I would Gal. 5.17 Go to Christ for help he was sent for this purpose to redeem you from Iniquity and dissolve the Devil's Work 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil It is his Office to purge the Church to set us at Liberty to destroy Satan's Power to free us from our Passions and Corruptions therefore go complain to him of the strength of your Sins for he will help you Vse 4. Comfort in our Conflicts You are sure of a final Victory before you enter into the Combate e're long we shall be out of the reach of Temptation and the Spirit shall be all in all Vse 5. Examination 1. Art thou sensible of thy natural Bondage so as to grieve under it As the Apostle Rom. 7.23 24. I see another Law in my Members warring against the Law of my Mind and bringing me into Captivity to the Law of Sin which is in my Members O wretched Man that I am who shall deliver me from the Body of this Death If it be not thus with thee Redemption by Christ will never be precious there is sighing and weariness they lay their sad Estate to Heart as the Church hung their Harps upon the Willows it is the Grief of their Souls that their Lusts held them in Captivity The Children of God complain more of the Relicks of Sin than wicked Men do of the full Power of it 2. Hast thou any Freedom Sense of Bondage is a good Preparative but it is not enough All Christ's Subjects are Kings they rule over their own Lusts though not freed from them altogether they strive against them and keep them under And there is not only a freedom from Ill but a freedom to Good Psal. 110.3 Thy People shall be willing in the Day of thy Power They do not serve God by Constraint but are free to Good and serve God with a great chearfulness as before they served their Lusts. Rom. 7.22 I delight in the Law of God after the inward Man They consult with the Word of God which was before their Bondage and Terror they have an Ability and Strength to do that which is Good there is a new Life in them yet so as they are still excited by the Spirit Vse 6. It informeth us what is true Liberty not to live at large John 8.36 If the Son therefore shall make you free you shall be free indeed Not to have Power and Sovereignty over others not to exercise Command and Authority over others but to subdue our Lusts not to be left to our selves to do what we please that is the greatest Bondage Rom. 6.20 VVhen ye were the Servants of Sin ye were free from Righteousness but to do the Will of God 1 John 3.5 And ye know that he was manifested to take away our Sins and in him is no Sin He died to take away Sin and to make us like himself that the World might know that he was a pure and holy Saviour SERMON XXI TITUS II. 14 And purifying unto himself a peculiar People c. IN this latter Branch I observed Christ's Act and then his Aim His Act he gave himself His Aim and Intention And here is the privative part of Deliverance To redeem us from all Iniquity This I have finished I come to the Positive part And purify to himself a peculiar People zealous of good VVorks He never communicates his Blessings where he doth not bestow his Grace He did not only free us from Hell but from Sin It is well for the Godly that Christ came to take away the proud and carnal Heart to take away Corruption and Iniquity which is their greatest Eye-sore But this is not all there is a positive Blessing Christ did not only come to deliver us from Sin but communicate Grace That he might purify to himself a peculiar People Two Points I shall open to you I. That whomsoever Christ maketh his People he first purifieth them or by purifying them maketh them his People II. Those that are purified are reckoned his Treasure or peculiar People Doct. I. That whomsoever Christ maketh his People he first purifieth them or by purifying maketh them his People Here I shall shew you 1 st The Necessity 2 dly The Manner of it First The Necessity of this Purification 1. In regard of God Father Son and Holy Ghost Every Person in the God-head in the dispensation of Grace hath a distinct personal Operation Election is ascribed to the Father Redemption to the Son and effectual Application to the Holy Ghost Now every one of these Operations respects Holiness Election Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we might be holy and without blame before him in Love Redemption Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Sanctification 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth It is for the Honour of every Person that their Intention may not be frustrate and chiefly upon this ground because by this means they would justify and honour their personal Operation to the World Those that are chosen by the Father must be of a choice Spirit Christ will not be the Head of an ulcerous Body he will not be like Nebuchadnezzar's Image whose Head was of fine Gold his Breast and his Arms of Silver his Belly and his Thighs of Brass his Legs of Iron his Feet part of Iron and part of Clay Dan. 2.32 33. A beautiful Head upon a Negro's Body is monstrous We are Vessels formed and set apart for the Master's use Those that are under his forming come new out of the Forge Unclean Vessels can never be used to any good purpose unless they be washed and sweetned They are to be looked upon as God's Choice Christ's Purchase and the Spirit 's Charge Or if you will have it in other Relations they are God's Children Christ's Members and the Spirit 's Temples God's Children must resemble their Father Christ's Members must be like their Head and the Holy Ghost will not dwell in a defiled Temple 2. With respect to themselves and their relation to one another they must be purified 1 Pet. 1.22 Seeing that ye have purified your selves in obeying the Truth through the Spirit unto unfeigned Love of the Brethren see that ye love one another with a pure Heart fervently The Purification of our own Souls maketh us to love Purity in others for Similitude is the ground of Delight and Complacency No Man can delight in the Purity of others unless he be in some measure purified himself Holy Men are only fit for this Communion and Society others go in the way of Cain Jude v. 11. Who was of that wicked one and slew his Brother And wherefore slew he him because his own
We were all forfeited to God but all the Elect have an Interest in the same Redeemer This will somewhat explain the Mystery 2. In that Law there was another Redemption that was to be made to Man and so there was a two-fold Redemption figured in the Legal Dispensation 1. There was a Redemption of the Inheritance or of the Person of the Brother that was waxen poor and so through Poverty had sold himself or sold his Land Levit. 25.25 If thy Brother be waxen poor and hath sold away some of his Possession and if any of his Kin come to redeem it then shall he redeem that which his Brother sold. And ver 47 48. And if a Sojourner or Stranger wax rich by thee and thy Brother that dwelleth by thee wax poor and sell himself unto the Stranger or Sojourner by thee or to the Stock of the Strangers Family After that he is sold he may be redeemed again one of his Brethren may redeem him The Goel or the next of Kin was to redeem both the Land and Person so sold. All this noteth our State by Nature we forfeited our Inheritance and sold our selves to work Iniquity there was a voluntary Forfeiture on our Part and we could not redeem our selves for we were waxen poor And when we had sold our selves all of the Kindred were altogether waxen poor and could not redeem us Psal. 49.7 8. None of them can by any means redeem his Brother nor give to God a Ransom for him For the Redemption of their Soul is precious and it ceaseth for ever Therefore Jesus Christ comes from Heaven and takes Flesh that he might be of our Blood and Kin and so jure Propinguitatis as being next of Blood he had a Right to redeem and help us when we had forfeited our selves and were become Slaves and Vassals of Sin and Satan 2. There was the Redemption of Captives I confess I do not find express mention in the Law of this kind of Redemption though some Types of this Captivity there were and therefore here we must allude to the Customs of all Nations Therefore I shall shew First To whom we were Captives Secondly The manner of redeeming Captives both among the Jews and all Nations First To whom we were Captives to God to Satan to Sin 1. To God We were the Prisoners of his Justice and Wrath and therefore called Prisoners in the Pit in which there is no Water Zech. 9.11 It is a Description of our natural Bondage In our Original State we were God's Creatures but in our degenerate and fallen Estate we are God's Prisoners 2. We were Captives to Satan as God's Executioner given up to his Power that he might blind harden and lead us to all manner of Sin by a just Tradition 2 Tim. 2.26 That they may recover themselves out of the Snare of the Devil who are taken captive by him at his Will Natural Men are at the Will of another as Christ told Peter John 21.18 Another shall gird thee and carry thee whither thou wouldst not So Satan leads and carries us up and down but it is there where we would our selves be we consent to this Bondage and are acted by the Spirit of the Devil and are at his beck Nay that is not all but we are also given up Captives to Satan that we might be tormented by him therefore he is said to have the Power of Death Heb. 2.14 The Devil as God's Executioner hath a great Power over carnal Men to stir up Bondage and Fear and Horrors of Wrath and to take them away to Torment though not as he will but as God willeth Satan is our Keeper as God is our Judg and Conscience which was made to be God's Deputy is as it were Satan's Under-keeper stirs up Fear and holds us in Chains of Darkness 3. We are Captives to Sin Every natural Man is a Slave to his own Lusts Tit. 3.3 Serving divers Lusts and Pleasures Man in his natural State is a Slave to his own Affections For the explaining of which let me tell you while Man was in his Original State and Condition his Actions were to be thus governed the Understanding and Conscience were to prescribe to the Will and the Will according to right Reason and Conscience was to stir up the Affections and the Affections according to the Counsel and Command of the Will were to move the Spirits and the Members of the Body This was the Order setled in Man's Nature before the Fall But now by Corruption there is a woful Change and Disorder and the Head is where the Feet should be the bodily Spirits move the Affections the Law in the Members prescribes many times to the Law of the Mind carnal Pleasures move the Affections and the Affections carry away the Will by Violence and the corrupt Bent of the Will blinds the Understanding and so Man is led headlong to his own Destruction and therefore the Apostle saith that carnal Men are sold under Sin Rom. 7.14 I am carnal sold under Sin As Captives in War were sold to be Drudges to those that bought them so Man by Nature is sold to be a Drudg to his own Lusts and to be at the Beck of every carnal and unclean Suggestion Here is the Captivity of Man by Nature there is the Judg and that is God to whose Wrath we are subject there is the Prison that is Hell there is the Keeper of the Prison that 's Satan and there are the Ropes and Chains by which we are bound and they are partly our Sins Prov. 5.22 His own Iniquities shall take the Wicked himself and he shall be holden with the Cords of his Sins And partly the Terrors of Conscience for the Devils are said to be reserved in everlasting Chains under Darkness unto the Iudgment of the great Day Jude 6. which signifies the Horror that is upon the damned Spirits expecting more Judgment from the Wrath of the Lord and at the Judgment of the Great Day The Devils that are most sensible of their Estate as being actually in Torment are said to be held in those Chains of Darkness and we as their Fellow-Prisoners are held in the same Chains though in the time of God's Patience we do not feel it Secondly Let us come to the way of redeeming these Captives Among the Nations there 's a four-fold way of redeeming Captives either gratuitâ manumissione by free Deliverance or else Permutatione by way of Exchange or else violentâ ablatione by way of Force and Arms or else soluto lutro by paying the Price or Ransom The two last are most proper to this Case taking away by Force or paying a Ransom though to me the former also have their Place 1. By free Dismission on God's Part that holdeth in the present Case we are freely dismissed namely as there is nothing done on the Captive's Part to free himself It is said Rom. 3.24 Being justified freely by his Grace through the Redemption that is in
