more smoothly 2. The Apodosis even so must the son of man That is Christ spoken of in the former verse The Son of Man that Ascended and descended That was in Heaven and knew the depths of Gods Counsel and came down to make them known to us This Son of Man must be lifted up believed on or looked unto by Faith and then the guilty Sinner is healed and shall not perish but have Eternal Life The lifting up of the Son of Man in the sound and first hearing seemeth to note his exaltation but it doth not carry that notion here but such a lifting up as is correspondent to the Erection of the Brazen Serpent on a Tree or Pole it signifieth the Crucifixion of the Son of God not his Exaltation but the lowest Act of his Humiliation So in many other places Iohn 8.28 When ye have lifted up the son of man then shall ye know that I am he He speaketh it to the wicked Iews and how did the Iews lift him up but by crucifying him Surely they intended no Honour to him yet there it is made their Act. So Iohn 12.32 33. I if I be lifted up from the earth will draw all men after me This he said signifying what death he should die as the
his own wounds so must we look upon Christ as our own Saviour with application to our selves Iohn 20.28 My Lord and my God! 3. Affectionate with Desire and Trust. With desire longing for Cure there must be hearty groans and desires Our eyes are upon thee 2 Chron. 20.12 The having our eyes to any thing noteth our desire Psalm 121.1 I will lift up mine eyes unto the hills from whence cometh my help Earnestly desire to be partaker of these benefits by Christ 1 Pet. 1.7 To them that believe he is precious And with trust Isa. 17.7 At that day shall a man look to his maker and his eyes shall have respect to the holy one of Israel that is he shall seek to him trust in him depend upon him because what Men trust to they are wont frequently and wistly to look after and to have their eyes fixed upon Psalm 123.2 Behold as the eyes of servants look unto the hand of their masters and as the eyes of a maiden to the hand of her mistress so our eyes wait upon the Lord our God till he have mercy on us Psalm 34.5 They looked to him and were lightned That is comforted in the middest of their darkness and trouble Psalm 141.8 Mine eyes are unto thee O God the Lord in thee I trust 4. Ingaging we need to get open Eyes to see him and contemplate him till we see Beauty in him that may allure us to love him and esteem him as the fairest of Ten Thousand to renounce our selves and the Vanities of the World and betake our selves to his Discipline to see all is nothing in comparison of his Excellency Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord. A True Knowledge of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.17 which is elsewhere rendred acknowledging so as to give due Honour Respect and Reverence to him We may know Strangers and those whom we contemn and despise but we do not acknowledge them VSE Let us look upon the Lord Jesus for cure He calleth upon us in his word Look unto me and be ye saved all the ends of the earth Isa. 45.12 It is little that we can afford Christ if we cannot afford him a serious look It may be you will think that this is so sleight a work that it will not produce any great effects in the Soul that a look should heal is strange Surely you will say this is not a full Notion of Faith nor an Act that will do us any good I answer Indeed it will not if it be done sleightly Therefore let me tell you that there are several Notions of Faith which all have their use Some Notions are fitted for Soul-Examination as Faith that worketh by Love that conquereth the World that purifieth the Heart these do best for a deliberate search and the stating of our Interest Some for anxious thoughts at the first awaking of the Soul out of the sleep of Sin as coming running flying and seeking when the Soul is under trouble and hangeth off from the Grace offered we press them to come as our Necessities are great we press them to run a Soul deeply pressed with a sense of its Necessity and Danger is alwaies in hast so we press them to flie for refuge when Comfort appeareth not presently we press to seek and to a diligent attendance on the appointed means Some for Agonies of Conscience after some former manifestations of Gods Love these we exhort to staying and resting 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 We press recumbency and adherence Isa. 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth i◠thee Some for Agonies of Death and great and imminent dangers when long Debates are not so seasonable these we press to committing 2 Tim. 1.12 I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day 1 Pet. 4.19 Let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful creator Jesus Christ himself did so Luke 23.46 Father into thy hands I commend my spirit And David Psal. 31.5 Into thine hand I commit my spirit Some for Holy Duties as Word Prayer Lords Supper we press to acceptance of Christ in the word to coming to Christ or to God by Christ in Prayer we accept him from God in the word of Promise we present him to God in Prayer as the ground of our confidence and hope for the Mercies prayed for In the Lords Supper as Religion is made visible and we are to make use of the help of Sense Eye Tast and Hand so we press you to take eat and look this is a Notion for this use when Christ is crucified as it were before our Eyes Well then this is one great work to look to Jesus the Author and Dedicator of our Faith to spy out Christ under his Memorials here he is set forth dying and hanging on a Tree Pilate when he had scourged him brought him forth and shewed him to the Iews he said Behold the man Iohn 19.5 We say to you in Gods Name Behold your dearest Redeemer bleeding and dying Now he is evidently set forth to you your business is to behold him And that this look may be serious Remember 1. This is supposed that you come hither as stung with Sin and that your Hearts are deeply affected with your Malady Alas otherwise here is no work to do if Men are not sensible of their Malady why should they look after a Remedy Matth. 9.12 13. They that be whole need not a Physician but they that are sick For I am not come to call the righteous but sinners to repentance None but the burdened will look out for ease or the self-condemned for Pardon If sin be not sin indeed Grace will not be Grace indeed Christ was anointed to heal the broken-hearted Luke 4.18 2. Your sight of Christ must not meerly be Historical and Literal the work of the Understanding and Memory but of Faith A few cold thoughts raised upon this occasion do not warm and comfort the Heart You are to look to him so as that the Heart be affected with Mourning Desire and Trust. 1. Mourning for Sin If you are sensible of your case you will do so A slight glance of the thoughts leaveth no Impression Look as the three Maries Mary the Mother of Jesus Mary the Wife of Cleophas and Mary Magdalen they were affected when they saw Christ dying Iohn 19.25 26. Of one of them it is said Luke 2.35 Yea a sword shall pierce through thine own soul also So do you Acts 2.37 When they heard this they were
pricked in their heart 2. Desire Would not the stung Israelite desire a cure So must you Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled Saith the Church Lament 3.51 Mine eye affecteth my heart 3. Trust. You see nothing by the Eye of Sense but his Memorials which God hath instituted as helps of Faith yet to appearance as despicable and as unlikely to produce any great effect as a Figure of Brass to cure a raging wound But things under an Institution are under a Blessing 1 Cor. 1.21 It pleased God by the foolishness of preaching to save them that believe You may think a Crucifix a more lively representation no that is not under the blessing of an Institution as Bread broken and Wine poured forth is that is too much a matter of Sense and begetteth bare thoughts which stirreth up fond pity and gross and wrong thoughts this conveyeth a Blessing You are to behold not only a dying Man put to a cruel Death but the Son of God in his deep kxinanition not carnally to pity him but to see his Love and the Wrath of God and the desert of Sin that you may abhor it to see the great price paid for our Ransom the necessity of having the vertue of his Cross and finally our thankful subjection to God Behold him that you may bless and praise God for your Redeemer The Type had its effect and shall not Christ Oh labour to feel the comfortable effects of his Death 3. Beg of God the Spirit to open your Eyes Christ crucified is only seen in the Light and Evidence of the Spirit 1 Cor. 2.4 My speech and my preaching was not with the enticing words of mans wisdom but in demonstration of the spirit and of power The Eyes of our Minds are opened by the Spirit of Wisdom and Revelation for our Light is but darkness 4. See him so as to expect not only Comfort but Healing Isa. 53.5 With his stripes we are healed That Heart is to be suspected that looks to Comfort more than Duty Look to him that you may live by him Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me Look to him that you may be like him 2 Cor. 3.18 For we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord. Look to him that you may loath Sin Ezek. 36.31 Then shall you remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations The First SERMON On I. Thessalonians v. 16 Rejoyce evermore THE words are brief and short and therefore they may be easily carried away They are independant on the Context and therefore will need no long deduction They press you not to a painful but pleasant Duty therefore you should be readily induced to practice it But yet when we look more intrinsecally into the Nature of it it is not so easie as we first imagined every one cannot receive this saying it is hard to keep the Heart in such an exact frame as to rejoyce evermore pray without ceasing and in every thing to give thanks as Christ saith in another case He that is able to receive it let him receive it Matth. 19.12 But what if we prove it to be a Duty incumbent on all Christians and that at all times The Text seemeth to enforce it rejoyce evermore In which words take notice of two things 1. The Duty to which we are exhorted rejoyce 2. The constancy and perpetuity of it in the word evermore Delight and Pleasure are greedily sought after in Christianity it is not only part of our Wages but much of our very Work Doctrine That Gods Children should make conscience of rejoycing in God at all times and under all conditions Here is a Precept for it not only a liberty given but a Command If you look upon the Words as a License or Liberty given you may conceive of them according to the Apostles Speech of Marriage 1 Cor. 7.39 She is at liberty to be married to whom she will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord. But it is not only a liberty given but a command for he addeth verse 18. This is the will of God in Christ Iesus concerning you The will of God is the Supream Reason of all Duties and the Will of God in Christ Iesus falleth upon the Conscience with a double force the Law of the Mediator binding us to delight in God as well as the Primitive Duty which we owe to God as the Creator And that this Clause respects all the Three Duties is evident to any considering Mind In the opening of this Duty I shall shew you 1. What Rejoycing the Apostle intendeth 2. How this must be constant and perpetual 3. The many Reasons which do inforce this Duty upon us I. What Rejoycing the Apostle speaketh of There is a double Rejoycing A Carnal Rejoycing and a Spiritual Rejoycing 1. The Carnal Rejoycing is in the World and the good things of this World apart from God Luke 12.19 Soul thou hast much goods laid up for many years take thine ease eat drink and be merry 2. The Spiritual rejoycing is in God Phil. 3.1 Finally my Brethren rejoyce in the Lord Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce These two sorts of rejoycing must be carefully distinguished for they differ in their Causes to the one we are prompted by carnal Nature which taketh up with present things and the other is excited in us by the Spirit of God therefore often called joy in the Holy Ghost The one is called the joy of Sense the other the joy of Faith the joy of Faith is in God the joy of Sense in the Creature the joy of Faith is most in future things the joy of Sense in present things the joy of Faith is in the good of the Soul the joy of Sense in the good of the Body or the provisions of the Flesh the joy of Faith is built on the Covenant and the Promises of God Psalm 119.111 Thy testimonies have I taken as an heritage for ever they are the rejoycing of my heart The joy of Sense on the Blessings that flow in the Channel of Common and General Providence Now the first sort of rejoycing the Apostle would not press us unto Nature there needeth a Bridle rather than a Spur but to the latter in delight in God and in all things that come from God and lead to him This delighting our selves in God must be the thing which must be further explained 1. God himself as God is a lovely Nature and the Object of our Delight for he is good even before and
without the apprehension of his doing good Psalm 119.68 Thou art good and doest good And of him and to him and through him are all things Rom. 11.36 Gods Essential Goodness is not I confess the first inviting Motive to draw our Hearts to him but his beneficial Goodness Yet the infinite perfection of his Nature is also an Object of our Love and Delight For the Creature was made for him and our good and benefit is not the last end As the Angels admire and adore God not only for his benefits but also for his Holiness and Soveraign Majesty and Dominion Isa. 6.3 Holy Holy Holy is the Lord of hosts the whole earth is full of his glory So should we who are to laud God and serve God on Earth as he is served in Heaven Matth. 6.10 Admire him and delight in him for his Holyness and the infinite perfection of his Nature Surely we are not only to bless him but praise him Psalm 145.2 Every day will I bless thee and I will praise thy name for ever and ever And verse 10. All thy works shall praise thee O Lord and thy saints shall bless thee These two words have their distinct reference Blessing to his Benefits and Praise to his Excellencies and when we praise God for his Glorious Being we should do it in a delightful manner Psalm 135.3 Praise ye the Lord for the Lord is good sing praises unto his name for it is pleasant It is pleasant and delightful to think of or speak of or shew forth the Excellencies of his Heavenly Majesty Again his Holiness is an amiable thing and therefore the Object of our Delectation If we must delight in the Saints because of their Holiness though they have never done us good Psalm 16.3 But to the saints that are in the earth and to the excellent in whom is all my delight If we are to account them the excellent ones of the Earth because of the Image and Beauty of God that is upon them then surely we are much more to love God not only because of his Benefits but because of his Holiness Yea if we are to love the Law of God and to delight in it as it is pure Psalm 119.140 Thy word is very pure therefore thy servant loveth it Then surely we are to love God also because of the immaculate purity of his Nature and to delight in him At least this is one though not the only nor the first reason of our love to him and delight in him 2. We are to delight and rejoyce in God as he hath discovered himself to us in Christ. That was the foundation of his beneficial goodness and the greatest discovery of the amiable Nature of God that ever was made to the Creature Iohn 3.16 God so loved the world that he gave his only begotten Son Rom. 5.8 Bâ—â— God commendeth his love towards us in that while we were yet sinners Christ dyed foâ— us That we might not conceive God to be all Wrath and inexorable unless upon hard terms therefore Christ came as the express Image of his Person full of Grace and Truth Well then God reconciled in Christ is the Life and Spirit of all our joy and gladness In Christ we see him accessable near to us and within the reach of our Commerce as dwelling in our Nature In Christ we see him gracious and propitious to us ready to do us good Luke 1.46 47. My soul doth magnifie the Lord and my spirit hath rejoyced in God my Saviour We have a great and a good God in Christ he is God and our Saviour 3. We rejoyce in God as we reâ—oyce in the fruits of our Redemption or in all those Spiritual Blessings which are offered or given to us by Christ such as Reconciliation or Gods admitting of us into the priviledges of his Holy Covenant Rom. 5.11 We joy in God through our Lord Iesus Christ by whom we have now received the atonement Clear that once and the cause of all our sadness and drooping discouragements is taken out of the way The bottom cause of our bondage and fears is the quarrel God hath against us by reason of Sin we can never be soundly merry and comfortable till that be taken up for as long as we apprehend him an Enemy and an Avenger how can we rejoyce in him So Psalm 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart The Psalmist speaketh of the pardon of Sins it is Davids Maschil an instruction from his own experience he begins the Psalm Blessed is he whose iniquity is forgiven whose sin is covered Blessed is the man unto whom the Lord imputeth not sin Then he concludeth rejoyce ye upright A Man that is condemned for some Criminal Offence and ready to be executed oh what joy hath he when he hath received his pardon So we should rejoyce in God who are as it were brought back again from the Gibbet and have received our Atonement So also in the gift of the Holy Spirit to sanctifie and heal our Natures if the Angels who are but the Spectators and Lookers on rejoyce in the Conversion of a Sinner should not the Parties interessed Luke 15.10 There is joy in the presence of the angels of God over one sinner that repenteth So in the hopes of Glory Luke 10.20 Rejoyce because your names are written in Heaven Rom. 5.2 We rejoyce in hope of the glory of God 4. We rejoyce in God when we delight to do his Will and are fitted for his Use and Service To be set and kept in the way to Heaven is a greater Comfort to us than if we had all the World bestowed upon us Psalm 119.14 I have rejoyced in the way of thy testimonies as much as in all riches David had experience of both as a puissant King and as Gods Servant So 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world In Carnal Rejoycing Men seek to conceal and hide the grounds of their Joy as being ashamed of them the Worldling in his Bags the Voluptuous in the Instruments of his Pleasure the Glutton will not point to his Dishes nor the Drunkard to his Pots and say This is my Rejoycing but a Christian dareth own his Joy this is my rejoycing that God hath taught me his wayes and inabled me to walk in them 5. We also rejoyce in God when we rejoyce in the Blessings of his Providence as they come from God and lead to God Ioel 2.23 Be glad then ye children of Zion and rejoyce in the Lord your God for he hath given you the former rain moderately and he will cause to come down for you the rain the former rain and the latter rain in the first moneth So Gods care in protecting us Psalm 5.11 But let all those that put
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
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
God It lyeth in three things 1. That God hath ordained strength 2. That this lyeth in their Mouth 3. That this strength is sufficient to still the Enemy and the Avenger 1. That there is strength in such weak Creatures Christ himself to outward appearance was a mean and despicable Person scorned scourged crucified yet made perfect through sufferings and crowned with Glory and Honour Heb. 2.9 10. But we see Iesus who was made a little lower than the angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man For it became him for whom are all things and by whom are all things in bringing many Sons to glory to make the captain of our salvation perfect through sufferings And he hath strength enough to remove the impediments of our Salvation and doth powerfully conquer and subdue all his and our Enemies Christians are in themselves weak Creatures but there is strength ordained for them to do and suffer all things that belong to their Duty or may befal them in the way of their Duty As Phil. 4.13 I can do all things through Christ that strengthneth me and when I am weak then am I strong 1 Cor. 12.10 And this strength is said to be ordained or founded because it standeth upon a good foundation the Everlasting Merit of the Son of God who came out from Gods Bosom to reduce and call us to the Dignity of his Servants The Angels those glorious Creatures when they fell by Pride were never restored but are become the Enemies of God and Mankind They usurped the Honour due to God and plunged Man into their Apostacy but God hath ordained strength to recover Man out of this thraldom and vindicate his own Glory that Mankind might not be wholly lost to him Col. 2.15 having spoiled principalitiâ—s and powers that is spoiled them of their prey on his Cross. And afterwards by the power of his Grace rescueth Man Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son 2. That this strength cometh out of the Mouth that is 't is not by the power of the long Sword or by visible force and might but by the breath of his mouth that is to say 1. By the word preached Therefore 't is said That he shall consume Anti-Christ by the breath of his Mouth 2 Thess. 2.8 And Revel 19.15 Out of his mouth goeth a sharp sword wherewith he should smite the nations And Isa. 11.4 He shall smite the earth with the rod of his mouth that is subdue and vanquish opposition by his wonderful word therefore the word is called the rod of his strength Psalm 110.2 2. By confessing his Name Rom. 10.9 10. If thou shalt confess with thy mouth the Lord Iesus and believe in thine heart that God raised him from the dead thou shalt be saved For with the heart man believeth unto righteousness and with the mouth confession is made to salvation And this is one means of Conviction especially when this Confession is accompanied with self-denyal Rev. 12.11 They overcame by the blood of the lamb and the word of their testimony not loving their lives to the death This bold Confession is the fruit both of the Word preached and the Spirit of Faith given to them 2 Cor. 4.13 And also of Christs actual assistance Luke 21.15 I will give you a mouth and wisdom which your adversaries shall not be able to gainsay Now that by such means the Kingdom of Sin Sathan and Antichrist should be ruined in the World this is and should be matter of Admiration and Praise 3. The effect To still the enemy and the avenger either by brideling their rage Psalm 76.10 Surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain Or silencing their Contradiction Acts 6.10 They were not able to resist the wisdom and spirit by which he spake Acts 8.13 Simon wondred beholding the signs and miracles that were done Or changing their Hearts as Pauls Acts 9.6 And making him to be Instrumental in changing others Acts 26.18 And determining Interests that the Church hath liberty and opportunity to worship God Acts 9.31 Then had the churches rest throughout all Iudea and Galilee and Samaria and were edifyed walking in the fear of the Lord and in the comforts of the holy Ghost Nay the Kingdom of Sathan and his Adherents plainly and apparently goeth to wrack The Devil that proud and rebellious Enemy of God and goodness is by this means subdued and brought down First Cast out of a great part of his Kingdom in Mens Hearts none but obdurate Sinners being left to him Iohn 12.31 32. Now is the judgment of this world now is the prince of this world cast out And I if I be lifted up from the earth will draw all men unto me That is the Kingdom of Sathan shall be destroyed and a great part of the World brought to believe in me And at last he shall be utterly confounded and destroyed 1 Cor. 15. from 24 to 27 verse He hath put all things under his feet All Enemies not one excepted but shall be subdued to Christ. Doctrine That victory over Sathan in our Nature is matter of great praise and thankfulness to God That the same Nature that was lately foiled should yet be victorious 1. I take this for granted that Sathan is the Enemy and Avenger for the Text speaks of an Enemy and an Enemy out of choice for so the Devil is said to be Matth. 13.39 The enemy that soweth them is the devil He is an Enemy to God and Man To God as he affected and usurped Divine Honour and for his Pride was cast out of Heaven into the Torments of Hell Falling by Pride is therefore called the Condemnation of the Devil 1 Tim. 3.6 So Iames 3.15 Sensual earthly devilish The glorious Condition in which he was created tempted him to aspire higher than he was and all Ambition is devilish wisdom called so from his Sin Also he is an Enemy to Mankind because by his temptation came our Fall and Misery and therefore he is said to be a Murtherer from the beginning A malicious proud and bloody Murtherer of Soul and Body and still he seeketh our destruction 1 Pet. 5.8 The Devil like a roaring lyon goeth about seeking whom he may devour In the Text he is not only called the Enemy and the Avenger but thine Enemies The word thine sheweth that he is an Enemy to God and all goodness and all good Men who belong to God And the plural expression enemies noteth either the multitude of Evil Spirits who are with Sathan and are set to ruine Mankind or those their Confederate Party in the World who are also many and usually great and powerful For the conflict is not only between the Chiefs but also the Instruments on either side between Sathan on the one side the Head and
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
and depend on the same God still and continue faithful to him 3. Old personal mercies though we have new ones daily yet they must not justle out the old David saith Psal. 103.2 Forget not all his benefits 1. The smallest mercy should not be despised partly because they all come from a great God A small remembrance from a Prince or Potentate we esteem as a great favour why not from God much more Psal. 113.6 Who humbleth himself to behold the things that are in Heaven and in the Earth but the Invisible hand that reacheth out our mercies to us is little noted or observed partly because they come from the same love the great ones do you see all along in the 136 Psalm For his Mercy indureth for ever verse 25. who giveth food to all flesh for his mercy endureth for ever Daily bread as well as those mighty wonders flow from the same mercy Nothing should be small where nothing is deserved And partly because he that is not faithful in a little will not be faithful in much as in point of sin he that doth not make Conscience of small sins will fall into greater the lesser commands are a Rail about the greater so a constant neglect of mercies breadeth a senseless stupidity But whose memory is so vast as to carry all matters away with it Answer there is an habitual remembrance and an actual commemoration 1. An habitual remembrance is necessary as to all God's acts of mercy not only of the more eminent and siâ—nal Providences but of every days kindnesses this habitual remembrance is caused by taking notice of mercies as they come to us that by observation of the multitude of them we may be possessed with an higher esteem of God's never failing compassions and may love him more and serve him better every experience is as fuel added to the Fire as it increaseth our love to God and our trust and dependance upon him 2. An actual commemoration is impossible as to every single mercy it would require that we should live over as long again as we have done in the World for God's mercies may be reckoned by the minutes of our lives 2. In the more eminent passages of our lives as much as may be we should be more express and particular For particulars are more affective such as are awakening opportunities deliverances in great dangers and fears or notable mercies vouchsafed God helpeth weak Eyes that cannot see his goodness in a lesser print by a greater when he sets forth his love power and goodness in a larger character To neglect or forget these sheweth that we will little mind the dealings of God In short if we cannot recal the single acts recollect the sorts of mercies as Painters when they draw a croud paint a Cluster of Heads We cannot reckon up all the mercies of God in order Psal. 40.5 Many O Lord my God! are thy wonderful works which thou hast done and thy thoughts which are to us wards they cannot be reckoned up in order unto thee if I would declare and speak of them they are more than can be number'd If we do not always actually remember yet still cherish an habitual remembrance or a constant sense of the Lords goodness to us This will help us against our distrustful fears Psal. 77.10 And I said This is my infirmity but I will remember the years of the right hand of the most high David's former experiences were a great relief to him so against discontent and murmuring Job 2.10 Shall we receive good at the hand of God and not evil This will be a check to sin Ezra 9.13 14. 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 iniquities deserve and hast given us such deliverance as this should we again break thy commandments And a strong impulsion to obedience Josh. 24.31 And Israel served the Lord all the days of Joshua and all the days of the Elders that overlived Joshua and which had known all the works of the Lord that he had done for Israel Directions 1. Be affected with mercies if you would remember them for deep affections leave a print upon us which cannot easily be defaced men remember what they care for Direct 2. But the special way to remember them is to improve them to grow better for them to increase in faith love and obedience Then Christians will remember them by a good token If you let them pass as common accidents no wonder the impression such providences make is soon worn off a Man that hath well profited by a Sermon will not easily forget it Psal. 119.93 I will never forget thy precepts for with them thou hast quickened me Direct 3. You should often call your selves to an account Psal. 139.17 How precious are thy thoughts to me O Lord how great is the sum of them by the thoughts of God he meaneth the various dispensations of his providence The variety of mercies is infinite that it is impossible for us to get to the bottom of them when we come to a reckoning we are amazed Direct 4. Consider our ingratitude is aggravated by every mercy received especially eminent and signal mercies This is the ground of God's plea and controversie against his people in the Text and 1 Kin. 11.9 And the Lord was angry with Solomon because his heart was turned away from the Lord God of Israel which had appeared to him twice If your Hearts decline and depart from God after many incouragements to cleave to him how just will your condemnation be But God will add mercy to mercy when you are thankful for former mercies A Sermon on 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 the words there are three propositions 1. God's People may sometimes be in such a condition as to walk in darkness and see no light 2. In the most Sinking and dark times their great Duty is to trust in the Lord. 3. They that Fear God and Obey Him are most Encouraged to Trust in Him For the first Point that God's People may sometimes be in such a condition as to walk in darkness and see no light I. I will open this Helpless and Hopeless condition which is here expressed by walking in Darkness and seeing no Light First In the General it noteth great afflictions and dangers which light upon the Church and People of God As Lam. 3.2 He hath led me and brought me into darkness but not into light That is into a very afflicted condition 2. It noteth the continuance and increase of Affliction when our night still groweth darker and all means of relief are utterly invisible to us Isa. 59.9 We wait for light but behold obscurity for brightness but we walk in darkness It
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
they erred not The Prophet is to be excused because the intention of David's zeal was good and a meet expression of his thankfulness to God God himself liked of the intention in it self 1 Kin. 8.18 The Lord said unto David my Father Whereas it was in thy Heart to build an House unto my name thou didst well that it was in thine Heart And besides he might tell him The Lord is with thee from former observation God had accompanied David with his Spirit and Blessing in all his enterprises Well then this he said not by Divine revelation but of himself Herein he was faulty that he consulted not with God And it teacheth us this lesson that in all businesses of moment and concernment to God's glory we must ask God's leave and counsel and blessing Prov. 3.5 6. Trust in the Lord with all thine Heart and lean not to thine own understanding In all thy ways acknowledge him and he shall direct thy paths 3. The next thing observable is the Lord 's rectifying the Prophets mistake by a special revelation from v. 4. to v. 17. Wherein the Lord recapitulateth the several favours and honours he had put upon his servant David with promises of blessing upon his Family but denyeth him this one honour of putting his designs in execution of building him an house because that was reserved for his Son a more peaceable Prince and whose hands were not defiled with blood And it teacheth us this lesson that we should be content with those other honours and favours which we have received at God's hands though he in his wise providence deny us the liberty of perfecting some enterprises which we have designed for his glory If God cut us off in the midst of our service or interrupt us in our work he knoweth how to carry it on by others and 't is a mercy that we have had his presence hitherto in former services God had been with David whithersoever he went but would not allow him to build him an House 4. David's carriage upon this message ver 18. He went and sate before the Lord or abode in his presence and expresseth himself both by way of praise and prayer 1. Praise in the 18 19 20. to the end of the 24th verse Acknowledging that all his goodness to him and his people came from his mercy and truth for his words sake and according to his own heart to fulfil his Covenant and his self-inclination to do good Admiring the greatness of these favours to such an unworthy creature as himself Who am I O Lord and what is my House that thou hast brought me hither c. And is this the manner of man O Lord God c. 2. Prayer from the 25th verse to the end Wherein he beggeth a performance of the things promised Shewing that he should not dare to ask and expect these things if God had not prevented him by his Word Thou hast revealed to thy Servant saying I will build thee an house therefore hath thy servant found in his Heart to pray this prayer unto thee In which words there is a Directory for prayer And 1. The qualification of the person Thy Servant 2. The sincerity of the prayer Hath found in his Heart 3. The instance and vehemency of it in the doubling of the words not simply to pray but to pray this prayer Jam. 5.17 He prayed earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He prayed in his prayer 'T is one thing to say a prayer another to pray a prayer 4. His reverence Vnto thee Or as 't is more emphatically repeated 1 Chron. 17.25 Therefore thy Servant hath found in his heart to pray before thee When we set our selves as before the invisible God And that may be part of the meaning of the phrase used ver 18. he sate before the Lord. But the main circumstance which I shall insist upon is that Found in his Heart Doct. That the Birth-place or proper rise of Prayer is in the Heart Or whatever prayer we pray to God must be found in our Hearts before it be uttered with our Tongues I. I shall inquire concerning the sense and meaning of this expression what it is to find a prayer in our hearts That implieth two things when we pray as inclined and pray as incouraged And so David must be interpreted here I have found in my Heart that is I am inclined by a due esteem and desire of the blessing promised For he admireth it and was exceedingly ravished with the thought of it that God should have such respect to his House and Family Again I have found in my Heart that is I am incouraged by the Lord's goodness and the experience of his blessing and the assurance of his promises So in every general case all that would pray must find in their Hearts to pray to God that is be inclined and be incouraged 1. We are inclined or stirred up to pray for such good things as we ask of God 1. By a sense of our wants Iam. 1.5 If any man lack wisdom let him ask of God And Heb. 4.16 Let us come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in a time of need Our addresses to God must begin in a broken hearted sense of our own wants otherwise 't is but an empty careless formal way of praying We have a quick and tender feeling in all bodily necessities the worst will express themselves sensibly enough in such cases Hos. 7.14 They have not cried unto me with their Hearts when they howled upon their Beds they assemble themselves for Corn and Wine and they rebel against me Those that rebelled against God howled upon their Beds for Corn and Wine as Beasts will make their moan when pinched with hunger but in Soul necessities we are not so sensible And prayers put up without sense of want and need are but dead and lazy Many think their condition so good that they need not trouble God about it but they can manage it well enough themselves and therefore either pray not at all or without poverty of Spirit and their Prayers are but an empty complement to God But now a Godly man is sensible of his daily necessities he is kept poor in Spirit and seeth that he cannot subsist a minute without God and that he is environed with dangers and obliged to a multitude of duties which require assistance from above that Satan is continually tempting and he is continually sinning and so he needs daily pardon and daily sustentation as well as daily bread Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Mat. 6.11 And that if he should forget to pray to God he should forget to bid himself good morrow or good day In short the more men exercise themselves unto godliness the more their necessities and wants will be discovered to them Painted fire needeth no fuel but real fire must still be supplied with matter for it to feed upon 2. An esteem
