of his sin and then preacheth the Gospel first he made a preparation by fire and an earthquake before he came in the soft and still voice so God humbleth a man before he worketh by faith to lay hold on Christ. The murderer will not seek to the City of refuge before the revenger of blood follow him and this must not be done slightly but your conscience must be awakened to apprehend sin fully and this prepareth you for Christ for in these three things stands the sound conversion of a sinner to God first humiliation secondly the taking of Christ as the chiefest good thirdly when you will not forsake for him any worldly thing And these three things follow one another for if sin be the chiefest sorrow Christ must needs be the chiefest joy if we once have Christ we can never forgo him those therefore that are not soundly humbled have cause to fear that they have no part in Christ. Secondly Consider whether you live in Christ or no for if you live not in him you have not received him for who taketh Christâ—s â—nâ—râ—ted into him as into a living stock if you would therefore know whether you have taken Christ in good earnest or no for many think they have Christ when they have him not I ask you this question do you grow in Christ and wax green in Christ are you changed into the same nature with him If you find these things it is a sure sign you have taken Christ but if you find not this new life in you it is a sign you never received him and this is not a light chaâ—â—â— but a great and manifest change as apparent as the difference is betwixt a dead man and a living man because when a man takes the Son he hath the spirit of the Son within him and if he hath the spirit he hath the dispossition of the Son the same life that the Son hath for the spirit is to the soul as the soul is to the body and therefore if you find no life it is a sign you have no part in Christ. Lastly Consider whether you be broken off from the old stock upon which you did grow from whence you did take sap and bring forth fruit those therâ—fore deceive themselves that think they can take Christ and yet follow their pleasureâ— and covetousness this croâ—…th their co-mixtures and I assure you they make the way too broad for whosoever will receive Christ must pâ—rt with all things else though they be nevâ—r so dear to him FINIS Vse of the first point Similie Use 2. Use 3. Similie Eph. 1. 18. Similie Quest. Answ. Quest. Answ. 4 Means to partake of Gods mercy 2 Sorts of mercies to be hungred after Math. 11. The second means to partake of Gods mercy What faith is Heb. 11. The third meanes to obtain mercy Quest. Answ. What it is to depend upon God Similie Similie Quest. Answ. Deut. 8. 2. The fourth means to partake of Gods mercy Matâ— 10 11. What it is to be worthy of Gods mercy in general Luke 10. 8. Acts 13 45. 46. Prov. 11. ult Pet. 1. 17. Use. 5. Deut. 28 47. Rom. 12. Object Answ. Ephes. 5. The reason why men serve other things and not God How to amend it Heb. 11. 8 Properties of a good master which are found in God Psalm 103. Jam. 5. 11. 2. Property 3. Property 4. Property Psalm 41. 〈◊〉 Psalm 31 7. 5. Property 6. Property Rev. 2. 19. 7. Property Psalm 78. 8. Property Luke 18. Use. 6. Comfort for the church in general in affliction Zach. 12. 3. 4. 5. 6. Bellarmine his argument for their Church with the answer to it Comfort for every Christian in particular in affliction 1. Answ. 2. Answ. Reason why God afflicteth his children 5. Special cases of affliction 2. Chron. 20. 35 36 37. 2 Cor. 12. 2. Doct. 1. Reason Exod. 33. 18. and 34. 6. 2. Reason 3. Reason Last Reason Vse 1. What glory is Use. 2. Isay 6. Object Answ. 1. Answ. 2. Answ. 3. Last Answ 2. Answ. Similie 3. Answ. 4. Answ. 5. Answ. Numb 16. Last use 1. 3. 4. Doctrine Acts. 5. 41. Rev. 2. 13. 1. 2. 3. 1 Cor. 3. 1. Rev. 2. 5. 1. 2. Reason 1. Reason 2. 2. 3. 4. Use. 1. 1. 2. 1 Pet. 1. 3. Col. 3. 2. 4. Diff. 1. 1. Jere. 31. 1. 2. 3. 