is become the Author of Eternal Salvation to them that obey him And that agreeth not only with his Doctrin but Example vers 8. Though he was a Son yet he Learned Obedience by the things he suffered Now till this be cleared we have no rest to our Souls Mat. 11.29 Take my Yoak upon you and Learn of me for I am meek and lowly and you shall find rest for your Souls 'T is good to believe his Doctrine as a Prophet to depend upon his Merit as a Priest but if we refuse to obey him our Qualification is not compleat and other Acts are but Counterfeit and pretended For none know him aright but those that obey him None depend upon his Merit but those that trust him in his own way and submit to his Healing and Instructing Methods And it is the great Mercy and Wisdom of God to state the Terms so that poor tender Consciences may sooner come to ease and rest For no man unless strangely infatuated and slight in setling his Eternal Interests will question his Obligation to Duties but every serious Soul will question their Claim to Priviledges unless they see good ground and warrant Now when we plainly demonstrate unto them that their all dependeth upon their receiving Christ the Lord and framing themselves to his Obedience they will more easily hearken to us and resigning up themselves to him by Covenant they more readily put themselves in the way of getting a Solid and Unquestionable Peace and so by following their Duty are sooner freed from scruples about their interest for if this work be minded it will Interpret its self and make its self evident 5. We shall be unwillingly Subject to his Kingdom of Power if we be not willingly Subjects to his Kingdom of Grace Gods decree is past that every knee must bow to Christ by force and constraint or willingly and readily If by constraint we are Subjects 't is our Ruine and Destruction If willingly we have our Reward Christ will utterly destroy the obstinate they shall feel the effects of his meerly Regal not his pastoral Power He will break them with a Rod of Iron Psal. 2.9 But his pastoral Rod and Staff are a Comfort to his People Psal. 23.4 For he ruleth them with a saving and gentle Government Now you are left to your choice which pleaseth you best his Iron Rod or his Pastoral Rod to perish with the obdurate World or to be conducted to Heavenly Glory to refuse your remedy or submit to the Motions of his preventing Grace Or let me thus express it Christ who is set upon the Throne for the exercise of his Regal Power hath a Sword and a Scepter in his Hand to subdue his Enemies and rule his People The Sword is his All-powerful Providence The Scepter is his All-conquering Spirit Now 't is better to be in the number of humble and obedient Christians than to continue his obstinate and spightful Enemies To Consecrate our selves and all that we have to him than to fall a Sacrifice to his Justice and the revenges of his Indignation 6. This Government which we so much stick at is a Blessed Government Christ himself pleadeth this Mat. 11.30 My Yoak is easie and my Burden is light 'T is sweet in its self and sweet in the issue It concerneth us much to have good thoughts of Christs Reign and Government for he doth not rule us for our hurt or by needless Laws that have no respect to our good and safety Look upon them in themselves what hath he required but such a sincere Obedience as consists in Purity and Charity Both which oppress not humane Nature but perfect it and put an Excellency upon us which others have not Prov. 12.26 The Righteous is more excellent than his Neighbour Psal. 16.3 But to the Saints that are in the Earth and to the excellent in whom is all my delight And look upon them in their event and issue all that he hath required is in order to our Happiness If Repentance and Faith 't is in order to our Pardon and Peace Acts 3.19 Repent that your Sins may be blotted out when times of refreshment shall come from the presence of the Lord. If Moral Obedience 't is that by Holiness he may lead us unto God without which we cannot see him and injoy him Heb. 12.14 So that if our sinful customs have not made us incompetent Judges this Government should be submitted unto and chosen before Liberty and Freedom from it for all these things are for our good III. What moveth and induceth Men so much to dislike Christs Reign and Government 1. The evil Constitution of Mens Souls This Government is contrary to Mens Carnal and Bruitish Affections Now the flesh is loth to be restrained and curbed and therefore the Carnal Mind is Enmity against God Rom. 8.7 Part of this Opposition remaineth in the regenerate Rom. 7.23 I see a Law in my members warring against the Law of my Mind And Gal. 5.17 For the flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary one to the other so that ye cannot do the things that ye would Therefore no wonder if wicked men shake off that Yoak which they cannot endure and galleth them upon all occasions when they would fulfil their Lusts. Hence is it they refuse to be subject to Christ. 2. It comes from an affectation of Liberty Men would be at their own dispose and do whatsoever pleaseth them without any to call them to an account Psal. 12.4 Who have said With our Tongue we will prevail our Lips are our own who is Lord over us They cannot endure strictly to consider what they should say and do So they may please themselves and advantage themselves they will take no notice of what is right or wrong or any Superiour to whom they are accountable I remember 't is said Iudges 21.25 In those days there was no King in Israel every man did that which was right in his own Eyes So it is true here Man that is prone to all Sin and Wickedness would have no King or Lord over him be under no Government Therefore we will not have this man to Reign over us There is a false Notion of Liberty possesseth all our Hearts we take it to be a Power to do what we list not a Power to do what we ought The absurdity of it would soon appear if we considered the mischiefs it would produce in mans Government If men were under no Rule and Order what Monsters of Wickedness would they grow And the World would soon prove a Stage to act all manner of Villanies upon And the falshood of it will more appear if we consider Man in his Relation to God he hath no true Liberty but such as becometh a Creature whose absolute dependance doth necessarily infer his Subjection to God to whom he is accountable for all his Actions So that his true Liberty lieth in a readiness to obey his
God which is by Faith of Iesus Christ is unto all and upon all that believe for there is no difference they all take hold of the same Righteousness Look as a Jewel held by a Man and by a Child tho the Man holds it more strongly than the Child yet it is the same Jewel and of the same Worth and Value So the Righteousness of Christ is of the same Worth before God the stronger Believer holds it faster than the weaker Believer but tho he cannot be so high in Faith as Abraham and as other Worthies of God yet he hath his hold-fast upon God Differences of Nations and outward Condition do neither help nor hinder Salvation and different degrees of Grace tho they occasion some accidental difference in the spiritual Life as some have more Comfort than others yet as to the main all that accept have a like Priviledg The Reasons of it are partly because the same Grace is the cause of all Free Grace acts for the good of all upon the same terms Isa. 43.25 I even I am he that blotteth out thy Trangressions for my own sake and will not remember thy Sins God doth not take notice of Differences in them whom he forgives God may pardon the Sin of Andrew and Thomas as well as of Abraham and Paul Grace's Motives lie within it self And partly because they have the same Redeemer Jesus Christ theirs and ours Under the Law you shall find the Rich and Poor were to give the same Ransom The Rich shall not give more and the Poor shall not give less than half a Shekel Exod. 30.15 to signify the Price of Christ's Blood for all Souls is equal they have not a nobler Redeemer nor a more worthy Christ than thou hast And partly because your Faith is as acceptable to God as theirs 2 Pet. 1.1 To them who have obtained like precious Faith with us that is for kind tho not for degree It is of the same Nature Worth and Property with the Faith of the Apostle's tho every one cannot believe as strongly as Peter nor come up to his height Vse 1. If the Grace of God hath appeared to all Men then let us put in for a share Why should we stand out Are we excepted and left out of the Proclamation of Pardon and free Grace If Persons be excepted by Name when a Pardon is offered to Rebels they stand off and will not come within the Verge of such Power but if it be offered to all why should we stand out we must not add nor detract If God hath said Christ died for Sinners believe him upon his Word and say I am Chief do not say I am a Reprobate God hath no Favour for me Will you leave that Word and hazard your Salvation for a groundless Jealousy and Scruple Therefore confute your Fears and put all out of question by a thorow believing Vse 2. For Comfort to weak Believers Tho your Faith cannot keep time and pace with Abraham's nor your Obedience with the Worthies of God yet you are Followers of them who through Faith and Patience inherit the Promises Heb. 6.12 A little Faith is Faith as a Drop is Water and a Spark is Fire it is free to all that have or will accept say then as he Mark 9.24 Lord I believe help thou mine Vnbelief The least dram of Gospel-Faith gives a Title and Interest Indeed you must strive to make it more evident you cannot have Comfort till then and consider Endeavours of Growth do better than idle Complaints therefore follow on still with hope SERMON III. TITUS II. 12 Teaching us that denying Vngodliness c. II. THE next thing to be considered is the Lesson that Grace teacheth us Teaching us that denying Vngodliness and worldly Lusts we should live soberly righteously and godly in this present World But before I enter upon the Discussion of the particular Branches I shall observe some things in the General Observ. 1. Grace teacheth us Holiness It teacheth by way of Direction by way Argument and by way of Encouragement 1. It teacheth by way of Direction what Duties we ought to perform and so it maketh use of the Moral Law as a Rule of Life The Law is still our Direction otherwise what we do cannot be an Act of Obedience Certainly the Direction of the Law is still in force for where there is no Law there is no Transgression and Duty without a Rule is but Will-worship If the Law were blotted out the Image of God would be blotted out for the external Law is nothing but the Copy of God's Image that Holiness and Righteousness which is impressed on the Heart Now Grace doth not blot out the Image of God but perfects it In the new Covenant God promiseth to make the Law more legible Heb. 8.10 This is the Covenant that I will make with the House of Israel after those days saith the Lord I will put my Laws into their Mind and write them in their Hearts Well then we are not freed from the Authority and directive Power of the Law Grace adopts it doth not abolish the Law the Commands of the Law sway the Conscience and Love inclineth the Heart and so it becometh an Act of pure Obedience Obedience respects the Command as Love doth the Kindness and Merit of the Lawgiver 2. It teacheth by way of Argument it argueth and reasoneth from the Love of God Gal. 2.20 The Life that I now live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me There is Grace's Argument Christ loved me we should not then be so unkind as to deny God his Honour or Worship or cherish his Enemies 2 Cor. 5.14 For the Love of Christ constraineth us What will you do for God that loved you in Christ The Gospel contains melting Commands and commanding Intreaties The Law and the Prophets do not beseech but only command and threaten but the Grace of God useth a different method in the New Testament 3. It teacheth by way of Encouragement as manifesting both Help and Reward The Gospel doth not only teach us what we ought to perform but whence we may draw Strength and how kindly God will accept us in Christ. The Law is a School-master and the Gospel is a School-master but in the Discipline and manner of teaching there is a great deal of difference the Law can only teach and command but the Gospel is a gentle School-master it pointeth to Christ for Help Phil. 4.13 I can do all things through Christ which strengtheneth me and to God for Reward and Acceptance Heb. 11.16 He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him I do but mention these things because I shall handle the Encouragements hereafter Vse 1. Of Information It sheweth us 1. What is true Holiness such as cometh from the Teachings of Grace obliging Conscience to the Duty of the Law