and value of the blessings asked All such as pray aright must have an high estimation of what they seek For if we do not set a value upon it we shall neither seek it earnestly nor will God care to give it us for he will not thrust spiritual comforts upon them that despise them Paul was so earnest to have Christ and his benefits because he counted all things but dung and dross that he might win Christ and be found in him c. Phil. 3.7 8 9. David prized communion with God therefore sought it so earnestly Psal. 27.4 One thing have I desired of the Lord that will I seek after that I might dwell in the House of the Lord all the days of my Life Temporal things are usually over-prized therefore these things are dispensed with a looser providence without prayer and many times to those that never pray and to the godly by way of overplus to direct us to value Spiritual blessings and to seek them in the first place Mat. 6.33 Seek first the Kingdom of God and the Righteousness thereof and all these things shall be added to you First in our Prayers as well as first in our Endeavours 3 Desire That must urge us to ask and doth both open our mouths wide and put Life and Vehemency into our requests and supplications There is a good rule that will be of general use to us Desire nothing in your hearts but what you can Pray for and Pray for nothing but what you desire The former part checketh both worldly and fleshly lusts Have I or can I have so little reverence for the Godhead as apparently to ask meat for my lusts so much by the year such dishes at my table so much in Lands and Honours But the latter checks Formality and Deadness in Prayer Desire must go before and all along with the request and the heart must be the fountain of the words otherwise it is but a vain babling Much speaking is not praying Words are but the body Desires are the soul of Prayer as the body without the soul is dead so are words without a spirit of desire Therefore we should be more careful of afâ—ections than words Eccles. 5.1 2. Be not hasâ—y to utter any thing before God c. The prayer must be framed in such words as we can but our chief business is to awaken and call in our affections from wandring after worldly things or to set our hearts to seek the Lord. The Spirits help in Prayer is not seen in the flow of words but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Groanings that cannot be uttered Rom. 8.26 Holy ardours and groans to God and desires of his help A Prayer without Life and Affection is Thuribulum sine prunis A Censer without Fire 4. Prayer must not only come from the present desires but from the habitual inclination of the mind and heart towards God and heavenly things which is the great effect of healing and sanctifying grace Psal. 119.36 Incline my heart unto thy Testimonies and not to Covetousness This is the radical inclination of grace to be carried out to God and all things that belong to God as they more or less lead to Him more than to Honours Pleasures Profits As Prayer is not a Lip-labour so it is not a Work of the mere Human Spirit or a Fruit of Memory and Invention but an Exercise of Grace A man may exercise his natural faculties in Prayer when he doth not exercise the graces of the Spirit in Prayer Grace is given as the remote preparation to Prayer Zech. 12.10 I will pour upon the house of David and upon the Inhabitants of Jerusalem the Spirit of grace and supplication and they shall look on him whom they have pierced c. We oftner pray from our Memories than our Consciences and from our Consciences than our Affections and from our Affections as presently stirred but soon checked and controlled than from a Fixed bent and Inclination of Heart towards Heavenly things A man may have Wit and Memory to Pray when he hath not a Conscience of Praying He may have an inlightened Conscience when not a renewed Heart which may put us upon asking what we ought rather than what we really desire as Augustine speaketh of interlining his prayers with an At noli modo timebam enim ne me exaudiret Deus not yet Lord and I feared lest the Lord should hear me Or from a present affection stirring when yet there is not a rooted inclination Ioh. 6.34 Evermore give us of this Bread compared with v. 66. Many of his Disciples went back and walked no more with him Many desire pardon desire the spirit but these desires are controlled by other desires soon put out of the humour and carried off by other things 2. We are incouraged in Prayer and so we find it in our hearts to Pray by several things 1. Gods merciful Nature 2 Sam. 7.21 According to thine own heart hast thou done all these great things Ex mero motu God fetcheth not his reasons from without but from his own bowels His own self inclination to do good doth sufficiently provoke him to it Now God is the same to others that he was to David His readiness to hear and to forgive doth incourage poor creatures to come to him The full breast desireth to be sucked as much as the hungry child to suck Psal. 65.2 O thou that hearest Prayer unto thee shall all flesh come God is ready to give audience and doth wait for the coming of the humble supplicant that mercy may be obtained in his own way 2. His great love shewed to the World in Christ Ephes. 3.12 In whom we have boldness and access with confidence Heb. 10.19 Having boldness to enter into the Holiest by the blood of Iesus God out of Christ is inaccessible but in Christ propitious Now in the days of the Gospel God doth not keep state as in the Jewish times Numb 1.53 The Levites shall pitch round about the Tabernacle of Testimony that there be no wrath against the Congregation of the Children of Israel Numb 4.15 The Sons of Kohath shall not touch any holy thing lest they die and vers 20. They shall not go in to see when the holy things are covered lest they die The way to the Sanctuary being not yet open The People murmur at it Numb 17.12 13. The Children of Israel spake unto Moses saying Behold we die we perish we all perish whosoever cometh any thing near unto the Tabernacle of the Lord shall die shall we be consumed with dying It was a grievous thing to them But now the Throne of grace is always open God keepeth not Terms or special days of Audience God in Christ is near to us and we are near unto God in and by him which much increaseth our Love and Confidence and giveth us more familiar thoughts of God who seemed before to be at an unaccessible distance He hath taken the humane nature into himself This should
you If you be sollicitous about the word of Christ and the matters of Duty contained therein you have a great advantage at the Throne of Grace So Psal. 66.18 If I regard Iniquity in my Heart the Lord will not hear me Many that pray are as Ice a little thawed above but hard at bottom they have not such a strong setled Resolution to walk more closely and orderly with God but allow some secret Lust and so marr their own Audience and Acceptance with God II. For Reasons 1. With respect to God 1. His Observance 2. His Acceptance 1. With respect to Gods Observance He is an All-seeing Spirit and therefore will not be mocked with a vain appearance or a little bodily exercise but the Prayers we make to him we must find them in our Hearts 1 Sam. 16.7 For God seeth not as man seeth for man looketh on the outward appearance but God looketh on the Heart We may Act the Parrot before men but God looks to what there is in the Heart 1 Chron. 28.9 Know thou the God of thy Father and serve him with a perfect Heart and with a willing Mind for the Lord searcheth all Hearts and understandeth all the imaginations of the Thoughts A man up in the Air seeth the Spring as well as the River and its course we that stand by see the course but not the Spring God understandeth whether we are inclined and encouraged whether we are habitually inclined to God Ier. 5.3 O Lord are not thine eyes on the Truth Rom. 8.27 And he that searcheth the Heart knoweth what is the Mâ—nd of the Spirit because he maketh Intercession for the Saints according to the will of God He knows a belch of the Flesh from a groan of the Spirit He understandeth our desires as well as our Words So whether we are encouraged by the Grace of the New Covenant and Sense of our own qualification 1 Ioh. 3.20 21. If our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we Confidence towards God 2. With respect to Gods Acceptance God granteth not our Prayers till our Hearts be fixedly bent towards him Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their Heart thou wilt cause thine Ear to hear When God hath put it into their Hearts to pray and awakened their desires then he will hear Dan. 10.12 From the first day that thou didst set thine Heart to understand and to chasten thy self before thy God thy words were heard God hath accepted the Heart without the Tongue but never accepted the Tongue without the Heart Moses cryed to God when he spake not one word Exod. 8.12 and God heard him 2. With respect to us 1. The part which the Heart beareth in all humane Actions It is fons actionum ad extra and it is terminus actionum ad intra In our actings towards God Prov. 4.23 Keep thy Heart with all diligence for out of it are the Issues of Life and in our receipts from God this is the thing that God aimeth at Rom. 6.17 Ye have obeyed from the Heart that form of Doctrine which was delivered you Prayer is not a receiving duty as hearing In praying the Heart begins in hearing it ends the Duty 2. With respect to our carriage in Prayer We do not conceive a Prayer but impose a Prayer upon our selves if the Tongue guide the Heart rather than the Heart the Tongue Like Children that cast stones into the Mine but do not draw Oar out of the Mine Acts 2.26 Therefore did my Heart rejoice and my Tongue was glad I. Vse Information 1. What need is there of Recollection before we come to pray that we may not force upon our selves what chance offereth but may have a Prayer in our Hearts before we have it in our Tongues Psal. 45.1 My Heart is inditing a good matter I speak of the things which I have made touching the King my Tongue is as the Pen of a ready Writer Usually we offer to God a dough-baked Sacrifice Only that I may not grate upon a tender Conscience there is an habitual Preparation and an actual Preparation The habitual Preparation lyeth in a broken hearted Sense of our wants radicated Inclination or bent of Heart towards God and Heavenly Things and in a Confidence and Liberty towards God The actual Preparation lyeth in such a Sense of our Necessities as the present Case doth deserve such a quickening of our desires after Heavenly Things as may fill us with Life such a remembrance of the Grace of God in Christ and our own Sincerity that our Hearts may not reproach us when dealing with God as a Father Again I distinguish that our requests are Ordinary or Extraordinary Ordinary When we ask daily supplies of Grace having no particular streight Temptation Difficulty or Business of moment then in hand Here the Habitual Preparation with little or no Actual Preparation serveth in our daily Prayers for necessary Blessings Extraordinary as in some notable trial difficult Streight Conflict Temptation or when we seek some special Benefit and upon eminent Occasions then as our Necessities are greater so our Acts of Prayer are more earnest Psal 109 4. For my love they are my Adversaries but I give my self unto Prayer Our Lord Jesus Christ being in an Agony prayed more earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.44 And so it resolveth this Case What if I have not such a feeling of strong and earnest desire or the over ruling bent of the general Inclination Yet keep not off from Prayer 1. Good desires are to be asked of God 2. Such desires as you have must be expressed 3. Prayer is the usual way to quicken and increase them 4 Turning away from God is the means to kill them 2. It informeth us what need we have of more help than our own if we must find every Prayer in our Heart which we utter with our Tongues Three things are necessary in Prayer The Humane Spirit or natural Faculty that I may by my Understanding work on my Will The New Nature Faith Hope and Love to believe in God and see him before me to incline me to God as my chief good and to hope for Benefit from him The Divine Spirit to excite these Graces Iude 20. Praying in the Holy Ghost Rom. 8.26 The Spirit it self also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with groanings that cannot be uttered The Spirit works not on us as blocks but as rational Creatures nor does it blow on a dead Coal II. Vse Caution Do not take every thing for Prayer which looks like it 1. Bodily exercise Mâ—ny by the Agitation of the bodily Spirits work themselves into some vehemency their Voice is heard on high but the Heart is dead and cold quibus arteriis opus est These fill up only a little
time with words they pray for fashions sake but sit down with the work wrought they Pray but do not look after the answer of Prayers as Children shoot away their Arrows but mind not where they fall They find it in their Tongues but not in their Hearts 2. Carnal Vehemency Men may lust and long but do not pray Iam. 4.2 Ye Lust and have not Motions of Lust are violent and rapid Psal. 78.18 They tempted God in their Hearts by asking Meat for their Lust. These ask things unlawful or lawful things to a carnal purpose Here is no gracious bent for they do not prefer the best things in their desires Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof 3. The fluency of Gifts These make Prayer the work of Invention and Memory The Tongue exciteth the fancy but the Heart hangeth off from God They that are Carnal may come behind in no Gift but the Affections do not keep pace with the Expressions These may personate Faith Hope and Love but they have not that real Inclination that Meekness and Humility which is necessary for the Addresses of a sinful Creature to God 4. Natural Fervency 1. They may be Instant and Earnest for temporal Blessings They have no more to do with God but only that he would deliver them from their troubles Ier. 2.27 In the time of their trouble they will say Arise and save us Exod. 10.17 Intreat the Lord your God that he may take away this Death only It is the temporal Inconvenience they mind more than the removal of Sin and they pray more to get ease of their trouble than repent of their Sins which procured them 2. If they pray for spiritual things 't is but a dictate of Conscience not a desire of the renewed Heart and such as is seconded with constant endeavours to obtain what we ask of God and submission to the means and terms upon which the suit may be granted 3. They soon grow weary and give over if they be not speedily relieved Isa. 58.3 Wherefore have we fasted say they and thou seest not c. Mal. 3.13 Your words have been stout against me saith the Lord yet ye say what have we spoken so much against thee 2 King 6.33 He said this evil is of the Lord what should I wait for the Lord any longer 4. And usually there is more of murmuring than of Prayer in their Addresses to God And that fervency which seemeth to be in them floweth not from Humility Love and Hope but from Pride Bitterness and Diffidence their Prayers are muddy full of Passions Doubts and Fears III. Vse To exhort us to find in our Hearts whatever Prayer we make to God 1. In Private Prayer Let us come as inclined by Love as encouraged by Faith and Hope 1. As inclined by Love So we ask of God all things in order to God We first pray to God for God and next for the Grace of the Redeemer and then for all other subordinate Blessings Psal. 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee Whatever quiets us in the neglect of God or want of God is esteemed more than God 2. As encouraged by Faith and Hope 1 By Faith Believing the being and bountiful Nature of God 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 And believing his many Promises which are Yea and Amen in Christ 2 Cor. 1.20 For all the Promises of God are in him Yea and in him Amen Believing his gracious Relation to those in Covenant with him Ioh. 20.17 I ascend to my Father and your Father and to my God and your God Mat. 6.32 Your Heavenly Father knoweth you have need of these things Luk. 12.32 Fear not little flock it is your Fathers good Pleasure to give you the Kingdom 2. By Hope which is a certain and desirous Expectation of the asked and promised Blessing None can come to God aright but those that hope to be the better for coming Christ has taught us How to pray and not to faint Luk. 18.1 Luk. 11.7 8.9 with 11.12 13. Gods not answering us is no call to us to give over but to go on still There is hope in waiting however matters go 'T is best to resolve to lye at Christs door rather than take our answer and go away Our Perseverance should shew how we are affected with our wants and how resolvedly we adhere unto and depend upon God tho' he seem not to pity us but to pursue us with his strokes 2. In Prayer with others If either God direct their Tongues to speak to our Case or in general requests suited to the Necessity of all Christians we must find it in our Hearts or else we are under a Distemper Prayer is nothing else but the language of Faith Love and Hope of Faith a believing of Gods Being and Bounty that he is willing and able to succour us of Love which directeth us to the prime Fountain of all the good we have and would have and to the end the Glory of God and regulateth all our choices by it and to those means which conduce to the enjoying of God and of Hope which is a desirous Expectation of the promised Blessing If we have a Holy Fervour a Confidence in the Power and Goodness of God a Sense of Need and Hope in his Mercy we cannot but find it in our Hearts Prayer is the language of an upright Heart feeling its own wants and craving a supply of God Prayer is a work of the inner man not lifting up the Voice but the Heart to God it is the yearning of the Spirit Rom. 8.26 The Spirit it self maketh Intercession in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with groanings that cannot be uttered Hannah spake in her Heart only her Lips moved but her Voice was not heard 1 Sam. 1.13 The cry of the Lips doth not pierce the Clouds Eccles. 5.2 Be not rash with thy Mouth and let not thy Heart be hasty to utter any thing before God Have a care of raw tumultuary indigested thoughts a man should before hand meditate on his wants and the necessities of others that he may be affected with them Certainly Prayer must be gone about with Reverence Some rush upon Prayer prophanely others carelesly 1. Some Prophanely they go from their Pots to Prayer They let loose their Hearts eat and drink without Fear and Sobriety profane their Mouths with Light and unfruitful Speech and yet presently call to Prayer as if every frame of Spirit were fit for this work 2. Others Carelesly Prayer is gone about with little or no Reverence at all some talking some trifling some working some toying till the very instant of Prayer yea till he that prayeth in the Name of the rest be upon his Knees and hath begun the Prayer which is offered up to God in all their Names as
this mutual bond to precede that he and his creatures might come near to each other with the greatest familiarity and bind themselves to each other by reciprocal ingagements and consents II. That no Covenant can be made with God without the interposing of and respect unto a sacrifice 1. In the old Church when Israel entred into Covenant with God there were solemn sacrifices The manner you have described Exod. 24. from vers 4. to the 10 th And explained by the Apostle Heb. 9.19 20. When Moses had spoken every Precept unto all the People according to the Law he took the blood of Calves and of Goats with Water and scarlet Wool and Hyssop and sprinkled both the Book and all the People saying This is the Blood of the Testament which God hath enjoined unto you In this Action you may observe that after the writing of the Law Moses built an Altar under the Hill and twelve Pillars according to the Twelve Tribes of Israel Exod. 24.4 The Altar represented God the first and chief party in the Covenant And the twelve Pillars of stone represented the other confederate Party the People of Israel who were to come before the Lord as his obedient People Now both the parties were not only thereby dead representation or in Image and Figure but there were also lively Types of the Glory and Presence of the God of Israel for it is said vers 10. They saw the God of Israel and there was under his feet as it were a paved Work of a Sapphire Stone and as it were the Body of Heaven for clearness God was there in great Majesty to Solemnize the Covenant You know Heaven is his Throne and the Church his Foot-stool Therefore when the Church was desolate it is said Lam. 2.1 God remembred not his footstool in the day of his Anger On Israels part there were present Moses and Aaron and Nadab and Abihu and Seventy of the Elders of Israel and they were to worship afar off vers 1. To express their reverence to this great God who was to enter into Covenant with them Moses alone was to come up to Iehovah but the Elders went up but half way Moses went up unto the top of the Mount in a Dark Cloud as the Mediator and the People abode beneath at the foot of the Mount and the Elders went up but half way Well then the Covenant is propounded to the People Moses came and told the People all the words of the Lord and all the judgments And they make Answer All the words which the Lord hath said will we do vers 3. But before the full confirmation of his Covenant you read that Moses sent the Young men of the Children of Israel who offered Burnt-offerings and sacrificed Peace-offerings of Oxen unto the Lord v. 5. The Young men that is the first-born who had the right of Priest-hood before the Levites were chosen and taken instead of the first-born of Israel Numb 3.41 And by their Burnt-offerings and Peace-offerings it was declared that we cannot enter into Covenant with God without sacrifices These sacrifices did Figure the Death of Christ and the benefits thence accrueing to us There were Burnt-offerings to shew the means of their propitiation with God and Peace-offerings to shew their thankfulness for the peace and Salvation which by it they obtained The next thing in this Action was that Moses took half the blood and put it in basons and half the blood he sprinkled on the Altar vers 6. And then he took the Book of the Covenant and read in the Audience of the People and they said All that the Lord hath said will we do and be obedient vers 7. Then he took the rest of the blood and sprinkled it on the People He sprinkled it on the Altar to shew that God took upon him an obligation to bless And the reading of the Book of the Covenant in the Audience of the People sheweth That those that will enter into Covenant with God should understand their Duty and be ready to fullfil it Then he took the blood and sprinkled it on the People and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words vers 8. The blood sprinkled on the People may be meant of the twelve Pillars set up to represent the People They take an obligaâ—â—â—n to obey One Party is not bound and the other free but both bound to each other Thus the first Covenant was not dedicated without the blood of a sacrifice Well then God is the principal Party covenanting and binding himself to the People by his Promises And the People binding themselves to his precepts that they might avoid the penalty threatned and obtain the blessings promised And this Covenant was confirmed by blood and this blood sprinkled and so made inviolable There is but one circumstance more and that is Vers. 11. And upon the Nobles of the Children of Israel he laid not his hand also they saw God and did eat and drink That is these select and chosen men the Elders spoken of before were not hurt and affrighted by God and did feast in his presence in token of their reconciliation with him and joy in his grace This was the way of entrance by the Jewish Church all which are Mysterious and Typical God that otherwise driveth a sinner from him is made propitious to us that we need not be afâ—righted at his presence yea may hope for all good things from him yea we mâ—y feast chearfully in his presence 2. The Christian Church doth also make a covenant with him by sacrifice This will appâ—ar in three things 1. thaâ— Christs death hath the true notition and vertue of a sacrifice 2. That this sacrifice hath respect to the covenant of Grace 3. That our manner of entering into Covenant with God is by the same moral acts by which they were to be Conversant about a sacrifice 1. That Christ's Death hath the true Notion and full vertue of a Sacriâ—â—ce 1. The true notion Ephes. â— 2. He hath loved us and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour His death is a mediatory sacrifice a propitiatory sacrifice for the expiation of the sins of his People In all the sacrifices of the Law there was shedding of blood without which was no remission of sins All were killed â—layed Some were burnt some rosted some fryed on coals some seethed in pots All which were but shadows of the painful sufferings of our Lord Christ which he indured for our sins Christ is the only true and real sacrifice wherein provoked justice doth rest satisfyed Christ in this sacrifice was the Priest who as God did offer up himself Heb. 9.14 Who through the eternal Spirit offered himself without spot to God As man he was the sacrifice Heb. 10.10 By which will we are Sanctified through the offering of the Body of Iesus Chrâ—st once for all We may add
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
an Heart in them that they would fear me and keep all my Commandments always 'T is done to God who will not be mocked And every Consecration implieth an Execration But for the present see no Lust be reserved If you live or resolve to live in any known Sin or do not resolve against it God will say What hast thou to do to take my Covenant in thy mouth Psal. 50.16 If there be any unsincerity the Covenant is marred in the making Psal. 78.37 Their Heart was not right with him neither were they stedfast in his Covenant If there be any partial reserve the Heart is not right All former Vanities must actually be renounced 4. Having made Covenant with him you must be exact in keeping it Psal. 25.10 All the paths of the Lord are Mercy and Truth to such as keep his Covenant and his Testimonies Therefore be ever mindful of it 1 Chron. 16.15 Be ye mindful always of his Covenant Deut. 4.23 Take heed to your selves lest ye forget the Covenant of the Lord your God Do not deal falsly in it upon any Temptation whatsoever Psal. 44 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant 5. Take heed of an unmortified Heart For an unmortified Professour will never be faithful with God Every Sacrifice shall be salted with Salt Mark 9.49 Remember Gods Judgments upon those that have broken his Covenant Levit. 26.25 I will bring a Sword upon you that shall avenge the quarrel of my Covenant Isa. 14.5 The Earth also is defiled under the Inhabitants thereof because they have transgressed the Laws they have broken the Everlasting Covenant Entring into Covenant is called entring into a Curse Nebem 10.29 They clave to their Brethren their Nobles and entred into a Curse and into an Oath to walk in Gods Law and to observe and do all the Commandments of the Lord our God and his Iudgments and his Statutes A Sermon on Psalm Cxxvii 3 Lo Children are an Heritage of the Lord and the Fruit of the Womb is his Reward THis Psalm beareth Title A Song of degrees for Solomon In the Margin it is of Solomon or concerning Solomon that is spoken in the Spirit of Prophecy concerning him indeed the passages are in their intrinsick meaning applicable to him He was a builder of the Temple and an inlarger of the State and Dominion of the Iews There is a plain Allusion to his Name Iedidiah and Solomon in the latter end of the second verse For so he giveth his beloved Sleep For Iedidiah see 2 Sam. 12.24 25. She bare a Son and he called his Name Solomon and the Lord loved him and he sent by the Hand of Nathan the Prophet and he called his Name Jedidiah because of the Lord i. e. Beloved of the Lord. And for his other Name Solomon see 1 Chron. 22.9 10. Behold a Son shall be born to thee and he shall be a man of rest and I will give him rest from all his Enemies round about for his Name shall be Solomon i. e. Peaceable and I will give Peace and Quietness in his days He shall build an House for my Name and I will be his Father and he shall be my Son and I will establish the Throne of his Kingdom for ever Well now it is in vain for you Absolom and Adonijah to set your Wits on the rack to torture your selves with your own Ambition God will give Iedidiah the Kingdom and he shall be Solomon have Rest and Peace We read in the History 2 Sam. 15.2 Absolom rose early in the Morning and stood in the Gate to salute every one that passed by Adonijah made a great bustle But Gods will concerning Iedidiah shall stand Hâ— was to be the Builder he was to be the Son by whom the Succession of the â—egal line was to be continued Upon this David comforteth himself and acknowledgeth Gods Mercy Lo Children are an Heritage of the Lord and the Fruit of the Womb is his Reward In the Words Children are represented as a Blessing In which are two things 1. The Author from whom Children come from the Lord. 2. The Quality in which we receive this Blessing set forth by a double Notion 1. As an Heritage 2. As a Reward The Word Heritage is often by an Hebraism put for a man's Portion be it good or bad It is used in a bad sence as Iob 20.29 This is the Portion of a wicked man from God and the Heritage appointed unto him by God In the good sence Isa. 54.17 This is the Heritage of the Servants of the Lord. Reward is put for any Gift that cometh by Promise or with respect unto Obedience Because in a Promise there is a contract implyed if we will do so and so God will do so and so for us Doct. It is a Blessing that we have from God and so it should be accounted that we have Children born of our Loins It is not only a bare gift so it is to the Wicked but a Blessing one of the Temporal Mercies of the Covenant Psal. 128.1 Blessed is every one that feareth the Lord that walketh in his ways One of the Blessings is Ver. 3. Thy Wife shall be as a fruitful Vine by the sides of thy House thy Children like Olive Plants round about thy Table This is a part of our Portion and Heritage the Saints have so acknowledged it Gen. 33.5 Who are these with thee And he said the Children which the Lord hath graciously given thy Servant Iacob speaketh like a Father and like a godly Father Not only given but graciously given As a Father he acknowledged it a Gift as a godly Father coming from meer Grace This may be gathered from the Story of Iob. Compare Chap. 1. ver 2 3. with 18 19. Observe when his Blessings are reckoned up first his numerous Issue is mentioned before his great Estate The chief part of a mans Wealth and Prosperity are his Children the choicest of outward Blessings Children are first mentioned But observe again in the 18. and 19. verses the loss of Children is mentioned as the greatest Affliction to put the top-stone upon his Trial the last Affliction is the saddest and so giveth the dead stroke 1. There is much of Gods Providence exercised in and about Children 1 In giving Strength to conceive It is not every ones Mercy Sarah obtained it by Faith Heb. 11.11 Through Faith Sarah received Strength to conceive Seed Though bringing forth Children be according to the course of Nature yet God hath a great hand in it Many Godly Parents have been denied the Benefit of Children and need other Promises to make up that want Isa. 56.4 5. Thus saith the Lord unto the Eunuchs that keep my Sabbaths and choose the things that please me and take hold of my Covenant Even unto them will I give in mine House and within my Walls a Place and a Name better than of Sons and of Daughters
your Dedication of them to God in Baptism It is a mockery to Dedicate them to God and to Breed them up for the Devil the World and the Flesh. God complaineth Ezek. 16.20 Thou hast taken thy Sons and thy Daughters which thou hast born to me and these thou hast Sacrificed unto them to be devoured It is as disingenuous to Offer them to God and â—rain them up for the World or the Flesh. If they prove openly sensual we are troubled but if they secretly please the Flesh we mind it not but rather are secretly helpful to them in it if worldly we applaud them Thus do we betray those Souls which we should be a means to save 6. If they prove naught the Affliction will be double if you have not used the means to prevent it If by your carnal fondness you have born with their sin and given them their wills or indulge it by the evil example of your careless walking or out of sloth have neglected unwearyed endeavours to instruct them in godliness But when you have done your part you can the better submit to the will of God A Sermon on Phil. Iv. 8 Finally Brethren whatsoever things are True whatsoever things are Honest whatsoever things are Iust 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 Here is a General Rule for the regulating of our Conversations In it observe 1 The bounds of our Duty are fixed in seven things True Iust Honest Pure Lovely of good Report if any Vertue or if any Praise 2. The accuracy and care that we should use not to transgress these bounds Think on these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently take heed to them that you may practise them Doct. That Christianity doth Adopt Moralities or precepts of good manners into its frame and constitution Here I shall inquire 1. What these Moralities are as they are here set forth to us in the Text. 2. In what manner Christianity doth enforce them 3. For what reasons I. What are these Moralities 1. Whatsoever things are true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this concerneth both our Speeches and our Actions 1. For our speeches that they be free from lying and falsehood Ephes. 4.25 Wherefore putting away Lying speak every man truth with his Neighbour for we are members one of another Lying is when men wittingly and willingly and with a purpose to deceive speak that which is false The matter of a lye is falsehood and the formality of it is an intention to deceive Now this we may do two ways either by way of assertion or promise The lying assertion is concerning what is past and present thus Ananias lyed to the Holy Ghost when he brought part of the price instead of all Act. 5.3 Eut Peter said Ananias Why hath Satan filled thine heart to lie to the Holy Ghost and to keep back part of the price of the Land The Promissory lie is when we Promise that which we mean not to perform Prov. 19.22 The desire of a man is his kindness and a poor man is better than a lyar That which men should desire is to be in a capacity to shew kindness or do good for greatness in the world is valuable upon this account as it giveth a man a power to shew kindness to others But many that covet the praise and reputation of it are very forward in promises but fail in performance Now a poor man that loveth you and will do his best is a surer Friend than such great men as only give you good words and sprinkle you with a little Court holy water But this should be far from a Christian for he is to keep his word though it be to his hurt Psal. 15.4 In whose eyes a vile person is contemned but he honoureth them that fear the Lord he that sweareth to his own hurt and changeth not Lying is a sin most contrary to the nature of God who is Truth its self but the Devil is called the Father of Lies And it is most contrary to the new nature Ephes. 4.24 25. And that ye put on the new man which after God is created in Righteousness and true Holiness Wherefore puting away lying speak every man truth with his neighbour Isa. 63.8 And he said Surely they are my People Children that will not lie It is most contrary to humane Society for commerce is kept up by Truth 2. For Truth in actions we should always keep the integrity of a good Conscience Psal. 32.2 Blessed is the man unto whom the Lord imputeth not iniquity in whose Spirit there is no guile 2 Cor. 1.12 For our rejoycing is this the Testimony of our Consciences that in simplicity and Godly sincerity not with fleshly wisdom but by the grace of God we have had our conversations in the World and more especially to you ward And Truth Sincerity and candour should be seen in all that we do Satan assaults you with wiles but your strength lyeth in down-right honesty Ephes. 6.14 Stand therefore having your loins girt about with Truth and having on the Brest-plate of Righteousness This will give you courage in the day of sore tryal and comfort in the very Agonies of Death Isai. 38.2 â— And Hezekiah turned his face towards the wall and prayed unto the Lord and said Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Therefore we must carry our selves sincerely free from Hypocrisie and Dissimulation whether towards God or men 2. The next boundary is Whatsoever things are Honest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave and venerable free from scurrility lightness and vanity in word or in deed Religionis a serious thing and accordingly leaveth an impression upon the heart and maketh them serious that profess it The Apostle would have the Christian Women to carry themselves as Women professing godliness 1 Tim 2.9 10. In like manner also That Women Adorn themselves in modest apparel with shamefastness and sobriety not with broidered Hair or Gold or Pearls or Costly Aray but which becometh Women Professing Godliness with good works And surely all Christians should be of a modest and good behaviour A garish levity will not become them that live in constant Communion with a great God This cannot but make the Heart more awful and serious especially in the more aged Titus 2.2 That the aged men be Sober Grave Temperate sound in Faith in Charity in Patience 3. Whatsoever things are Iust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving to every one what is due and doing to others as we would be dealt with our selves Therefore we must defraud no Man of his Right whether Superiours Mat. 22.21 Render therefore unto Caesar the things which are Caesars and unto God the things that are Gods Or Inferiours Col. 4.1 Masters give unto your Servants that which