1 Pet. 4. 4. 4 2. Differ 1. 3. Differ Heb. 11. 1 Tim. 4. 1â— Heb. 11. 1. Mark 15. 15. Matth. 8. 44. Mark 10. 〈◊〉 Differ Heb. 6. Rom. 2. 2 Tim. 2. 3. 1 Pet. 1. 3. 5. Differ Galat. 5 13. Rom. 7. 2. Use. Acts 16. 2. Motive Isai. 57. John 17. John 14. 3. Motive Isai. 48. 18. Prov. 22. 4. Motive Psal. 45. Prov 30. 4. Prov. 30. 4. Gen. 42. Psal 1. Eccles. 1. 3. Use. Matt. 5. Prov 2. 7. 1. Means 1 Pet. 2. 2. 1 Cor. 3. 1 Heb 5. 13. 1. Rule 2. Rule 3. Rule 4. Rule 3. Means 1. Sign 2. Sign 1 Sam. 11. 6. Act. 4. 32. 3. Sign Phil. 4. Prov. 17. 4. Sign 1 Tim. 2. 12. 5. Sign Isai. 40. 4. Means 1. Hind 5. Means Luke 11. 14. 6. Means 2 Cor. 12. Jere 17. 7. Means Doctr. 1. 2. 1. Wor Ephes. 4. 2. Wor. 3. Wor. Acts 4. 32. Heb. 12. 12. 4. Wor. Acts 20. Isai. 44. 3. Use. Mat. 25. 1 Cor. 2. 1â— Ephes. 1. Rom. 8. 1 John 3. 〈◊〉 1. Sign Matt. 3. Acts 2. 2 Cor. 7. 30. 31. Revel 3. Titus 〈◊〉 Object Answ. 2. Answ. 2. Sign 1. Acts 4. Acts 4. 1 Sam. 18. Cantic 6. 3. John 17. 17 3. Sign Galat. 3â— Quest. Answ. John 1. 8. Galat. 2. 20. Rom. 12. 2. 1 Cor. 2. 4. Sign 1. Proper 2. Proper 3. Proper Rom. 〈◊〉 5. Sign Gal. 4. 6. Iohn 4. 6. Sign Galat. 5. Acts 4. Isai. 3 〈◊〉 7. Sign Rom. 6. Rom. 8. Rom. 8. Galat 5. Kings Acts 4. 20. Object Answ. 2. Use. 1. Benefit Gen. 44. James 4. 5. Acts 20. 22. Revel 1. 2. Benefit Isai. 6. 9. 1 Cor. 2. 9. 3. Benefit John 14. 〈◊〉 3. 4. Cant. 2. 5. 1 Cor. 7. 6. Ezek. 26. 21. 7. Psalm 51. 8. 1. Reason 2. Reason 3. Reason 4. Benefit 1. 2. 3. 4. 5. Use. Note 1. Means 2. 3. Hebr. 3. 2. Means Galar 3. 3. Means Luke 11. 14. Object Answ. James 1. Acts 2. 4. Means 5. Means Acts 9. Acts 10. Doct. What it is to have Christ dwell in the Heart 〈◊〉 â—t consisteth in 4 things The cause of perseverance in Grace z. Isai. 55. 3. Object Answ. Jere. 32 4. Gal. 5. 3. 3. Isai. 62. 4. 1. Cant. 4. 1 2 3. 〈◊〉 Cant. 4. 12. 3. Cant. 5. 1. Revel 3. 20. 4. 1. 6. Benefits of Christ dwelling in us Psal. 24. 7. 1 Pet. 4. 2 Cor 3. Psal. 24. Rom. 8. Objection Answer Simile 3. Benefit Isai. 57. 15. Rom. 14. 17. 4 Benefit 5 Benefit How Christ sanctifieth us 2 Tit. Deut. 30. 6. How we may get Christ in our hearts Heb. 17. 16. Simile Quest. Answ. 6. Benefit Isaiah
Iohn If it be without intimation though we intend illustration and not confirmation yet the condition of the work is such Suppose a stranger come what difference would he know between Saint Augustine and Saint Peter 2. It is needless for whatever we deliver out of other authors it is either dissonant or consonant to the word If it differ why do we use it at all if it be agreeing the word is profitable of it self Christ receives not witness from men and to do that is to bring a candle into the Sun-shine or to cast water into the Sea When the Sun-shine of the Gospel makes a thing clear what needs the candle of humane testimonies be used 3. God delights to work by his own ordinances The word is the power of God to Salvation if we were able to speak with tongues of Angels and God wrought not by it it would not convert a man but would be like pens without ink or conduit pipes without water To work is proper to the holy Ghost as it is proper to fire to heat and he onely makes the means effectual The Rams hornes will do more if God work with them then the best trumpets And the waters of Iordan will heal when all therivers in Damascus will not and when God saith my word is sufficient unto Salvation what need others and this is Pauls reason why he was not ashamed of the simplicity of the word because it is the power of God unto Salvation Suppose their sayings were more choice then Scripture as some think they be yet to convert the heart they are not so effectual Gold is not so good as iron to make a knife but if a man would have a knife to cutt steel is better so suppose they were choicer sayings yet to convert the soul the word onely must be used Suppose upon the use of humane learning some should be converted the praise would be to mans wisdom and not to Gods 1 Cor. 1. 