when it moveth it self aright The Senses must be bridled Iob made a Covenant with his Eyes chap 31.1 I made a Covenant with mine Eyes why then should I think upon a Maid No Man is above these Rules The Eyes transmit the Object to the Fancy the Fancy to the Mind the Mind to the Heart SERMON VI. TITUS II. 12 And worldly Lusts c. Vse 3. EXhortation Let us deny these worldly Lusts. I shall urge Arguments both on Grace's part and then on the part of worldly Lusts. 1. On Grace's part Grace hath denied us nothing it hath given us Christ and all things with him and shall we stick at our Lusts that are not worth the keeping Certainly God loved Christ with an inexpressible Affection it was infinitely more than we can love the World Tho Nature be much addicted to these Lusts and tho we be carried out with great strength of Affection to the World yet we cannot love the World as much as God loved Christ for his Love to Christ is infinite and unlimited like his Essence and God found a full Complacency and Satisfaction in Christ yet God gave up the Son of his Love Grace counteth nothing too dear for us not the Blood of Christ not the Joys of Heaven and shall we count any thing too dear for Grace A right Eye or a right Hand cannot be so dear to us as Christ was dear to God At what cost is Grace to redeem and save us And shall Grace be at all this cost for nothing If God had commanded us a greater thing ought we not to have done it If God had commanded thee to give thy Body to be burnt or to offer thy first-born for the Sin of thy Soul considering his absolute Right over the Creature he might have required thy Life and thy Childrens Lives but he only requires thy Lusts things not worth the keeping things that will prove the Bane of thy Soul and things that we are bound to part with to preserve the Integrity and Perfection of our Natures If God had never dealt with us in a way of Grace we should have parted with our Lusts And shall Grace plead in vain when it presseth to deny Lusts It will be the Shame and Horror of the Damned to all Eternity that they have stood with God for a Trifle and that they would not part with Dung for Gold with a Stable for a Palace especially being so deeply pre-ingaged by God's Mercy in Christ. 2. On the part of worldly Lusts. There let me speak of them in general then in particular I. In general they are Lusts and they are worldly Lusts both will yield us Arguments why we should deny them 1 st They are Lusts and therefore Lust should be checked because it is Lust. That we may see what Victory we have over our selves it is a fit occasion to express our Self-denial and to shew what we can do for God There can be no considerable Self-denial there but where the Lust is great and there we shew how we can renounce our Bosom-desires for God's sake Mat. 7.13 it is said Strait is the Gate and narrow the Way that leads to Life If we desire to go to Heaven we must look to cross our selves in those things we most affect and desire and pass through a strait Gate and therefore if you let Lust have its scope you mistake the way Without Self-denial there can be no good done in Religion Again Lust is the Disease of the Soul Natural Desire is like the Calor vitalis the vital Heat which preserves Nature but Lust is like the feaverish Heat that oppresseth Nature We should get rid of our immoderate Desire as we would of a Disease Nature's Desires are temperate and soon satisfied but Lust's are immoderate and ravenous Contentation is the Soul's Health as Lust is her Sickness If after much eating and drinking a Man is unsatisfied it is a sign he is sick and hath more need of Physick than of Meat and Drink and to be purged rather than filled So when we are not contented with God's Allowance in a moderate supply of Nature we need to be cured rather than satisfied Drink is sweet to a Man in a feaverish Distemper but it is better to be without the Appetite than to enjoy the pleasure of Satisfaction Who would desire a burning Feaver to relish his Drink Better mortify the Lust than satisfy it in the issue it will be sweeter for it is the Disease of the Soul though it seem sweet I am sure the Pains of Mortification will not be half so bitter as the Horrors of everlasting Darkness And Lust let alone begins our Hell it is the burning Heat that at length breaks out into an everlasting Flame Again Lust is the Disorder of Nature and Reason that should be Monarch and King in the Soul is enslav'd and under a base Bondage by strength of Desires and it is the greatest Slavery for a Man to be a Slave to his own Desires and the truest Freedom to command them Consider what an odd sight it were if the Feet should be there where the Head is and Earth there where Heaven should be there is as great a Monstruousness and Disorder within when the Soul is under the power of a ruling Lust. All should be in subjection to the Law of the Mind God made Reason to have the Soveraignty and Dominion and we give it to Appetite and Lust. A Man is drawn away by his Lusts Iames 1.14 Every Man is tempted when he is drawn away of his own Lust and enticed The Affections are like wild Horses in a Coach that have cast their Driver they draw away the Soul by violence and Reason hath no command Again Lusts make us not only brutish like Beasts for Beasts are led by Appetite and Man by Reason but worse than Beasts for Beasts can do no more and ought to do no more they have not a higher Rule Appetite is made Judg. Yea and which is more we exceed them in Lusts Beasts which are wholly led by Appetite desire things only nigh at hand and which are easy to be gotten but Man's Lusts romage throughout the whole Course of Nature sometimes they desire things impossible The Lust of Beasts is less inordinate than the Lust of Men for the Beasts only desire to satisfy Nature which is contented with a little You cannot force a Beast to take more when Nature hath its fill but our Desires know no bounds and we desire not only necessary things but superfluous such as are burdensom and cumbersom to the Soul Lust only maketh them necessary A Horse when he hath taken his measure will take no more Every other Creature naturally is carried only to that which is helpful to its Nature and shuns that which is hurtful and offensive Only Man is in love with his own Bane and fights for those Lusts that fight against the Soul Again it is Lust that makes our abode in the World
of Confidence but in the Clearness of your Ground and Warrant In Matth. 7. latter end the Scripture takes notice of two Builders the foolish and the wise there was no difference in the Building it self both might raise a Structure equally â—air but the difference lay in the Ground-work and Foundation the one built upon the Sand the other upon a Rock therefore you are not to look so much to the Strength of your Hope as to the Evidence the Ground the Foundation of it Do you know what you do when you so confidently believe your Salvation Presumption grows upon Men they know not how it is not an Act of Advice and Consideration and therefore will leave us to Shame A Man had need have good grounds for his Hope True Hope is a serious Act arising from Grace longing after its Perfection and therefore we are said to be begotten to a lively Hope 1 Pet. 1.3 Seed desireth Growth every thing aimeth at Perfection when Grace is infused presently there is a Tendency and Motion this way Others may have strength of Confidence though a weak Foundation whereon to build it therefore their Hope comes to nothing but Shame and the greater Confusion Iob 8.14 the Hope of the Hypocrite is compared to a Spider's Web O what a curious Web doth she spin out of her own Bowels but assoon as the Besom comes down goes the Spider and the Web too both are swept away and trodden under foot So it is with Hypocrites they spin a fine Web out of their own Bowels conceive rash but strong Hope a Hope of their own forming and making but when Death comes the Man dies and his Hopes die with him So Prov. 11.7 When a wicked Man dies his Expectation shall perish and the Hope of the unjust Man perisheth It is not meant only of his worldly Expectations tho that is true he that aspired to be great and to feather his Nest and excel in the World when he dies all his Plots and Projects die with him but it is meant of his heavenly Hopes when they come to enter upon their everlasting State then they are sensible of their Mistake We are more sensible of what is near at hand than what is at a distance Men grow wise when they come to die Eternity is near at hand and Men begin to awake as out of their Dream and lose all their Confidence and when they thought they were full they find themselves hungry Again the Hope of the Hypocrite is compared to the giving up of the Ghost Iob 11.20 Their Hope shall be as the giving up of the Ghost When the Frame of Nature is dissolved it is done with bitter Gripes and Pain the Soul in a Moment takes an everlasting Farewel of the Body so all the Hopes of the Wicked vanish and are lost in an Instant and they are full of Horrour and sad Despair It is the greatest Evil that can befal you to lose all your Hopes in an Instant Well then this looking for the blessed Hope is not a slender Imagination an unadvised rash Confidence such as is lost whenever we begin to be serious either by the conviction of the Word or the approaches of Death 2. It is not some Glances upon Heaven such as are found in worldly and sensual Persons Sometimes worldly Men have their lucida intervalla their good Moods and now and then have some sober Thoughts of Heaven that rush into their Mind Balaam had his Wishes Numb 23.10 Let me die the Death of the Righteous and let my last End be like his And the Apostle speaks of some that had a Taste Heb. 6.4 snatch now and then some savour of the Sweetness of Heaven and spiritual Comforts A wretched Worldling in whose Fancy the World plays all the day riseth with him goeth to Bed with him yet now and then hath his Wishes and some sudden Raptures of Soul some Flashes and Motions but alas this is not the looking for the blessed Hope for that is a constant viewing of Happiness to come Sudden Motions are not operative they come but now and then and leave no Warmth upon the Soul as Fruit is not ripened that hath but a glance of the Sun and you know a sudden Light rather blinds a Man than shews him his way so these sudden Flashes Enlightnings and heavenly Thoughts vanish and leave a Man never the better 3. It is not a loose Hope a possible Salvation that can have such an Efficacy upon the Soul to urge and incline it to the spiritual Life James 1.8 A double-minded Man is unstable in all his Ways When a Man is double-minded divided and distracted between Hopes and Fears there will be much Irregularity and Unevenness in his Conversation he will be off and on with God As their Hearts are up and down and divided because the Success is doubtful so also is their care of Strictness weakned and broken 1 Cor. 9.26 I therefore so run not as uncertainly so fight I not as one that beateth the Air. He alludes to the Istmich Games In an ordinary Race a Man might run and be out-stripp'd the Event was very uncertain he might miss of the Goal if the other sensibly got ground then he was discouraged and began to slack his pace as out of hope but saith the Apostle I run not as one that is uncertain here we are all sure to obtain tho we cannot keep pace with the foremost And this is that which quickens Industry and stirs up those holy Endeavours The surer your Hope is the greater Strength you find and the greater Power upon your Conversation Thus it is not a blind Hope or some Glances upon Heaven and the blessed Things to come that rush into the Mind of a cursed Worldling nor a loose Hope and bare Conjecture a possible Salvation hath not such Efficacy and Power upon the Soul Secondly Positively what this Expectation is of Blessedness to come It is an earnest and lively Hope a solid Expectation of Blessedness to come and it bewrays it self by three things serious Thoughts earnest Groans and lively Tastes 1. By frequent and serious Thoughts Thoughts are the Spies and Messengers of Hope sent into the promised Land to bring the Soul Tidings of what is to come It is impossible for a Man to hope for any thing but his Mind will run upon it and he will be thinking of it We find it in all earthly Matters that Hope sets the Mind on work and so we preoccupy and forestal the Contentments that we expect we enjoy them before they come by serious Contemplation feasting the Soul with Images and Suppositions of the Happiness we shall have when we come to Fruition Contemplation of Heaven is the Feast of the Soul Hope brings in the Image and Suppositions of what is to come as if it were already present Certainly where-ever the Treasure is the Heart the Thoughts will be there Hope carries the Mind above the Clouds in the midst