Conversations that they might do nothing but what was agreeable to Truth Equity Sobriety exact Justice Purity Chastity and Vertue This for the first Question II. In what manner Christianity doth enforce them This is to be regarded because there is a great deal of do about Morality which some press to the neglect of Faith and the Love of God Some make their whole Religion to be a meer Morality and so turn Christianity into Morality whereas a good Christian turneth his Morality into Religion all his 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 Duty of the first Table yet Alms is called a Sacrifice well-pleasing unto God But to make this more fully appear let me shew you 1. That Christianity deriveth all good Conversation from the highest Fountain the Spirit of God 2. From the truest Principles Faith in Christ and Love to God 3. It directeth it by the highest Rule the Will of God 4. And to the highest End the glorifying and injoying of God All else is but Bastard Morality Apocryphal Holiness that is not thus deduced 1. It deriveth all these things from the highest Fountain the Spirit of Sanctification by which we are fitted for all these Duties Eph. 5.9 For the Fruit of the Spirit is in all Goodness Righteousness and Truth These commendable Vertues are also in a Christian as the Fruits of the Spirit Gal. 5.22 But the Fruit of the Spirit is Love Ioy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance And till we live in the Spirit we are altogether unfit to do any thing acceptably to God No Vertue is truly saving and acceptable but what floweth from the Grace of Regeneration 2. It maketh them to grow out of their proper Principles Faith in Christ and Love to God 1. Faith in Christ. The Apostle telleth us Heb. 11.6 Without Faith it is impossible to please God Not only without the general Faith of Gods Being and Bounty but also without Faith in Christ Rom. 7.4 We are married to Christ that we may bring forth Fruit unto God As the Children that are born before Marriage are Illegitimate so all that Justice Temperance and Charity which doth not fâ—ow from Faith in Christ is but Mock-Grace and Bastard Holiness 2. Love to God Gal. 5.6 Faith worketh by Love and therefore maketh us tender of doing any thing that may displease or dishonour God Titus 2.11 12. The Grace of God that bringeth Salvation hath appeared to all men Teaching us that denying Vngodliness and Worldly Lusts we should live Soberly Righteously and Godly in the present World If you understand it of objective Grace then the Gospel teaching is by way of Instruction as a Man teacheth a Learner or if of subjective Grace it is by way of Persuasion and powerful Excitement or both that it may be Morality is not kindly unless founded on the Gospel and never so thoroughly promoted as by the Principles laid down there Now no wonder they that never felt the force of Faith in Christ and love to God upon their Souls do so much cry up bare Morality Well then Christ healeth our Souls by his Spirit and the Spirit worketh by Faith and Love which are the true Principles of Grace in the Heart 3. It directeth it by the highest Rule which is Gods Mind revealed in his Word the absolute rule of right and wrong Alas what partial Directions are there elsewhere but Psal. 19.7 The Law of the Lord is perfect Converting the Soul Others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Work of the Law written in their Hearts Rom. 2.15 What cold enforcements Now they that cry up right Reason in deâ—â—ance of Scripture and would refer us to another rule they are not thankful for this Blessed Revelation 4 It is aimed at the highest End the glorifying of God and the enjoying of God The pleasing and glorifying of God 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye do do all to the Glory of God Phil. â— 11 Being fâ—lled with the Fruits of Righteousness which are by Iesus Christ unto the Glory and Praise of God And the enjoying of God Acts 24.14 15 16. But this I confess unto thee that after the way which they call Heresie so worship I the God of my Fathers believing all things which are written in the Law and the Prophets 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 And herein do I exercise my self to have always a Conscience void of offence toward God and toward Men. They have a care of all this Justice Charity Temperance in order to the attainment of Everlasting Happiness in the Vision and Fruition of God Others mind nothing but their Interests in the World Acts 24.26 He hoped also that Money should have been given him of Paul that he might loose him therefore he sent for him the oftner and communed with him III. For what Reasons 1. Because Grace doth not abolish so much of Nature as is good but refines and sublimates it by causing us to act from higher principles and to higher ends As the Apostle saith that Onesimus was dear to Philemon both in the Flesh and in the Lord Philem. 16. so if any thing be pure good lovely praise-worthy in the Eye of Nature Christianity doth not abolish but establish it Therefore a Christian should come behind none in these praise-worthy qualities The Law of God requireth this at our hands on better terms he that sinneth against Nature and Grace too is worse than an Infidel 1 Tim. 5.8 But 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 Rom. 14 17 18. For the Kingdom of God is not Meat and Drink but Righteousness and Peace and Ioy in the Holy Ghost For he that in these things serveth Christ is acceptable to God and approved of Men. 2. Because these conduce to the honour of religion The credit of Religion dependeth much on the credit of the persons that profess it Ezek. 36 20 21. And when they entred unto the Heathen whither they went they prophaned my Holy Name when they said to them These are the People of the Lord and are gone forth out of his Land But I had pity for my Holy Name which the House of Israel had profaned among the Heathen 2 Sam. 12.14 Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to Blaspheme the Child also that is born unto thee shall surely die 2 Pet. 2.2 And many shall follow their pernicious ways by reason of whom the way of Truth shall be evil spoken of If they should be â—alse Unjust Turbulent Unclean what will Men think of God and Christ and the Religion which he hath established Christiane ubi
Deus tuus O Christian where is thy God said a Heathen to a Christian when committing Uncleanness Titus 3.10 Not purloining but shewing all good fidelity that they may adorn the Doctrine of God our Saviour in all things 3. Our Peace and Safety is concerned in it Partly because the World is least irritated by a Peaceable Just and good Conversation it doth mollifie their Spirits and mitigate their fury 1 Pet. 3.13 And who is he that will harm you if ye be followers of that which is good That is when he bridleth his Tongue seeketh peace and doth good And partly because God puts a conviction upon the Consciences of wicked Men 1 Sam. 24.17 And he said to David Thou art more Righteous than I for thou hast rewarded me good whereas I have rewarded thee evil and so wicked Men are restrained by reverence and are afraid to meddle with unstained Innocency And partly because when we do not bring trouble upon our selves by our own immoralities God taketh us into his special protection It followeth upon the Text ver 9. These things which ye have both learned and heard and seen of me do and the God of Peace shall be with you You may expect much of God's gracious presence when your conversations are so harmless and innocent and he will free you from many external vexations or give you inward tranquillity of mind 4 Because these things flow from that internal principle of Grace which is planted in our Hearts by regeneration Mat. 3.8 Bring forth fruits therefore meet for Repentance Act. 26.20 That they should Repent and turn to God and do works meet for Repentance What is Regeneration on God's part is repentance on ours Now there are certain effects proper to this change and that is the Grave Just Temperate and Holy living And certainly where those effects are not there the cause it self is wanting for how can we evidence that our Conversion and Repentance is real and sound unless we bring forth fruits answerable What evidence can we have of the new nature but by newness of conversation Or of a change of mind but by a change of life We judge of others by their external works for the Tree is known by its Fruits and we jâ—dge of our selves by the internal and external works together if within there be a Love of God Faith in Christ Hatred of Evil delight in that which is good a deep sense of the World to come and all this discovered in an holy sober and grave conversation this compleateth the evidence and maketh it more satisfying 5. All the disorders contrary to these limits and bounds by which our conversations are regulated are condemned by the Holy and Righteous Law of God which is the rule of the new creature and therefore they ought to be avoided by a good Christian who hath a tenderness upon him of offending God in the least things Psal. 119.161 My Heart standeth in awe of thy Word Prov. 13.13 Whoso despiseth the Word shall be destroyed but he that feareth the commandment shall be rewarded they dare not transgress in the least things Mat. 5.19 Whosoever shall break one of these least Commandments and shall teach men so to do shall be called the least in the Kingdom of Heaven As not in their Spiritual Duties so not in Moralities Mat. 2â— 23 Woe unto you Scribes and Pharisees Hypocrites for ye pay tithe of Mint and Annise and Cummin and have omitted the weightier matters of the Law Iudgment and Mercy and Faith These things ought ye to do and not to leave the other undone Hypocrites make a business about small matters and neglect weighty duties Yet the sincere by the discharge of greater duties are not freed from the obligation to do the smallest duties both stand by the same Authority 6. These Moralities are not small things the glory of God the safety of his People the good of humane Society and the evidence of our own sincerity being concerned in them The Apostle chargeth Atheism and dis-respect of God on the neglecters of these things 1 Iob. 3.10 Whosoever doth not Righteousness is not of God Neither he that loveth not his Brother Gal. 5.14 For all the Law is fulfilled in one word Thou shalt love thy neighbour as thy self Vse 1. If Religion doth adopt Moralities into its frame and constitution we must not leave them out of our practice and conversations for we are the Epistle of Christ 2 Cor. 3.3 we are to hold forth the word of life Phil. 2.26 That which is just must be suitable to the rule Tit. 3.8 This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men God would not have us omit any part of his Will Vse 2. Here is an answer to those that ask wherein must we be holy and shew our obedience unto God besides what concerneth the sanctification of the Hâ—art here we are told plainly what concerneth the regulating of the conversation When the Heart is once renewed then Moralities must have their place and our exact care Vse 3. That Christians should be known to be the best sort of Men in the World abstaining not only from those things which the Law of God forbiddeth but the custom of Nations that no blemish may lye upon our Profession A Sermon on Luke Xix. 14 But his Citizens hated him and sent a Message after him saying We will not have this Man to Reign over us THese words are part of a parable uttered by our Lord Jesus when he came nigh to Ierusalem where they thought he would assume the Regal Power and Reign among them in great Pomp and Glory To prevent this misconceit he puts forth this Parable wherein by the Nobleman he intendeth himself by his Servants all Believers especially the Teachers and Ministers of his Church by the pounds given to them Spiritual Gifts and Graces by his going into a far Countrey to receive a Kingdom his Ascention into Heaven and sitting down at the right hand of Majesty by his own Citizens that tumultuated during his absence the Stiff necked Jews and by consequence all other people that refuse his Government by his return his last coming to Judgment when he shall reward every one according to his works My purpose only obligeth me to insist upon that clause which expresseth the unwillingness of Men to be subject to Christ But his Citizens hated him and sent a Message after him c. In which words take notice of 1. The Crime We will not have this Man c. 2. The Persons guilty His Citizens Joh. 1.11 He came to his own and they received him not 3. The Internal moving Cause they hated him Hatred is a malicious dislike notwithstanding conviction Ioh 14.23 He that hateth me hateth my Father 〈◊〉 They did disclaim and renounce all subjection to Christ though they had enough
a great King As God pleadeth it when they brought a corrupt thing for a Sacrifice Mal. 1.13 No Terrors comparable to his Frowns no Comforts to his Smiles So â—sal 2 11. Serve the Lord with fear rejoice with trembling Obey him most circumspectly with all carefulness watchfulness and diligence making it your chief business to please him 5 'T is a considerable part of our work to look for our Wages or expect the endless blessedness to which we are appointed â—it 2.13 Looking for the blessed hope and the glorious appearance of the great God Col. 3.1 2. If ye be risen with Christ seek those things which are above where Christ sitteth at the Right Hand of God Set your affection upon things above and not upon the Earth Phil. 3.20 But our Conversation is in Heaven from whence we look for a Saviour the Lord Iesus Christ. That we may see that we have conâ—iderable Motives to do what Christ requireth of us 'T is for our Masters Honour and besides it puts life into our Work and maketh our painful Obedience comfortable and sweet to us for all this is but the way to Eternal Life 6. The Reign of Christ doth not only establish your Duty but is the ground of your safety for he is set down upon the Throne of Majesty to protect his Subjects and destroy his Enemies besides the endless reward in another World there are many evidences of his goodness and signal preservations and deliverances in this World at least peaceable opportunities of serving Him while he hath a mind to employ us He can powerfully support us against all our Enemies Isa. 33.22 The Lord is our Iudge the Lord is our Lawgiver the Lord is our King He will save us As a Soveraign protects his Subjects that continue loyal to Him so will Christ be our Sovereign upon this confidence must we carry on our obedience notwithstanding opposition 1 Tim. 4.10 For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all Men especially of those that believe 7. One part of our obedience helpeth another Sets the Soul in a right posture As in the Wheels of a Watch the whole motion is hindred by a defect in a part the less compleat you are in all the Will of God the more difficult will it be A Sermon on Luke II. 52 And Iesus increased in Wisdom and Stature and in Favour with God and Men. THese words are spoken of our Lord Jesus Christ. In them two things are observable 1. Christs Groâ—th 2. The consequent of it 1. Christs growth both as to Body and Soul He encreased in Wisdom and Stature 2. The consequent of it He attracted the Love of God and Men. The point I am to speak off is this Doct. Iesus Christ himself in respect of his Humane Nature which consisteth of Body and Soul did grow and improve 1. Let us state this growth of Christ. 2. Give you the reasons of it For stating it 1. Certain it is that there are two distinct Natures in the Person of Christ Divine and Humane The one Infinite and Uncreated The other Created and Finite For he is Emmanuel God with us Mat. 1.23 Of the Seed of David and yet declared to be the Son of God with power Rom. 1.3 4. The Word was made Flesh Ioh. 1.14 The Man God's Fellow Zech. 13.7 A Child yet the Everlasting Father Isa. 9.6 Born at Bethlehem yet his goings forth were from Everlasting Micah 5.2 The Bud of the Lord and the Fruit of the Earth Isa. 4.2 Now according to this double Nature so must his growth be determined surely not of the Divine Nature for to the perfection of it nothing can be added an infinite thing cannot increase So his Knowledge is infinite he knew God and all things 2. In his Humane Nature there are two parts his Body and his Soul The Text saith he grew in both As to his Body and growing in Stature there is no difficulty As to his Soul the doubt is whether he grew really or in manifestation only I think really his Soul improved in Wisdom as his Body in Stature as others of his Age are wont to ripen by degrees In the same sense that he is said to increase in Stature he is said a so to increase in Wisdom for both are coupled together and he increased in Stature really in deed and in truth so that he daily became a more eminent person in the Eyes of all 3. 'T is not said he grew in Grace but in Wisdom To want degrees of Grace cannot be without sin And our High Priest was Holy Harmless Vndefiled separate from Sinners Heb. 7.26 yet his Knowledge as Man was perfected by degrees We always grow in knowledge follow on to know the Lord. He was ignorant of some things as the Day of Judgment for in Mark 13.32 'T is said But of that Day and Hour knoweth no Man no not the Angels which are in Heaven neither the Son but the Father His Divine Nature was ignorant of nothing but as to his Humane he was ignorant of it Some say he knew it not to reveal it so the Father may be said not to know it as well as the Son This simple Nescience was no Sin 4 This Knowledge or Wisdom wherein Christ grew may be understood thus 1. There is the Habitual Knowledge and the actual apprehension of things Christ had the Foundation and Root of all Knowledge when conceived by the Spirit from his very Conception but the Actual Knowledge came afterwards He had the Spirit of Wisdom and promptness of understanding but the act of knowing is as occasion is offered 2. There is a Knowledge of Generals when singulars are not actually known so Christ was deceived in the Fig-Tree Mat. 21.19 And he enquireth for Lazarus Grave Ioh. 11.34 And he said Where have ye laid him 3. There is a knowledge Intensive and Extensive Intensive a clear knowledge Extensive to more objects Christ grew in both He grew as to clearness of apprehension and as he knew more objects 1. There is a knowledge infused and experimental So Christ knew more by experience 2 Cor. 5.21 Who knew no sin That is by experience in himself and Heb 5.8 He Learned Obedience by the things which he suffered 2. For Confirmation 1. By Scripture 2. By Reason 1 By Scripture Next the Text take that Isa. 7.14 15 16. Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel Butter and Hony shall he eat that he may know to refuse the evil and chusethe good For before the hild shall know to refuse the evil and chuse the good the Land that thou abhorrest shall be forsaken of both her Kings The Child spoken of should not be any fantastical appearance or meer imaginary Matter but a very Man-child fed and brought up with such food as other Children were that by growing up he may come to years of discretion He
that kept not their first Estate but left their own Habitation he hath reserved to Everlasting Chains under Darkness unto the Iudgment of the great Day They were not contented with the place they were in but would be Independant of themselves Equal to God by Usurpation and Robbery and so instead of Angels became Devils But Christ is not God by Usurpation but God by Nature He was not thrust down but came down 2. His Exinanition and Abasement Which is 1. Generally set forth 2 Particulars are mentioned 1. Generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made himself of no Reputation in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He humbled himself ver 8. 2. The Particulars are His Incarnation mean Life and accursed Death Let us stand a little and consider this Condescention by comparing the terms That the Creator should stoop so low as to become a Creature and go down from the form of God to the form of a Servant from Equality with God to Subjection to Men from being Lord of all to a State of Obedience and that Obedience carried on in the way of the most perfect self-denial Obedient to the Death and that Death cloathed with all the circumstances that might make it grievous it was painful ignominious and accursed I shall insist only on the general Description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made himself of no Reputation emptied himself lessened himself in the next verse humbled himself Doct. That the Lord Iesus did for our sakes empty lessen and humble himself I shall open three things 1. How far Christ was lessened 2. That this was his own voluntary Act. 3. That this was for our sakes I. How far Christ was lessened It chiefly lieth in these two things 1. Obscuring his Godhead 2. Abatement of his Dignity 1. His Godhead was obscured by the interposing vail of our Flesh. He did empty himself of that Divine Glory Splendour and Majesty which before he had Not by ceasing to be what he was but by assuming something to himself which he was not before viz. the Infirmity of the humane Nature which did for a time hide his Divine Glory so that little of it did appear and that to some few only that narrowly observed him Iohn 1.14 We beheld his Glory the Glory as of the only begotten of the Father To the generality it was otherwise Isa. 53.2 He shall grow up before him as a tender plant and as a root out of a dry ground he hath no form or comeliness and when we shall see him there is no Beauty that we should desire him As the covering in a dark Lanthorn hideth the Light from shining forth so did the Humane Nature obscure his Divine Glory For he assumed not this Nature as it shall be in Heaven perfectly Glorified but as it is now since Sin entred into the World cloathed with manifold Infirmities He came in the form of a Servant not of a Glorified Saint The Apostle Rom. 8.3 calleth it The likeness of sinful Flesh the Estate and Condition of his assumed flesh was exposed to all those Infirmities which in us are the Punishment of Sin Though he continued still Infinite Eternal and Omnipotent and in his greatest Abasement was still the Lord of Glory yet his external Habit and Appearance was that of a mean afflicted man and the Divinity though not separated with-held its influence to leave the Humane Nature to suffer whatever the Humanity was capable of As it exposed the Soul to desertion so the Body to all manner of Sufferings and Death it self 2. His Dignity was lessened And there was a Depression of the Glory of his former State That which the Romans called capitis Diminutio a lessening of State and Condition The Eternal Word set himself at nought lessened and humbled himself from the Condition of being Lord of all to that of a Subject and Ordinary Man Gal. 4.4 But when the fulness of time was come God sent forth his Son made of a Woman made under the Law From a Judge of the World he became a Party It was a Condescention of God to take notice of mans Misery Psalm 113.6 Who humbleth himself to behold the things that are in Heaven and in the Earth Much more to make a Party in it and to be found among the miserable Three steps of Condescention we may eminently take notice of 1. That Christ Who thought it no Robbery to be equal with God is made less than God Iohn 14.28 My Father is greater than I compared with Iohn 10.30 I and my Father are one As Mediator Incarnate he undertook an Office designed him by God and obeyed him in all things They are one in Essence yet the Father was greater than he not as he was God but Man and Mediatour and in his present State of Humiliation For he bringeth it there to prove that by departing out of the World then he should be exalted to a more glorious Estate than that in which he was during his abode upon Earth because the Vail should then be laid aside and that Glory which he had with God before the World was made should fully appear Iohn 17.5 And now Father glorifie thou me with thine own self with the Glory which I had with thee before the World was 2. That he was not only lesser than God but lesser than the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.7 Thou madest him a little lower than the Angels or for a little time the time that he spent here on Earth Man is Inferiour to an Angel as Man in the Order of Being much more as Mortal for the Angels never die therefore his very Incarnation and liableness to Death was a great lessening of his Dignity Though the Incarnation of Christ was the Exaltation of our Nature yet it was the Depression and Humiliation of the Son of God God could stoop no lower than to become man and man could be advanced no higher than to be united to God 3. That in the Humane Nature he was depressed beyond the Ordinary Condition of Man For he came in such a form and course of Life as was beneath the ordinary rate of Mankind Psal. 22.6 I am a worm and no man a reproach of men and despised of the People So Isa. 53.3 He was despised and rejected of men a man of Sorrows and acquainted with griefs and we hid as it were our faces from him he was despised and we esteemed him not As a vile and abominable Creature both despised and rejected scarce deemed worthy the Name of a man or to have any converse and fellowship with them It is in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaving off of a man as if we should say the very list and fag-end of Mankind so low and mean that the Nature of man can hardly descend lower Mark 9.12 The Son of Man must suffer many things and be set at nought it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made nought worth or nothing Thus did he appear in
the meanest and most abject form of Mankind not in any glorious Estate and Majesty Survey the whole course of his Life He was born of a Poor Virgin and instead of a better place laid in an Inn which probably being taken up by Persons of great Quality he was laid in the basest place of the Inn in a Manger His Birth was revealed to Poor Shepherds not to Emperours and Kings not to Caesar at Rome Presently after his Birth he was banished together with his Mother into Egypt and exposed to the Troubles and Toils of a long Journey into a strange Countrey for refuge Afterward till he appeared in his Ministry we read little of him His supposed Father a Carpenter and he himself called so Mark 6.3 Is not this the Carpenter He made Yoaks and Ploughs saith Iustin Martyr Certainly it is probable that as he submitted to other paâ—ts of the Curse so this In the Sweat of thy Brows shalt thou eat thy Bread In the course of his Ministry he suffered many affronts and reproaches Surely his Life was a Life of Sorrows we find him begging Water when thirsty Iohn 4.9 That a Fish payed Tribute for him Mat. 17.27 He had little Money and had no certain Residence and Place of abode but lived by Contribution Mat. 8.20 The Foxes have holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his Head At his Death never was Child of God under so much Misery as Christ himself His own Heavens his own Father his own Godhead did hide their Face and Consolation from him Gods wrath pressed the weight of Punishment with the full Power of Justice both upon his Soul and Body Those for whom he died despised him He himself being emptied of all things which make men respected in the World was depressed lower than any Man and was as a Worm to be trod upon He was made a matter of common talk and reproach in all Mens Mouths condemned by the ruling part of the World and set at nought by the basest of the People derided and scorned in his most holy behaviour his bitter sufferings made matter of Sport and Laughter malice feeding it self with pleasure upon his pain and misery and expressing it self with the basest signs of mocking which disdain could devise flouring at his saving doctrine and insulting over him as if he had neither been the Son of God nor an honest Man And all this was counted little enough for satisfaction of Justice exacting of him the due punishment of our sins II. That this was his own voluntary Act. He made himself of no Reputation You may read that Men set him at nought Act. 4.11 This is the Stoâ—â— which was set at nought of you Builders nay we read Heb. 2.7 Thou madest him a little lower than the Angels It was an act of God himself Yet on Christs part it was voluntary undertaken for the Glory of God and the Good of Men. It was not imposed upon him by constraint without his consent or against his Will An act of love and an act of Obedience are truely consistent A punishment is imposed upon us against our Will but here was a voluntary susception of our burden none of this was due to him upon his own account but ours It was no punishment for his self-exalting but an act of gracious condescention This appeareth in Scripâ—ure two ways 1. In that what he was to do and undergo was proposed to him and he willingly accepted of the terms and conditions When no kind of Sacrifices and Offerings were sufficient to take away sin and save sinners then he said Lo I come to do thy will Heb. 10.6 7. It was told him what it would cost him if he would deliver and save Man kind all was written down in God's Book that he must be made under the Law take upon him the form of a Servant make his Soul an offering for sin How did he like these conditions I was not saith he rebellious neither turned away back Isa. 50 5. No he refused not the terms but cheerfully submitted to them I delight to do thy Will O God He delighted in the thoughts of it long ere it came about Prov. 8.31 Rejoicing in the Habitable part of the Earth and my delights were with the Sons of Men. And when it was to be actually done he repented not 2. The Scripture assigneth this work unto the love and condescention of Christ himself as the next and immediate cause of his ingaging in it and performance of it Gal. 2.20 I live by the Faith of the Son of God who loved me and gave himself for me Eph. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of Water by the Word Rev. 1.5 6. Vnto hiâ— that loved us and washed us from our sins in his own blood The Apostle telleth us 2 Cor. 8.9 Ye know the Grace of our Lord Iesus that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended to a poor and low condition and suffered therein for our good that we might be partakers of the riches of the Grace of God III. That this was for our sakes Christ hath a double Relation 1. As our Mediator Redeemer and Saviour 2. As the pattern and example of holiness in our Nature Both ways it was for our sakes 1. As our Mediator So he emptied himself that we might be filled with all Grace He was born of a Woman that we might be born of God 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 2 Cor. 5.21 He was made sin for us that knew no sin that we might be made the Righteousness of God in him He was made a Curse that we might have the blessing Gal. 3.13 14. Christ hath redeemed us from the Curse of the Law being made a Curse for Us for it is written Cursed is every one that hangeth on a Tree That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through Faith He was forsaken for a while thâ—t we might be received for ever And to speak to the very case 2 Cor. 8.9 He was made poor for us that we through his poverty might be rich There are some things in the mediation of Christ which belong to Ministry others to Authority Those which belong to Ministry as to be in the form of a Servant and die He must be a Man for that Some things belong to Authority as to bring us back to God to make our peace with God to convey the Spirit to vanquish Satan to raise the dead to deliver us from Hell to make us everlastingly blessed he must be a God for
for he doth it with good Advice 1. Though using our knowledge with Charity to our Neighbour be the matter in question yet loving our Neighbour is the fruit of our Love to God and both these go together 1 John 4.20 If a man say I love God and hateth his brother he is a Lyar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen And they prove one the other 1 John 5.1 2. Every one that loveth him that begat loveth also him that is begotten of him by this we know that we love the Children of God when we love God and keep his commandments So that it must be expounded thus If any man love God and consequently his neighbour for Gods sake Therefore the master of the Sentences well defined Charity thus Charitas est dilectio qua diligitur deus propter se proximus propter Deum vel in Deo It is such a love by which we love God for himself and our Neighbour for Gods sake We love them either for Gods command or because of Gods Image in them or with respect to his Glory that we may not offend them but gain them to God And so the Apostle diverteth not from his scope only puts the cause for the effect love to God as productive of love to our Neighbour 2. Neither is the Apostle besides his purpose in the latter clause For Gods knowledge of us is the cause of our knowledge of him John 10.14 I know my sheep and am known of mine First he knoweth us and then we know him For Divine Illumination or saving Knowledge is the Fruit of his Love to the Elect they are chosen by God therefore taught of God and he giveth us Grace to know acknowledge and love him Doct. They that know God so as to love him in Sincerity are known of God 1. What is this sincere love to God 2. How God is said to know such 3. The Reasons I. What is this Sincere Love to God Here is 1. An Object 2. An Act. 3. The Qualification of the Act. First The Object is God Who is considered 1. As Amiable 2. As Beneficial 1. God is Amiable for the Excellency of his Nature and Glorious Attributes as Infinite Wisdom Goodness and Power Surely God is to be loved not only for the goodness that floweth from him but for the goodness that is in himself as he is a lovely being I prove it by these Arguments 1. Love is founded in Estimation Now the excellencies of God are the ground of our esteem We value nothing but what we account excellent and glorious Therefore the essential goodness of his Being and his moral goodness or his Holiness have an influence on our Love as well as his Benefits These things are worthy of esteem in the Creature and attract our Love as in the Saints Psal. 16.3 But to the Saints that are in the Earth and to the Excellent in whom is all my Delight Psal. 15.4 In whose eyes a vile Person is contemned but he honoureth them that fear the Lord. Why not in God and His Law Psal. 119.140 Thy Word is very pure therefore thy Servant loveth it 2. We are not only to bless God but to praise him Psal. 145.10 All thy Works shall praise thee O Lord and thy Saints shall bless thee Blessing relateth to his Benefits Praise to his Excellencies We bless him for what he is to us we praise him for what he is in himself Now whether we bless him or praise him it is still to increase our love to him and delight in him for God is not affected with the flattery of empty Praises yet this is an especial Duty which is of use to you as all other Duties are It doth you good to consider him as an Infinite and Eternal Being and of glorious and incomprehensible Majesty It is pleasant and profitable to us Psal. 135.3 Praise ye the Lord for the Lord is good sing Praises unto his Name for it is pleasant 3. A great Effect of Love is Imitation We imitate what we love and delight in as good we take delight to transcribe it into our own manners because we are affected with it Eph. 5.1 Be ye therefore followers of God as dear Children in whatever he hath made amiable and lovely by his Example Love doth imply such a value and esteem of God that we count it our happiness to be like him to be Merciful as he is Merciful and Holy as he is Holy We value it as a Perfection in God and desire the Impression of it upon our own Hearts It is the greatest demonstration of Gods love to us to make us like himself 1 Iohn 3 2. Beloved now are we the Sons of God and it doth not yet appear what we shall be but this we know that when he shall appear we shall be like him for we shall see him as he is It is the greatest Demonstration of our Love to God to desire and to endeavour after it Psal. 17.15 As for me I will behold thy face in Righteousness I shall be satisfied when I awake with thy likeness Now like him we must be not only in Benignity but in Holiness and Purity 2. God is Beneficial as he hath been good or may be good to us 1. In Creation He made us out of nothing after his own Image Eccl. 12.1 Remember thy Creator in the days of thy Youth We must remember him so as to love him please him serve him Verba notitiae connotant affectus Words of Knowledge import Affection And in Youth whilst the Prints of his Creating Bounty are fresh upon us In age we carry about the Fruits and Monuments of our unthankfulness that we have no more improved our Time and Strength for God It is charged on Israel Deut. 32.15 He forsook God which made him and lightly esteemed the Rock of his Salvation Many never think who made them nor why whose Creatures are we who gave us all that we have How can we look upon our Bodies without Thoughts of God whose Workmanship it is Or think of the Soul without thinking of God whose Image and Superscription it beareth Render unto Caesar the things that are Caesars and to God the things that are Gods Matth. 22.21 2. In Redemption there is the truest Representation of the Goodness and Benignity of God 1 Iohn 4.10 Herein is Love not that we loved God but that be loved us and sent his Son to be the Propitiation for our Sins Rom. 5.8 God commendeth his love towards us in that while we were yet Sinners Christ died for us God commendeth his love to us by these wonders of his Grace and set it before our Eyes that we must either Question the Truth or else we cannot resist the force of this Love 1 Iohn 4.19 We Love him because he first loved us God loveth first best and most 3. The Mercies of daily Providence in sustaining our Being Deut. 30.20
That thou mayest love the Lord thy God and that thou mayest obey his Voice and that thou mayest cleave to him for he is thy Life and the length of thy days How thankful are we to him that restoreth the use of an Eye or of decayed Limbs Is nothing due to God who preserveth all these things to us yea continueth Life it self and defendeth and protecteth us against all dangers Psal. 31.23 O love the Lord all ye his Saints for the Lord preserveth the faithful and plentifully rewardeth the proud Doer Many times when they have no friends to uphold them God standeth by them to preserve them against the Powers of Oppression So he heareth Prayers Psal. 116.1 I love the Lord because he hath heard my Voice and my Supplication Every answer is a new ingagement and new fuel to kindle this holy Fire Surely his constant mindfulness of us should induce us heartily to love God and admire his goodness 4 The Rewards of Grace which are provided for them that love him Many blessed Comforts and Supports here in the World and the Happiness of the World to come 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the Heart of man the things which God hath prepared for them that love him 1 John 3.1 2. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God Therefore the World knoweth us not because it knew not him Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Thus is God propounded to us as an object of our love as amiable and as beneficial In short to have Life and being and all kind of Benefits which may sweeten Life to be freed from Sin which is the ground of all our trouble and the wrath of God which is so deservedly terrible to have our Natures sanctified and healed and at length to be brought into that happy Estate when we shall be brought nigh to God and be made Companions of the Holy Angels and for ever behold our glorified Redeemer and our own Nature united to the Godhead and have the greatest and nearest Intuition of God that we are capable of and live in the fullest love to him and delight in him What can be said more Secondly The Act Love Love to God is taken largely or strictly 1. Largely for all the Duties of the upper Hemisphere of Religion or first Table As when Christ distinguisheth the Duties of the two Tables into love to God and love to our Neighbour Mat. 22.37 38 39. Iesus said unto him Thou shalt love the Lord thy God with all thine Heart and with all thy Soul and with all thy Mind This is the first and great Commandment And the second is like unto it Thou shalt love thy Neighbour as thy self So it is confounded with Faith Repentance new Obedience for all Religion is but love acted Faith is a loving and thankful acceptance of Christ and his Grace Repentance is a mourning love because of the wrongs done to our Beloved and the loss accruing to our selves Obedience is but pleasing Love A Christian if he fear it is to offend him whom his Soul loveth If he hope it is to see and possess him who is the Joy and Delight of his Soul If he rejoice it is because he is united to him If afflicted it is because he is separated from him 2. More strictly it implieth that particular Grace which is distinct from Faith and Hope 1 Cor. 13.13 And now abideth Faith Hope Charity these three but the greatest of these is Charity Which because of it's various Operations is diversly spoken of in Scripture 1. Sometimes as a seeking and desiring Love 2. Sometimes as a complacential and delighting Love 3. Sometimes as the Love of gratitude or returning Love 1. Sometimes it is put in Scripture for that which is properly called a desiring seeking Love Which is our great Duty in this Life because here we are in viâ in the way to home in an Estate of imperfect Fruition therefore our love mostly venteth it self by desires or by an earnest seeking after God This Love is desiderium unionis a desire of his Presence or an affection of Union It is often set forth in Scripture Psal. 42.1 As the Hart panteth after the water Brooks so panteth my Soul after thee O God! Psal 63.1 O God thou art my God early will I seek thee my Soul thirsteth for thee my flesh longeth for thee So Psal. 84.2 My Soul longeth yea even fainteth for the Courts of the Lord my Heart and my Flesh cryeth out for the living God It noteth such vehement Affections as left an Impression upon the Body So Isa. 26.9 With my Soul have I desired thee in the night yea with my Spirit within me will I seek thee right early Thus do the Saints express their desires to enjoy God and his Grace Now 1. This desire is acted towards his sanctifying Grace and Spirit called an hungering and thirsting after Righteousness Mat. 5.6 Blessed are they that hunger and thirst after Righteousness for they shall be filled Or the Comfort and effect of Ordinances and Holy Duties that we may get more of God and Holiness into their Hearts 1 Pet. 2.2 As new born Babes desire the sincere Milk of the Word that ye may grow thereby My Soul longeth yea even fainteth for the Courts of the Lord my Heart and my Flesh cryeth out for the living God Psal. 84.2 Not the formality of an Ordinance but to see thy Power and thy Glory so as I have seen thee in the Sanctuary Psal. 63.2 They would not go from God without him The sanctifying Spirit is the sure pledge of Gods love and they do so earnestly desire to be like God in Purity and Holiness that they are instant and assiduous in calling upon God and using all Holy means whereby they may obtain more of his Spirit This doth shew us most of God himself for we know his Love by his Spirit and doth most help us to love him Prov. 4 7. Wisdom is the principal thing therefore get Wisdom and with all thy getting get Vnderstanding Wealth Honour and secular Learning or whatever serveth the Interest of the Flesh may be an Hinderance and Impediment in the ascending of our Hearts and Minds to God These things often keep us from God and allure us to please the Flesh but saving Grace as it immediately cometh from God so it carrieth us to him 2. The perpetual Vision of God hereafter Phil. 1.23 I am in a streight betwixt two having a desire to depart and to be with Christ which is far better 2. Cor. 5.6 8. Knowing that whilst we are at home in the Body we are absent from the Lord We are Confident and willing rather to be absent from the Body and to be