17. I preach not so saith Paul least the Crosse of Christ should be in vain as if he should say it would be attributed to my oratorical perswasion and not to the power of God if I should preach in the wisdom of words The Word is not bettered by it but made worse the Word is better without and that in three respects 1. It is more powerful without it it cuts deeper The Word is a two edged sword the more naked the sword is the deeper it cuts but when we clothe it with humane sayings it is put into a scabbard so the purer the Word is the more effectual it is Therefore Paul said I delivered it not in eloquence of words least Christs Crosse should be in vain 2. It is never the whit more beautiful for add mixture of heathen beauty with it but more beautiful without it as they say of a Diamond quicquid absconditur perditur so much as is hidden is lost though it be in gold because it is better all might be seen so to have the Word purely delivered is better then if it be covered in golden sayings and so much as is buried is lost because it is more excellent Gold is not covered because it is better then iron and when the Word which is Gold is mixt with humane sayings why say we that it is adorned 3. The Word is not better in regard of the perspecuity of it 1 Cor. 2 1. Paul would not speak in the excellency of speech or of wisdom because it is the power of God unto salvation As if he should say if I should so preach it would not be evident that God spoke by it A glasse the freer it is from painting the better it transmits the light so the freer the Word is from humane sayings the better it transmits the power of the Holy Ghost 6. It is against the example of the prophets Christ and the Apostles in their preaching to the people and howsoever we are not to live by example but by rule when we have to do with men but when the example is Christ then it is absolute Now we find it in all probabillity that they did not quote them though their Sermons be not fully but briefly recorded yet we do not find in their Epitoms any quotation of Authors but saith the Lord Iehovah the Lord of Hosts c. Neither let any object they had no Authors for the Church continued long before there were as ancient as these there were Colledges and schools of prophets besides the Apocrypha 7. Consider that the use and custom is not good it is dangerous when quotations come into request the Scripture goeth out and Religion falleth the exalting of humane wisdom is advanced As when Popery overspread the earth quotations were much in use Luther renewed the Doctrine of Christ and preached it purely The Authors grew out of request the Scriptures rose up and grew And we read in Sleiden that Luther being to dispute with Cardinal Cajetan d sired that nothing might be quoted but the Scripture but could not obtain it and Religion had never gotten the upper hand had not the Scriptures been heard more then they were before we are apt to give too much to them and deifie them and though the Fathers were Excellent in their times yet it is too much to deifie them though the Scriptures be chief Judge yet they are Assessors yea the truth is they are more esteemed then the Scripture with many for we retain no other sense then what they have agreed on not but that they may be used but for them to step into the Pulpit and speak when God doth this is too much In this regard we ought to abstain because it is doubtful whether they may be used or no in doubtful cases men will be scrupulous and whatsoever is not of faith is sin so that this is the case though we are not sure they may be used yet we are sure they may not in this case chuse the surest part and leave that which is doubtful we may quote the Scripture but whether Fathers or no it is doubtfull and we ought to chuse that which is certain The Scriptures are sufficient and able to make a man perfect to every good work 2 Tim. 3. 