lay hold of the second Covenant we must be dead to the Law Men are slight and careless untill the Curse of the Law puts them so hard to it that they are made to despair of getting Heaven and Salvation by Obedience to it O then they think of a New Life and a New Claim The Curse of the Law follows them close makes them utterly despair in themselves then they are fit to live unto God The Apostle tells us this is the great Use for which the Law now serveth Rom. 5.20 The Law entred that the Offence might abound Gal. 3.19 Wherefore then serveth the Law it was added because of trangression that is to convince Sinners of their lost Estate that men might be sensible of their Sins and so forcibly constrained to make after another Righteousness None pass from one Covenant to another but they have a taste of the first I. VSE To inform us how the two Covenants agree and are subservient to one another For these two are not contrary being both Truths revealed by God they have a mutual respect the Law serveth to make Sin known Rom. 3.20 For by the Law is the knowledge of Sin and the Gospel holdeth forth the Remedy of Sin Iohn 1.29 Behold the Lamb of God which taketh away the Sin of the World The Law paints out our need oâ— Christ who is the end of the Law for Righteousness Rom. 10.4 The Gospel maketh an offer of Christ that in him we may have what we could not attain by the Law 1 Cor. 1.30 For of him are ye in Christ Iesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption The Law discovers those Duties wherein a Man made Righteous ought to walk and testifie his Thankfulness Eph. 4.1 2. I beseech you that you walk worthy of the Vocation wherewith ye are called with all lowliness and meekness c. The Gospel furnisheth him with Spiritual Strength to walk in those Duties which the Law prescribeth 2 Cor. 3.6 The Letter killeth but the Spirit giveth life Lex jubet Gratia juvat The Law commands but Grace helps us Thus they fairly agree and are mutually useful II. VSE To awaken our Consciences to consider upon what Terms we stand with God and by what Covenant we can plead with him by the Covenant of Works or by the Covenant of Grace If we be yet under the Covenant of Works and have not got the Sentence of the Law repealed O miserable Creatures there is no hope Psal. 130.34 If thou Lord shouldest mark Iniquity O Lord who shall stand But there is forgiveness with thee that thou mayest be feared If God should deal with us in a way of strict Justice according to the tenor of the Law and the Covenant of Works no Man can escape Condemnation and the Curse There is another Covenant but how will you decline Judgment according to the first Covenant 1. There is no hope of your pleading another Covenant till you own the first Covenant to be just and with Brokenness of Heart you look upon your selves as shut up under the Curse and you acknowâ—edge your selves lost and undone Sinners The great thing that this Young man wanted was Brokenness of Heart and therefore Christ would have him see himself in the Law The Heirs of Promise are described to be those that have fled for refuge to lay hold upon the Hope set before them Heb. 6.18 It is all Allusion to those that fled for their Life If one had kill'd a Man by chance and not out of Malice prepense there was a City of Refuge appointed and if he fled there before the Avenger of Blood the next of kin seized upon him the Man was safe None are brought in to Christ but they come as those that have the Avenger of Blood following them they are driven and must away from the first Covenant by a deep sense of their Misery Men that are Heart-whole and have only Doctrinal Notions about the two Covenants without feeling the force of either and being driven out of themselves to ly at God's Feet for Mercy they as yet remain under the Old Covenant and need be prepared by this breaking Work Indeed Degrees are different but all feel some Trouble some with great Horror and Despair but others with Anxiousness and Solicitude the Curse is at their heels therefore they desire to be found in Christ Now have you felt any thing of the Spirit of Bondage The deepness of the Wound is not to be looked after but the soundness of the Cure but yet some Wound there will be And therefore till there be some Grief and Shame and Sorrow and bitter Remorse because of Sin a smiting upon the Thigh because of the Indignation of the Lord and humbling our selves before God we are not fit for Mercy We are not Heirs of the Promise if we do not hasten to the Hope set before us 2. They that do as yet trust to their good Meanings and Endeavours and seek Salvation by their own Doing must yield perfect Obedience to the Law of God or else they cannot obtain Eternal Life we make this to be our Covenant by sticking to any one Work of ours Gal. 5.2 3. Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing For I testifie again to every one that is circumcised that he is a Debtor to do the whole Law If another Man had spoken this possibly you would have judged him rash and uncircumspect But I Paul say unto you I that have an Apostolical Authority I that know the mind of Christ I testifie this again and again that observing any one Ceremony as part of a Mans Righteousness necessary to Salvation cuts off the Observer from all Benefit by Christ he is a Debtor to the Duty of the whole Law he obligeth himself to perfect Obedience without which the Law cannot justifie any he saith it again and again that Man might take heed This trust in his own Righteousness in effect is a renouncing the Gospel Covenant Christ must be our whole Righteousness and a compleat Saviour or not at all If we rely upon any thing besides him or joyntly with him as a meritorious Cause of Salvation we lose all Hope and Comfort by Christ. This is the great Concernment of the Soul therefore to be inculcated with such Seriousness and Earnestness 3. By living in any known allowed reigning Sin shews we have no Claim to the second Covenant Saith David Psal. 19.13 Keep back thy Servant also from presumptuous sins let them not have Dominion over me so shall I be upright and shall be innocent from the great transgression Our Qualification under the second Covenant is not a Soul exactly perfect but a Soul sincere Now if any Sin hath Dominion over us our Sincerity is gone Rom. 6.14 Sin shall not havâ— dominion over you for ye are not under the Law but under Grace There were no cogency in the Argument
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
further 2 Pet. 1.18 19. And this voice which came from heaven we heard when we were with him in the holy Mount who have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts What greater confirmation could the Apostles expect than that voice from Heaven This is my beloved Son in whom I am well pleased Matth. 17.5 Yet Peter who heard that voice telleth us that comparatively we have greater security from and by the written Word not in it self but as it is given in evidence to us so that there is no compare between it and one from the dead 2. We have sensible Confirmations VVe are wrought upon by sence now is not ordinarily the word as sensibly confirmed to us as it would be by a Vision or Apparition from the dead 1. There is the Holyness of Professors 1 Cor. 14.25 And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth 1 Pet. 4.4 Wherein they think it strange that ye run not with them to the same excess of riot speaking evil of you Is it not more wonder to see a Living Man that hath not devested himself of the Interests and Concernments of Flesh and Blood to deny himself for things to come then to hear a tale from a dead Man 2. There is the constancy of the Martyrs that have ratified this Truth with the loss of their dearest concernments Revel 12.11 And they overcame by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death 'T is possible a Man may suffer for a false Religion and Sacrifice a stout Body to a stubborn mind But is there no true Gold because there hath been some counterfeit Coin The Devils Martyrs have not been so many for number nor for Temper and Quality so Holy so VVise so Meek as the Champions of the Truth The Christian Religion can shew you Persons of all Ages young and old of all Sexes Men and VVomen of all Conditions of Life Noble and of Low Degree of all Qualities Learned and Unlearned See Sermons on John 17. p. 256. 3. Then there is the inward feeling of Gods Children they find a Power in the word convincing changing comforting fortifying their hearts These can speak of what they hear feel and tast as well as one that cometh from the dead They have answerable impressions on their hearts Heb. 8.10 I will put my laws into their mind and write them in their hearts 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 fleshly tables of the heart All this stampt upon the heart in legible Characters A true Christian is the lively transcript of his Religion the Scriptures are the Original and every Believer is the Copy it is gone over again in his heart 4. Those that have no Experience of this have a secret fear of the power of the word Iohn 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved He will not come to the light because he is afraid of the Majesty of God shining forth in the Scriptures Men dare not muse upon and seriously consider the Doctrine therein contained Atheisme lyeth in the heart the Seat of desires Psalm 14.1 The fool hath said in his heart there is no God Men question the word because they would not have it true they are willing to indulge their lusts and therefore they are afraid of the word that forbiddeth them As Ahab was loath to hear Michajah because he prophesied evil Strong Lust maketh us incredulous A Malefactor desireth to destroy the Records and Evidences that are against him 5. There are also outward Effects of the Power of the VVord its propagation throughout all the VVorld within thirty years or thereabout the Doctrine it self contrary to Nature it doth not court the Senses nor woe the Flesh it doth not make offers of splendour of Life or Pleasures and Profits but biddeth us deny these things and expect troubles the drift of it is to teach Men to row against the stream of Flesh and Blood to renounce our Lusts deny our Interests And this was done by a â—ew Fishermen who had no long Sword no Publick Interest or Authority to back them and that in the face of the Learned VVorld when all Civil Disciplines were in there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and height The word prevailed against Ancient Customs the Ark was to be set up in the Temple that was already occupied and possessed by Dagon 6. Then consider the many sensible Effects of the VVord as the Accomplishment of Prophecies Promises Threatnings and Answer of Prayers Gods Providence is a Comment upon Scripture It is an Authentick Register and Infallible Prognostication and Kalender VVe need not have one come from the dead to tell the truth of it it is fulfilled before our eyes every day 4. Or else they can convey a Power or expect that God will co-operate more with their report than with the Holy Scriptures Surely they are finite Creatures though passed out of this Life Nothing can convert and turn the heart of Man but the Infinite Power of God all the Angels in Heaven cannot pluck one Sinner out of the State of Nature VVe read one Angel could destroy One Hundred Eighty Five Thousand in Senacheribs Hoast 1 Kings 19.35 But all the Angels cannot convert one Soul But will God co-operate Alas when all prejudices are removed Men are nothing the better till the Lord puts in his Grace the Iews suppose Moses and the Prophets to be of God they were confirmed by notable Miracles the fame of which continue among them But the matter is about Gods Efficacy But now God concurreth with his instituted Course common means of Gods appointing have a singular efficacy annexed as Reading Acts 8.32 Hearing Mark 4.24 Meditation Acts 17.11 Christ dyed to sanctifie Ordinances Eph. 5.26 and there if ever shall we meet with the Power and Grace of God Secondly Against it There are more rational prejudices that lye against any other way than this way that God hath taken As to instance in the matter in hand 1. It is no mean scruple about the lawfulness of hearkning to one that should come from the Dead since they are out of the Sphere of our Commerce and it is a disparagement to the great Doctor of the Church Against consulting with the Dead See Deut 18.10 11 12 with 14 15. There shall not be found among you any one that maketh his son or his daughter to pass through the fire or that useth divination or an observer of