13.1 2 3. Though I speak with the Tongues of Men and Angels and have not Charity I am become as sounding Brass or a tinkling Cymbal And though I have the gift of Prophesie and understand all mysteries and all knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing And though I bestow all my goods to feed the poor and though I give my body to be burned and have not Charity it profiteth me nothing A Man may be burnt in the flames and yet not at all acceptable to God Dive into all mysteries of Religion yet not be affected with them cast out Devils yet be cast out among Devils give his goods to the poor yet have his Soul full of vain-glory speak eloquently and accurately of God and Christ yet not have his Heart subdued to God Yet a Man cannot have Charity and be upon ill terms with Christ all that love him are beloved of him Vse 1. is of Exhortation to join with your Knowledge of God Love to God Motives 1. From the reward and benefit Is it not a great Mercy to be known of God and to be approved in the sentence of his Word Gal. 5.6 In Christ Iesus neither circumcision availeth any thing nor uncircumcision but Faith which worketh by love To be chosen accepted and avouched to be his peculiar people 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha compared with Eph. 6.24 Grace be with all them that love our Lord Iesus Christ in sincerity To be owned in his Ordinances The great feast of the Gospel is prepared for such 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entered into the Heart of Man the things which God hath prepared for them that love him To be regarded in his Providence above all the dwellers on Earth Psal. 56.8 Thou tellest my wandrings put thou my tears into thy Bottle are they not in thy book Though they seem base and vile in the Eyes of Men can scarce cleanse themselves yet they are accepted of God Our friends will not know us in adversity and the rich will not know the poor yet God knoweth them and owneth them how despicable soever they be Psal. 34.6 This poor Man cried and the Lord heard him and saved him out of all his troubles God's approbation is more worth than the approbation of all the World 2 Cor. 10.18 Not he that commendeth himself is approved but whom the Lord commendeth And at the last day when every Man shall receive his final doom and sentence they shall be admited to glory Iam. 1.12 Blessed is the Man that indureth temptation for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him 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 2. From the duty 1. There is no true knowledge else We do but talk like Parrots of God and Christ though with never so much subtilty and accuracy till we love him Iud. 16.15 How canst thou say I love thee when thy Heart is not with me Rom. 2.20 An Instructer of the foolish a Teacher of Babes which hast the form of knowledge and of the truth in the Law 2 Tim. 3.5 Having a form of godliness but denying the power thereof 2. The design of the Scripture is to teach us the holy art of loving God It is a book written of love wherein is recommended the love of God to us in Creation Providence Redemption and final glorification that by hearing reading meditating therein there may be begotten in us love to God again 1 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and of a good Conscience and of Faith unfeigned 3. The love of Christ is the vigour and life of all that grace that is wrought in us by the Spirit 2 Tim. 1.7 God hath not given us the Spirit of Fear but of Power of Love and of a sound Mind 4. The whole work of a Christian is a work of Love to love God and be like to him Deut. 10.12 What doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his ways and to love him and to serve the Lord thy God with all thy Heart and all thy Soul A Christian is rewarded as a Lover rather than as a Servant not as doing work but as doing work out of love Vse 2. Examination Do we know God so as to love him Many will say God forbid we should live else if we do not love God But do you indeed love him Christ puts Peter to the question thrice Iohn 21.15 16 17. Iesus saith to Simon Peter Simon Son of Jonas lovest thou me more than these c. Others on the other side will say how can we know that we love God Burning fire cannot be hidden do what you can you cannot conceal it If you really love any person there will not need many signs to discern it No you will bewray it on all occasions by looks speeches gestures thoughts and endeavours to please Or if you love things will not a covetous Man bewray his love of Money an ambitious Man his love of honour a voluptuous Man his delight in pleasures Let him conceal it if he can But it is not love but the sincerity of love that is so difficult to be found out Well then that is known partly by the degree partly by the proper effect 1. By the degree If you love God you will love him above all All things must give way to his Love Psal. 63.3 Because thy loving kindness is better than life my Lips shall praise thee You will be content to do and suffer any thing rather than displease God and lose his favour for that is your all But alas how far are we from the love of God who are so addicted to self-love and carnal desires and governed by the relishes of the Flesh and intangled in Earthly and Worldly things Can we adhere to him in time of danger and temptation 2. By the proper effect which is obedience doing his Will seeking his Glory promoting his Interest Many think it is love if they keep solemn feasts in his memory seem to be very devout at certain set times at Christmass and Easter No it is a constant respect in those that profess his name and an obedience to his commands Others think they love him If they languish after comforts No ready obedience is all Then Love hath done its work 1 Iohn 2.5 Who so keepeth his word in him verily is the love of God perfected Hereby know we that we are in him Vse 3. Direction to us in the Lords Supper Let us rouse up our selves in this duty this holy and mystical Supper which Christ departing out of the World ordained to be
the preference intended 1. On the one side here is sitting at the Threshold on the other side dwelling in the Tents He had distinguished before the Travellers to the House of God and the Dwellers in the House of God vers 4. c. Here a day in God's Courts and a perpetual service in God's House The lowest degree and place about God is more honourable for one day though they die the next as Kimchi than to have a perpetual abode in the Tents of wickedness 2. He calleth the one the House of God the other but a Tent to shew the stability of their estate who live in Communion with God and the uncertainty of their Happiness who are strangers to him they live but in a Tent a moveable Habitation 3. He calleth the one the House of my God as challenging an interest in him And so the place of his Presence Power and Habitation being the more dear to him as every thing that relateth to God is made precious for his sake But he calleth the other Tents of wickedness There was great wealth but nothing but profaneness and corruption Well then you see that David speaketh as a man that had a mind to prefer the one before the other One day in God's Courts Not in Atriis suis Coelestibus in his Court of Heaven as some of the Antients would carry it but here in his Church A few hours spent with God were more than the longest life without him Doct. 1. That God's People have a great value and an high esteem for his Ordinances 2. They do not only value them but value them and esteem them above other things 1. The esteem and value they have for his Ordinances simply considered This is a reason of the Context why there was such longing desire on his own part such earnest pressing forward on the Peoples part who came up to worship at Ierusalem For a day in thy Courts c. Reasons of it 1. Nature or a spiritual instinct All Creatures naturally desire to preserve that life which they have and therefore by a natural propension run thither from whence they received it Meer instinct without instruction carrieth the brute Creatures to the Teats of their Dams And every effect looketh to the cause to receive from it its last perfection Trees that receive life from the Earth and the Sun send forth their Branches to receive the Sun and spread their Roots into the Earth which brought them forth Fishes will not live out of the Water that breedeth them Chickens are no sooner out of the shell but they shroud themselves under the Feathers of the Hen by whom they were at first hatched The little Lamb runneth to the Dam's Teat though there be a thousand Sheep of the same Wooll and Colour as if it said Here I received that which I have and here will I seek that which I want By such a native inbred desire do the Saints run to God to seek a supply of strength and nourishment 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As New born Babes desire the sincere Milk of the Word that ye may grow thereby Young Children are not taught to suck The young born Child runneth to the Dug not by instruction but instinct Iam. 1.18 19. Of his own will begat he us by the Word of Truth that we should be a kind of first fruits of his Creatures Wherefore my beloved Brethren let every man be swift to hear The same thing that teacheth the young Lambs to suck or new born Babes to draw the Dug or the Chicken to seek a cherishing under the Dam's wings the same thing teacheth the Children of God to prize the Ordinances The cause is inbred appetite not persuasion and discourse but inclination Grace is called a New Nature which hath an appetite joyned with it after its proper supplies 2. The next cause of this value and esteem is experience They find it so sweet that they long for more 1 Pet. 2.2 3. As new born Babes desire the sincere Milk of the Word that ye may grow thereby if so be that ye have tasted that the Lord is gracious Certainly a man that hath had any taste of Communion with God will desire a fuller measure as by tasting of excellent meats our appetite to them is not cloyed but the more provoked Carnal men do not know what it is to enjoy God in his Ordinances and therefore they do not long for them They never tasted the sweetness of the Word nor of God's Love in Christ. David says Psal. 19.10 The Statutes of the Lord are more to be desired than Gold yea than much fine Gold sweeter also than the Honey or the Honey-comb The Children of God find more true pleasure in the Ordinances of God than in all things in the World What is the reason that to carnal men they are but as dry chips burdensom exercises melancholy interruptions but to the other nothing so sweet more pleasurable than the richest and choicest sensualities that are most eagerly pursued and gustfully enjoyed by us The reason is given in the 11th verse Moreover by them is thy Servant warned and in keeping them there is great reward There we come to learn wisdom against our spiritual dangers and there we learn the way of godliness and obedience which besides it own sweetness heapeth upon us the richest rewards as having the promises of this life and that which is to come He commendeth the Word from his own experience He had felt the effects and good use of it in his own heart he had his broken heart bound up They find that Christ doth heal their Souls remove their anguish sanctifie their Natures give them the promised help in Temptations warn them of sins and snares relieve them in distress bridle their corruptions So Psal. 63.1 2. O God thou art my God early will I seek thee my Soul thirsteth for thee my flesh longeth for thee in a dry and thirsty Land where no Water is To see thy Power and thy Glory so as I have seen thee in the Sanctuary He that once hath had a sight of God and a taste of God would not be long out of his company He compareth his desire of Communion with God with hunger and thirst and maketh it greater than the hunger and thirst which men suffer in a dry Wilderness where there is no refreshment to be had He had seen God and would fain see him again the remembrance of the pleasures of the Sanctuary revived his desires So that besides Nature there is Experience 3. There is yet a third Cause and that is Necessity We should take delight in the Means of Grace and Ordinances of God though we stood in no need of them because they carry such a suitableness with the New Nature and because they are means to exhibit more of God to us But our Imperfection is great and this is the only way to get it supplied Decays are very incident to us and how else shall
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
Caves of the earth So 1 Cor. 4.11 We both hunger and thirst and are naked and are buffeted and have no certain dwelling place This God doth 1. Partly to correct and humble them for the abuse of their Mercies and the dishonours done to him in their dwellings God hath reserved in the Covenant a liberty to correct his wanton children Psal. 89 30 31 32 33. If his children forsake my Law and walk not in my Iudgments If they break my Statutes and keep not my Commandments Then will I visit their transgression with the rod and their iniquity with stripes c. And by Moses Law the Rebellious Son was to be put out of doors This kind of correction God himself useth for great sins Mark the emphatical phrases of Scripture Sometimes our dwellings are said to cast us out Ier. 9.19 Sometimes he is said to sling out the Inhabitants of the Land out of their dwellings Ier. 10.18 as easily readily and irresistibly as a Stone is cast out of a Sling Sometimes God is said to pluck us out Psal. 52.5 He shall take thee away and pluck thee out of thy dwelling place We are apt to root there and to dream of such a fixing as not to be moved Sometimes to spew us out Levit. 18.28 That the Land Spew not you out also when ye defile it as it Spewed out the Nations that were before you Surely it is a great offence which provoketh a loving Father to turn a Child out of doors God did not turn Adam out of Paradise for eating an Apple as ignorant people talk There is a long Bill brought in by Divines Or if not for great sins yet God thus punishes them though in some more moderate way for lesser sins As for their little sense of God's love and merciful provision of so great a comfort as an habitation for them Surely we should shew more thankfulness when we enjoy the effects of God's bounty in this kind That he should give us any repose or place to rest in not vouchsafed to Christ Matt. 8.20 The Foxes have holes and the Birds of the Air have nests but the Son of Man hath not where to lay his head He had no certain place of residence not so much as a Foxe's hole or a Bird's Nest So considering our condition God's people are strangers and so must look to be ill-treated by the Men of the World Religio scit se peregrinam esse in terris Religion is a stranger in the earth Ruth 2.10 Why have I found grace in thy sight that thou shouldest take knowledge of me seeing I am a stranger a kind word was much Now that God should give us a resting-place in our Pilgrimage is a great Mercy and if we are not thankful for it God may make us to wander Or their little compassion to other exiled and shiftless ones provokes God that he thus Corrects them and maketh their abode more uncertain Till we have felt misery our selves we cannot pity others Israel learned to pity strangers by being a stranger in the Land of Egypt Exod. 23.9 Also thou shalt not oppress a stranger for ye know the heart of a stranger seeing ye were strangers in the land of Egypt Experience sheweth us more than guess and imagination 2 For their Trial. To see how they will bear it for God's sake and when God's will and pleasure is so As those in the Hebrews God trieth the strength of our resignation 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 in this life Houses and Brethren c. Not in kind as Porphyry and Iulian scoffed but in value The fortitude and courage of God's children is seen upon these occasions when they are shiftless and harbourless or threatned by Men to be cast forth of House and Home 1 Cor. 4.13 We are made as the filth of the world and are the off-scouring of all things to this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sweeping of the City The Apostle saith Heb. 13.13 Let us go forth unto him without the camp bearing his reproach The good Levites left their possessions 2 Chron. 11.14 The Levites had left their suburbs and their possession and came to Judah and Jerusalem for Jeroboam and his Sons had cast them off from executing the Priests Office unto the Lord. When we are thrust forth contemptibly and rejected of the World let us bear it with patience Eudoxia threatned Chrysostom with Banishment He replied Nihil timeo nifi peccatum I fear nothing but sin The earth is the Lords and the fulness thereof God is our habitation An Heathen could say Ibi exilium ubi virtuti non est locus There is Banishment where there is no place for vertue where a Man hath no service to do and no opportunity to own or glorifie God 3. Sometimes to shew his Soveraignty over us and all our temporal Interests and Concernments So by noisom Diseases God sees fit to drive us for a while from our dwellings and we are exposed to sad scatterings as in the case of the Leper Lâ—v 13 46. All the days wherein the Plague shall be in him he shall be defiled he is unclean he shall dwell alone without the Camp shall his Habitation be 4. Sometimes to spread Knowledge to scatter the Seeds of the Word among those that are strangers to God The good Figs were put into the Basket to be carried out of the Country for Food Ier. 24.5 The Disciples that were scattered abroad went every where Preaching the Word Act. 8.1 God scattereth his Enemies as Smoak is scattered by the Wind but he scattereth his People as Corn is scattered by the Hand of the Sower Micah 5.7 The remnant of Jacob shall be in the midst of many people as Dew from the Lord to refresh and make others fruitful towards God So Zech. 10.9 I will sow them among the People and they shall remember me in far Countries God would make their scattering to be a means to bring in the fulness of the Gentiles Well then this may be and often is the condition of the People of God Thirdly In this appellation and title a Metaphor is ascribed to God and so there is implied that whatever may be expected from an habitation and dwelling-place that may be and eminently is found in God An House serveth for three uses 1. For our defence and shelter from the Storms 2. It is the seat of our blessings and the store house of our comforts 3. It is the place of our rest and repose Now all these a Believer findeth in God Protection Provision and Peace and Comfort yea whatever a Soul can wish for therefore here a Child of God may and must dwell 1. Here is defence or the warm and comfortable Protection of God Almighty We have many Enemies Spiritual and Bodily we need a defence and God
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
Verse 8th The word is nigh thee even in thy Mouth and in thy Heart It 's in the Mouth to know it and speak of it it 's in the Heart as written there by the Spirit that we may do the duty it requireth of us with ease and sweetness 'T is in thy Mouth to Confess and in thy Heart to Believe and Practise VVhen the New Covenant is spoken of as opposite to the Covenant made with them when they came out of Egypt it is said sometimes to be put into the Mouth and sometimes in the Heart The words are Isa. 59.21 As for me This is my Covenant with them saith the Lord My Spirit that is upon thee and my VVords which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy seed nor out of the Mouth of thy seed's seed saith the Lord from henceforth and for ever Meaning thereby That his Spirit and Word shall continue with them as a Church to direct them in all necessary things This for the Mouth Now for the Heart see another Promise Jer. 31.33 And this shall be the Covenant that I will make with the House of Israel I will put my Law in their inward parts and write it in their Hearts and I will be their God and they shall be my People Well then The Excellency of the Gospel-dispensation is set forth by Two things 1. It 's more easie to be known and understood and carried in the Memory for the Word is nigh thee even in thy Mouth The drift of Moses his Speech tendeth to shew that they should have a New Covenant the Tenour of which was known and easie to be expressed by all those who were acquainted with it 2. It 's more easie to be practised 'T is not in our Mouths onely but in our Hearts which are inclined by the Holy Spirit to obey it so that the New Creature may undertake the duty it requireth of us by the assistance of God and do it sincerely though not exactly Secondly The sense of what it saith 't is explained and exemplified 1. Explained Verse 8. This is the word which we preach namely the Doctrine of Repentance and Remission of sins by Jesus Christ. 2. Exemplified Verse 9th 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 Confession with the Mouth there answers to the Word is in thy Mouth believe with thine heart that implieth Faith And Christ's being raised from the Dead is instanced in rather than any other Article of Faith because that proveth all the rest and is the great evidence of the truth of Christianity Doctrine That the way of acceptance with God or obtaining Salvation is so clearly stated in the Gospel that we need not be in doubtful suspence or seek out another Religion wherein to find it or other satisfaction than God hath given us in his Word The sense of this Point I shall give you in these Propositions First That it is the weightiest matter in the VVorld to know how to be accepted with God as to pardon and life Man being a guilty Creature needeth pardon and the Soul dying not with the Body we desire to know the way of life or what shall become of us when this frail life is at an end Certain it is that we are haunted with guilty fears for we are through the fear of death all our life-time subject to bondage Heb. 2.15 There are some troubles of Mind in all of us about our acceptance with God not always felt indeed but soon awakened Trembling Souls who know what God is and what themselves are and are conscious to former guilt and present unworthiness cannot easily settle in a confidence of God's Mercy to them especially when they come to die The fear of death raised our trouble before but when death cometh indeed these stings are increased 1 Cor. 15.56 The Sting of Death is sin and these stings of Conscience are justified by the highest reason which is the Law of God not occasioned by our melancholy conceits only It 's an Amazing consideration to us to think of entering into an unknown World and to stand before the righteous bar of an impartial Judge That it is very hard to undergo death with a steady confidence and to incourage our fearful and doubtful Minds to lanch out into Eternity common experience verifieth I pray consider Christians that our present condition is a state of darkness and fear and these fears are caused by sin and justified by the Law of God and revived by death and the thoughts of the other World And therefore there is not a weightier business than to establish our fearful and doubtful Minds in Peace that we may comfortably wait for the Mercy of God unto Eternal Life Secondly That is the best Religion which doth most provide for this Peace and Rest of Soul So that if a man were at liberty to choose and were consulting what Religion he should choose this Consideration must guide him where he can find true Peace and Rest for his Anxious Soul So the Prophet directeth them Ier. 6.16 Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and you shall find rest for your Souls And by this Argument Christ inviteth us to himself Mat. 11.28 29. Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoak upon you and learn of me for I am meek and lowly in Heart and ye shall find rest unto your Souls And the Apostle commendeth the Gospel upon this account Rom. 5.1 Therefore being justified by Faith we have Peace with God through our Lord Iesus It is easie to lull Conscience asleep for a while either 1. By Carnal Pleasures Prov. 9.17 Stolen Waters are sweet and Bread eaten in secret is pleasant For a while they seem so but the vertue of that Opium is soon spent Or 2. By a false Religion but within a while we shall soon find that is so far from being our cure that it is a great part of our disease no false Religion is consistent with right Thoughts of God Therefore the Woman of Samaria assoon as she began to have an awakened Conscience enquires after the true Religion Iohn 4.20 Our Fathers worshipped in this Mountain and ye say in Jerusalem is the place where men ought to worship An awakened Conscience will be careful to lay the ground-work of Religion sure A false way of Religion always breedeth scruples and is accompanied with no sound Peace Or 3. In the superficial observances of a true Religion Mat. 19.20 All these things have I kept from my Youth up what lack I yet A false Righteousness will not give true quietness to the Conscience there is something lacking and the Soul sits uneasie Therefore nothing but coming under the Power of the
any room of doubting it must be as to our Qualification and therefore that you must make more explicite but as to that remember that all the Qualifications of the Gospel must be evangelically interpreted not legally not in absolute perfection but in a prevalent degree our Graces must be tried by the Touchstone not by the Ballance that they be of the right kind though they are not full weight Vse 3. If the Christian Religion be true then we must love Christ and live to him obey his Precepts and depend on his Promises Salvation is brought home to our doors God hath left it to our choice the Word is nigh thee the way is plain clear and open do you therefore choose it A Sermon on ROM X. 10 For with the heart Man Believeth unto Righteousness and with the Mouth Confession is made to Salvation MAny complain that through the Multitude of Directions Religion is made long and tedious Therefore it is good sometimes to bring it into a narrower compass We need both Methods A larger delineation of Christianity that we may know a Christian in his full length and stature And at other times a shorter view or Tablet that we may know him if not by the whole body yet at least by his face The Text is of the latter sort a Summary or Abridgment of Christianity and therefore deserveth to be the more narrowly weighed by us There are two great concernments of Mankind as they stand in relation to God Righteousness and Salvation and this Text discovereth how you may obtain both by Believing and Confession By Believing we obtain Righteousness and by Confession we obtain Salvation 'T is pity we should miss of such great benefits when such easie and comfortable Conditions are required of us The one of these acts is said to be done with the Heart The other with the Tongue and Mouth For with the heart Man Believeth c. In the Words Two Duties are mention'd and two Priviledges The Apostle had before Attributed Salvation to both Verse 9. If thou shalt confess with thy Mouth the Lord Iesus and shalt believe in thy Heart that God hath raised him from the dead thou shalt be saved Now here he maketh a partition and distributeth the effects ascribing Righteousness to Faith and Salvation to Confession which is done partly for the Elegancy of Speech that the period may run more roundly partly because there is a reason in the thing it self for our right to Justification is begun by Faith and continued by Confession unto Salvation As soon as we heartily Believe in Christ we are Accepted as Righteous with God and continuing in the Confession of this Faith we at length attain Salvation Faith is a means to be Justified and Confession is a means to be Saved And look what Confession is to Faith the same is Salvation to Righteousness Confession is the Fruit and Effect of Faith For the Tongue Confesseth what the Heart first Believeth So the Fruit and Effect of Righteousness is Salvation for 't is said The gift of Righteousness shall reign in life And Justification is called Iustification unto Life Rom. 5.17 18. Eternal Life is the Completion of Justification If the Fruit and Effect doth not follow Faith neither will the Fruit and Effect follow Righteousness As soon as we Believe God Pardoneth our Sins and giveth us a Right to Salvation but he doth not presently give us Salvation its self to leave a time for Faith to produce its Fruits and Effects and to shew our gratitude for so great a benefit done unto us by all holy Conversation and Godliness Well then these Two Faith and Confession they 1. agree in their Object for the same Truth is both Believed and Confessed that the Lord Jesus is the Saviour of the World who died for our Offences and rose again for our Justification But 2. they differ in their proper Seat and Subject The Subject of Faith is the Heart and the Subject of Confession is the Mouth or outward Man 3. They somewhat differ in the Benefits to which they are referred Faith to Righteousness and Confession to Salvation The Connection between both is appointed by God's order 4. They somewhat differ also in their Nature and Vse Faith is the beginning of Christianity and Confession our Perseverance in the Proâ—ession and solid practice of it Faith is our first consent to become Christ's Disciples Confession is a Declaration of our Faith or an open performance of what we have consented unto both make a Christian Compleat All the Heart-work is implyed in Faith and all the Life-work is implyed in Confession for it containeth in it self many acts of Godliness In short here is Embracing the Christian Religion and living Answerably God hath made it necessary that by a cordial Faith we should obtain Righteousness and Justification and being Justified we should go on to obtain Eternal Salvation You will say If this be all that is required to make us Christians then Christianity is easie indeed I Answer First We have no reason to represent it burdensome but yet both these duties have their difficulties Believing with the Heart a Doctrine so strange to flesh and blood and of such an Holy and Heavenly Nature is no slight thing therefore God giveth us this Grace Ephes. 2.8 By Grace ye are saved through Faith and it is the gift of God And Confessing with the Mouth is no easie task neither especially when the fear of Man is apt to check it and this Confession exposeth us to hazards and dangers To believe and suffer is another special Gift of God Phil. 1.29 For to you 't is given in the behalf of Christ not onely to believe on him but also to suffer for his sake If Confession be a cheaper duty now 't is God's Mercy to spare us we know not how soon it may become more hard and hazardous Secondly I Answer The Duties always have their difficulty if rightly understood For if we believe so as to be affected with what we believe so as to be drawn off from what we love confess so as to practice what we confess and be true to it nothing can be added The Scripture supposeth that we are rational Creatures that we will act as we understand and that we are sincere in our Profession and that we will do what we confess we are bound to do Doct. All that would be accepted with God unto Righteousness and life must be such as believe in Christ with the Heart and openly confess with the Mouth that he is the Son of God and the Saviour of the World I shall do these Three things 1. Open the Nature of Faith and Confession 2. Shew the respect between them 3. That God hath established Faith as the Means to be Justified and Confession as the Means to be saved 1. To open the Nature of Faith and Confession First Faith is such a knowledge of Christ as doth not hover in the Brain but is seated in
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
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
and pardoned he is unfit for God and uncapable of Salvation or any present communion with God What can we expect from him and how unsufficient are we for either of these two works to renew our Souls and reconcile them to God VVhat can we do to satisfie Justice or break the love of sin in our Souls Therefore the Lord Jesus hath undertaken the Office of being the Redeemer and Saviour of the VVorld by his Sacrifice Merit and Intercession We must be pardoned and accepted and onely by him must we come to God If your repentance towards God and your Faith in him be sincere you shall have all the Blessings of the New Covenant In short Obedience and the Love of God was the Primitive Holiness for which we were created and from which we fell VVe by Repentance are willing to return to this again and therefore depend upon a Saviour and Sanctifier that we may be reconciled and renewed and so are said in this general sense to come to God by him Secondly More particularly we are said to come to God by Christ Three ways First In the exercise of our Graces I shall instance in the Three Radical ones which constitute the New Creature Faith Hope and Love For in the exercise of these communion with God doth consist 1. Faith seeth God in Christ as sitting upon a Throne of Grace ready to give out all manner of Grace and seasonable relief to Penitent Believers in all their necessities and temptations and duties Well then boldly trust him and depend upon him Thus we come to God by Christ 2 Cor. 3.4 Such trust have we through Christ to Godward 1 Pet. 1.21 By him we believe in God This is living by Faith in Christ so often spoken of in Scripture When you make use of him in all your wants duties and difficulties expecting your Father's Love and Blessing to come to you through him alone and the Spirit that must help you and assist you in all your Infirmities and Temptations as coming from the Father and the Son not onely procured but given by him your head In all your doubts fears and wants you go to him in the Spirit and to the Father by him and by him alone this is living by Christ. 2. Love which vents it self in a desire of full Communion with God and delights in him Desire is a coming to God or a following hard after him Delight is an adherence to him as satisfied with so much as we enjoy of him Our enjoyments here are partial and therefore our delight is very imperfect but yet such as it is it begets a study to please God and fear to offend him Our Father is in Heaven but on Earth we have a glimpse of him enough to make him amiable to the Soul Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Thus we love him through Christ or in Christ for we study Christ to see the goodness and amiableness and love of God in him Ephes. 3.17 18 19. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth And to know the love of Christ which passeth knowledge that ye might be filled with all the fulness of God A condemning God is not so loved as a gracious and pardoning God Surely we love him more as a Father than as a Judge And 't is the Spirit of Christ which maketh us cry Abba Father not onely thereby expressing our confidence and dependance but affection Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 3. Hope We come to God as we longingly expect the full fruition of him Love puts us upon seeking after God But alas upon Earth we do but seek in Heaven we expect to find Hope causeth us to hold on seeking till we find and get nearer to him and maketh us resolve that 't is better to be a seeker than a wanderer to wait till the delight of love be perfect than to turn the back upon God and his ways We cannot have Mount Zion in the Wilderness For the present Christ doth but guide us to the Land of Promise we have a refreshing by the way Manna in the Wilderness but not Canaan in the Wilderness Earth at the best will not be Heaven Our perfect Blessedness is when God is all in all For the present as God is seen but as in a glass so he is proportionably enjoyed The Devil the World and the Flesh are not perfectly overcome and therefore we have but little of God And the Ordinances cannot convey him all to us while his interest is so crowded up in our hearts but we wait and look and long till we have more Our onely coming now to him is by hope and that partial enjoyment of his love which we attain unto makes us look for more The New Nature inclineth us to Hope for they that love God will desire to be more like him and to get more of him and our experience quickeneth our hope Rom. 5.4 But all is by Christ. The Apostle saith The Lord Iesus himself hath given us everlasting consolation and good hope thâ—ough Grace 2 Thes. 2.16 As at first he inclined us to set our Hearts on another World and lay up our Hopes in Heaven and to part with all things seen for that God and Glory which we never saw which otherwise by reason of unbelief and sensuality we should never have done so still he inclineth us to hope and wait in the midâ—t of difficulties and disappointments and incourageth us by his tenderness and constant pity Iude 21. Keep your selves in the Love of God looking for the Mercy of our Lord Iesus â—hrist unto everlasting Life 2. This coming to God is by all Divine Ordinances or Acts of Worship the use of our liberty to approach to him in these duties is one special way of coming to him by Christ. To come to him in the Word as our teacher in the Lords Supper as the Master of the Feast in Prayer as our King and Almighty helper is a very great priviledge and comfort certainly if at any time then we come to God we come to him in worship for then we turn our backs upon all things else that we may present our selves before his Throne But now thus we can only come by Jesus Christ. If we come to receive a Blessing in the Word we come to receive the fruits of his purchase Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth Eph. 5.26 That he might sanctifie and cleanse it with the washing of Water by the Word If we come to the Lords Supper that duty was instituted for the remembrance of Christ that his Flesh might be Meat indeed and his blood
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