16 17. some interpret it in all works of the Ministery what is there that can be desired that is not here Here is milk for babes meat for strong men Heb. 5. 14. if thou desire elegant dressing Eccle. 2. The Preacher sought out pleasant words if powerful dressing which is chiefly to be aimed at this is fittest no writing so full of arguments to convert the soul and work on the soul as this go no further but content your self with it It is done for illustration not for confirmation therefore it may be done The ground of this answer is in the first reason for whatsoever is intended yet it is conditio operis why should they bring in Paul and Ieremy to be a testimony
4. 6. 1 Cor. 3. Use 1. Rev. 3. Simile Simile Quest. Answ. what holiness of Spirit is Isay 57. Ia I◠〈◊〉 3. Use. 2. Exod. 33. 1. 2. 3. 4â— 1 Reason 2. Reason 3 Reason 4 Reason Use 1. Quest. Answ. Use 2. Object Answs Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Use. 3. 2. 3. 4. 2. 2. 3 4. 5. 6. 7. 8. 1. 2. 3. 4 5. Psal 119. Luke 10. 23. Mat. 3. Luke 9. 1. 1. 2. Vide Joh. 14. Joh. 1. 3 23. 3. 〈◊〉 5. 〈◊〉 1. 2. 3. 4. 5. 6. 1. 2. 3. 4. 5. 6. 2. 3. Object Answ. 4. 5. 6. 7. Object Answ. 8. 9. Doct. 1. It is the property of grace to make us strong Grace What A quality Rom. 6. 14. Rom. 3. Heb. 12. â—2 Supernatural 3. Peculiar 4. Wrought by the holy ghost 5. Whereby we are enabled to please God 6. In all things Grace maketh strong Reas. 1. Grace changeth mans nature Reas. 2. Grace is the efficacy of the spirit Isa. 21. 3. Object Answ. Grace an emptying quality We must use meanes of strength Use. To examine if we have grace Heb. 9. 14. Heb. 12. 1 Cor. 11. Object Answ. Strength of grace in three things 1. It cures corrupt nature Quest. Answ. Rom. 1. Simile Jam. 1. Grace raiseth common nature 2. Grace enables to 〈◊〉 of nâ—w obedience and to be constant in them 2 Pet. 3. ult Jer. 32. 40. Doct. All grace is received from Christ. Joh. 1. Quest. Answ. How to draw near to Christ. 1. To see Christs willingnâ—… to match wâ—… uâ— 2. To be divorced from all other Husbands Quest. Answ. When love to outward things is inordinate 3. See our need of Christ and his excellency Object Answ. 2 Cor. 3. ult John 6. Doct. We must not onely get strength but use it Quest. Answ. Upon what â—…ons especially to stir up our strength In times of speciall employment Jos. 1. 6. Jer. 26. Luther Ephes. 6. 2. In change of a mans estate Phil. 4. 3. In the seasons of using several graces 2 Pet. 1. 5. Use. To put forth the strength we have Actions of men of two sorts Jude 20. Helps to exercise spiritual strength 1. Exercise 2 Tim. 2 21. 2. Removing of impediments Psal. 51. 3. To beg the Holy Ghost to help us Simile 4. Prayer and communion of Saints 5. To seek the things that are Jesus Christs Phillip 2. Quest. Answ. 1. There is a necessity so to do 3. Christ hath deserved it 1 Cor. 1. 2. Cor. 8. Gal. 2. 20 Rev. 2. Mat. 10. 33. Doct. Godliness only required and accepted of God 1. Nature is not enough 2. Nor moral vertues 3. Not actions of outward worship Godliness what To exalt God what Reas. 1. Godliness only is like to God Simile Reas. 3. It gives God glory 1 Cor. 11. Ver. 3. Use. To content your selves with nothing but godliness 2. Pet. 1. Object Answ. Simile Application to the Sacrament Mark 16. Natural vertues like true vertues Simile Godliness how wrought Use 2. To excel God for God Quest. Answ. Rom. 3. 10. 1. To look for all from God Collos. 3. Heb. 4 Use. To exalt in godliness Doct. 2. Most men have but a form of godlinesse Reas. 1. To satisfie conscience Rom. 2. 16 Reas. 2. A form is easie Reas. 3. Satan and the World resist not a form Reas. 4. It agrees with the common light of nature Use. To examine whether we have 〈◊〉 〈◊〉 Two things hinder this examination Fire differences between the power form of godliness 1. It is true Quest. Answ. 2. It is powerful 1 Thes. 1. 5. Acts 10. 