times or an inchanter or a wiâ—ch or a charmer or a consulter with familiar spirits or a wizard or a necromancer For all that do these things are an abomination unto the Lord and because of the abominations the Lord thy God doth drive them out from before thee For these nations which thou shalt possess hearkned unto observers of times and unto diviners but as for thee the Lord thy God hath not suffered thee so to do The Lord thy God will raise up unto thee a Prophet from the middest of thee of thy brethren like unto me unto him ye shall hearken It would make Religion ridiculous like a story of Hobgoblins and Bugbears wherewith we fright Children or like the fond superstitions of the Heathens that held the World under the servility and bondage of scrupulous fears 2. It is not so sure a way How could we trust or believe any one that should bring a message from the dead since impostors are so rise Satan can turn himself into an Angel of Light What security can we have against delusions How miserably we may be deceived by Stories from the dead is to be seen in Popery Therefore it is a favour that we have such a sure rule Gal. 1.8 But though we or an angel from heaven preach any other gospel unto you than that we have preached unto you let him be accursed We shall never be free from evil designs 3. It is not so effectual a course as some think The great Doctor of the Church arose from the dead which was confirmed by Five Hundred Witnesses nothing so credible and yet they would not believe and repent for all that The Iews would not believe Lazarus when after he had been four days dead he was raised up again 4. 'T is not so familiar a way and therefore not so fit to instil Faith and reduce Men to God's purpose by degrees as the written word to which we may have recourse without affrightment and that at all times This Spirit must be supposed to appear but rarely for if it were frequent and settled into a constant converse the way would be contemned But here we may view and review the Counsel of God in our most deliberate and serious thoughts and by searching come to know the mind of God Faith groweth in a rational way Acts 17.11 These were more noble than those in Thessalonica in that they received the word with all readiness of mind and searched the Scriptures dayly whether these things were so 1. VSE Information 1. That Man is apt to indent with God about believing and repenting upon terms of his own making Matth. 27.42 If he be the king of Israel let him now come down from the cross and we will believe him Psal. 78.19 Can God furnish a table in the wilderness Matth. 4.3 If thou be the Son of God command that these stones be made bread Many require Miracles or new Apostles that maketh them turn Seekers or a Testimony from the dead a Spirit or a Vision and that maketh them turn Atheists or an Infallible Interpreter that should solve all questions or excuse them from the pains of Study and Prayer and that maketh them turn Papists Thus foolishly would we give Laws to Heaven and prescribe to God how he shall reveal his mind to Men. God will not alwaies give sensible confirmation 2. There lye more prejudices by far against any way of our devising than against the course which God hath instituted for the furthering of our Repentance Man is an ill Caterer for himself the People slighted Moses and would hear God himself speak But when he thundred upon the Mount then they say Let us no more hear the voice of God for then we shall dye Exod. 20.19 And they said unto Moses speak thou with us and we will hear but let not God speak with us lest we dye All Gods institutions are full of reason and if we had Eyes to see it we could not be better provided for 3. God in giving the Scriptures hath done more for us than we could imagine yea better than we could wish to our selves He hath certainly done enough to leave us without excuse You think if one came from the dead this would be better but you have more and therefore if you be damned it will not be for want of Power but want of Will you have more than if one came from the dead Try what you can do with Moses and the Prophets It is a great Mercy to have a Rule by which all Doctrines are to be tryed to have a Standard and Measure of Faith and that put into Writing to preserve it against the weakness of Memory and the Treachery of evil designs and that translated into all Languages That we have such a Rule and so thoroughly finished is a great Mercy 4. That we are apt to betray present advantages by wishes of another Dispensation as that we may have Oracles and Miracles It is but a shift to think of other means than God hath provided They that believe not the Word will not believe one that should come from the dead Extraordinary means will not work upon them upon whom ordinary do not prevail Whatever Dispensation God uses Man is Man still Psalm 78.22 23 24. They believed not in God and trusted not in his salvation though he had commanded the clouds from above and had opened the doors of heaven And had rained down Manna upon them to eat and had given them the corn of heaven There were Unbelievers and Carnal Wretches when there were Miracles and so there would be still Though there were never so sufficient proof yet such is our perverseness that we shall slight Gods Counsel Man is ever at odds with the present Dispensation It is a sign the heart is out of order or else any Doctrine that is of God would set it a work 5. Those that like not the Message will ever quarrel at the Messenger and when the heart is wanting something is wanting We have means enough to believe it is our own carelesness and obstinacy that we do not Matth. 11.18 19. Iohn came neither eating nor drinking and they say he hath a Devil The Son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of publicans and sinners There is alwayes one exception or another 6. How credulous we are to Fables and how incredulous as to undoubted Truths Spirits and Apparitions these things are regarded by us but the Testimony of the Spirit of God speaking in the Scriptures is little regarded 2. VSE To exhort us to improve the Scriptures to Repentance This is the great work Here I shall shew you 1. What Repentance is 2. What the Holy Scriptures offer to work us to Repentance 3. How we may improve these I. What Repentance is It is a turning of the whole Heart from Sin and Satan to serve God in newness of Life Or a turning from Sin because God
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
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
if they had their Hearts at command in a moment Or how can they come before God with that Confidence Reverence Humility and Fervency that is required in Holy Prayer when they come reeking hot from their worldly Occasions Then for the matter of these Prayers There are certain common Blessings which we and others continually stand in need of and for which we are continually to pray as the increase of Faith Patience Meekness Love and the like Do you desire these things God will not reject the desires of an humble contrite Heart Many things we desire and lawfully may desire which are not matters of that moment that we should acquaint God with them or seek to interest Providence in them we do not expect nor is it needful to require any special work of his for the performance of them it is not seemly so to do as in a lawful Game a Man may desire to win rather than to lose but it is not fit he should make a Prayer for it Object But if another pray and I join with him how do I find it in my Heart Ans. This is principally meant of personal secret Prayer when we uncover our own sore confess the Plague of our own Heart 1 Kin. 8.38 Then the rule is we must fit and proportion our Words to our Matter and both Matter and Words to our Minds and Hearts A Sermon on Psalm L.5 Gather my Saints together those that have made a Covenant with me by Sacrifice THIS whole Psalm setteth forth the erection of the Gospel Church and the Ordinances thereof Though the Gospel Kingdom came not with observation that is with external pomp and glory yet much of the Majesty of the divine presence was discernable in it Clearly in the frame of the Psalm you may observe a rejection of the legal worship and an establishment of the Christian service and the spiritual oblations which belong thereunto Yet the expressions do rather represent Christ as coming in the Majesty of a Judge than a Lawgiver for three reasons I suppose 1. Because there was judgment exercised on the Iews for refusing to submit to Christ and enter into the Gospel state 2. Because in the Prophetical writings the two comings of Christ are frequently mixed his first coming in humility with his last coming in glory to judge the World 3. Because those Laws and Ordinances which were given by Christ at the erection of the Gospel Kingdom will be the matter about which we shall be judged at the last and universal day of Doom For these and other reasons is Christ represented as a Judge summoning the World into his presence that the actions of men good or bad may be examined that it may be known who have resisted and despised the Messias and who have subjected themselves to him that the former may be punished and the other rewarded We shall all one day be brought into the judgment about the covenant we have made with God by Sacrifice So much is intimated in the context In the words Observe 1. God's charge to his Officers to summon the Court Gather my Saints together 2 The description of the parties who are to appear in the judgment My Saints that have made a Covenant with me by Sacrifice 1. His charge to his Officers whether Angels or others None can hide themselves but they must all appear before the Tribunal of Christ for God will have them all brought together from the four Winds or Corners of the Earth 2. The description That have made a Covenant The word signifieth cut a Covenant In Covenants the sacrifices were cut asunder and the Persons contracting went between the divided parts As God bid Abraham take an Heifer and a Ram and a She-goat Gen. 15.10 And he took unto him all these and divided them in the midst and laid each piece one against another and at evening ver 17. a smoaking furnace and a burning Lamp passed between those pieces And Ier. 34.18 They have not performed the words of the Covenant which they had made before me when they cut the Calf in twain and passed between the parts thereof The meaning of this rite was an Imprecation so let them be cut asunder that shall break this Covenant The Heathens Sic à Iove feriatur is qui sanctum hoc fregerit foedus ut ego hunc porcum ferio Let Iupiter strike him dead that breaks this Holy Covenant as I strike this Swine Thus are we said to cut a Covenant with God Now this Covenant is said to be made by Sacrifice For 1. There is no covenanting between God and sinful Man without a Sacrifice And 2. No Sacrifice will serve the turn to make the Covenant effectual but only the blood of Christ by which his Justice is satisfied and Wrath appeased Doct. That God's People or Saints are such as have made a Covenant with him by Sacrifice For so they are described here Two things I must speak to 1. About making a Covenant with God 2. Why no Covenant can be made with God without the interposing of or respect unto a Sacrifice I. About making a Covenant with God Sometimes a Covenant is said to be made by God and sometimes made by us It is made by God as he hath appointed it and stated the terms of it and unalterably fixed them Though there be a condescention in the Covenant Form and therein God carrieth himself as a God of Grace yet in fixing the term so unalterably God carrieth himself as a Sovereign Psal. 111.9 He hath commanded his Covenant for ever We must take the Covenant as God hath left it not bring it down to our fancies and humours Our making Covenant respects our stipulation or binding our selves to perform the conditions required on our part when we heartily accept the Covenant as stated by God In every Covenant there is ratio dati accepti Something given and something taken God will be our God and we must be his people Heb. 8.10 This is the Covenant that I will make with the House of Israel after those days saith the Lord I will put my laws into their Mind and write them in their Hearts and I will be to them a God and they shall be to me a People Now God makes this Covenant 1. With respect to himself 2. With respect to us 3. With respect both to himself and us 1. With respect to himself To shew the freeness and sureness of his Grace 1. The freeness of his Grace He might have required obedience from us out of his Soveraignty as he is our Creator and we are his Creatures and given no other reason of his commands but this I am the Lord without any promises or contract made with us But the absolute command of God though it might exact obedience from us yet it doth not carry such motives in its bosom to incourage us to perform it as the Covenant There was so much of Grace in the first Covenant though the condition of it