good God and have some taste of his bounty It is said Psal. 145.9 The Lord is good to all and his tender Mercies are over all his Works He is good to all Creatures much more to all men the wicked not excepted though some men are but as a wiser sort of Beasts as they cater more for the Flesh and wholly value their Happiness by the Body and the Interests of the bodily Life They shall not want Invitations to lead them to God though they love their Bodies above their Souls yet they shall not want Arguments to love God who giveth them food and gladness and fruitful Seasons and plentiful Estates and many of these common Mercies which point to their Author and discover their End 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 These Mercies where they are bestowed argue not a good People but a good God 2. That he may reward some good in them and mortifie the remaining evil in his People by Afflictions None shall be a loser by God they that cannot tarry for the Heavenly Reward shall have a Temporal one such as they prize and affect Mat. 6.2 Therefore when thou doest thine Alms do not sound a Trumpet before thee as the Hypocrites do in the Synagogues and in the Streets that they may have Glory of Men Verily I say unto you they have their Reward So for Prayer verse 5. and for Fasting verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have signifieth an acquittance or discharge they acquit God of other things they have a reward suitable to their affections and their work their affections are altogether upon Temporal things The Spirit of an Heir and the Spirit of an hired Servant differ An Heir can patiently tarry till the Inheritance falleth but an hired Servant must have wages from day to day or from quarter to quarter So worldly men must have something in hand they have not a lively hope of Blessedness to come and cannot tarry for the Eternal recompence So suitable to the Work which is external a meer out-side Duty so is their Reward proportionable Nebuchadnezzar did God some service and God had his Reward for him inlargement of Greatness and Empire Ier. 27.6 And now have I given all these Lands into the hand of Nebuchadnezzar the King of Babylon my Servant So Ezek. 29.18 19 20. The Word of the Lord came unto me saying Son of Man Nebuchadnezzar King of Babylon caused his Army to serve a great service against Tyrus Every Head was made bald and every Shoulder was peeled by carrying Baskets of Earth to fill up the Channel between it and the main Land yet he had no wages nor his Army for Tyrus for the service which he had served against it Therefore thus saith the Lord God behold I will give the Land of Egypt unto Nebuchadnezzar King of Babylon and he shall take her Multitude and take her Spoil and take her Prey and it shall be the wages for his Army I have given him the Land of Egypt for his Labour wherewith he served against it because they wrought for me saith the Lord. The Lord thought of rewarding this Ambitious Man for his hard Labours and Toils Mal. 1.10 Who is there among you that would shut the Doors for nought Neither do ye kindle fire upon mine Altar for nought God's service is good service even to those who do but outwardly and grudgingly perform it Levites and Porters had their allowance and superficial work meeteth with an External Reward 3. To shew that these are not the chief good things by which his special love is manifested unto us God will not now govern the World by sense but by Faith and therefore Prosperity and Adversity of themselves do not clear up a Man's Estate before God and are not perfect demonstrations of his love and hatred nor can a Man judge of his acceptance with God by his outward condition nor should we quarrel with the Wicked about their outward condition which are their portion not ours Eccles. 9. 1 2. No Man knoweth either love or hatred by all that is before them All things come alike to all there is one event to the Righteous and to the Wicked For these things are promiscuously dispensed without any difference evil things to good men and good things to evil men Josiah died in Battles as well as Ahab Is Abraham Rich So is Nabal Is Solomon VVise So is Achitophel Is Joseph honoured by Pharaoh So is Doeg by Saul Hath Demetrius a good report of all Men 3 John v. 12. So had some false teachers that complied with Men's Lust's and Humors Luk. 6. 26. Wo unto you when all Men shall speak well of you Had Caleb Health and Strength Josh. 14. 11. So have VVicked ones Psal. 73. 4. There are no bands in their death but their strength is firm Hath Moses beauty So hath Absolom 2 Sam. 14. 20. Learning and VVisdom is given to the Egyptians as well as to Moses Act. 7. 22. and Daniel chap. 1. 17. Ishmael had long life Gen. 25. 17. as well as Isaac Gen. 35. 29. Is greatness and powerful Reign given to David So to Infidels so that nothing hence can be concluded To bring us to look after more distinguishing mercies these are given to others as well as to his Children II. VVho are those carnal men to whom God will give no more than carnal felicity In the General those that chuse these things for their Portion Men have according to their choice THY GOOD THINGS chuse and have It absolutely holdeth good in Spiritual things Luk. 10.42 Mary hath chosen that good part which shall not be taken away from her But it is not always so in carnal things tho' many times it is here a Man may chuse and not have they that chuse worldly greatness and the wealth and credit of the VVorld cannot always have their choice God denieth it to some in mercy that they may look higher But sometimes he giveth it to others in wrath God giveth them their Hearts desire in Judgment These are their good things the only things suitable to their Hearts the VVorld is all they care for let God keep his Heaven and his Spirit to himself It is good to observe what our Heart calleth ours As Nabal 1 Sam. 25.11 Shall I take my Bread and my Water and my Flesh which I have killed for my Shearers And Laban to Iacob Gen. 31.43 These Daughters are my Daughters and these Children are my Children and these Cattle are my Cattle and all that thou seest is mine A Carnal Man with a lively gust and rellish calleth these things his things A Godly Man owneth them as coming from God and referreth them to him 1 Chron. 29.14 All things come of thee and of thine own have we given thee VVell then how just is God in
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
a serious Christian. 2. Use. It reproveth those who if they have gotten such a measure of Grace whereby they think they may be assured they are in a state of Grace they never look further but set up their Rest and think hereafter Christ will make them perfect when they dye Consider 1. They hazard their Claim of Sincerity that do not aim at Perfection For where there is true Grace there will be a desire of the greatest Perfection as a small Seed will seek to grow up into a Tree He that is truly good will be growing from good to better and so is best at last the more his Light and Love is increased the more he is troubled about the Relicks of Sin and grieved at his heart that he can serve God no more perfectly 2. All Promises are accomplished by degrees And so far as we hope for any thing we will be endeavouring it 1 Iohn 3.3 Every man that hath this hope in him purifyeth himself even as he is pure 3. According to the degrees of Grace so will our Glory be The Vessel is filled according to its capacity They that are growing here have more in Heaven He that improved ten Talents hath a Reward proportionable and so he that improved five Matth. 25. As our measures of Grace are so will our measures of Glory be all according to their Size and Receptivity As there are degrees of Punishments in Hell so of Rewards in Heaven He that loved God more on Earth has more of his Love in Heaven 3. Use. It sheweth the miserable Estate of them that do not go from Strength to Strength but from Weakness to Weakness That wast their Strength by Sin that are fallen back and have lost the savouriness of their Spirits and their delight in communion with God and grow more careless and neglectful of holy Things weak in Faith impatient under the Cross formal in holy Duties their Heart is not watched their Tongue is not bridled their Conversation is more vain they wax worse and worse Oh! take heed of such a declining Estate When Men fall from their first Love Rev. 2.4 I have somewhat against thee because thou hast left thy first love First Faith 1 Tim. 5.12 Having damnation because they have cast off their first faith Or first Obedience 2 Chron. 17.3 The Lord was with Iehoshaphat because he walked in the first ways of his father David David in his later time fell into scandalous Crimes 4. Use. Is to perswade you to go on from Strength to Strength It is the Gift of God's free Grace and the Work of the Spirit Eph. 3.16 That he would grant you to be strengthened with might by his spirit in the inner man By maintaining and actuating Grace notwithstanding all difficulties Motives 1. What a monstrous thing is it to be always Babes and Infants in Grace Heb. 5.12 13. For when for the time ye ought to be Teachers ye have need that one teach you again which be the first Principles of the Oracles of God and are become such as have need of milk and not of strong meat For every one that useth milk is unskilful in the word of righteousness for he is a Babe After many years of growing to be a Babe still an Infant still is monstrous 2. Besides your entrance into Christianity there must be a progress There is the Gate and the Way Matth. 7.14 Straight is the gate and narrow is the way that leadeth unto life Will you always keep at the Door and Entrance It is not enough to begin but you must finish what you have begun in the way of Mortification Heavenly-mindedness and Self-denial 3. All the Ordinances promote your Growth it is the Work of the Spirit but the Spirit doth it by the means of Grace We must not be idle and negligent but use the means as the Word 1 Pet. 2.2 As new-born babes desire the sincere milk of the word that ye may grow thereby Every Duty giveth Christ a more hearty Welcome into your Souls but especially the Lord's Supper At the Table of the Lord we have our Spiritual Refreshings Our Initiation was by Baptism but our Growth by this Ordinance How doth this do it Partly as it increaseth our assurance of God's Love and so encourageth us in his Service Partly as we do more solemnly make use of Christ who is our Sanctification 1 Cor. 1.30 Partly as it doth excite unto more fruitfulness we being planted in the Courts of God and feasted at his Table and taking our Meal and Viaticum to encourage us in our Journey to Heaven 4. How many have thrived by less means Twice Christ marvelled at the Faith of the Centurion Matth. 8.10 He marvelled and said I have not found so great faith no not in Israel And at the Unbelief of his own Country-men Mark 6.6 He marvelled because of their unbelief One had so great a Faith and so little Means the other so little Faith and so great Means 5. You might more convert the World if you had more Grace and Holiness in your Hearts and did discover it more in your Conversations By your Purity Matth. 5.16 Let your light so shine before men that they may see your good works and glorify your father which is in heaven The more we live holily the more we commend our Profession So by your Constancy and Courage 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye for the spirit of Glory and of God resteth upon you On their part he is evil spoken of but on your part he is glorified By your deadness to the Pleasures of the Flesh 1 Pet. 4.4 5. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you Who shall give account to him that is ready to judge the quick and the dead By your Fidelity in your Relations The Apostle speaking of the faithful behaviour of Servants saith Tit. 2.10 Shewing all good fidelity that ye may adorn the Doctrine of God our Saviour in all things What is the reason that the Hearts of Men are not more freely drawn out to the Doctrine of Christ Doubtless one reason is it wanteth adorning and beautifying by the carriage of its Professors They that carry themselves holily in their Relations they make Religion a beautiful lovely thing in the Eyes of the World 1 Pet. 3.1 Likewise ye Wives be in subjection to your own Husbands that if any obey not the word they also may without the word be won by the conversation of the Wives That is preparatively induced Prejudices vanish at least 6. You harden the Wicked while you continue in your Weaknesses and are so like them so feeble in the resistance of Sin and the governing of your own Passions Appetites and Desires You should condemn the World as Noah Heb. 11.7 By faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the
one that nameth the name of Christ depart from iniquity THese Words are brought in to prevent the Scandal which the Godly might take at the falling away of two such Men as Hymeneus and Philetus who in probability were Men of Note in the Church for there is not such notice taken of ordinary and mean Persons Their Error was they acknowledged only a Metaphorical Resurrection and so weakened the Comfort of the Faithful The Scandal which they gave was Threefold Scandalum Seductionis Contristationis Offensionis 1. There was Scandalum Seductionis Ver. 18. They overthrow the Faith of some Fides quae creditur 'T is principally meant They turned them away from the Truth 2. There was Scandalum Contristationis They were a great trouble to the Faithful and weakened their Comfort As surely it is a mighty disheartening to see such glorious Luminaries fall from Heaven like Lightning Some think the main drift of the Text is to comfort them with an hope of Preservation though these fell away When others fall those who are truly the Lord's and do unfeignedly Dedicate themselves to be his People shall be preserved by his Power because the Foundation or first Stone of this Spiritual Building was laid in their Election which is firm and unchangable I am not against this sense because I find Election to be made the ground of our standing out in Temptations Matth. 24.24 Insomuch that if it were possible they shall deceive the very Elect. The Elect cannot possibly be deceived and drawn away from the true Christ because of the Wisdom Love and Power of God ingaged for them 2 Thess. 2.13 God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth Their Election did secure them from Danmable Errors I am not against this Truth yet I think it not the full meaning of this place though strongly implied in it Truly the Apostle doth confirm the Hearts of the Faithful in these words by shewing them their Priviledges and their Duty Their Priviledges when he telleth them that God knoweth them that are his Their Duty when he presseth them to Holiness Let every one that nameth the name of Christ depart from iniquity The Apostacy of some should excite all to watchfulness â—est they be caught in the same Snare But yet I cannot induce my self to think that by the Foundation of God is meant his Election and it is an hard thing to conceive that a Foundation of a Building should be sealed 3. There is Scandalum Offensionis It might make them to slumble and take Offence and raise a Scandal of Prejudice or Doubtfulness at least First Against the Truth of the Gospel Secondly The Honour of the Church The later Scandal is obviated in the 20th Verse But in a great house there are not only Vessels of gold and of silver but also of wood and of earth and some to honour and some to dishonour The Carnal and Renewed the sincerely Godly and the Hypocrites live together in the Church without any dishonour to the Church or derogation to God's Providence As in a great Family there are divers Utensils some for a nobler some for a baser use But the former Scandal against the Truth of the Gospel which seemed to be weakened in their Minds by this perverse Opinion that the Resurrection was past is chiefly obviated in the Text. They denied the future Estate and so there was no Bliss for them that were persecuted Now to comfort them the Apostle telleth them that God hath a Reward for those that were faithful with him and that Eternally both in Body and Soul So that the meaning of The Foundation of the Lord standeth sure is his Obligation and Covenant with them in Christ and his purpose towards them remains unchangable and firm because it is sealed on God's part by his Providence Administring all things for the good of the Elect on Man's part by their Conscience of their Duty Nevertheless the foundation of the Lord standeth sure having this seal The Lord knoweth them that are his and Let every one that nameth the name of Christ depart from iniquity In the words observe First The Proposition concerning the sureness of God's Covenant The foundation of the Lord standeth sure Secondly The Confirmation 1. In General because it is a sealed Contract 2. More particularly from the nature of this Seal or the double Inscription or Motto of it It hath an Inscription or Motto agreeing to the condition of the Two Parties contracting 1. On God's part The Lord knoweth them that are his God will be faithful and constant in loving those who are his Servants 2. On Man's part Yet we are not to be negligent of our Duty And Let every one that nameth the name of Christ depart from iniquity Doctr. That what ever Errors or Scandals arise in the Church yet God's purpose declared in the Gospel of bringing his peculiar People unto Glory remaineth firm and steady This was the Truth assaulted by this Error which shaked so many and this is the Comfort which the Apostle propoundeth to the Disciples and Servants of Christ. The Point will be made good by explaining the Circumstances of the Text. I. The Proposition here asserted The foundation of the Lord standeth sure All the business will be to shew what is the Foundation of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foundation is taken Sensu forensi or Architectonico in the Builder's sense or in the Lawyer 's sense In the Builder's sense for the Foundation of an House In the Lawyer 's sense for the Foundation of an Estate which I expect from another upon any Bargain or Contract with him the Evidences and Deeds of Conveyance are the Foundation which I have to build upon for my Right and Title Now to take Foundation here in the Builder's sense would make but an odd Interpretation in this place who ever heard of the sealing of the Foundation of an House and Inscriptions on that Seal And therefore Foundation is taken here for a Covenant or Bill of Contract As also 1 Tim. 6.19 Laying up in store for your selves a good foundation against the time to come that they may lay hold on eternal life It would be incongruous to take Foundation there in the Builder's sense as if Good Works were the Foundation of eternal Life No they are only the Evidences and Assurances of it The notion of a Bond or Obligation is more proper Upon a Contract I found or build my confidence of expecting Good from another so Prov. 19.17 He that hath pity upon the poor lendeth unto the Lord and that which he hath given will he pay him again Lending noteth some Contract and Promise and Expectation grounded thereon so here The foundation of God is his Bill or Bond which is as a Pledge or Security left with us And thereby is not meant so much God's Eternal Purpose of Election as his Covenant that Deed and Instrument of Law by which he
reasoned of righteousness c. In the Words we have an account 1. Of the Matter of Paul's Sermon 2. The Effect and Fruit of it 1. Felix trembled 2. Delayed and put it off Go thy way c. I. The Matter 1. In General it was concerning faith in Christ or the Christian Religion 2. In Particular three Heads are mentioned Righteousness Temperance Iudgment to come He made choice of these Heads as plainest and easiest to be understood and as a proper and suitable Argument for Felix was publickly stained with Vices contrary to these Virtues he was Brother of Pallas and one well known to the Emperour Claudius He was in his Magistracy very unjust acquiring great Riches by Bribes Tacitus reporteth him Infamous for this And he and Drusilla were Intemperate and Incontinent living in Adultery and he using her as a Wife who was another Man's Paul was not ignorant of this We must not shoot at Rovers but aim at a certain Mark in our Ministry A Physician that cometh to Cure doth not use at adventure one Remedy for all Diseases but Medicines proper to the Malady of the Patient The Method of converting Sinners requireth this to shew what Men must be that may stand in the Judgment Holy Just and Temperate II. The Effect and Fruit on Felix part Of Drusilla there is nothing spoken she being a Jewess this Doctrine was not new and strange to her but having heard it often is not moved by it through hardness of Heart But of Felix we read two Things 1. His Trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is all in an Agony made up all of Fear 2. His Delay and Put-off Go thy way 't is a civil denial and baffle put upon Conscience Conviction not improved usually makes a Man turn Devil he might have cast him into Irons but he rageth not It fared worse with Ionathan the High-Priest as Iosâ—phus telleth us when he had reproved Felix for his Injustice and Bribery he sent Assassines to murder him who mingling themselves with his Servants and making a Broil in his Family killed him so that the principal Author and Design of the Murder was not known It fared better with Paul 1. Partly from the force of the present Conviction it was so strong that he could not gain-say but only seeketh to elude the Importunity of it by the Dream of a more convenient Season 2. Partly from some mixture of his Sin Vers. 26. He hoped that money should have been given him of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Text in the Greek joyneth his Fear and Avarice together being afraid he bids Paul depart but hoped also that Money should have been given This expecting a Gift as it obstructed his Conviction so it broke his Rage and therefore he useth Paul the more civilly Doctr. That a Carnal Man may be deeply affected with the Christian Doctrine even to great Agonies of Conscience and yet finally miscarry This is evident in the Instance of Felix who trembled but yet delayed shaketh off the force of Paul's Sermon by a pretence of business and continueth in his Sin for after this he expecteth a Bribe and because that came not to pleasure the Jews he left Paul in Bonds 1. I shall speak of the Nature of this Trembling or Agony of Conscience which is here ascribed to Felix 2. The Cause of it God's Word in the General and in Particular the Doctrine of the Last Judgment 3. The Effects and Fruit how it doth or may come to nothing I. What is this Trembling ascribed to Felix Trembling at the Word of God is made a Fruit and Effect of Special Grace Isa. 66.2 To this man will I look even to him that it poor and of a contrite spirit and trembleth at my word And Ezra attempting a Reformation gathered to him all that trembled at the Words of the Lord God of Israel Ezra 10.3 I Answer We must distinguish of a Fear sanctifying and a Fear only awakening for a time of a Fear that is a Grace and a Fear that is only a Conscience A Fear sanctifying is such a sense of our danger as stirreth up in us a constant serious Care to avoid the Wrath of God and please him So 't is said Prov. 16.6 By the fear of the Lord men depart from evil This Fear is a Grace an habitual disposition of Soul which is spoken of in the places alledged The Fear only awakening is such a sense of our Danger as doth only trouble us for the present but doth not put us upon the right way to remedy the Evil we are convinced of Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light The Awakening is a Mercy especially if we are not only awakened from our drowsie Fits but we arise from the Dead if we forsake the way of Destruction and betake our selves to the service of God we are safe Many wicked Men are shrewdly shaken by the Preaching of the Word for a while they are a little awakened out of their drowsie Fits and begin to fear and tremble yet they return to them again and sleep the sleep of Death till in the Day of Judgment the Books of Conscience be opened and then they everlastingly awake with Terrors and never sleep more If they could as sweetly sleep in their Sins in Hell as they do now upon Earth Wrath to come would not be so terrible and tormenting a thing to them The differences between this sensible Work and Holy Trembling at God's Word are these 1. Holy Fear is a voluntary Act and excited in them by Faith and Love By Faith believing God's Threatning by Love which is troubled at the Offence done to God 2 Chron. 34.27 Because thine heart was tender and thou didst humble thy self before God when thou heardest his words against this place and against the inhabitants thereof and humbledst thy self before me and didst rend thy cloathes and weep before me I have even heard thee also saith the Lord. Iosiah was active in this Trembling and Humiliation But this is an involuntary Impression arising from the Spirit of Bondage and irresistible Conviction which for a while puts them in the Stocks of Conscience but they seek to enlarge themselves as soon as they can 2. They differ in the ground or formal Reason of this Trouble Agony and Consternation of Spirit To be troubled for the Offence done to God is a good sign but to be troubled meerly for the Punishment due to us is the guise of Hypocrites Esau was troubled for he sought the Blessing with Tears when he had lost it Heb. 12.17 But how was he troubled Non quia vendiderat sed quia perdiderat because he had lost the Birthright which was his misery not because he had sold it which was his Sin So all wicked men saith Austin non peccare metuunt sed ardere they do not fear to Sin their Hearts are in secret love and league with their Lusts but they are
Heart be well furnished the Tongue will not be barren and empty 2. Having your Furniture get those Graces which may quicken you to imploy it as Zeal for the Glory of God and love to Souls Fire turns all about it into Fire Mules and all Creatures of a Mungrel Race do not procreate 1 Iohn 1.2 3. For the Life was manifested and we have seen it and bear witness and shew unto you that Eternal Life which was with the Father and was manifested unto us That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Iâ—sus Christ. And David's Maschill Psal. 32. Title is A Psalm giving Instruction True Good is diffusive of its self When Philip was called he inviteth Nathanael to come to Christ Iohn 1.45 and Andrew Simon Vers. 41. True Zeal sheweth its self by a Zeal to promote the Kingdom of Christ and the good of Souls And the new Nature seeketh to multiply the kinds and they who are really brought to Christ will be careful to invite others 3. We have need to pray to God that he will touch our Tongues with a Coal from the Altar that is by his Spirit purifie our Speech Isai. 6.6 7. Then flew one of the Seraphims unto me having a live Coal in his Hand which he had taken with the Tongs from off the Altar And he laid it upon my Mouth and said Lo this hath touched thy Lips and thine Iniquity is taken away and thy Sin is purged That we may shew forth nothing of pride and passion and carnal affection but speak upon all Occasions with a pure Zeal for him And again that he would open our Lips Psal. 51.15 O Lord open thou my Lips and my Mouth shall shew forth thy Praise That he would cast out the dumb Devil The habit of Grace without continual influence to act it effectually will not do its work the habit is a Gift and the bringing forth of the habit to exercise is another Gift 4. Watchfulness and heed is necessary otherwise Corruption will break out There is a quick intercourse between the Heart and the Tongue Pride will shew its self in a vain Ostentation of Parts Passion in some heat of Words Worldliness and Sensuality will bewray themselves and divert us from holy Conference to that which is Carnal and Worldly Discontent in some unseemly Expressions of God's dealings with us Indiscretion and Folly in a multitude of impertinent talk Psal. 141.3 Set a Watch O Lord before my Mouth Keep the Door of my Lips The Tongue must be watched as well as the Heart all watching will be to little purpose unless God bridle and curb our Tongues that nothing break out to his dishonour but this constant Guard is necessary Second Sermon I Come to the second Branch But the Heart of the Wicked is little worth Doct. That an Vnsanctified Heart is a Drossie Heart of no value and use as to Heavenly Things 1. Let me explain this Aphorism 2. Confirm it by Reason 3. Apply it 1. To open it 1. What is meant by the Wicked Man 2. What by his Heart 3. In what sense it is little worth 1. What is meant by the Wicked Man Answ. One that is not regenerate or renewed by the Holy Spirit They are of several sorts some are more gross in the out-breakings of sin others please the Flesh in a more plausible and cleanly manner the one are usually called wicked and prophane Persons but others are comprized also Psal. 14.3 They are all gone aside they are altogether become filthy there is none that doth good no not one They are all in the state of Nature and their corrupt Hearts are vile and loathsom in God's sight 1. Some have great Natural Abilities and Gifts as Achitophel 2 Sam. 16.23 And the Counsel of Achitophel which he counselled in those days was as if a Man had enquired at the Oracle of God yet his Heart was nothing worth as to God's acceptance and his own Salvation as the issue declared 2. Some have plausible shews of Piety and external Worship yet while the Heart is unrenewed that will not help the matter Matth. 23.27 28. Our Lord compareth them to whited Sepulchres which indeed appear beautiful outward but are within full of dead Mens Bones and of all Vncleanness Even so ye also appear outwardly righteous to Men but within are full of Hypocrisie and Iniquity 3. Not only the gross Dissemblers but those that are brought so far as to a partial Obedience yet this availeth not if the Heart be not cleansed and renewed as it is said of Amaziah 2 Chron. 25.2 He did that which was right in the sight of the Lord but not with a perfect Heart It was right in the matter and he did many things right but his Heart was nothing worth 4. Though Men act like themselves and have no condemning disallowing thoughts within themselves as conscious to any partiality and defect in their Obedience yet God still looketh to the Heart to see whether it be drossie or pure Gold Prov. 16.2 All the ways of a Man are clean in his own Eyes but God weigheth the Spirits He puts the Heart into the Balance of the Sanctuary Men blinded with self-love are partial in their own cause and when the action is fair over-look an unsanctified Heart but the Lord considereth it exactly quo animo with what spirit every thing is done 2. What is meant by the Heart Not that fleshy part which is in the midst of the Breast but the Soul with all its Faculties Understanding Will and Affections And this considered not as to its Natural Capacities and Properties but as corrupted by Sin Now great is the Pravity and deep is the Corruption of Man's Heart by Nature and that not only as to the Disorder and Disobedience of the Inferiour Faculties but as to the leading part of the Soul First In order to God Secondly As to Inferiour Things First In order to God 1. In the Understanding there is not only Ignorance but Indisposedness to know the Truth set forth by the Notions of Darkness and Blindness Ephes. 5.8 Ye were sometimes darkness 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off He hath no Spiritual discerning This is worse than bodily blindness because Men are not sensible of it Revel 3.18 And knowest not that thou art wretched and miserable and poor and blind and naked and because they seek not fit Guides to lead them Acts 13.11 And now behold the Hand of the Lord is upon thee and thou shalt be blind not seeing the Sun for many days And immediately there fell on him a mist and darkness and he went about seeking some to lead him by the hand But these cannot indure them 2. Vanity and Slightness and Folly Matth. 22.5 They made light of it Heb. 2.3 How shall we escape if we neglect so
Lingua Petiliani non est ventilabrum Christi It is well that every angry Christian's Tongue is not the Fan wherewith Christ will purge his Floor God considereth Men in his judgment not of this or that Party but as Righteous or Wicked II. In what sense is this denied of God For it seemeth God doth respect Persons giving more Grace to one than another though both be equal in themselves I answer First The Text speaketh of what is done by God in his Government Respect of Persons is not faulty except it be in judgment for so it is forbidden to Man that neither the Poor nor the Rich should be favoured in the judgment of their cause Levit. 19.15 Thou shalt not respect the person of the Poor nor honour the person of the Mighty but in righteousness shalt thou judge thy Neighbour And so it is applied to God 1 Pet. 1.17 Who without respect of persons judgeth every one according to his works Therefore God may be considered two ways either as a righteous Governor of the World or as a free Lord. And the decision in short is this That God that is Arbitrary in his Gifts is not Arbitrary in his Judgments Therefore we must not exclude the free distribution of his Graces for God as a free Lord may give his benefits as he seeth meet for that is not a matter of right and wrong but of meer favour Thus God of his free mercy called the Gentiles who were further off from him than the Jews and may give the Gospel and the Grace of the Gospel to one and not to another when both are equally unworthy of it As to his Gifts he may do with his own as it pleaseth him Matth. 20.15 We can plead no right either by merit or promise On the other side if you consider God as a Governor who Governeth Mankind by a Law which hath Punishments and Rewards Punishments threatened and Rewards promised he judgeth according to that Law and as obliged by promise Compare Rom. 9.16 and 1 Cor. 9.24 In the one place It is not of him that willeth nor of him that runneth but of God that sheweth Mercy But in the other so run that ye may obtain How shall we reconcile these places The first place belongeth to Gods Dispensation as a Free Lord the second as a Righteous Governor All Acts of Government are dispensed according to Law and Rule but his Gifts according to his own Pleasure If you ask why he doth nor give effectual Grace to all and hinder Sin in all He is not a Debtor but a Free Lord though we are all Children of Wrath though God seeth no more in one than another yet it pleases him to shew more Mercy to one than to another He speaketh not here of the Sovereign will and good pleasure of God who taketh into favour one that is of himself as unworthy as another but his love towards the Work of Grace in whomsoever it is found He speaks of his consequent rewarding Grace in dispensing of which he looketh not to outward Prerogatives or Observances 2. In his Gifts of Grace he doth not respect Persons or Nations or outward Prerogatives but the Counsel of his own Will He hath Mercy on whom he will have Mercy passing by others which are nobler richer wiser He is not moved by any bye Respects to any thing in the Creatures so to do Even so father for so it pleaseth thee Matth. 11.27 III. What is the meaning of this Qualification That feareth God and worketh righteousness and the respect which each hath to the other The Answer must be given according to the several acceptions of the Words Fear and Righteousness which may be taken strictly or largely 1. Strictly So the Fear of God implyeth his Worship Deut. 6.24 The Lord commanded us to fear the Lord our God for our good always or all that Duty of Man which is immediately given to God And Righteousness is also taken for the whole Duty of the second Table as often in Scripture Now thus it maketh a good sense for all Religion consists in these two The Faithful discharging our Duty to God and Man There are two Tables and we are to take care of both that we do not give Offence to God or Men by neglecting our Duty to either Acts 24.16 Herein do I exercise my self to keep a conscience void of offence both towards God and towards man So Rom. 12.17 Providing things honest in the sight of all men neither offending against the Rules of Justice or Mercy but abounding in the Exercise of both 2. Both are taken largely Fear for the principle of our Obedience to God and Righteousness for the Fruits of it whether they belong to the first or second Table As 1 Iohn 3.7 He that doth righteousness is righteous So that here Peter observeth the right order he beginneth with Fear as the Root of all Duty and Worship and then proceedeth to the Fruit which is an uniform constant impartial Obedience to the whole Law Which Method is also observed in other Scriptures As Psal. 112.1 Blessed is the man that feareth God and delighteth greatly in his commandments And Deut. 5.29 Oh that there were such an heart in them to fear me and keep my precepts This sense I choose and prefer and therefore shall examine 1. Why Fear is made the Principle 2. Why working Righteousness is required as the Fruit. 1. Why Fear is made the Principle of Obedience Certainly not to exclude Faith in Christ for without him we can do nothing Iohn 15.5 At least nothing acceptably Heb. 11.6 Without faith it is impossible to please God And God is especially to be reverenced and adored for his Goodness in Christ Hos. 3.5 They shall fear the Lord and his goodness in the latter day Let us a little then consider 1. What is this Fear of God 2. Why is it required as the Principle of all our Actions 1. What is it Holy Fear is of two kinds the Fear of Reverence and the Fear of Caution The Fear of Reverence respects God and not our selves Fear of Reverence is grounded on the Nature of God his Majesty Holiness Goodness and Justice The Fear of Caution upon the weightiness of the Work we have to do and our own Weakness The Fear of Reverence maketh us walk strictly the Fear of Caution watchfully 1. The Fear of Reverence is necessary or an awful regard of God that we may not offend him or displease him or give him just cause of being angry with us who is of such glorious Majesty Ier. 10.7 Who would not fear thee O thou King of Nations Of such unspotted Holiness Rev. 15.4 Who would not fear thee O Lord for thou only art holy 2. The Fear of Caution is necessary to make us watchful against Temptations The Work is weighty if we miscarry we are undone for ever Heb. 4.1 Let us fear lest a promise being left us any of you should come short of it We are
you shall command your Children to observe to do all the words of this Law Luke 9.44 Let these sayings sink down into your Ears Close Application Rom. 8.31 What shall we then say to these things if God be for us who can be against us Job 5.27 Loe thus we have searched it so it is hear it and know thou it for thy good And therefore as things are duly thought on so they must be closely applied These three acts of the Soul have each of them a distinct and proper Work Sound belief worketh on the clearness and certainty of the things asserted Serious Consideration on the greatness and importance of them Close Application on their pertinency and suitableness to us See all in one place 1 Tim. 1.15 This is a true saying worthy of all acceptation That Iesus Christ came into the world to save Sinners of whom I am chief These are all necessary to make any truth operative Sound belief for we are not affected with what we believe not Heb. 4.2 For unto us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with Faith in them that heard it Therefore to awaken diligence the truth of things is pleaded 2 Pet. 1.5 10 16. Give all diligence to add to your Faith Virtue and to Virtue Knowledge Give diligence to make your calling and Election sure for we have not followed cunningly devised Fables when we made known unto you the power and coming of our Lord Iesus Christ but were Eye-witnesses of his Majesty Heb. 2.3 4. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompense of reward how shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him The first rousing Question when Men heard any Sermon about any Truth or Doctrine of the Gospel was Is this true For Consideration Heb. 3.1 Wherefore holy Brethren partakers of the Heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus our Lord. Without Consideration the weightiest things lie by as if they were not Sleepy reason is as none The most important Truths have no force upon us till Consideration awakeneth us Then for Application what concerneth us not is passed over Unless we hear things with a care to apply them we shall never make use of them Eph. 1.13 In whom ye also trusted after that ye heard the word of truth the Gospel of our Salvation In whom also after that ye believed ye were sealed with the Holy Spirit of promise 'T is not enough to know the Gospel to be a Doctrine of Salvation to others but we must look upon it as a Doctrine that bringeth Salvation to our own doors and leaveth it upon our choice A Plaister doth not heal at a distance till it be applied to the Sore Truths are too remote till we set the edge and point of them to our own Hearts Well then by this way we Preach to our selves Day and Night by exciting our Faith in God and Christ and Glory to come and by serious Consideration stirring up all God's graces in our selves and reproving our selves for all our Sins and calling a backward Heart to all the duties required of us This is the work of Close Application 5. They prosper best in Grace that most faithfully and diligently use the means Here I shall prove two things 1. That we are to use the means For wherefore hath Christ appointed them but that we should use them His Church is not like a Statuaries Shop where the Image or Statue doth nothing but the Carver or Artificer doth all But 't is compared to a School where Christ is the Teacher to teach us our Duty and we are Disciples to learn it And to a Kingdom where Christ is the Monarch and Sovereign and we are Subjects ingaged by Covenant to Obey him and the manner of his Government 't is not meerly natural ruling us as he doth the other Creatures by a Rod of Iron or in a way of absolute power as they cannot do otherwise but Moral by Laws Promises Threatnings working Faith by preaching and Love Hope and Obedience are the ends of Faith Certainly he governeth Man as Man not by Physical Motions only but by Moral Motives to which we must attend consider and improve Hosea 11.4 I drew them with the Cords of a Man with bands of Love Christ hath not to deal with Stones or Brick or Timber but with Men. God hath fitted the means to do their work and for these ends we must use them If he did ordinarily work without them he would never have appointed them to this end He could have done it with one powerful fiat one creating word or beck of his will but he hath set another train and order of Causes and therefore he will work by them because he worketh on all things according to their Nature and this is suitable to the nature of Man We never knew of any Man that came to Knowledge Faith or Love without means Therefore 't is presumption for us to expect it And the greatest neglecters and despisers of Means are every where the most graceless and the worst of Men Therefore it concerneth us to use them 〈◊〉 the greater diligence and care We may learn from our Adversary the Devil he sheweth his Malice to Souls in opposing the means either by depriving Men of them 2 Thess. 2.18 Wherefore we would have come unto you even I Paul once and again but Satan hindred us or keeping them from them by thraldom or filling them with prejudice Iohn 8.4.4 Ye are of your Father the Devil and the lusts of your Father ye will do he was a Murtherer from the beginning and abode not in the truth because there is no truth in him 2 Cor. 44. In whom the God of this World hath blinded the Eyes of them which believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine upon them Or from the Faithful using of them Matth. 13.19 When any one heareth the word of the Kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sowen in his Heart He watcheth them in all their Postures As soon as Men begin to be serious and to take heed what they hear he disturbeth the Work Well then the Means have an Aptitude and subservient Efficacy which we ought to regard 2. They prosper best that do most faithfully and diligently use the means I shall prove that by the double reason of the Text. 1. With what measure you meet it shall be measured to you again In the Allegation of this Proverbial Speech I shall observe two things 1. That there is a Law of Commerce between God and his Creatures or else how shall we know what to expect And the ordinary Rule
of his Dispensations is That as we abound to him in the careful use of Means so he will abound to us in the influences of his Grace because then we are in God's way or stand in Graces road Surely the Wisdom and Goodness of God is such that he will not set Men about unprofitable Work and therefore when we are serious and diligent in the use of Means we may be confident we shall not lose our labour 2. That God delighteth to reward Grace with Grace and to crown his own Gifts therefore when by his preventing Grace he hath put us upon the earnest use of Means he delighteth to give out more Grace When we hearken to him and respectively comport with his Spirit in his preventing and lower Motions he doth advance his Presence and Operations in Men to a higher and nobler rate 2. The other Maxim is Habenti dabitur To him that hath shall be given Upon which our Lord groundeth this Incouragement To you that hear shall more be given This I shall therefore open to you 1. That Diligence is the means and God's Blessing is the prime cause of all increase And therefore both must be regarded or else we profit nothing we cannot expect God's Blessing while we sit idle and 't is a wrong to Grace to trust meerly to our Endeavours without looking up to God 'T is said Prov. 10.4 He becometh poor that dealeth with a slack hand but the diligent hand maketh rich That is the means to become rich for it is said again Vers. 22. The blessing of the Lord maketh rich God hath ordered it so in the course of his Providence that Dilidence shall be always fruitful and profitable both in a way of Nature and Grace That the joy of the Harvest should recompense the pains and the patience of the diligent Husband-man and that the Field of the Sluggard should be overgrown with Thorns Iron by handling and wearing waxeth brighter but by being let alone contracteth Rust by which 't is eaten out Take away Use and Exercise and Wisdom turneth into Folly and Learning into Ignorance Health into Sickness Riches into Poverty Strength of Body and Mind are both gotten by Use. He that useth his Talent with fidelity and sedulity shall increase it but such as are idle and negligent still grow worse and worse So God doth plentifully recompense the diligence and faithfulness of his Servants He that maketh use of any degree of Grace or Knowledge shall have more given him By exercising what he hath he still increaseth his Stock whereas on the contrary remiss Acts weaken Habits as well as contrary Acts. This is a common Truth evident by daily experience But then God's Blessing must not be excluded He would have us labour rather to keep us doing than that he needeth our Help He that made the World without us can preserve it without us As he that planted the Garden of Eden could have preserved it without Man's dressing yet we read when he had furnished the Garden of Eden with all manner of Delights God took the man and put him to dress it Gen. 2.15 That is to use Husbandry about it that by sowing setting pruning and watering he might preserve those Plants wherewith God had furnished that pleasant Garden and so bestow his pains upon that whereof he was to receive the benefit and that by busying himself about the Creatures he might the better observe God's various Works in and by them And indeed nothing was such a means to convince him of his dependance upon God as this labour of dressing and keeping the Garden to which God appointed him for he could produce no new Plant but only dress and cherish those which God had planted there already yea all his keeping and planting was nothing without Dews and Showers and Sunshine from Heaven and the continual interposing of God's Providence And still in every Calling he that is sedulous in it seeth a need of God's concurrence more than those that are idle For they that have done their utmost by experience find that the success of their Endeavours dependeth on his Power and Goodness or the Effect succeedeth not I am sure it holdeth good in the Work of Grace where Man hath much to do about his own Heart And none are so practically convinced of this necessity of Divine Assistance as they that do their utmost For they see plainly that all will not do if God with-hold his Blessing and their often Disappointments when they lean upon their own strength teacheth them this Lesson That all is of God 3. If this Increase be understood of the same Talent and not of another kind all is easie I confess it always holdeth not That he that useth his Talent in one kind shall thrive in another for what a Man soweth that shall he reap Therefore the principal meaning is That what he soweth is still increased T is not intended that by imploying his Talent in Riches he should increase in Learning that by improving his Learning he shall grow in strength and beauty of Body No it holdeth good Eodem genere in the same kind Use common Help 's well and you shall increase as far as Common Helps will carry you The exercise of Moral Virtue will make you increase in Moral Virtue Use that Measure of Saving Grace which you have well and you shall have a greater measure given you by God Set a work thy Knowledge Faith Zeal and Love and all these Graces shall be increased in thee As Wells are the sweeter for dreining Wait on the Lord and strengthen thy heart and be of good courage and he shall strengthen thy heart Psal. 27.14 Isa. 58.13 14. If thou turn away thy foot from the sabbath from doing thy pleasures on my holy day and call the sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own ways nor finding thine own pleasures nor speaking thine own words then shalt thou delight thy self in the Lord I will cause thee to ride upon the high places of the Earth and feed thee with the heritage of Iacob thy father for the mouth of the Lord hath spoken it God that punisheth Sin with Sin doth reward Grace with Grace They that abuse the Light of Nature are given up to a reprobate sense but they that improve the Grace received they shall have more The habit is increased by acts and they that are more in Faith and Love are more rich in Knowledge 3. If we faithfully and diligently use the Means and Common Helps 't is very likely God will give special Grace Certain it is that we have Means and Duty appointed to us for the seeking of Grace which may convert us and these means we may and must use to this end God is very angry with those that do not improve Common Gifts and Graces such as the use of Reason good Education the Example of others the powerful Preaching of the Gospel and common Illumination and
to take Care and Thought for our selves It was our Fathers part to preserve us and provide for us to bestow good and keep off the evil But every Man since would have life and his comfort and his safety in his own hands and so much of temporal Happiness as he seeth good There is no way to rectiâ—ie it but to return to our Innocency to mind our Duty and cast our burden on the Lord commending success and events to him 1 Pet. 5.7 Casting all your care upon him for he careth for you And Phil. 4.6 Be careful for nothing but in every thing by prayer and supplication with thansgiving let our requests be made known unto God upon confidence that his Hand and Providence will not neglect us or any of our concernments 4. Those that are contented with what their Father alloweth When God giveth sufficient to supply our necessities we seek to satisfie our Lusts when God hath done enough and more than enough to evidence his Power Justice Truth and Care of our welfare yet we will not rest on him unless he will subject his Providence to our Will and carnal Affections As the Israelites when miraculously fed miraculously cloathed God kept a Market for them gave them their Supplies not out of Earth but out of the Clouds yet tempted God in their hearts asking meat for their lusts Psal. 78.19 Yea it is said Psal. 106.13 14 They sâ—â—n forâ—at his works they waited not fâ—r his counsâ—l but lusted exceedingly in the wildâ—rness They made haste they forgat his worâ—â— so 't is in the Hâ—brew Carnaâ— desires greatly transport they must have Festival Diet in the Wilderness or they will no longer believe his Power and serve him Thus when Men take the ruling of themselves into their own hands they will not stay till God provide for them but must have their Carnal Desires presently satisfied Matth. 5.5 The meek shall inherit the earth But who are meek They that quietly submit to God's Providence and so they have Food and Raiment and have any time to glorifie God and seek his Kingdom and the Salvation of their Souls let others live in Pomp and Ease It is enough for them to be as God will have them be They are not over-desirous to have Worldly Things or too much dejected and cast down through the want of them But those that are greedy and earnest and covet more than God seeth meet to bestow upon them as they forfeit the Blessing of God's Presence so by enlarging their Desires they make way for their own Discontent when they are not satisfied and so fall into murmuring against God and so into all disquiet of Mind about Earthly Things 2. Improve this Point to moderate and allay your distrustful and distracting Cares And so cometh in the Apostles Exhortation Be content with such things as you have Content is a quiet temper of Mind relying on God's merciful Providence and gracious Promises for such Things as are necessary for us during our Pilgrimage and Passage to Heaven Sometimes it is opposed to Murmuring but I take it here as opposed to distrustful Cares because we have little in a time of Troubles and are like to have less and therefore are full of anxious Thoughts what we shall eat what we shall drink what we shall put on Consider God will not leave you nor forsake you What cannot his Wisdom and Mercy and Power do for you He hath deeply and strongly engaged himself to his People and therefore it should quiet our Minds in all Necessities and Streights See Christ's Arguments Mat. 6.25 26 and 32. Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the life more than meat and the body than raiment 1. They had Life from God without any thought of theirs therefore he would provide the Conveniencies of Life God has given Life and framed the Body which was a far greater act of Power and Mercy than giving Food and providing Raiment 2. Other Creatures are provided for without any solicitude of theirs both as to Food and Raiment Vers. 26. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly father feedeth them Are ye not much better than they God that provideth for Birds and Fowls will provide for his Children Men may look for it more than they having ordinary means of Reaping and Sowing and other Trades and ways of Living which the Fowls have not and so are meerly cast on the Care of Providence Man is a more considerable Creature so more liable to God's Care and Providence 3. It is a Pagan Practice to be thoughtful Vers. 32. After all these things do the Gentiles seek 3. Improve it to remove our Fears of Danger So that we may boldly say The Lord is my helper I will not fear what man can do unto me They are David's words Psal. 118.6 If God be with us he will help us therefore as Faith prevaileth Fear ceaseth Psal. 16.7 I will bless the Lord who hath given me counsel my reins also instruct me in the night season If our Hearts misgive us God is our Second he will afford Protection when necessary for his glory and our good The Fear of Man is an ordinary Temptation to divert the Godly from their Duty or discourage them in it You may be confident upon such a Promise Psal. 112.7 He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. Man can do much he can fine imprison banish reduce to a morsel of Bread yea torture put to death yet as long as God is with us and standeth for us we may boldly say I will not fear what man can do Why Because God will not see them utterly perish He can give us Joy in Sorrow Life in Death A Christian is not afraid because he can set God against Man Temporal Things against Eternal Covenant against Providence 1. God against Man Isa. 51.12 13. I even I am he that comforteth you c. God can change their Hearts Prov. 16.7 When a man's ways please the Lord he maketh his enemies to be at peace with him He can weaken their Power Iob 12.21 He weakenth the strength of the Mighty Mar. 12.41 Be not afraid of them that kill the Body and can do no more 2. Eternal things against Temporal 2 Cor. 4.16 Our light Affliction for a moment worketh for us an eternal weight of Glory 3. The Covenant against Providence Psal. 73.17 Till I went into the Sanctuary of God then understood I their end A Sermon on 1 THES V. 8 But let us who are of the day be sober putting on the Breast-plate of Faith and Love and for an Helmet the Hope of Salvation IN the Context the Apostle inferreth our Duty from our Profession of Christianity all Christians are taken into a new estate called out of Dâ—rkness into Light
and so are Children of the Dâ—y and not of the Night Now Deeds of Darkness will not become the broad Day-light of the Gospel that we live in He instanceth in two Sins Negligence and Voluptuousness Vers. 7. They that sleep sleep in the Night and they that are drunken are drunken in the Night Sleep is a Night-work and Drunkenness also is a Night-work He opposeth to these two Duties Watchfulness and Sobriety he opposeth to Sleep Watchfulness and as opposite to Sensuality he enforceth Sobriety Watchfulness implyeth a Carefulness and Constancy in our Duty and Sobriety an holy Moderation in all Earthly Things and more particularly a sparing use of Worldly Delights that Security may not grow upon us and the Day of the Lord surprize us unawares Unless we moderate our Affections in the pursuit and use of Earthly Things a strange benummedness seizeth on the Conscience and an Oblivion and forgetfulness of God and Heavenly Things presently followeth it 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 and so that Day come upon you unawares Now the Apostle doth not barely disswade them from Sleep and Sensuality as we would perswade a Man that hath an ordinary Work to do to prevent Sloth and loss of his Day-time which was made for Work but as we would deal with a Souldier that is upon his Watch to prevent danger Therefore it doth imply not only how misbecoming these things are but how baneful It is not enough to be sober but we must be armed else we cannot be safe from Temptations Our Life is a Conflict and our Graces are our Armour Rom. 13.12 The Night is far spent the Day is at hand let us cast off the Works of Darkness and let us put on the Armour of Light Therefore it is not enough for us to be sober or to be awake but prepared for our Spiritual Warfare But let us who are of the Day be sober putting on the Breast-plate of Faith and Love and for an Helmet the Hope of Salvation In the Text there is a double Exhortation 1. To keep our selves awake But let us who are of the Dâ—â— be sober the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifiâ—th both Sobriety and Watchfulness The meaning is Take heed we be not lulled asleep by Worldly Desires Cares and Pleasures 2. To put on our Armoâ—r Two pieces he commendeth to them a Breast-platâ— and an Helmâ—t Men fence the Breast for the Heart's sake and the Head is the Seat of the Sense upon whose safety dependeth principally the safety of the whole Body for the Head guideth the whole Body Wounds in either of these two paâ—ts are most dangerous Now 1. The Breast-plate consisteth of two Graces Faith and Love these two are joyned together for the one can do nothing without the other Faith without Love is but a dead Opinion and Love to God in Christ cannot be without Faith both togeâ—her enable us to do notable things for God Gal. 5.6 Faith worketh by Love What can withstand Faith working by Love 2. The Hâ—lmet is the Hope of Salvation or a sure and earnest Expectation of our Eternal Reward from Christ. Keep these and you shall not only be in a blessed Condition when the Day of the Lord cometh but in all your Troubles Tryals and Temptations you are safe for the present and you shall not miscarry by the way If any say the pieces of the Spiritual Armour are otherwise reckoned up Ephes. 6. I answer 1. Metaphors may be several ways used and in these things so the matter be fitly delivered and understood it is enough 2. Here the Apostle sheweth what is necessary to watching there to fighting He that watcheth provideth for Enemies but doth not presently encounter them and therefore here a Decorum is observed Livy tells us of Paulus Emilius Vigiles novo more scatum in vigiliam ferre vetuit It is enough if he hath a Breast-plate though no Shield for his business is not presently to fight but to excite others to fight when he perceiveth the Enemy approaching A Breast-plate is enough till he call others to help him Doct. Christians are not well prepared for their Spiritual Warfare till they have put on the Breast-plate of Faith and Love and for an Helmet the Hope of Salvation 1. It is supposed that it concerneth us to arm our selves for a Conflict Partly because we have sore Enemies the Devil the World and the Flesh. The Devil is a Roaring Lyon and must be resisted 1 Pet. 5.8 9. Be sober be vigilant because your Adversary the Devil as a Roaring Lyon walketh about seeking whom he may devour Whom resist stedfast in the Faith The World either vexeth us with fears or inticeth us by hopes and must be overcome 1 Iohn 5.4 5. For whosoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Who is he that overcometh the World but he that believeth that Iesus is the Son of God But the sorest Enemy is within to wit our own Flesh which must be subdued and tamed Gal. 5.24 They that are Christs have crucified the Flesh with the Affections and Lusts. Partly because we are constantly observed how we acquit our selves in the Conflict Now for the present there are Spectators God and his holy Angels hereafter there will be a Judge Jesus Christ. Now there are Spectators 1 Cor. 4.9 For we are made a Spectacle unto the World and to Angels and to Men. He speaketh there of the Apostles who were as it were exposed as the sorlorn hope set up in the Eye of this World but it is true of all Christians Christ maketh inspection now for we fight in his presence he seeth how his People carry themselves in their Conflicts and Temptations I know thy Works Behold I have set before thee an open Door and no Man can shut it For thou hast a little Strength and bust kept my Word and hast not denyed my Name Revel 3.8 But Christ who is now a Spectator will be hereafter a Judge 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Iudge shall give one at that Day Now he observeth then he crowneth his Combatants partly that we may throughly discharge our duty We can hardly do any good but we must fight for it but especially in the great Work of our Heavenly Calling Practical Christianity is a serious Application of the Mind and Heart to do what Christ hath required that we may obtain what he hath offered and to do it as our first work and chief business Phil. 2.12 Work out your own Salvation with fear and trembling Phil. 3.14 I press toward the Mark for the Prize of the high Calling of God in Christ Iesus 2 Pet. 3.14 Wherefore Beloved seeing that ye look for such things be diligent that ye may be found of him
chuse Something you must do if you would be happy There is no condition of merit but order It is God that reclaimeth you from your sensual Inclinations yet God will not have you without your Consent or against your will nor give you Heaven without a diligent pursuit after it Use. 1. Consider who is the Backslider one involved in the Apostacy of Adam one that seeketh to be filled with his own ways The beginning and progress and end of his course is from himself and in himself and to himself again that is Carnal self He acteth only as his Fleshly Inclination moveth him Carnal self is the Principle Rule and end and God is wholly neglected neither sought after nor pleased nor his Counsel regarded nor his Grace valued though he sent Christ to recover us from the World and the Flesh to himself Neither is God minded as the chiefest good or last end nor regarded as our Director and Counseller nor chosen as our Portion that we may come to him by Christ nor his Grace sought after that we may be quickned and inclined to seek after him 2. Consider what a Blessed thing it is to be filled with our ways in a gracious sense while we are capable to mend our Errors 1 Pet. 4.3 The time past of our life may suffice us to have wrought the will of the Gentiles You have already long very long too long been dishonoring God and destroying your own Souls Oh it is Time we should set about the mortifying of Sin and serious Conversion to God 3. Consider how pleasing to the Lord it is that we passing by all other things do chuse him for our Portion Christ for our Redeemer his Word for our Rule and his Spirit for our Guide When God gave Salomon liberty to ask what he would and he asked not Riches and Honour but Wisdom 'T is said the Speech pleased the Lord that Salomon had asked this thing 1 King 3.10 While we are in the World let us chuse something better than the World something that hath been before it and will remain when it is gone Sathan casteth Worldly Things in the way but let us look higher A Sermon on JOHN i. 29 Behold the Lamb of God which taketh away the Sin of the World THe Words are spoken upon occasion of Iohn's meeting with Christ. Before his Temptations in the Desart Christ had honoured Iohn's Baptism after his return from the Desart he cometh to honour his Ministry Christ himself was one of Iohn's Auditors it fell out happily by the Divine Providence that so Iohn might give him a solemn Testimony before the People Behold the Lamb of God c. In the Words we have 1. A note of Demonstration or Ostension as pointing at him with the Finger Behold 2. The Personâ— demonstrated set forth here under the notion of the Lamb of God 3. His Work and Office from whence the Title is given him which taketh away the Sin of the World The Text is full of matter every word and tittle is Emphatical Two Doctrines I shall observe from the words 1. Doctrine That Jesus Christ was the true Lamb of God 2. Doctrine The great work of Christ the Lamb of God is to take away the Sin of the World I. Doct. That Iesus Christ was the true Lamb of God 1. I shall shew that Christ was the true Lamb of God 2. How we are to behold him I. That Christ is the true Lamb of God He may be called so either with allusion to the Common Lamb or else to the Holy Lamb which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here called the Lamb of God the Lamb appointed by him for Sacrifice or else to the Paschal Lamb. First There are many fit resemblances between him and the Common Lamb I shall instance only in three 1. Innocency 2. Liableness to Injuries And 3. Meekness and Patience 1. For Innocency Of all Creatures the Lamb is the most Harmless the true Emblem of Innocency So was Christ without wrong and without guile Isa. 53.9 He hath done no violence neither was any deceit in his mouth All wrong and harm is there reduced to two heads Violence and Deceit the one the fruit of Wicked Cunning the other the fruit of abused Power both are far removed from Christ for he was holy and harmless 2. So for Liableness to Injuries Sheep are not Ravenous Creatures but easily exposed to the prey of others and can use no forcible means to defend themselves Matth. 10.16 Behold I send you forth as Sheep in the midst of Wolves So was Christ himself that in him might be exemplified the Spirit and Genius of that Religion which he would establish Ever since there hath been Sin in the World Man hath been grasping at Power to use it not in acts of Mercy but Violence but the great God who hath all power in his hands would come into the World as a Lamb to the Slaughter and redeem the World that was lost not by grasping at power and greatness but by meekness and sufferings and so establish a Kingdom of Patience not of Power 3. For Meekness and Patience For Patience in his Death he was a Lamb Isa. 53.7 He was oppressed and he was afflicted yet he opened not his mouth he is brought as a Lamb to the slaughter and as a Sheep before the shearers is dumb so he opened not his mouth Swine will howl and whine when they are touched but Sheep are dumb before the shearers Christ did not open his Mouth unless it were to instruct and bless and pray for those that Crucified him but went patiently to the Cross. It was anciently observed among the Heathens that if the beast struggled or did run away from the Altar that it was counted an unlucky Sacrifice If we should go by this rule in judging concerning the success of our Sin-offering his carriage at his Death promiseth an happy issue for he was brought as a Lamb to the slaughter and as a Sheep before the shearers is dumb so he opened not his Mouth He dyed not as the Beasts in the Temple against their will if he complained of the Bitter Cup it was to shew that he was not without sense not that he was without Patience Secondly The Sacrifice-Lamb therefore called the Lamb of God All Lambs were God's Creatures and therefore might be called his but the Lamb appointed for Sacrifice was God's in a peculiar manner as set apart for this use by his special appointment And yet that Lamb was not God's so much as Christ is for there Man had his choice and was to interpose his judgment what Lamb he would single out of the flock and therefore the Sacrifices and Offerings were called theirs who presented them not God's who appointed them But Christ was both appointed by God 1 Pet. 1.20 Who verily was fore ordained before the foundation of the World and offered by God â—eb 9.14 Who through the Eternal Spirit offered himself without spot to God And accepted by
Work to make us serious will carry it on to a farther degree if we be not impatient Matth. 12.20 A bruised reed shall he not break and smoaking flax shall he not quench till he send forth judgment unto victory He is not wont to be strange to such as bemoan themselves to him Ier. 31.18 I have surely heard Ephraim bemoaning himself It may be he will not do it so sensibly by Ordinances as by or not without sharp Providences which usually subtract the Fuel of our Lusts and awaken Seriousness Isa. 27.9 By this therefore shall the iniquity of Iacob be purged and this is all the fruit to take away his sin And 2 Cor. 12.7 There was given to me a thorn in the flesh the messenger of Satan to buffet me lest I should be exalted above measure We must leave God to his own way 3 Use. Let it put us on Thankfulness to our Redeemer Sin is a great mischief now that he should fetch us up from the Gates of Hell and recover us when the sentence of Condemnation was pass'd upon us and there was nothing but the slender thread of a frail Life between us and Execution and was content to do it at so dear a rate as to be made Sin and to be made a Curse for us and that he should put us into the way of Salvation to obtain Eternal Life how should our Hearts be enlarged in Thanksgiving to such a Redeemer A Sermon on JOHN xviii 11 The Cup which my Father hath given me shall I not drink it THese Words are part of Christ's Rebuke to Peter who when the High-Priest's Servants came to attack Christ draweth his Sword and cuts off Malchus his Ear which our Lord first healeth and then reproveth his Disciple for this temerarious Action Put up thy sword into the sheath He reproveth him partly because it becometh no private Man by opposition to resist Authority but the chief Reason was our Lord would not be hindred in performing the great Act of his Mediation his dying for Sinners You shall see in another place when Peter counselled him against his Sufferings he rebuked him with the same severity that he doth the Devil tempting him to Idolatry Get thee behind me Satan Matth. 16.23 compared with Matth. 4.10 And here this rash and unseasonable Interposition to save his Master by force is again reproved In Peter's Temerity take notice of the difference between Military Valour and Christian Fortitude He that faltered and was blown down by the weak blast of a Damsel's Question hath now the Courage with a single Sword to venture upon an whole Band of Men. Military Valour is boistrous and dependeth upon the heat of Blood and Spirits and is better for a sudden Onset than a deliberate Tryal but Christian Fortitude dependeth on the strength of Faith and lieth in a meek subjection to God and will enable us to endure the greatest Torments rather than encroach upon the Conscience of our Duty to God A Man of a Military forward Spirit may outbrave Dangers when they are sudden but faileth or fainteth in weaker Tryals that are managed rather in a way of Charge and Accusation than Force But in Christ's Rebuke take notice of his Obedience to God and Love to Men. Obedience to God shall I not suffer patiently without resisting what my Father hath determined me to suffer And Love to Men it was the Cup which God had given him to drink for the good of his People and therefore he would by no means decline it In the words take notice of 1. The Notion by which Affliction is expressed it is a Cup. 2. God's ordering of it Which my Father hath given me 3. Christ's submission Shall I not drink it 1. For rhe Term or Notion whereby Christ's sufferings are expressed a Cup. We read of a threefold Cup in Scripture 1. A Cup of Tribulation 2. A Cup of Consolation 3. A Cup of Salvation and Thanksgiving The first of these is often mentioned Psal. 11.6 Upon the Wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their Cup. So the Prophet Ieremiah is bidden Ier. 25.15 Take the wine cup of this fury at my hand and cause all the nations to whom I send thee to drink it So Psal. 75.8 For in the hand of the Lord there is a cup and the wine is red it is full of mixture and he poureth out the same but the dregs thereof all the wicked of the earth shall wring them out and drink them Thus God's Dispensations are ordinarily expressed by a Cup poured out and given to Men to drink And therefore our Lord Christ himself useth this form of speech not only here but elsewhere as Matth. 26.39 Father if it be possible let this cup pass from me It was a dreadful Cup that he was to drink of The second Cup the Cup of Consolation is spoken of Ier. 16.7 Neither shall men give them the cup of consolation to drink for their father or for their mother taken from the Jewish Custom of sending it to them that mourned or to condemned Persons The same is spoken of Prov. 31.6 7. Give strong drink to him that is ready to perish and wine unto those that be of heavy hearts let him drink and forget his poverty and remember his misery no more Amos 2.8 They drank the wine of the condemned The third was the Cup of Salvation spoken of Psal. 116.13 I will take the cup of salvation and call upon the name of the Lord. Or the Cup of Deliverance used more solemnly in the Temple by the Priests or more privately in the Family Sometimes called the Drink-offering of Praise And to which the Cup of Blessing 1 Cor. 10.16 used in the Lord's Supper hath a great respect for it was always used with certain Expressions of Commemoration and Praise The first is plainly here intended the Cup of Tribulation so called because our Afflictions are measured out by God both for quantity and quality either by his Justice or by his Wisdom and Mercy 2. God's ordering of it which my Father hath given me Christ mentioneth not the malice of his Enemies but the will of God and his Father His hand in Christ's sufferings is often asserted in Scripture Isa. 53.10 It pleased the father to bruise him he hath put him to grief Acts 2.23 Him being delivered by the determinate counsel and foreknowledge of God ye have taken and by wicked hands have crucified and slain Acts 4.28 For to do whatsoever thy hand and thy counsel determined before to be done God did not excite and instigate those wicked Wretches to that cruelty which they exercised upon Christ yet it was prae-determined by God for the salvation of Mankind 3. Christ's submission Shall I not drink it If God put a bitter Cup into our hands we must not refuse it for here we have Christ's Example The meaning is This bitter Passion which the Father hath laid upon
strength is not the strength of Bulls it doth not lie in brutish force but strength of Reason Our own Reason is too feeble to encounter our Passions if not assisted by Grace they are not healed by Time but spiritual Wisdom Psal. 94.19 In the multitude of my thoughts within me thy comforts delight my soul. 2. Expostulate with your selves and cite all your Passions before the Tribunal of Reason Psal. 42.5 Why art thou cast down Oh my soul Why art thou disquieted within me God puts Ionah to the Question Ionah 4.4 Dost thou well to be angry So should we argue with our selves with whom are you displeased Is it with God He doth what he pleaseth he might cast thee into Hell and art thou angry because of his Temporal Chastisement He hath bestowed many Mercies upon thee and shall he not take his seasons to chastise thee Art thou angry with Man But is not God's hand in it Hast not thou done so to others Eccles. 7.22 For oftentimes also thy own heart knoweth that thou thy self likewise hast cursed others A Sermon on LUKE xxiii 34 Father forgive them for they know not what they do THE Words of the Dying are wont to be much observed when Men depart out of the Body they are usually more serious and divine and speak with greater weight As a Man that is to take a Journey trusseth up his Bundle or Fardle so when Men are to take a Journey to God and are upon the brink of the everlasting State they are wont to gather up whatever is of a divine and immortal Nature Especially the Speeches of the Godly dying are to be regarded who having laid aside worldly Affairs and earthly Thoughts are wholly exercised in the Contemplation of heavenly Things Therefore in Scripture we read of David's last Words 2 Sam. 23.1 and of Ioshua cap. 23. ver 14. And behold this day I am going the way of all the Earth But before he goes he would leave this Testimony for God Ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you and not one thing hath failed thereof So Iacob Moses Simeon Luke 21.29 30. Lord now lettest thou thy servant depart in peace according to thy word For mine eyes have seen thy salvation Paul 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousness which the Lord the righteous judge shall give me at that day and not to me only but unto all them also that love his appearing Now certainly if any Man's dying Speeches are to be observed Christ's are much more Iob said Iob 19.23 24. Oh that my words were now written Oh that they were printed in a book That they were graven with an iron pen and lead in the rock for ever It were well if Christ's Words were written not in Cedar but in our own Hearts They reckon seven short Speeches of Christ upon the Cross and this is the first when he begins to break off his silence it is to pray for his Persecutors Father forgive them for they know not what they do In which Words there is 1. Christ's Request Father forgive them 2. The Argument by which it is enforced For they know not what they do I. Christ's Request Father forgive them Father is a word of Confidence towards God and of Love to his Enemies he mentioneth the sweetest Relation Father is a word of blandishment as Children when they would obtain any thing at their Parents hands cry Father Some observe that when he speaketh of his own Desertion he criâ—th My God! my God! But now when he prayeth for the Pardon of his Enemies he useth a more endearing Relation Father But the Observation is fond and nice for Christ in his own case useth the same endearing Title Mat. 26.39 Oh my father if it be possiâ—le let this cup pass from me and there is a special Reason why in his Desertion he should say My God! my God! as suiting the Title to his case Eli Eli My strong One my strong One He wanted the strong Support and the sensible Consolations of his Godhead It is most comfortable to observe how Christ upon the Cross calleth God Father he felt him a Judge and believeth him a Father The special Work of Faith in Afflictions is to maintain the Comfort of Adoption Heb. 12.5 Ye have forgotten the exhortation that speaketh unto you as unto children My son despise not thou the chastening of the Lord. Those that are under chastening may be Sons God doth not always put on the Person of a Judge when he taketh the Rod in his hand the change of your Condition doth not alter nor make void your Interest God is the God of the Valleys as well as the God of the Hills Christ was now as a Man forsaken and rejected of God left to the Assaults of Satan and Scorns of Men and yet in the height of his Pains and Passion he retaineth his Confidence Father forgive them The whole World is not worth the comfort that is wrapped up in that one word Father It is a great folly in the Children of God to question his Love meerly because of the greatness of their Afflictions We presently cry out as Iob 30.21 Thou art become cruâ—l to me with thy strong hand thou oâ—pâ—sâ—st thy self against me That he hath put off all Fatherly Affection because we judge of the Cross according to the sense of our own Flesh. And therefore meerly to question God's Love because of Afflictions is folly rather we may conclude the contrary of the two Bastards are left to a looser Discipline than Sons the Bramble of the Wilderness is suffered to grow and spread when the Vine is cut and pruned and pared The Stones that are to be set in the Building are most hewed and squared others lie neglected in the Quarry and are left to their own roughness Multiplied Afflictions are a sign God hath a care of you he will not suffer you to run wild And therefore in defiance of the Cross learn to call God Father look through the Cloud of the present Dispensation to the Love of God towards you Father forgive them Christ speaks as foreseeing the Danger and Punishment which they would bring on themselves as the fruit of their Madness and Folly and therefore he prays Father forgive them This Act was provocation enough to move God to dissolve the Bonds of Nature to cleave the Earth that it might swallow them up quick or to rain Hell out of Heaven upon them Lesser Offences have been thus punished and one word from Christ's mouth had been enough But Father forgive them we hear nothing but words of mild pity when he says Forgive he means also convert them for where there is no Conversion there can be no