is just and equal knowing that ye have a Master in Heaven So also to Equals not invading each others rights not detaining from them any thing that is their's Rom. 13 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the Law That is a debt still owing and still to be paid Mat. 7.12 Therefore all things whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets The Rule of Justice of doing to others as you would they should do to you standeth on these Suppositions The actual equality of aâ—l Men by Nature did not he that made you make them And the possible equality by Providential disposure you may stand in need of them as they do of you and be under them as they are under you 4. Whatsoever things are pure Therefore nothing that is obscene or unchast should be seen in or heard from a Christian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Chast and Clean as well as Pure Eph. 4 29. Let no corrupt Communication proceed out of your Mouth but that which is good to the use of Edifying that it may Minister Grace to the Hearers Rotten Communication argueth a naughty Heart as a stinking breath doth rotten and putrid Lungs So also for Actions nothing filthy or unclean should be done by us Eph. 5.12 For it is a shame even to speak of those things which are done of them in secret A Christian is ashamed to speak what others are not ashamed to do but God seeth in secret and his Law that is our Rule and his Eye should be enough 5. Whatsoever things are Lovely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are certain things which are not only commanded by God but are grateful and acceptable to Men. Such are a loving affable carriage peaceable behaviour meekness lowliness of Mind Charity Usefulness Rom. 5.7 For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die The Apostle telleth us of some things which are acceptable to God and approved of Men Rom. 14.18 Now these things a Christian must make Conscience of Rom. 12.17 Recompense to no man evil for evil provide things honest in the â—ight of all men What are those To live Charitably and Peaceably 1 Thes. 5.15 See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men As in the Body there is something that is lovely and appeareth so to all men so in the Soul Now these are things which we should look after When the Disciples lived Christianly and in Peace and Charity they had favour with all the People Acts 2.46 47. And they continued daily with one accord in the Temple and breaking Bread from House to House did eat their Meat with Gladness and Singleness of Heart praising God and having favour with all the People Therefore by this lovely Carriage we should commend our Profession to the World 6. Whatsoever things are of good Report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is another boundary for there are some things which have no express evil in them but they are not of good fame as generally Condemned by the wise and sober Now a Christian is first to look to his Conscience but because the Honour of God and the credit of his Profession is concerned he must avoid those things which have an appearance of evil 1 Thes. 5.22 Abstain from all appearance of Evil. And the rather because they are not over tender of their Conscience who are lavish of their Name Indeed a Christian is not to hunt after the applause of men yet he is to do his Duty so that the holy Profession be not blamed nor evil spoken off for his sake It is a good and short decision of Aquinas Gloria humana bene contemnitur nihil malè agendo propter ipsam bene appetitur nihil malè agendo contra ipsam Then we rightly contemn the applause of men when we do nothing ill to gain it and then we rightly desire it when we do nothing ill to forfeit it It is to be contemned if we must do evil to gain it 2 Cor. 6.8 By honour and dishonour by evil report and good report as deceivers and yet true Be contented with the Glory that cometh of God only else we do not believe in Christ Iohn 5.44 How can ye believe which receive honour one of another and seek not the Honour that cometh from God only You cannot be the Servants of Christ if you honour men As for our own Credit we must be content to be evil spoken of for the Gospels sake and our Duties sake And it is well deserv'd by doing nothing on our part to hazard it So 1 Pet. 2.12 Having your Conversation honest among the Gentâ—les that whereas they speak against you as evil doers they may by your good works which they sâ—all behold glorifie God in the day of Visitation We are to stop the Mouth of Iniquity and to put to silence the Ignorance of foolish men not justly to cause our Names to stink and be unsavory but live down the reproaches of the World as much as in us lieth and bring the Holy ways of God into request 7. The last Limitation is If there be any vertue or any praise I join both these things together because they are linked to one another That is if they found any thing praised and esteemed in the World provided it be a vertue Many things gain applause in the World which yet are not vertuous and praise-worthy as the revenging of an injury zeal for a mans Faction Gal. 1.10 For do I now persuade men or God or do I seek to please men For if I yet pleased men I should not be the Servant of Christ. So for peaceable compliance with Sin and good Fellow-ship Luk. 16.15 And he said unto them Ye are they which justifie your selves before men but God knoweth your Hearts for that which is highly esteemed amongst men is an abomination in the sight of God Now Christians should abhor such things though never so much cryed up in the World there is a praise of such things but they are not Vertues Or else you may understand this Limitation thus If there be any vertue that is something lower than Grace any good thing among the Heathens with whom they conversed they should take it up and adorn Religion with it So if there be any praise among good things some are more eminâ—nt others as they are not disproved so they are not praised Now any such praise-worthy or commendable action they should imitate and adorn their Profession with it The Gifts of the Holy Ghost are called Graces but these commendable actions are called vertues Well then these are the general Heads of Christian Duties which they should seriously think upon and propose them to themselves for the Regulation of their
sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God Man's Justification is not the cause of his Sanctification nor his Sanctification the cause of his Justification but Christ is the cause of both but yet he is first sanctified then justifyed first we recover his Image then his Favour then his Fellowship Now you must look after both these not to be eased of the fear of Hell onely but to be fitted for God The penitent heart seeketh both 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 unrighteousness He were a foolish Man that having his leg broken should onely seek to be eas'd of the smart and not to have his leg set right again Sin is the Mire that carnal persons stick in and are unwilling to be drawn out of it Therefore you are rightly affected when you seek not the one onely but the other also to have sin subdued as well as pardoned 3. Being Justified and Sanctified you must live to the Glory of God For you were not onely lost to your selves but to God And you must be recovered not to your selves onely but to God also You are redeemed to God Thou hast redeemed us to God Revel 5.9 and this redemption is applied to you 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 You are Mortified to the Law Gal. 2.19 I through the Law am dead to the Law that I might live unto God You are Married to Christ Rom. 7.4 That you should be married to another even to him who is raised from the dead that ye should bring forth fruit unto God In short as we are under the New Covenant we are obliged to live unto God As we are Justified and Pardoned we are incouraged to live unto God As we are Sanctified we have a Principle of Grace to incline us to live unto God And we shall have besides this habitual principle his Spirit to work in us what is pleasing in his sight 4. You must continue with patience in well doing till you come to live with God Till then Christ's salvation is not perfect he hath not saved us to the uttermost nor is our recovery perfect we are not fully cleansed from all sin nor do we serve God perfectly nor injoy full communion with him Here Christ seeketh and there he saveth us indeed here he puts us into the way of Salvation but then are we compleatly saved A wicked Man is gone out of the way losing himself more and more but the regenerate person though he be put into the way yet he is not come to the end of the journey and therefore now we are but expecting and waiting for the salvation of God It is said Heb. 9.28 That unto them that look for him shall he appear the second time without sin unto Salvation Then he will reward all his Faithful Servants that look for him Heretofore he came to purchase Salvation then to confer and bestow Salvation Then Man shall be delivered from all sin and all the sad and woful consequents of sin and that for ever Now this is that we look for and wait for and that in the way of well-doing for when Christ hath sought us out and brought us home we must wander no more Well then being renewed and justified we must wait for the time when we shall be rid and freed from sin and sorrow for ever Vse 3. Is to press us to Thanksgiving that the Son of God should come from Heaven to seek and save those that are lost and us in particular Thankfulness for Redemption and Salvation by Christ being the great duty of Christians I shall a little inlarge upon it 1. Consider how sad was thy condition in thy lost estate You were fallen from God and become an Enemy to him in thy mind by evil works Col. 1.21 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled And were a wretched bondslave to Satan led captive by him at his will 2 Tim. 2.26 And that they may recover themselves out of the snare of the Devil who are taken captive by him at his will And thy work was to pursue vain pleasures sutable to thy fleshly mind Titus 3.3 Serving divers lusts and pleasures running with the rest of the wicked World into all manner of sin Ephes. 2.2 Wherein in times 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 And all this while thou wert under a Sentence of Condemnation Iohn 3.18 He that believeth not is condemned already And there was nothing but the slender thread of a frail Life between thee and Execution and the Wrath of the Eternal God ready ever and anon to break out upon thee Iohn 3.36 He that believeth not the Son of God shall not see life but the wrath of God abideth on him Surely we that were lost were not worth the looking after now that God should with so much ado and so much care seek to save such wretched creatures Oh how should we be affected with the Mercy Which of you having a servant that run away from you sound and healthy but afterwards is become blind deformed and diseased will seek after him and cure him with costly Medicines and much care and bring him into the Family and receive him with so much tenderness as if all this had not been and yet this and much more is the case between us and God 2. Consider how many Thousands there are in the World whom God hath past by and left them in their Impenitency and Carnal Security under the bondage of sin and the vassalage of Satan and how few there are that shall be saved in comparison of the Multitude that shall be eternally destroyed and that God should call thee with an holy calling and bring thee in to be one of that little Flock that is under that good Shepherds care And that when there is but as it were one of a Family and two of a Tribe that thou shouldst be singled out from the rest and chosen when they are left What meer Grace and astonishing distinguishing Mercy is this Who maketh thee to differ from another And what hast thou that thou hast not received 1 Cor. 4.7 The Lord hath passed by Thousands and ten thousands who for deserts were all as good and for outward respects much better than us We were as deep in Original Sin as they and for Actual Sin it may be more foul and gross And for Dignity in the World many more Rich more Honourable more Wise are left in a state of sin to perish eternally And that thou shouldest be as a brand plucked
Faith standeth us in most stead 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. Then by the one we are freed from the guilt of Sin and so have deliverance from Eternal Death By the other we have not only right but entrance into Eternal Glory What is our whole scope but to be absolved by Christ at last and enter into Eternal Life Finally these two are to be regarded to obviate their mistake who think indeed that Faith and it may be Repentance is necessary to pardon or to dissolve our Obligation to Punishment but not new Obedience But in their place all the Conditions are necessary They think new Obedience is necessary to Salvation or Eternal Life but not to Justification But Salvation is as gracious an Act of Mercy as free and undeserved a Gift as Pardon Rom. 6.23 The wages of Sin is Death but the Gift of God is Eternal Life through Iesus Christ our Lord. Eternal Life is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wages but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of God It is as much merited by Christ as the other and therefore as proper a part yea the chief part of the Hope of Righteousness by Faith and that which is only waited for and not injoyed III. What is the work of the Spirit in this business in urging Believers to wait for the Hope of Righteousness by Faith I Answer the work of the Spirit doth either concern the Duties of the new Covenant or the Priviledges of the new Covenant or what is common to them both I begin with the latter 1. What is common to them both He doth convince us of the Truth of the Gospel both of means and end that there is such an Hope and the Righteousness of Faith is the only way to obtain it Now this he doth Externally and Internally 1. Externally and by way of Objective Evidence All the certainty that we have of the Gospel is by the Spirit Acts 5.32 We are Witnesses of these things and so is the Holy Ghost which he hath given to them that obey him And Iohn 15. 26 27. When the Comforter is come whom I will send to you from the Father even the Spirit of Truth which proceedeth from the Father he shall testifie of me And ye also shall bear witness because ye have been with me from the beginning Mark in both these places the two solemn Witnesses are the Spirit and the Apostles the one Principal the other Ministerial the one declaring Doctrine and Matter of Fact the other assuring the World of the Truth of their Testimony The Apostles testified of Christs sayings and doings and the Holy Ghost which came down upon them and the rest that consorted with them and was given in some measure to those that obeyed their Doctrine was an undoubted Evidence that God owned it from Heaven Here was enough to open mens Eyes and to give them a right understanding of his Person and Doctrine that it was of God The Visible Gifts of the Holy Ghost and his powerful working in the Hearts of men in order to their Conversion unto God These admirable Gifts and Graces shed abroad upon men were a Notable Conviction to the World that Christ was a Teacher sent from God to teach men the way to Eternal Life and Happiness This did afford sufficient matter of Confirmation and Conviction by the Spirit shed abroad and poured forth on the Christian Church 2. Internally inlightning their Minds and inclining their Hearts to imbrace the Truth Which maketh the former Testimony effectual So the Apostle prayeth Eph. 1.17 For the Spirit of Wisdom and Revelation in the Knowledge of Christ the eyes of their understanding being inlightned that they might know what is the hope of his Calling and the Riches of the Glory of the Inheritance of the Saints in Light To the sight of any thing these things are necessary an Object a Medium a Faculty As in outward sight an Object that may be seen a convenient light to represent it and make the Object perspicuous An Organ or Faculty of seeing in the Eye Unless there be an Object you bid a man see nothing Unless there be a Medium a due light to represent it as in a fog or at Midnight the sharpest sight can see nothing Unless there be a Faculty neither the Object nor Medium will avail a Blind-man cannot see any thing at Noon-day Now here is an Object the way of Salvation by Christ A convenient light it is represented in the Gospel And the Faculty is prepared for the Eyes of the Mind are opened by the Spirit that we may see both Way and End the necessity of Holiness and the reality of future Glory and Blessedness Alas without this sight we busie our selves about Vanities and Childish Toys and never Mind the things which are most necessary certainly we can have no saving understanding of Spiritual Truths neither what is the Benefit of Christianity or the blessed Condition of Gods People Nor what are the Duties of Christianity so as our Hearts may be held to them or how we may behave our selves as true Believers 2. The Work of the Spirit as to the Duties of the new Covenant He doth not only convince us of the Reality and the Necessity of Christs Obedience and our Holiness but by his Powerful Operation frameth and inclineth our Hearts to the Duties required of us Faith it self is wrought in us by this Holy Spirit for it is the Gift of God Eph. 2.8 And so is Repentance and Obedience Heb. 8.10 I will write my Laws upon their Hearts and put them into their Minds Moses his Law was written on Tables of Stone as a Rule without them but Christs Law on the Heart and Mind as drawing and inclining them to obey it The Renewing Grace of the Spirit of God doth prepare us and fit us and his exciting Grace doth quicken us that we may do what is pleasing in his sight And therefore if we profess to live under the new Covenant we are inexcusable if we do not bestir our selves and accomplish the work of Faith with Power and obey from the Heart the Doctrine delivered to us Indeed the Spirit doth most naturally put us upon spiritual Worship and spiritual Holiness these things agree most with his Being and Nature The observances of the Law were carnal yet as long as Gods command continued the Spirit inclined to Obedience to them But a better Law being enacted by Christ the Spirit that proceedeth from the Father and the Son suiteth his Operations accordingly For he cometh into us as Christs Spirit He shall take of mine and glorifie me John 16.14 All that he doth accordeth with Christ as Christs Will doth with the Father 3. The work of the Spirit as to the priviledges of the New Covenant which are pardon and life 1. As to Pardon he is the Comforter He cometh
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
great Salvation Jer. 4.14 O Ierusalem wash thy Heart from wickedness that thou mayst be clean How long shall vain thoughts lodge within thee 1 Cor. 3 20. The Lord knoweth the thoughts of the wise that they are vain Prov. 22.15 Foolishness is bound in the heart of a Child 3. Stupidity Deut. 29.3 4. The great temptations which thine Eyes have seen the Signs and those great Miracles yet the Lord hath not given you an Heart to perceive and Eyes to see and Ears to hear unto this day 4. Obstinacy Ezech. 11.19 I will take away the stony Heart out of their Flesh. There is wilfulness and hardness of Heart 5. Enmity both to the Law Rom. 8.7 Because the Carnal Mind is Enmity against God for it is not subject to the Law of God neither indeed can be And also to the Gospel 2 Cor. 10.4 Casting down Imaginations and every high thing that exalteth it self against the Knowledge of God and bringing into captivity every thought to the Obedience of Christ. 2. As to Inferiour Things When the Heart is turned off from God it goeth after vain things 1 Sam. 12.21 And turn ye not aside for then should ye go after vain things which cannot profit nor deliver for they are vain And so the Heart groweth earthly sensual and devilish Iam. 3.15 wholly carried out to Pleasures Profits and Honours Now consider 1. What is within such an Heart Gen. 6.5 God saw that the Wickedness of Man was great in the Earth and that every Imagination of the Thoughts of his Heart was only evil continually This is the Mint that is always at work there is no respit by Day nor by Night Sin worketh in the Heart all Day and playeth in the Fancy all Night there is no Truce in this Warfare 2. What cometh out of the Heart Mark 7.21 22. For from within out of the Heart of Men proceed evil Thoughts Adulteries Fornications Murthers Theft Covetousness Wickedness Deceit Lasciviousness an Evil Eye Blasphemy Pride Foolishness All these things come from within and defile the Man This the Heart which is here considered 3. In what sense it is little worth 1. As to acceptation with God 2. As to the benefiting and profiting of others 1. As to acceptation with God That will appear by the Expressions God useth about the contrary that is the renewed Heart It is that he longeth for Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always He delighteth in it as the other is an abomination to him Prov. 11.20 They that are of a froward Heart are an abomination to the Lord but such as are upright in their way are his delight He commendeth and approveth it Rom. 2.29 But he is a Iew that is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose praise is not of Men but of God 1 Pet. 3.4 Whose adorning let it be the hidden Man of the Heart in that which is not corruptible even the Ornament of a meek and quiet spirit which is in the sight of God of great price When the inner Man is adorned with Grace then we are in very high esteem with the Lord. This is a beauty which always keeps fresh and which God is pleased to esteem and reward Yea in such an Heart God dwelleth Eph. 3.17 That Christ may dwell in your hearts by faith It is his chamber of Presence or strong Cittadel from whence he commandeth the other Faculties and Members Isai. 57.15 Fur 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 There God taketh up his Lodging as in the highest Heavens so in the lowest Heart Once more this Heart is so pleasing to him that he pardoneth many failings where the Heart is upright 2 Chron. 15.17 But the high places were not taken away out of Israel nevertheless the heart of Asa was perfect all his days It is a comfort when dying 2 Kings 20.3 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 And they are finally Blessed Psal. 119.2 Blessed are they that keep his testimonies and that seek him with their whole heart Well then this is the heart which God accounteth of and by this you may soon understand that the other is little worth 2. As to the benefiting and profiting of others Certainly an Heart of so little esteem with God doth little promote his Interest with the World This is that which is asserted in the Text where observe with me these six things 1. That the Heart of the wicked is spoken of in the softest terms Else where it is said to be deceitful above all things and desperately wicked Jer. 17.9 Set upon mischief Psal. 28.3 Mischief is in their hearts but here it is little worth And this teacheth us that it is not enough not to do harm by our Speech but our Discourse should have Savour and worth in it such as may benefit others Every Tree that bringeth not forth good fruit is hewen down Some Men propagate the Teint of the common Corruption by their Converses but if we avoid that do we seek to stop the pollution of Mankind by wholsome and sound Speech 2. That it is not enough to speak much but is there any real worth in our Discourse otherwise it is but the over-flowing of a drossie unsanctified Heart 3. Here are compared a good Man's Words and a wicked Man's Thoughts Good Mens Words are of great price but wicked Mens Thoughts are of no value the ones Tongue is better than the others Heart the mischief lyeth near their Hearts 4. That we must make Conscience not only of our Words but Thoughts Men are cautious in their Speeches and how they discover themselves but they think Thoughts are free no Heart-Sins are Sins as well as the Sins of the Tongue and Life Prov. 24.9 The thought of foolishness is sin they are contrary to the Law of God Therefore David saith Psal. 119.113 I hate vain thoughts Usually we take more liberty in our Thoughts than in our Words and Actions Men will not rob steal murther or assault the Chastity of a neighbors Wife but let their Hearts run riot in coveting and that is Theft in the Heart or lusting and that is Adultery in the Heart Matth. 5.28 Whosoever looketh on a Woman to lust after her hath committed Adultery with her already in his heart or Malice and Revenge and that is killing in the Heart 5. That till we make conscience of our Thoughts we cannot well order our Words with Gravity and Profit for the Heart hath an influence upon the Tongue Psal. 37.30 31. The mouth of the righteous speaketh wisdom and his Tongue talketh of judgment The law of his God