forsake their Sins and fly unto him for Mercy He seeks for Pardon for them that sought it not and considereth not so much what they deserved as what became himself and the Riches of his Grace They curse and he blesseth they vomit our Scorns and Slanders but he poureth out Prayers to God for them 2. That all Sins even the greatest except that against the Holy-Ghost are pardonable What greater Sin could there be than crucifying the Lord of Glory yet upon Repentance it is forgiven That it was capable of Pardon appeareth by this Prayer of our Saviour and that it was actually Pardoned appeareth by the Second of the Acts when they were touched to the quick with the sense of this Crime and asked what they should do Peter adviseth them to this Remedy Acts 2.38 Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins and they found it effectual upon the use of it Ver. 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls And that it is so in the general Case our Lord assureth us Mat. 12.31 All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy-Ghost shall not be forgiven unto men There is no exception of any Sin though it go so high as Blasphemy but the malicious blaspheming the Operations of the Holy-Ghost those by which he testified manifestly and sufficiently that he was the true Messiah and their imputing these Operations to the Devil But of other Sins there is no exception speaking against the Son of Man was not believing him to be the Messiah that may be forgiven but Blasphemy against the Holy-Ghost is resisting his Manifestations affirming them to be done by the Devil rather than God and this shall never be forgiven Well then let us conceive of God's Mercy according to the Infiniteness of his Nature and of Christ's Merits according to the Dignity of his Person an Ocean of Water will wash one Sink or filthy Hole clean 3. That Remission of Sins is the free Gift of God and the Fruit of his Pity and Grace Christ asketh it of his Father Father forgive them He must be sought to we cannot merit it of our selves David addresseth himself to God and useth no other Plea but Grace and Mercy Psal. 51.5 Have mercy upon me O God according to thy loving kindness according unto the multitude of thy tender mercies blot out my transgressions Our Work lieth with the Father of Mercies and the God of all Compassions that he may be reconciled to us and seal up his perfect Pardon to our Souls 4. That Pardon of Sins is a special Benefit Christ asked no more than Father forgive them It is a special Benefit because it freeth us from the greatest Evil Wrath to come 1 Thess. 1.10 And it maketh us capable of the greatest Blessing Eternal Life Tit. 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life It is purchased at the dearest rate even the Blood of Christ Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God It is brought about by the highest Power the finger of God or his all-conquering Spirit who by converting us or giving us Repentance maketh us capable of Pardon Acts 2.38 Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins It openeth the Door to the choicest Priviledges the favour of God and communion with him in the Spirit therefore David pronounceth the Pardoned blessed Psal. 32.1 2. Blessed is he whose transgression is forgiven whose sin is covered Blessed is the man unto whom the Lord imputeth no iniquity 5. That Love of Enemies and those that have wronged us is an high Grace and recommended to us by Christ's own Example Sure it is needful that we should learn this Lesson to be like God Luke 6.36 Be ye merciful as your father also is merciful That we may obey God who hath required this at our hands Therefore we must consider not what others have been to us but what God will have us to be to them meek patient and merciful Again we hereby shew the Purity and Sincerity of our Love Nature will teach us to love those that love us but Grace only teacheth us to love Enemies This is Love with Self-denial they who love us indear themselves to us the other alienate themselves from us yet for God's sake we can love them and seek to draw them out of the Snares of the Devil that we may restore them to God 2 Use. Reproof of those that are Cruel and Revengeful How different are they from Christ who are all for Unkindness and Revenge and solicite Vengeance against God's suffering Servants with eager Aggravations Oh! how can these Men look upon Christ's Practice without shame How can they look upon these Prodigies of Love and Grace and not blush Can there be a greater Crime and Wrong done to any than was done to Christ And yet when he was whipped Crowned with Thorns pierced with Nails lifted up upon the Cross he doth not pray for Revenge but Pardon he doth not cry Justice Justice but Mercy Mercy Father forgive them he doth not by captious Queries and Expostulations aggravate the Offence but he alleviates it by a sweet Interpretation They know not what they do It is strange to think what bloody Principles many Christians have espoused of late that we rage against our Brethren upon every Offence especially in Matters of doubtful Apprehension where Men are more liable to Mistakes Oh! it is sad when God is but a little displeased to help onward the Affliction I wonder where Men learn that cruel and fell Spirit into which we are commenced of late it was wont to be good Doctrine Be merciful as your heavenly Father is merciful What is become of all those good Lectures of Charity and Meekness and Gentleness which are commended to us in the Rule of the Gospel and the Example of Christ Certainly when the Spirit is exulcerated it argues some loss of Peace with God David was never more cruel than when he had violated the Peace of his own Conscience 2 Sam. 12.31 And he brought forth the people that were therein and put them under saws and under harrows of iron and under axes of iron and made them to pass through the brick-kilne Certainly Matters are not right between us and God when Men's Principles and Practices grow bloody and cruel 3 Use. To exhort us to imitate Christ in being meek patient merciful void of Malice doing Good for Evil bearing the worst Usage
without studying Revenge Surely the same Mind should be in us that was in Christ Jesus Head and Members are acted by the same Soul so in the Mystical Body Christ and we should be acted with the same Spirit the same Spirit of holy Love Sweetness and Forgiveness that breathed in Christ should breath forth in our Lives and Conversations Eph. 4.32 And be ye kind one to another tender-hearted forgiving one another even as God for Christ's sake hath forgiven you All his Ordinances imply this in the Word we hear of Christ's meekness his Pattern is set forth that we might be like-minded in Prayer we are taught to say Forgive us our trespasses as we forgive them that trespass against us We break our Sponsion and Promise solemnly given in this Petition if we do not Pardon others in Baptism We put on Christ Rom. 13.14 we put on his Nature and Qualities that is planting us into his Likeness in the Lord's Supper we come to renew our Union and Communion with him and to liken our selves to Christ yet more and more Christ changeth the temper of those that Spiritually feed upon him as Natural Meaâ—s communicate their Qualities to us the Israelites were more generous because they were so long fed with Manna Nero was more bloody because he sucked the Milk of a cruel Nurse who was wont to besmear her Duggs with Blood Achilles was more valiant because he was nourished with the Marrow of Lions Men's Dispositions are much according to their Food certainly those that eat the Lamb should not be Wolves but meek as Christ was and ready to forgive and every way transcribe their Master's Pattern See how Stephen imitates his Master when he comes to die first he prayeth for himself Acts 7.59 Lord Iesus receive my spirit as Christ did Luke 23.46 Father into thy hands I commend my spirit And then he intercedeth for his Enemies Acts 7.60 Lord lay not this sin to their charge Here is not only an Example of Faith he committed his Soul to Christ but of Charity he deprecateth Revenge from his Enemies Moses and other holy Ones of God have done so Moses Numb 12.13 Heal her now O Lord I beseech thee when his Sister Miriam was smitten with a Leprousy for doing him wrong Aaron when he was despightfully used and his Calling maligned Numb 16.47 48. He ran into the midst of the people and behold the plague was begun among the people and he put on incense and made an atonement for the people and he stood between the dead and the living and the plague was stayed David fasted for his Enemies when they were sick Psal. 35.13 But as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting We fast against them often but seldom fast for them So Paul 1 Cor. 4.12 13. Being reviled we bless being persecuted we suffer it being defamed we entreat When we are looked upon and treated as evil doers we should bear it patiently not rage against Instruments but pray the Lord to open their Eyes that they may see the greatness of their Sin in hating and opposing the Godly You should not think the Example of Christ an Act beyond imitation you see the holy Men of God have attained a great measure of Self-denial do you go and do likewise 1. In private Cases A Man shall meet with Offences in the World all Men have not Faith some are absurd and injurious what a comfort would a Man have in his spirit when he can pity their Blindness and pardon their Malice They took away the Life of Christ and yet he saith Father forgive them he was slain by them and yet he prayeth for them Certainly it is not comely for us to Retaliate to Hate Curse Revile and pursue Injury with Injury They that Revenge take an Example from their Enemies and do them this honour to make them their own Pattern and what Comfort can any have to make a Wicked Man his Precedent Besides to Revenge is to rush into God's Tribunal and to take his Work out of his hands Prov. 24.29 Say not I will do to him as he hath to me I will render to the man according to his work Salomon putteth it into such Words as are proper to God that we may be sensible of the Pride and Usurpation that is in Revenge And Rom. 12.19 Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. We take upon us to be Rewarders when at least we should leave the case to God you may put it into the hands of the righteous Judge 1 Pet. 2.23 When he was reviled he reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Besides it will much interrupt your Prayers our revengeful Dispositions must needs weaken our Confidence for we muse of others as we use our selves How can you say Forgive us our trespasses as we forgive them that trespass against us when we are like Vessels broken as soon as touched and are furious and raging upon every Wrong and the least Offence done to us Alas their Offences to us are nothing like ours to God either for Number or Weight Not for Number no Man can wrong us so much as we daily trespass against God how many Neglects and Affronts doth Mercy put up at our hands every day Luke 17.4 If he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Seventy times seven is a number too little for the Transgressions and Offences of one day and yet we grow peevish and passionate upon every slight Fault or Wrong done to us So for the Weight the naughty Servant would not forgive a hundred Pence when his Master forgave him ten thousand Talents Mat. 18.24 compared with the 28th Verse There is a great difference between Pence and Talents the Roman Peny was Seven-pence Half-peny and their Talent was One hundred eighty seven Pounds ten Shillings Their Offences cannot be so heinous as ours because of our great Obligations to God and the Dignity of his Essence theirs are against Dust and Ashes their guilty Fellow-Creatures ours are against the Great God It is proper to Christians that know such an infinite Pardoning Mercy to do something above Heathens and Publicans Mat. 5.46 If ye love them which love you what reward have ye Do not even the Publicans so Christianity should raise the Affections to a greater Self-denial so that we are to love our very Enemies Besides all this consider the benefit of a meek Patience Revenge is sweet but you will find more Pleasure in Meekness All Vexations disturb the Peace and Quiet of the Soul and I cannot do my Enemy a greater Pleasure than to let him take away my Contentment and when I am wronged by others to wrong my self Will you hurt your self by
Objects of Pity and Compassion rather than of Passion and Anger Eph. 1.32 Be ye kind one to another tender hearted forgiving one another even as God for Christ's sake hath forgiven you Consider what God hath done to you that you may do the same to them Secondly The next consideration of this Prayer of Christ is as a Tast and Pledge of his Mediation and Intercession So it is Prophecied Isa. 53.12 He was numbred with the transgressors and he bare the sin of many and made intercession for the transgressors Christ was placed in the midst of Thieves as the first Clause is explained Mark 15.28 and he made Intercession that is prayed for his Persecutors The whole Chapter is a Prophetical Narration of the Acts and Sorrows of Christ upon the Cross. In this publick Sense and Consideration let us see what may be gathered out of the Clause Father forgive them 1. It is an Instance of Christ's Love and Bowels to Sinners he loved Mankind so well that he Prayed for them that Crucified him Look on the Lord Jesus as Praying and Dying for Enemies and improve it as a ground of Confidence Upon the Cross he would give us an Instance of his Efficacy in converting the Thief and of his Affection in praying for his Persecutors We were as great Enemies to Christ and as deep in the Guilt of his Passion as they Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son The Enemies of his Kingdom are every way as bad as the Enemies of his Person if Christ did not say Father forgive what would become of us You will say we are Christians But scandalous Sinners renew his Sufferings and put him to an open shame Heb. 6.6 Oh! let us Adore God for these Experiences it is a mighty ground of Hope that Christ hath put in for a Pardon he would not die till he had expressed his Reconciliation with his Enemies 2. See what is the Voice and Merit of his Sufferings Father forgive them This is the Speech that Christ uttered when he was laid on the Cross. The Apostle compareth Christ's Blood and the Blood of Abel Heb. 12.24 And to the blood of sprinkling that speaketh better things than the blood of Abel Abel's Blood was clamorous in the Ears of God Gen. 4.10 The voice of thy brothers blood crieth to me from the ground And so in the Conscience of Cain it crieth Avenge Avenge me Christ's Blood hath another Voice it speaketh to God to pacifie his Wrath and to Pardon us if penitent and believing Sinners it speaketh to Conscience to be quiet God hath found out a Ransom The Blood of Christ may speak against us as well as against the Iews for by our Sins we made Christ to die Oh! be not quiet till it speak Peace in your Consciences Christ's Blood was spilt in Malice as Abel's was and might have cried for Vengeance on the Actors who were not only the Iews but we and it yet speaketh as Abel's did Heb. 11.4 By it he being dead yet speaketh It is a speaking Blood and is yet speaking The speaking of the Blood is interpreted according to the Words in their Mouth wherewith they died Mat. 23.35 That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel to the blood of Zecharias the son of Barachias whom ye slew between the porch and the altar Our Lord gathers it from Zecharias his saying The Lord look upon it and require it 2 Chron. 24.22 So the Words of Christ interpret his Death 3. In the Mediatory Consideration it hinteth the coupling of his Intercession with his Satisfaction On the Cross there he dieth and there he prayeth he was both Priest and Sacrifice The High-Priest under the Law was not only to slay the Sacrifice but to intercede for the People first the Beast was slain without the Camp and then the Blood was carried into the Holy of Holies and there Prayer was made with Incense but before that Aaron when he was going into the holy Place before the Lord was to cause the sound of his Golden Bells to be heard under pain of Death Exod. 28.35 To this I parallel this Action of Christ upon the Cross. This Prayer was as the sound of the Golden Bells he would make his Voice to be heard by Prayer and then he goes into the Holy of Holies the Lord Jesus Christ when he shed his Blood before the Tribunal of God he sendeth forth a Prayer God would have our Salvation carried on in a way of Mercy and Justice and Christ was to mingle Intreaty with Satisfaction as Lev. 16.14 the High-Priest was to bring the Blood within the Vail and to sprinkle it upon the Mercy-Seat He must satisfie Justice and make an Address to Mercy that we that have sinned with both hands may take hold of God with both hands Rom. 3.24 Being justified freely by his grace through the redemption that is in Iesus Christ it is freely and yet through the redemption that is in Iesus Christ these two sweetly accord 4. This is a Pledge of his constant Intercession in Heaven The Ceremonies of the Old Law were not only Types of Christ but his visible Actions were a kind of Types and Pledges of his Spiritual Actions 1 Iohn 2.1 If any man sin we have an advocate with the father Iesus Christ the righteous He that could pray for Enemies will pray for Friends and he that got our Pardon by his Intercession will promote our Salvation Certainly Christ's Glorified Soul looseth no Affection he is as earnest with the Father for his Friends as ever he was upon the Cross for his Persecutors Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Christ doth appear as our Advocate in Court not only in our Name but in our stead 5. It shews the Nature of his Intercession It not only implies the everlastingness of his Merit that his Blood doth continue to deserve such things at the hands of God as we stand in need of but it is a continual representation of his Merit it is not a Metaphor but a solemn Act of his Priesthood Again it is not by Verbal Expressions such as he used here upon Earth Father forgive them this became the state of his Humiliation but now he intercedes Non voce sed miseratione Not by Voice but by Pity What is it then Partly his appearing in Heaven as God in our Nature Heb. 9.24 Christ is not entred into the holy places made with hands c. but into heaven it self now to appear in the presence of God for us He is said to appear before God for us as the High-Priest came and presented himself before God with the Names of the twelve Tribes engraven on his Breast-plate Partly in his expressing an actual Willingness or the
feared Heb. 5.7 Are you mocked reviled buffetted contumeliously used So was Christ. Are you scourged put to Death by violence So was Christ. 2. From the manner with Meekness and Constancy With Meekness not as Swine but as Sheep Isa. 53.7 As a sheep before the shearer is dumb so he opened not his mouth 1 Pet. 2.23 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Though he had not in the least kind offended either God or Man yet he was handled as a Sinner and when foul Crimes were laid to his Charge he did not repay his Slanderers in their own Coin but resigned himself to God to deal with him and his Persecutors as he saw fitting he vented no Carnal Passion So for Constancy he continued till all was finished and became obedient unto death even the death of the cross Phil. 2.8 When he was tempted to descend from the Cross he would not but stayed there as long as it was necessary to shew us that we should not descend from our Cross and free our selves from Tribulation by Sin till all be finished If God keepeth us long in an oppressed State without Relief or Deliverance do not make hast but tarry his leisure If by Providence you are unequally yoked bear your Cross as long as God seeth fit to continue it to you If it be a long Imprisonment a long tedious Sickness or any other Affliction do not descend from your Cross till God take it off and help not your selves by Sin out of Affliction 3. From the End the bitterest Trouble will at length have an end Christ was a Man of Sorrows all his Days Tempted Despised Persecuted Censured Scourged Crucified but at length the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished cometh and there is a kind of Triumph over all his Enemies and Calamities To teach us to finish our Course with perseverance and patience that at the last we may say we are come to the end of our Sorrows His laborious Pilgrimage was now over and there will a time come when ours shall be over also Christ's Life was a continual Cross and constant Affliction but at length all was finished and the Sorrows of thirty three Years recompenced with Glory and Honour and great Fruit and Success in the Affairs of his Kingdom What is a little momemtary Suffering to the rest of Eternity For a little while he was the despising of Men and the leaving off of the People but afterwards God exalted him and gave him a Name above all Names The perfidious Iews rejoyced for a while but a sad Reckoning came afterwards Iudas had a small time to enjoy his thirty Pieces Pilate within a while rued his Facility and yielding to the Importunity of the Iews But as to Afflictions holily suffered stay a little and all the bitter part will be over 4. All was fulfilled which God determined to be done for the expiation of Sin So that no more Ransom is to be paid our Debt is satisfied Divine Justice hath no more demand to us Sin Satan and Death are spoiled and disarmed and way is made for our Salvation to be owned as coming from Christ alone This is the main Circumstance and therefore I shall explain it a little 1. Negatively 2. Positively 1. Negatively And there 1. In regard of Christ himself And 2. In respect of us 1. In regard of Christ himself Not as if all the necessary Acts of his Mediation were now past Death was just at hand and was comprized in the Expressionâ— his lying in the Grave was but the continuation of his Abasement till the time of his Exaltation should come But in the way of satisfying Justice he had no more to do whatever was done afterwards was by way of Reward not to satisfie Justice but to satisfie the World of the Dignity of his Person He was to Rise from the Dead and ascend into Glory that 's for our more abundant Comfort His Resurrection was his solemn Acquittance our Surety was let out of Prison Rom. 4.25 Who was delivered for our offences and rose again for our justification His Ascension was that we might have a Friend at God's right hand to appear for us Heb. 8.12 We have such an High-priest who is sate on the right hand of the throne of the Majesty in the Heavens Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us That being in a glorified and exalted condition he might powerfully apply his Purchase and by his Spirit communicate the Fruits thereof to Believers And he is to come to Judgment to bless and reward his People and to punish his Enemies But all the Sufferings are now compleated or about to be compleated which he was to suffer for our Sins 2. In respect of us It is not so finished but that something is to be done by the Creature Though the Satisfaction be never so perfect yet there is a necessity of Application The Sacrifice and Atonement is sufficient but it must be applied in the way appointed by God The means of Applying are partly Internal which qualifie the Subject and make us capable of the benefit of this Atonement and Satisfaction which are Faith and Repentance and also new Obedience as the consequent of both for Repentance is a returning to our Duty to God and Faith a thankful owning of our Redeemer by whom we return and if we are serious and real all will end in new Obedience and Holiness or else we are liable to Wrath still Faith is necessary Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood Repentance is necessary Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out New Obedience is necessary Heb. 5.9 He is become the author of eternal salvation to all that obey him And partly External by the Word and Sacraments The Word Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth The Word calleth upon us to accept of Christ and that Life and Mercy which is offered to us in him The Sacraments which are Baptism and the Lord's Supper By Baptism we profess and are obliged to put on Christ Gal. 3.27 For as many of you as have been baptized into Christ have put on Christ. Or to apply him to our selves as a Garment to the Body that he may communicate to us his Righteousness Life and Spirit And by the Lord's Supper we come more abundantly to take part in this Consolation 1 Cor. 10.16 The cup of blessing which we blâ—ss is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ That is hereby we are solemnly made Partakers of the Body and Blood of Christ and the
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
Body nothing would be so dear to us but we would part with it to keep off the Death of the Body for then there would be an end of us Death would be the chiefest Evil we could suffer and that which would deprive us of all other good nothing should be feared and abhorred like Death and we should lie forswear or do any thing to avoid it But this Principle would not only destroy all generous Actions but introduce all Dishonesty and Sin into the World for as we should never venture our Lives upon any Reason and Inducement though never so just so we should stick at no Evil to preserve Life and the Conveniencies which belong thereunto 5. The Desires wrought in us by the Spirit of God to see and enjoy God argue the Immortality of the Soul 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 Bodies 2 Cor. 5.2 For in this we groan earnestly desiring to be clothed upon with our House which is from Heaven We prove another Life not only by the Inclination Instinct and Disposition of Nature towards Happiness in general the universal Desire of all Mankind is to be everlastingly happy this proveth it for this Desire being universal and natural is not frustrate Nature doth nothing in vain but the Desires and Groans of the Sanctified do much more prove it for they do more forcibly direct and carry our Hearts to a certain Scope and End and they are excited by the Holy Spirit for he imprinteth a firm Perswasion of this Happiness and stirreth up these Desires after it and that in our sober and severest Moods when we are solemnly conversing with God in his holy Worship in the Word Prayer Meditation and the Lord's Supper and all other holy Duties then he most raiseth these Affections towards heavenly Things and also he leaveth this heavenly Relish upon our Hearts at other times as the Reward of our eminent Obedience to God and the more serious and holy any are the more do they feel of this Now these Desires being of God's own infusing they will not be disappointed therefore those who make the Hopes of the World to come their Happiness Desire and Joy will one day be Partakers of the Blessedness of it Their Groaning Seeking and Longing will not be in vain for God will give the Satisfaction where he giveth the Desire Vse 1. Is Terror to the Wicked and Ungodly Your Souls die not with the Body but must enter into endless Torments the Body perisheth but the immortal Substance will for ever subsist in a State of Wo or Weal Now how brutishly and much beneath a Man do they live who wholly give up themselves to carnal Pleasures and worldly Pursuits that live as if their Souls did die with their Bodies and they should never hear of them more they make no Provision for their everlasting Estate Three Evils I charge upon these Men. 1. These Men do not believe that which Scripture and Reason sheweth to be certainly true and so do not shew themselves either Christians or Men. The great Design of Scripture is to give them a Prospect of another World and to assure them of a Life after Death And will you not receive God's Testimony Are God's Threatnings a vain Scarcrow Are the Promises a golden Dream Go and reason if the Soul abideth not after it flitteth out of the Body it is either because it cannot be or act or because God will not suffer it to be or act or hath not clearly declared it shall be so so that no certainty can be had thereof or hath declared or expressed himself to the contrary Now none of these are true 1. Not the first The Nature of the Soul is such that it sheweth plainly that it can live without the Body a Spirit can subsist by it self that which God hath fitted to endure for ever he hath designed it to endure for ever Now the Soul as a Spirit is fitted to live for ever and it can live without the Body for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth of it self move it self Is it the Body that supports the Soul or the Soul that supports the Body Heathens have thought so upon this Argument and will not you Cum venerit ille dies qui mixtum hoc divini humanique secernat corpus hîc ubi inveni relinquam ipse me Diis redeam When that Day shall come when the divine Spirit shall be severed from the human Body I shall leave the Body where I found it and yield up my Spirit to the Gods 2. Is it because God will not permit it to be or act without the Body Whence doth that appear To us Christians he hath appointed a Mediator to receive our Souls 3. Or is it because he hath doubtfully expressed his Mind You are not sure there is no such Life it is impossible you should know or prove the contrary The Question between the Infidel and the Christian is not Whether there be a a World to come but whether he can prove there is none You cannot prove the Falsity of the Christian Hope by any sound Argument that there is no Heaven not Hell for ought you can say or know there are both and it were best to take the surer side In a Lottery Men will venture some small matter Some of the Heathens that disputed against it or doubted of it yet acknowledged it to be a Supposition conducing to Vertue and Goodness 4. God hath not declared his Mind to the contrary but plainly told us that it is so It is easy to presume that a thousand to one but it is so Natural Reason Consent of Nations Fears of a guilty Conscience or Presages of eternal Punishment the whole Drift of the Christian Religion the Example of Christ all prove it Those Wretches that out-face Religion accuse Christ of a Lie and the wisest Men of the World of Folly their own Consciences of imposing a Cheat upon them to check their vain Pleasures and in defiance of Light within and without smother all Conceits of a World to come 2. They do not consider these things and weigh them that they may come to understand what is their end and business here Alas are we so near everlasting Joy or Misery and yet neglect it yea it may be scorn and oppose those that make it their chiefest Care and Labour to prepare for it How long have you lived in the World and scarce ever asked the question or thought seriously What shall I do to be saved you are desirous to give full and ample Satisfaction to your dying Part yea have pampered it and over-clogg'd it but your business is not to pamper the Body but to save your Souls Now you should shew your selves Men Isa. 46.8 Remember this and shew your selves Men bring it again to mind O ye Transgressors Think aforehand
away The Party displeased and provoked is God and the Party defiled is the immortal Soul of Man which being subject to the Power of God and bound by his Laws upon Disobedience is conscious to it self of the Merit of Death and Punishment and debarred from all Communion with God And it cannot have any sound Peace till it knows that God is satisfied and that it shall be admitted again into terms of Grace and Favour with him That Sin hath made us filthy and loathsom to God that we cannot please him nor be accepted with him the Word doth not only assert it Psal. 14.2 3. The Lord looked down from Heaven upon the Children of Men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one Job 15.14 What is Man that he should be clean and he that is born of a Woman that he should be righteous Job 14.4 Who can bring a clean thing out of an unclean not one But Conscience is in part sensible of it so that a Sinner hath a secret Dread and Shiness of God especially upon the commission of actual Sins 1 Iohn 3.20 21. For if our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we Confidence towards God I know generally Man looketh to the Foulness and Cleanness of the body but is insensible of the Stain of the Soul Yet we cannot always exempt no not the worst from a secret Sense of this However our Misery and Happiness dependeth upon God's Judgment not our own If in the Eye of God all of us are polluted and unclean lying in our Blood defiled with the Guilt of Sin already committed and the filthy Vileness of Sin yet in-dwelling This is evident we were miserable enough till God found out a Remedy And this Misery is the deeper because Man loveth what God loatheth as the Swine loveth wallowing in the Mire and therefore it is a Creature loathsom to us We count Sin a Bravery when it is the greatest Impurity a Filthiness deeply ingrained in our Natures and therefore not easily washed away both as to the Guilt as also to the Stain and â—lot 2. This being our Misery Christ came to wash us and with no other Laver than his own Blood as a Priest offering himself a Sacrifice for our Sins The Remedy for so great a Mischief must have a noble and excellent Cause That Blood was necessary appeareth by the Types of the Law for the typical Expiation was made by the Blood of Bulls and Goats offered in Sacrifice And that no Blood but the Blood of Jesus Christ would serve the turn is evident if you consider the Party displeased and provoked who was God the Party defiled the immortal Spirit of Man and the heinous Nature of the Offence which was a Breach of his righteous and eternal Law Therefore it is said 1 Iohn 1.7 The Blood of Iesus Christ his Son cleanseth us from all Sin Heb. 1.3 He by himself purged our Sins And Heb. 9.13 14. If the Blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God There is Virtue and Efficacy enough in the Blood of Christ partly from the Institution of God and its own manifold Worth and Value as being the Blood of God partly by the way and manner in which it was offered by an Act done in our Nature of the greatest Obedience and Self-denial that ever was or can be and so God is fully repaired in point of Honour 3. This Sacrifice thus offered was accepted of God in the Behalf of sinful Man as a full Price and Merit to procure for us both Justification and Sanctification We needed both being polluted both with the Guilt and Stain of Sin Both are a Trouble to a sensible Conscience or an awakened Sinner who is in the next Capacity to receive this Sacrifice 1 Iohn 1.9 If we confess our Sins he is faithful and just to forgive us our Sins and to cleanse us from all Vnrighteousness As a Man that hath broken his Leg is not only troubled with the Pain but would have it set right again Both are implied in this Washing and both are effectually accomplished by virtue of his bloody Death and Sacrifice 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 our Lord Iesus and by the Spirit of our God And Christ hath obtained both by virtue of his bloody Death and Sacrifice for our Pardon and Restitution to God's Grace and Favour Rom. 5.1 Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ As also the Gift of the Spirit to sanctify and renew us to the Image of God Tit. 3.5 6. 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 which he shed on us abundantly through Iesus Christ our Saviour 4. Besides the Impetration of this Benefit we must consider the Application The Sacrifice had Power to purge us and wash us from our Sins as soon as it was offered and accepted of God The procuring of the Power is the Impetration which was antecedent to actual Pardon and Sanctification Therefore it is said When he had by himself purged our Sins he sat down at the right Hand of the Majesty on high Heb. 1.3 Then he interposed the Merit then was the first Grant made or Liberty given But then for the Application It is applied when we submit to those terms that are agreed upon between our Redeemer and God as our supream Judg and Lawgiver As when this Sacrifice is believed and depended on and pleaded in an humble and broken-hearted manner and improved to Thankfulness and Resolutions to return to the Obedience of our Creator then is Sin actually pardoned and our Hearts cleansed He did not pardon nor cleanse nor sanctify as soon as this Blood was shed upon the Cross until it be effectually applied to the filthy Soul by a lively Faith Acts 15.9 Purifying their Hearts by Faith and a serious and broken-hearted Repentance 1 Iohn 1.9 If we confess our Sins he is faithful and just to forgive us our Sins We must bewail our Sins depend upon the Sacrifice of Christ sue out the Virtue of it by Prayer Psal. 51.2 VVash me throughly from mine Iniquity and cleanse me from my Sin Extinguish the Love of Sin by godly Sorrow and all holy means and mortify the Flesh by the Help of the Spirit Rom. 8.13 If ye through the Spirit mortify the Deeds of the Body c.
of the Saints to shew that now they do but begin in the Work which they shall compleat hereafter 7. The Scriptures do plainly express that our Service is not ended with our Lives but as we still stand in the Relation of Creatures to God so we still glorify him and serve him Rev. 7.14 15 16. And he said unto me These are they which came out of great Tribulation and have washed their Râ—bes and made them white in the Blood of the Lamb Therefore they are before the Throne of God and serve him Day and Night in the Temple And he that sitteth on the Throne shall dwell among them and they shall hunger no more nor thirst any more c. There is the Explanation of the Mystery of being washed in Christ's Blood and made Kings and Priests unto God This Office they chiefly perform when they come to enjoy their Happiness before the Throne of God and in the heavenly Temple And what is the Work there They serve him Day and Night They do not their Service then by Fits and Starts but constantly A Type whereof were the Priests under the Law who in their Courses were admitted Day and Night to be in the Temple Psal. 134.1 Bless ye the Lord all ye Servants of the Lord which by Night stand in the House of the Lord. But what was done by many in their turns is now done by the same Persons continually for they are never weary and there is no Intermission in their Service And God always dwelleth amongst them they shall not be at a distance from God nor he at a distance from them but they shall still enjoy his Company as dwelling in one House with him For there shall not be Sin nor Sorrow any more and then shall they praise God chearfully This will be our Work when we are admitted into the most holy Place 8. As Heaven hath the Notion of a Place a Temple so our Estate in Heaven hath the Notion of a Day or Time wherein our Priesthood is to be solemnly exercised For it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath or Rest Heb. 4.9 There remaineth therefore a Rest to the People of God A Sabbath is for holy Rest not a time of Idleness but to be religiously imployed So this glorious eternal Rest which is prepared for and promised to Believers is not passed over in Ease and Idleness but in Acts of Worship and Adoration It is a Rest from Toil and Labour but not from Work and Service On the Sabbath-day the Sacrifices were doubled the Priest had more to do upon that Day than any other So in our everlasting Sabbatism we serve God after a more perfect manner than now we do On the Sabbath a special Delight and Rejoycing in God was to be raised Isai. 58.13 14. 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 and shalt honour him not doing thine own Ways nor finding thine own Pleasure nor speaking thine own Words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high Places of the Earth and feed thee with the Heritage of Jacob thy Father for the Mouth of the Lord hath spoken it So in our eternal Rest shall we delight our selves in his Presence Vse 1. It informeth us 1. That our Service is an Honour and Worship a Privilege for it is not only a Way to Heaven but a Beginning of Heaven Our Work there is a part of our Reward The Priestly Ministration is so the Work of Heaven that it is also a Reward for our present Diligence Well then it is the most blessed Life we can live upon Earth to be serving God and ministring before the Lord and to be imployed in any Nearness about him his People desire no sweeter Work Alas what is the Work of all the World to this but a toilsom Drudgery or base Servility Go to the brutish World what is the Work of the Drunkard Glutton Gamester or Fornicator compared with that of the Spiritual Priest They are Priests to feed the Belly that base Dunghil-God Phil. 3.19 Whose God is their Belly Their Business is to provide for and please the Flesh. Nay go to the more refined part of the World The Covetous and Ambitious Worldlings they aim at nothing beyond this Life but the Spiritual Priest continueth for ever his Service is begun and will ever last his Work is his Wages 2. That it is no easy matter to be familiar with God and to draw nigh to him in Worship We are stupid and therefore not sensible of it You see what Distance God kept under the Law and what Distance he yet keepeth as to his immediate Presence Surely God is greatly to be feared in the Assembly of the Saints and to be had in Reverence of all that are about him Psal. 89.7 The Redeemed are honoured to have Access to God with Boldness yet they ought to be humbly sensible of the Privilege Every nearer Approach to God is an Enlargement of Honour We must keep an even hand between natural Bondage and Irreverence Natural Bondage We are sometimes afraid to come into God's Presence and doubt of Access being so unworthy to come before the Lord but we are privileged by our Calling Christ by his Death hath made us Kings and Priests The Priests were sanctified to draw nearer unto God than the common People and to be imployed in his most Holy Service So if we be cleansed by the Blood of Christ we are separated from the ungodly World and may acquaint him with all our Desires Griefs and Fears On the other side against Irreverence It is no easy matter to come before the Lord as we ought to do and we must be sure to bless and thank the Redeemer for this Favour that we are made Priests of God and Christ that we are freed from the Fears of the second Death Rev. 20.6 Blessed and holy is he that hath part in the first Resurrection on such the second Death hath no Power but they shall be Priests of God and of Christ and we may hope for a more solemn Service Vse 2. To exhort the Children of God First To long and hope for the time of their Ministration in the heavenly Temple When the time of our Consecration is finished then we shall be admitted into this blessed Estate O comfort your selves with the Fore-thought of it There are many Reasons to induce us 1. Because then we shall see him whom we worship and stand before his Throne This is often promised Psal. 17.15 As for me I shall behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness 1 John 3.2 When he shall appear we shall be like him for we shall see him as he is So 1 Cor. 13.12 Now we see through a Glass darkly but then Face to Face John 17.24 Father I will that
these little ones a Cup of cold Water only in the Name of a Disciple he shall in no wise lose his Reward The Smalness and Meanness of the Benefit Help and Refreshing done to any in Christ's Name shall not make it lose its Estimation and Recompence This though hardly credited by the unbelieving World is very true Verily I say unto you and he shall in no wise c. they are emphatical Expressions But now the more eminent Services which are carried on with Hazard and Difficulty and very considerable Self-denial surely they shall not fail of their Recompence Whatever we lose for Christ we shall receive again with infinite Advantage Mark 10.29 30. And Iesus answered and said Verily I say unto you 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's but he shall receive an hundred-fold now in this time Houses and Brethren and Sisters and Mothers and Children and Lands with Persecution and in the World to come eternal Life He shall in this Life in the midst of his Persecutions and the time of his Trials and Troubles have an hundred-fold not in kind an hundred Wives and Mothers as Iulian and Nero scoffed at the Christians but in Value in Peace of Conscience and Joy in the Holy Ghost and the Satisfaction of having discharged his Duty But God will not rest there in the World to come he shall have eternal Life Now then the Argument groweth upon our Hands If self-denying Obedience would be not only Man's Loss but utter Ruin and he be made miserable by his Duty without any Recompence God would not only be not the best but the worst Master and they that suffer the Loss of Life and all things by the Cruelty of their Persecutors would be utter Losers by their Faithfulness and Obedience to God which is contrary to the Experience of all Mankind and all that natural Light and Sense of Religion that is in Mens Hearts Surely Christ would never proselyte us to a Religion that is our undoing nor shall any of his People be Losers by him or they that venture the most for him be in the worst Condition and therefore there must be another Life wherein he will fulfil the Good he hath promised and execute the Evil threatned 2. From the Nature State and Condition of Man 1. He is God's Subject not left at Liberty to break or keep God's Laws at his own Pleasure which he would seem to be if no harm would come to it yea present Good and Profit For we see here the Wicked live a Life of Pomp and Ease and often have their Will upon the Godly and oppress them at their Pleasure their Wickedness is their Advantage Now this is not only a great Discouragement to the Gracious and Heavenly-minded but would quite destroy all Obedience if there were not Assurance of a better Estate Therefore God expresses himself as particularly ingaged to punish such as flatter themselves with Hopes of Impunity though they go on in their Wickedness Deut. 29.19 20. And it came 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 mine Heart to add Drunkenness to Thirst. The Lord will not spare him but then the Anger of the Lord and his Iealousy shall smoke against that Man and all the Curses that are written in this Book shall lie upon him and the Lord shall blot out his Name from under Heaven They that add the moist to the dry and the dry to the moist So Zeph. 1.12 And it shall come to pass at that time that I will search Jerusalem with Candles and punish the Men that are setled upon their Lees that say in their Heart The Lord will not do Good neither will he do Evil. And on the other side he considereth the Case of the Faithful that they have an opposite Principle against their Duty within their Hearts which must be always curbed and suppressed and they meet with many Temptations from the Oppositions and Reproaches of those that like not that sort of Life which they addict and apply themselves unto and therefore if they have not sufficient Motives to keep them in the Love of God and Obedience to the End how shall they bear up against all these Blasts of Persecution when all the World is against them They need both their Cordials and their Solaces from another and better World Therefore God assureth them that their Fidelity and Obedience shall not be lost that they are blessed already and shall be perfectly blessed hereafter Jam. 1.12 Blessed is the Man that indureth Temptation for when he is tried he shall receive the Crown of Life which the Lord hath promised to them that love him 1 Pet. 4.13 But rejoice in as much as ye are Partakers of Christ's Sufferings that when his Glory shall be revealed you may be glad also with exceeding Ioy. That is that these Sufferings are sure Pledges of the Glory that shall insue Their Joy is suspended while the Glory of Christ is under a Vail but when he is manifested to the World they shall be manifested to be the Children of God Alas otherwise what would become of the best Servants God hath in the World when they are hooted at by the Clamours of the wicked Rabble and pursued with sharp Laws and exposed to great Difficulties and Hardships if they had no Life to live but this The bare Sense of our Duty would not support us in this State of Imperfection if there were not a great Recompence of Reward set before us So that the Perswasion of another Life is necessary to secure our Duty 2. Man is bound to be upright and sincere in God's Service or to get such a Constitution of Soul as to resolve to adhere to God whatever Temptations he hath to the contrary Our Lord describeth the good Ground to be that good and honest Heart which having received the Word keeps it and brings forth Fruit with Patience Luke 8.15 This was a Principle not denied by many Heathens who esteemed the love of Honesty and Goodness better than this mortal Life with all its Appurtenances and thought that a Man was never sincere nor throughly honest till he did abhor the Practice of any Villany and Impiety more than Death and those things which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely good a Man ought to love them more than Life and lose Life rather than omit their Practice Now such Principles whether they saw it yea or no do necessarily conclude and infer a Life after this much better than this is and an Estate of Torment much worse than Death to those that have lived and died dishonestly For every thing that hath a Being doth by an indispensible Law of Nature desire the continuance of its Being but most of all its Well-being or the bettering of
its present Estate Therefore every Man if there be not a Life after Death is bound to seek the Preservation and Continuance of this Life above all things in the World besides and to do that no Device would be dishonest or Practice amiss But all they that have ever heard of the Name of Vertue abhor this Principle as base and odious That a Man should make what shift he can though never so base and wicked to maintain and save his Life no Means used to this end are to be accounted foul for nothing is so ill as Death nothing so good as Life But if this would destroy all Honesty and Vertue then certainly we have Hopes and Fears of another Life If you will say No Vertue is a sufficient Recompence to it self at what rate soever it be purchased and maintained yet what is there to countervail all the Losses and Grievances it exposeth us unto such as the loss of Life and Limbs Vertue is a sufficient Reward to it self Spe non Re in Hope not in the Thing it self but so far as 't is the only way to everlasting Communion with God who is our exceeding great Reward or so far as the assured Hope of a better Life after Death is inseparably connexed to the constant Practice of Godliness in this Life And to do Good merely for Goodness sake without any Eye or Respect to the Reward is a Strain of Devotion contrary to that Doctrine which is taught us by Christ and his Apostles 3. With respect to Man's Comfort and Solace in his Troubles which ariseth from reflecting on our future Reward when all things go across to us here Comfort one another with these Words saith the Apostle 1 Thess. 4.18 Now what Words were those The Belief of a blessed Resurrection of those that died in or for the Lord that is by occasion of the Faith of Christ he thought that Consideration sufficient to yield Matter of Comfort or Support to them These are Consolations proper to Christians because they are sure as depending upon Christ's Word and they are congruous and sutable because their Hearts are set upon these things not upon a vain World but a blessed and glorious Estate that Christ hath offered and himself is entred into and when we get thither our Affections will be satisfied Desires granted and Hopes fulfilled So that still the Apostle's Reasoning is strong If in this Life only we have Hope in Christ we are of all Men most miserable For our Consolations which are fetched from the other World are our proper Consolations 4. With respect to the Credit and Esteem of God's Servants in the World It is neither for the Glory of God nor the Safety of his People that the most eminent Vertue and Goodness should lie under perpetual Infamy God's Servants do not only suffer hard things but their Names are cast forth as evil Now this is not for the Honour of God because it reflects upon him when the Children of Wisdom are represented as Sons of Folly in checking their Lusts venturing their Interests and renouncing their All for their Fidelity to Christ as if they did foolishly in running into such Inconveniences when they might spare themselves and sleep in a whole Skin Now it is a great Dishonour to God that his wisest and most faithful Servants should be accounted Fools and an humorous odd sort of Men that needlesly trouble themselves and others This hardneth the World in Sin and would quench and destroy all Zeal for God if there were not a time coming when the Wisdom of the World shall be seen to be the greatest Folly and that there are no such Fools as those that imploy their greatest Abilities in attaining present Pleasure Profit and Preferment but those are the wisest Adventurers who have sold all to promote the Glory of God and gain Christ who look not upon things as they appear now to the sensual and deluded World but as they will be found at the last Day when all things shall be seen in their own proper Colours Neither is it for the Safety of the Saints who though they seek nothing but the Publick Good are traduced as the Troublers of Israel and their Way condemned as factious Singularity Therefore it is a great Satisfaction that we have hopes that things shall be reviewed and that which is good be restored to its publick Honour and the Godly who prize a good Name above all earthly Interests shall have their Faith found to Praise and Honour and Glory 1 Pet. 1.7 That the Trial of your Faith being much more precious than of Gold that perisheth though it be tried with Fire might be found unto Praise and Honour and Glory at the Appearing of Iesus Christ. Vse 1. It sheweth us how much it concerneth us to be assured of the future Estate It is the Life of our Religion it bindeth our Duty upon us by the strictest Tie and doth also establish our true and proper Comfort If we may have hope of better things from Christ in another World not only in our Calamities but by our Calamities we should not have such dark and doubtful Thoughts about Eternal Blessedness but live more in the clear Foresight of it by Faith and the Foretaste of it by Hope especially should this support us in two Cases in sharp Afflictions and in Death 1. In sharp Afflictions We are apt to take scandal and offence at the Sufferings that befal us for Righteousness sake but consider not only the Promises of Christ but that our very Persecution is an Argument of our final Deliverance The opposition of ungodly and unrighteous Adversaries is to them an evident Token of Perdition but to you of Salvation and that of God Phil. 1.28 That they are wretched and obdurate People and run on to their own Destruction but that you are sincere and penitent Believers who are not drawn away from your Fidelity to Christ by any Terrors whatsoever It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only an Argument to confirm the Hopes of the Gospel but a Mark and Token of your Sincerity it confirmeth your Right Well then though our Afflictions be smart and grievous let us comfort our selves with these Hopes You are not to look to present things but future not to what is applauded in the World but what Opinion Christ will have of them at the last not to what you feel now but what you shall enjoy hereafter Though all things appear with Pomp and Glory on the World's side and Terror to the Saints yet this Scene is soon withdrawn and present Time is quickly past like a Dream or piece of Phantastry and then there is an utter Inversion of things Shame is on the Wickeds side and Honour put upon the Saints and the Shame and Glory are both eternal and when they enter into everlasting Torments we enter into our Master's Joy and the Children of God that are derided and vilified in the World are then approved and justified
knowledg of the Lord and Saviour Iesus Christ they are again entangled therein and overcome 2 Pet. 2.20 Vse 2. Is Exhortation to press you 1. To seek after Honour Glory and Immortality O this is the best Pursuit you can engage in What is better for you Can the World or the Devil propound any thing so good or better than this glorious Estate Are the dreggy Contentments of the Flesh the Vain-glory and Honour of the World the uncertain Riches we enjoy here worthy to come in competition with Eternal Life Surely in matter of Motive a Christian hath the Advantage however a carnal Man hath the Advantage in matter of Principle because in him it is wholly intire and unbroken 2. To Well-doing Surely you should not need many Arguments to press you to do well rather to press you to do ill should be the more difficult Task it is so contrary to our Reason and the right Constitution of our Natures but that we are strangely depraved O Christians what do we invite you to but to love God above all and seek his Favour in Christ and love your Neighbour as your self and by Temperance Purity and Chastity to preserve your own Vessels both Bodies and Souls in Sanctification and Honour Surely these Duties are not Gifts but Ornaments and such Subjection to God should be preferred before Liberty in Sinning 3. To continue with Patience I will press you to this by two Arguments 1. There will be always the same reason for going on that there was for beginning at first Did the Sense of your Duty invite you The same Bond of Duty lieth upon you still Did the Hopes of the World to come engage you Heaven is not yet obtained And will you lose all the Coâ—t you have been at already Gal. 3.4 Have ye suffered so many things in vain 2. There can be no Temptation great enough to recompense you for the loss of your Reward of Eternal Life Is it Reproach When Men despise God will honour thee and it is a blessed thing to be reviled for Righteousness sake Is it worldly Loss Better lose the World than lose our Souls Mat. 16.26 What will it profit a Man if he should gain the whole World and lose his own Soul Is Life in danger Losing Life for Christ is the way to save it And Iohn 11.25 Though he were dead yet shall he live Is it the continual reviving of Troubles In the other World there is nothing to assault thy Perseverance there thou art out of the Gun-shot of Temptations and shalt serve God without defect or difficulty there our Service is not troublesom to us A SERMON UPON 2 CORINTHIANS XIII 14 The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen MY Purpose is to open the Apostolical Benediction or Prayer for the Corinthians for our way of Blessing is only to pray for those whom we bless To love others is to desire their Good They that love best and most desire the best Good for their Friends and better Good there cannot be desired than that those we love may have God for their God Now they that have God for their God have all that is in God and all that is God God the Father Son and Holy Ghost will imploy all his Wisdom Power and Goodness to save them from all Evil and bring them to eternal Blessedness This is that which is prayed for in this place The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen In the Words we have The Thing prayed for together with the Persons from whom Or rather 1. The Matter of the Blessedness wished The Grace of our Lord Iesus Christ the Love of God the Communion of the Holy Ghost 2. The effectual Application to the Corinthians Be with you 3. The Confirmation of these Hopes and Desires in the word Amen 1. The Matter of the Blessing It consists of three Branches suted to the Persons of the Godhead 1st The Grace of Christ. 2dly The Love of God 3dly The Communion of the Holy Ghost 2. The effectual Application Be with you These things are with us or in us two ways 1. In the Effects 2. In the Sense 1. In the Effects when we have the Fruits of the Father's Love and Christ's Grace and the Spirit 's Operation That the Love wherewith thou hast loved me may be in them and I in them John 17.26 2. In the Sense and Feeling when we comfortably know it is thus with us Ioh. 14.21 He that loveth me shall be loved of my Father and I will love him and manifest my self unto him Rom. 5.5 Because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us 3. The Confirmation of these Desires and Hopes in the word Amen which is Signaculum Fidei an Expression of Faith and Votum Desiderii an Eruption of our Desire and Love Doct. That all the Persons of the Blessed Trinity do concur to the Happiness and Salvation of Believers Here let me shew you I. How they do concur II. Why they do concur I. How they do concur Let us explain the Text. 1. Here are all the Persons of the Godhead mentioned God is taken personally for the Father and then Jesus Christ and the Spirit are distinctly mentioned So in other Scriptures 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience and sprinkling of the Blood of Iesus Christ. The fundamental Cause of Salvation is the Election of God who when he had all fallen Mankind in his Prospect and View was pleased to choose out some to Grace and Glory passing by others Then there is Reconciliation ascribed to Jesus Christ and Sanctification to the Spirit as the Means by which this Purpose is brought about The Beginning is from God the Father the Dispensation is by Jesus Christ and the Application is through the Holy Ghost So also Titus 3.4 5 6. But after that the Kindness and Love of God our Saviour towards Man appeared 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 which he shed on us abundantly through Iesus Christ our Saviour God the Father out of Love sent a Saviour by whose Grace we are saved and God the Son from God the Father sent God the Holy Ghost who applieth the Love of God and the Grace of our Lord Jesus Christ by renewing and healing our Natures So 2 Thess. 2.13 14. But we are bound to give Thanks always to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth whereunto he called you by our Gospel to the obtaining of the Glory of the Lord
Directions to attain Purification 173 Q QUalities good there may be such in unregenerate Men 322 Whence they proceed ibid. Amiable Qualities not to be rested in 325 Those to be reproved that are without amiable Qualities â—24 Questions about Salvation of greatest Importance 285 R RAptures whether now to be expected 625 Reap Every one shall reap the Fruit of their own Doings 1108 1113 Receiving Christ Objections against it answered 486 Recompences Future Recompences at the Resurrection 1212 Recreations and Sports how Sobriety is to be exercised about them 66 When we offend in Sports and Recreations 67 What time is to be spent in Recreations 68 Helps to Sobriety in Recreations 69 Redemption the Nature of it opened 163 Vid. Captives How we are redeemed from Iniquity 166 What of the Mystery of Redemption we should look into 924 How we should look into it 926 Why we should look into it ibid. Trial whether we are redeemed 169 Refuge Christ a Believer's City of Refuge 227 Flying for Refuge what it is 229 The Term from which we fly for Refuge 228 The Term to which we fly for Refuge 229 Who are to fly for Refuge to Christ 233 It is the Property of Believers to fly to Christ for Refuge 228 Rejoicing in Christ the Nature of it opened 481 The Reasons of it 479 The Effects of it 481 Rejoicing in God what it is 757 Carnal Rejoicing and spiritual Rejoicing â—ow distinguished ibid. Our rejoicing in God must be constant and perpetual 759 770 Outward Afflictions and the Sense of them and rejoicing in God consistent 759 764 Mourning for Sin and rejoicing in God not inconsistent 765 Reasons why we should rejoice in God always 762 767 The Necessity of rejoicing evermore 767 The Profit of it 768 Directions to perform this Duty 769 What God hath done to raise this Joy in us 762 All the Graces of a Christian have an Influence on this Rejoicing 763 All Duties and Ordinances influence this Rejoicing ibid. Religion That is the best Religion that doth best provide for the Peace and Rest of our Souls 946 The Christian Religion doth abundantly provide for these ibid. Remember Remembrance of Mercies habitual and actual 807 Directions to remember God's Mercies 808 Whether we are bound to recollect all the Mercies of God 807 Render What it is to render Praise to God 697 What it is to render according to God's Mercies 699 Renounce Not one Sin but all Sins must be renounced 28 Trial whether all Sin be renounced 30 Repentance what it is 281 677 785 936 The Kinds of Repentance 785 Repentance the way of our Recovery ibid. The Necessity of it in order to our Recovery to God 282 Arguments and Motives to quicken us to Repentance 681 786 God wills the Repentance of all Men 937 Repentance is God's End in continuing the World 936 What Incouragement from the Long-suffering of God to Repentance 938 Death of Christ an Argument to press Repentance 681 714 The great Design of the Gospel is to invite Men to Repentance 280 What the Gospel doth to promote Repentance 281 What the Scriptures offer to perswade us to Repentance 680 How to improve Scripture to Repentance 684 The Sutableness of Repentance to the Grace of the New Covenant 786 Directions for Repentance 283 786 Reproof What Reproof is 1204 Several Kinds of Reproof 1199 Who are to reprove 1202 Whether Inferiors should reprove Superiors ibid. Whom we are to reprove 1197 Whether we are to reprove an Infidel or one of a false Religion ibid. When we are to reprove or not to reprove 1204 How we are to reprove 1198 Reasons for Reproof 1199 1200 Not to reprove Sin a Sign of Hatred 1195 Resisting the Spirit How far the Spirit may be resisted 500 Respect of Persons what it is 1067 How God is no Respecter of Persons 1069 Restitution to be made if Wrongs be done 84 Revenge We are not to revenge Injuries done us 85 Arguments against it 1143 Whether it be lawful to pray for Revenge 1145 Reward We may look for the Reward 110 234 Riches are God's Blessings 986 Whether the bare having Riches be hurtful 368 The Vse of Riches 914 More required of rich Men than others 391 Not the Vse of Riches but the Abuse of them is condemned 986 The Danger of Riches 900 986 Vid. Temporal good things The Sins to which rich Men are exposed 371 375 Rich Men have need of much Grace 375 The Difficulty of rich Mens Salvation 368 386 Wherein the Difficulty of it lies 371 That this Difficulty is to be pressed and seriously thought of 391 Directions to them from the Difficulty of their Salvation 393 What it is to have a Will to be rich 908 The Danger of this 909 Arguments against the inordinate Desire of Riches 914 Directions against this inordinate Desire of Riches ibid. Trial of this immoderate Desire of Riches 918 Whether we may pray for and desire Riches 911 Trusting in Riches Vid. Trusting Right Whether we are always to demand our own Right 86 Vid. Due Property Righteousness or Iustice what it is 81 Vid. Justice Why we are to be just and righteous 87 Working Righteousness what it is 1071 Why this is required of us as the Principle of our Actions ibid. Righteousness of Faith what it is 928 956 What is the Hope built on this Righteousness of Faith 930 What is the Work of the Spirit in this Business ibid. S SAcraments relate to Christ's Death 1009 Preparation to the Sacrament necessary 621 What Thoughts are preparative to it ibid. Vid. Meditation Sacrifice What Sacrifices did import 830 Christ's Death had the true Notion and Virtue of a Sacrifice 829 The New Covenant is confirmed by virtue of this Sacrifice 830 Salvation what it is 17 That it is free to all that will accept of it 23 Who are they that contemn Salvation 20 That it is a difficult thing to be saved 397 Vid. Difficult In Christ there is not only Refuge but Salvation 231 What we should do to attain Salvation 21 Vid. Saviour Sanctification meritorious applicative and practical what 1090 How Christ sanctifies 1092 Who are the Sanctified 1089 Why the Relation of Children is reckoned only to the Sanctified 1090 Sanctification hath Influence on our Comfort and Peace 1072 Sanctifying God what it is 267 Satisfaction What Satisfaction a good Man hath 1114 Why he shall have it ibid. Satisfaction of Christ the Compleatness of it proved 1151 The Comfort of this to poor Sinners 1152 Saviour Christ is a Saviour 153 How many ways Christ is a Saviour 887 Why Christ is a Saviour both by Merit and by Power ibid. Christ's great End and Business is to be a Saviour 888 How we shall do to have Christ our Saviour 154 Directions to receive Christ as our Saviour 892 Motives to accept Christ as a Saviour 891 Thankfulness to Christ as a Saviour a Christian Duty 893 Scriptures proved to be the Word of God 721 Sensible Confirmations of the Divine Authority
of Scriptures 674 Secret of the Lord with the Righteous what it signifies 1049 Seed Christ the Seed of the Woman 534 Vid. Incarnation Seeking What Christ's seeking those that are lost implies 885 The Necessity of this seeking 886 Seeking Glory and Honour and Immortality what it is 1226 Sell all thou hast explained vindicated and applied 332 333 Vid. Forsake all Self-denial included in the Nature of Faith 441 Sensuality what it is 57 Arguments against it 58 The Evil and Danger of it 373 Shewing forth the Lord's Death what it signifies 1013 The Properties of shewing forth Christ's Death 1014 Why we should shew forth Christ's Death 1015 Motives to shew forth Christ's Death 1016 Sight of Christ past present and to come opened 477 Sight of Faith The objects the Sight of Faith are exercised about 478 Sin the Nature of it 646 Sin a Wrong to Father Son and Holy Ghost 163 The Deceitfulness of Sin 505 The Effects of Sin 650 The Aggravations of Sin 652 The Sins of God's People most provoking to him and the Reasons of it 271 The Sinfulness of Sin opened 646 682 General Observations about the Sinfulness of Sin 643 The Sinfulness of Sin to be meditated on ibid. Sins against Conscience the Mischief that comes by them 530 The Power of Sin how Christ takes it away 541 The Guilt of Sin how Christ takes it away 542 The Being of Sin how and when Christ takes it away ibid. Sin to be avoided and why 168 Not one Sin but all must be renounced Vid. Renouncing Why God corrects his People for their Sins in this World 272 Sleep Sobriety to be used in it 66 Sloth spiritual Directions how to shake it off 616 Sobriety what it is 65 The particular Branches of it Vid. Sleep Recreations Meat and Drink Apparel Care of the World The Necessity of Sobriety 63 Objections against preaching Sobriety answered 64 Solisidians condemned 729 Sorrow vanquished by Faith 242 Soul The Nature of the Soul 1166 The Soul immediately created by God 1163 The Immortality of the Soul proved 1162 1164 1173 The Evil of not believing the Immortality of the Soul 1172 Sparing God's sparing his People what it signifies 1017 This is a choice Privilege ibid. The Reasons why God spares his Children 1019 Who they are whom God spares 1021 How God's sparing is consistent with afflicting his People 1022 1023 Staggering at the Promise opened 487 Strength It is the Privilege and Duty of God's Servants to go from Strength to Strength 1003 Why God's Servants should go from Strength to Strength ibid. Motives to go from Strength to Strength 1006 They that go from Strength to Strength shall at last appear before God in Sion 1008 Sufferings of Christ. Prophecies and Types of Christ were fulfilled in his Sufferings 1149 1150 Sufferings of Christ a Copy and Pattern to us 1150 T TAking away Sin How Christ takes away the Sin of the World 1126 1127 Taking away Sin the great End of Christ's coming into the World and why 1128 What we should do to have Sin taken away Vid. Sin 1129 Temporal good things why God gives them to carnal Men 987 Vid. Good Things Temptations how to be prepared against them Vid. Devil 710 Thanksgiving for Benefits a Debt we owe to God 421 Graces acted and promoted in Thanksgiving 422 Sins prevented by Thanksgiving ibid. Reasons for Thanksgiving 423 In Thanksgiving spiritual Blessings are especially to be owned 424 We are to give Thanks for spiritual Blessings not only for our selves but others 426 We are not thankful for Mercies when the Heart is lifted up 700 Time the Preciousness of it 69 Tongue of the Just what is meant by it 1053 1058 In what Sense the Tongue of the Just is as choice Silver 1055 Sins of the Tongue 1053 Our Tongues to be used for edifying and why 1056 Directions hereunto 1058 Trembling at God's Word what it is 1033 Difference between it and holy Fear ibid. How it doth or may come to nothing 1036 Trinity How much Believers are ingaged to all the Persons of the Trinity 125 How all the Persons in the Trinity concur to the Salvation of Believers 1233 Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost 1233 1234 How Love Grace and Communion concur to our Salvation 1235 Trouble of Heart what it is and wherein it consists 235 237 The Causes of this Trouble of Heart 236 Why Christians should not let their Hearts be troubled 238 Directions to prevent this Trouble of Heart 239 Faith a Means of easing our Hearts from Trouble 241 Trust. Considerations to quicken us to improve our Trust 255 Encouragements to be faithful to our Trust 256 Trust in God a Duty in dark Times 814 The Profit of trusting in God then 815 There is much in the Name of God to incourage Trust ibid. They that fear God and obey him are most incouraged to trust in him 816 Trusting in Riches that there is such a Sin proved 377 The Evil of it 378 The Signs and Discoveries of it 383 The Evil Effects of it 379 The Remedy of it 383 Truth of Speech and Action what 841 Trials Various Sorts of Trials 361 Trials do manifest what Men are ibid. Why God will manifest Men by Trials 361 Types the several Kinds of them 746 Types of the Law why to be considered ibid. V UNgodliness what it is 31 The Negative Part of Ungodliness 33 The Positive Part of it 40 What it is to deny Ungodliness 32 Means to deny Ungodliness 40 Motives to deny Ungodliness ib. Ungodliness and worldly Lusts coupled 42 Victory of Christ over the Devil the Effects of it 540 How far Satan was destroyed hereby 543 Vid. Devil Power of Satan The Nature of Christ's Victory for Believers 546 W WAiting on God an Effect of Faith 457 War against Satan Motives to ingage in it 547 Washing us from our Sins the Fruit and Evidence of Christ's Love 1129 The Value and Worth of this Benefit 1180 Well-doing what it is 1227 Continuance in Well-doing what it is 1228 Patient Continuance in Well-doing what 1229 Wicked Men who are so 1059 When they shall have enough of Sin 1113 Why wicked Men shall have their Fill of Sin 1114 Will of God How God wills that none shall perish but all come to Repentance 937 Willingness of Christ to suffer how demonstrated 155 Objections answered 158 The Grounds and Reasons of this Willingness Vid. Giving 157 Winking How God winked at the times of Heathen Ignorance 276 Word of God threefold of Promise Blessing and Power 463 The Power and Certainty of God's Word 196 On what Grounds the Word of God is more conducible to Repentance than if one came from the Dead 672 949 The Relation of the Word to Faith 444 The Acts of Faith about the Word 446 The Effects of Faith thus exercised 447 How we may discern the Strength of Faith from hence 449 Work of the Devil what it is 538 How Christ destroys the Work of