do to remedy this 1. Get your Conscience cleansed by the hearty application of the Blood of Christ a galled Conscience is much discomposed and unsettled and unfit for such an Exercise Musing requireth a quiet sedate Mind 2. There are matters comfortable that may be of excellent Relief to the Spirit When the Soul is sadly humbled and Bondage is indeed revived there is an Hope set before us to which we may fly for refuge Heb. 6.18 That by two immutable things in which it is impossible for God to lye we may have strong consolation who have fled for refuge to lay hold upon the hope set before us The wounded Soul may run up to the Mountains of Myrrhe and Frankincense So David Psalm 94.19 In the multitude of my thoughts within me thy comforts delight my soul. 4. Another Lett and Hindrance is unweildiness of Spirit to Spiritual and Heavenly Duties The Heart is many times burdened and oppressed and sunk down with its own burden and weight that it cannot be lifted up to any Holy Duties and so is unfit for any Exercise of Religion This our Saviour bids his Disciples have a care of 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 Pleasures and Cares do as it were hang a weight upon the Soul that it cannot mount up to God in Heavenly Exercises This is expressed by a fat heart Isa. 6.10 Make the heart of this people fat That is Spiritually dull as it is observed of the Ass which is the simplest of all Creatures it hath the fattest heart There is a Spiritual dullness and listlessness that is apt to seize upon us What shall we do to help this 1. Learn a Holy Moderation and Sobriety in outward Businesses and Pleasures As the Apostle saies of Prayer Ephes. 6.18 watching thereunto The same Rule holds good in Meditation watch that you may alwaies keep the Soul in a fitness for the Duty order your Affairs with great wisdom that you may not justle out so necessary a Duty when a Man is incumbered with business there is no room left for such an exercise if he let loose his heart disorderly all the day he will find this Spiritual dullness to seize on him 2. Keep the Body in a fit frame that it may not be a clog to the Soul but a dexterous Instrument There is a Sanctification of the Body 1 Thess. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Iesus Christ. And the Apostle commands 1 Thess 4. That every one of you should know how to possess his vessel in sanctification and honour Men emasculate and weaken their Strength and Spirits and so the Body loseth its fitness Secondly There are Hindrances that are peculiar to the Duty of Meditation I shall name but two Barrenness of Thoughts and Inconstancy 1. Leanness and Barrenness of Thoughts When we go about to meditate we have no Matter whereupon to bestow our Time and Thoughts and so Christians are much discouraged This is opposite to that which the Scripture calls the abundance of the heart Matth. 12.34 Out of the abundance of the heart the mouth speaketh That is when there is a Holy Treasure in the Soul Now to remedy this 1. You must not give way to it but try and use constant Exercise When we give way to such indispositions they prove an utter Bondage voluntary neglects are punished with penal hardness and evils grow upon us as to lie in the dirt will make us more filthy and by little and little Men are hardned through the deceitfulness of Sin The Apostle speaks of them that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5.14 Who by reason of use have their senses exercised to discern both good and evil All Habits are increased by frequent Acts long disuse makes the Duty uncouth Wells which are at first a puddle are the sweeter for draining If we are under Indisposition should we not strive to come out of it The more we work the more vigorous and free is the Soul for the Work of God 2. Get a good stock of Sanctified Knowledge Let there be a Treasure in your Hearts Matth. 13.52 Every scribe which is instructed in the kingdom of heaven is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Those that buy by the Penny will be sometimes in want 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 This is the way to make Truths present and ready in the Thoughts when we have layed them up we can the better lay them out 3. When the Heart is barren think of your own Sins and Corruptions and the Experiences of God to your own Souls If we did not want an Heart we could never want Matter did we but consult with our own Experiences Psal. 40.12 Innumerable evils have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of mine head therefore mine heart faileth me And if nothing else will come to hand meditate upon your present unfitness for any Holy Duty 4. You may season and affect your mind before Meditation with some part of Gods Word Reading is a good preparative and when we have taken in Food we may exercise our Depastion and Digestion upon it 2. A loose garish Spirit that is apt to skip and wander from thought to thought There is a Madness in Man his thoughts are light and feathery tossed too and fro and like the loose Wards in a Lock only kept up whilst we are turning the Key This doth much discourage Christians that they cannot keep up their Affections and command their Thoughts How shall we help and remedy this 1. When you go to meditate you should exercise a Command and Restraint upon your selves This is expressed in Scripture by trussing up the Loins of your Minds Luke 12.30 Let your loins be girded about An allusion to their hanging Garments that they trussed up when they went about any work that they may be compact and succinct Lay a Command upon your selves Zephan 2.1 Gather your selves together yea gather together O nation not desired 2. Pray and call in the help of God's Holy Spirit Psalm 86.11 Vnite my heart to fear thy Name Lord make my Heart one He that could stay the Sun can stay the sleeting of your thoughts 3. Dry up these swimming Toyes and Fancies with the flame of Heavenly Love Love unites the Heart and where we have a pleasure there we can stay Psalm 119.97 Oh how love I thy law it is my meditation all the day 4. Let the course of your Lives
be Grave and Serious The Mind is according to the course of the Life You flatter your selves when you think you are able to command Spiritual Thoughts on a sudden when you have suffered your thoughts to rove and wander Prov. 17.24 Wisdom is before him that hath understanding but the eyes of a fool are in the ends of the earth here and there and every where 5. Watch against the first Diversion how plausible soever it be look upon it as an intruding that breaks the rank The Devil injects good thoughts sometimes that he might divert your other thoughts Charge your thoughts that they may not disturb your Meditation Cant. 3.5 I charge you O ye daughters of Ierusalem that you stir not up nor awake my love till he please 6. When you come to meditate in Gods Presence do not bring the World with you purge your selves of all Carnal Affections Ezek. 33.31 Their heart goeth after their covetousness Alwaies consider this the prevailing Lust will engross the thoughts to a distracted Mind no place is a solitude the very Closet is a Market-place Therefore before Meditation we should purge our Hearts of Worldly Affections SERMON IV. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide I Shall not wholly divert from the Subject in hand though I shall a little interrupt the Method of it My purpose is now to speak of that Meditation that is proper to the Sacrament The main part of that Worship is dispatched in Thoughts Here we come to put Reason to the Highest and most Sublime Use to be an Instrument and Servant to Faith and Love But now the Thoughts proper to the Lords Supper are many There are an Union of Mysteries yea so many that they are a burden to some Christians and a snare to those that are most scrupulous It will be necessary therefore to give you some Directions how you may guide your selves in this Duty for your best advantage It is a matter of great profit to be wise and skilful in Duties Many that know the general Nature of them know not how to manage them David saith Psalm 119.27 Make me to understand the way of thy precepts so shall I talk of thy wondrous works intimating that then we performe Duties with most success when we go about them with most Wisdom and Understanding and when we are skilled in the way of Gods Precepts we shall understand those Marvellous Acts of Grace which he vouchsafeth to his People Now it is good that every one according to his Talent should help one anothers Joy and therefore I shall now speak a little to this purpose and the rather because it will much conduce to the opening of the Doctrine of Meditation in the general My Method shall be this 1. I will shew the usual defects of Christians in this Service with their necessary Remedies 2. I shall handle some cases First The usual defects and faults of People in this Duty I mean so far as they concern Meditation and they are Four Barrenness Stupidity Roving of Thoughts and a lazy Formality 1. Barrenness This is a great trouble to Christians when their Understandings are unfruitful and they cannot inlarge themselves in pertinent and necessary thoughts Now how shall we do to get our Hearts to be fruitful in Holy Thoughts 1. There must be a Solemn Preparation for this Service It is good to breathe our selves in some Religious Exercises before-hand that we may run the more freely without fainting Spiritual Dispositions do not come on us of a sudden Christians are deceived that look for rapt and sudden motions there must be a time to put off the Shoes off our Feet when we come upon Holy Ground to converse with God in so sweet a Service we must lay aside the Distractions of the World and not come roaking from the World into Gods presence There must be a time to raise the Soul into a Zealous Height and Ardour there must be a blowing of the fire for here you come to the flame your thoughts are to flame out in great and raised ascents Cant. 1.12 While the king sitteth at his table my spikenard sendeth forth the smell thereof Wood doth not blaze and flame as soon as it is laid on 2. Those solemn and preparative thoughts are chiefly to be spent in these two things The Nature of the Supper and the Love of Christ in the institution of it 1. The Nature of the Supper You are to consider the great things that are offered to you and the great Blessings and Benefits which God cometh to represent exhibit and seal up to your Souls Matth. 11.7 What went ye out into the wilderness for to see Christ examineth the grounds of their Resort and Concourse to him It is good to consider what we are about and the Dainties of the Banquet we are invited to what assurance the outward Signs are to give you what Communion we have with Christ and his Graces We are barren because we do not consider our Work and the Nature and Importance of it 2. The Love of Christ in the Institution of it 1. The Time when it was instituted 1 Cor. 11.23 The Lord Iesus Christ the same night in which he was betrayed took bread The Lord Jesus Christ had thoughts of the greatest good to Man when Man was executing the greatest Spight and Malice against him And the rather because it is an Act of Mercy that Christ frequently useth to surprize Sinners in the midst of their wickedness when Saul was breathing out threatnings against the Disciples God had a design of Love to him and smites him from his Horse Some are smitten with Conviction in the height of Provocations We read in Ecclesiastical Story of a young Man that came to stab St. Iohn was converted by him so many come to jear and catch at a Sermon and have been converted by it 2. The Rights which he instituted appointing Bread and Wine Symbols of Pleasure and Delight as a Physician conveys health to us in a Golden Pill so doth Christ convey Spiritual nourishment to us by those Elements which we take Pleasure in The outward Observance is comfortable God doth not require us to lance our selves and to exercise the Body with Whips and Cords the Rights are not bloody as in Circumcision but Bread and Wine And yet this is nothing to the inward sweetness Meat and Drink which the World knows not of Iohn 4.32 I have meat to eat which ye know not of 3. The Advantage and Relief that Faith has from these things of Sense God speaketh to you now not by Words but things He doth as it were embody Religion and represent it to the Senses Gal. 3.1 O foolish Galathians who hath bewitched you that you should not obey the truth before whose eyes Iesus Christ hath been evidently set forth crucified among you That is in the Word or Sacraments here God doth as it were hold forth Christ dying before your eyes