38. Quest. Answ. 3. It is substantial Quest. Answ. 4. It goes through with the work 5. It is universal Dan. 3. 19. Math. 5. 13. Object Answ. Reas. 1. Iohn 21. 16. Quest. Answ. Reas. 2. Reas. 3. Object Answ. Reas. 4. Object Answ. Use. 1. 2. Pet. 3. 16. Quest. Answ. 〈◊〉 2. 3 Obj. 3. Answ. 〈◊〉 3. 4. Obj. Answ. Use. 2. Luke 2 51 Iohn 14 25. 2. 3. 〈◊〉 Use. 3. 2. 3 4. 5. 〈◊〉 〈◊〉 Use 4. The fourth Corollarie Quest. Answ. Advert Tim. 2. 15. Object Answ. Adver 2. Adver 3. 2 Cor. 2. 16. Object Answ. Advert 4. Adver 5. 1. 1. Ground 2. Ground 3 Ground 1. 2. 4. Ground 1. 2. 5. Ground 1. 2. 3. 1. 2. 3. 6. Ground Obj. Answ. Obj. Answ. 4. 5 8. 9. Object Answ 2. Object Answ. Object Answ. 2. 3. Object 2. Object Answ. Object Answ. 1. 2. 3. 1. 2 1. 2. 3. 3. 4. 〈◊〉 1. 2. 2. 〈◊〉 〈◊〉 Doct. Our hearts should be stablished in the day of fear Means to keep the heart from fear 1. To divert the thoughts another way Heb. 10. 2. Get a clear light by us Mark 6. 49. 3. Not to promise our selves much from the world 4. Get a humble heart Isay 49. 5. To be strong in Gods strength Ephes. 6. 10. Two helps to it 〈◊〉 To consider what God hath done for others Psalm 22. Psalm 119. 53. â—2 What he hath done for us Luke 9. 44. Isay 50. 9. Simile Psalm 9. 6. Means To consider all shall work together for the best Rom 8. 28. Ephes 5. 25. Iohn 16. Iohn 2. Psalm 30. 11. Iudges 14. Object Answ. To wait Gods time Object Answ. Heb. 11 35. Simile Inward comforts supply outward 2 Cor. 5. 16. 2 Cor. 1. 3 4. 2 Cor. 11 Psal. 94. 14. Gen. 18. 6. Dan. 3. Luke 23. 43. Iohn 16. Means 7. Prayer Phil. 4. 6. Quest. Answ. Iohn 14. 27. Object Answ. Iudg. 16. Object 〈◊〉 Answ. 1. Gen. 12. Gen 22. 2. Great afflictions may be born with more patience then less Simile ‖ Novem. 5. Doct. There is a law of sin in everymans nature enclining him to that which is evil What this inclination is 〈◊〉 It is a Law 2. A law in the members Simile Simile 3 It is a warring Law Simile How it warreth 1. They stop the passages 2 Provokes to ill 3. It is watchful Simile 4. It useth stratagems 4. It leads us captive 1 Tim. 6. Doct. The Law of the 〈◊〉 in the regenerate carrieth them to â—hat which is good 2. Why called the Law of the mind Ier. 32. 40. 3. It makes resistance Object Rom. 2. 15. Answ. Differences between natural conscience and the Law of the mind in the regenerate 1. In the combatants Eccles. 9. 2. In the manner of the fight Simile 3. 3. In the object of this fight 4. In the success Obiect Answ. 5. In the continuance Use. Bewail our condition under this law in our members Corruption of nature hateful to God Simile Simile Quest. Answ. Object Answ. How to know the law of natural conscience from the law of the mind in the regenerate God judgeth men by their constant course Simile Simile Simile Simile Doct. Doct. It is the duty of every man to seek the things of Jesus Christ. Reas. 1. From our selves Deut. 10. 13. 2. In respect of Christ. Use. 1 Chron 29. Gen. 27. 1. Quest. Answ. Things of Jesus Christ what Heb. 10. 34. Psalm 31. 13 1 Cor. 9. To seek what 2 Cor. 8. 10. Tit. 2. vlt. Rom. 12. 11. 2 Cor. 11. 18. Judges 6. Rom. 15. 12. 1 Chron. 29. 14 2 Diligence Rom. 12. 11. Quest. Answ. Simile Constancy Heb. 3. 3. Faithfully Simile Quest. Answ. How to know we do the things of Christ faithfully Simile Object Quest. Answ. Quest. Answ. To give our selves to Christ what â—2 It must be done with all in ention 1 Chron. 29. Simile 3. It must be done by faith 1. In Gods promises Math. 6. 2. In Gods providence 2 Tim. 〈◊〉 4. By love 〈◊〉 Cor. 13. 2 Cor. 5. 〈◊〉 Use. To esteem our prayers Object Answ. God is not changed by our prayers but our selves Simile Object Answ. Mercies bestowed without prayer are not blessings Simile What prayer obtaines blessings Hypocrisie what Obser We ought to observe Gods answer to our prayers Simile Jam. 4. Simile * After the great plague 1625. Doct. When we pray to God he is ready to hear 2 Cor. 12. A sign asked on a double ground Obser. The Lord tenders a weak faith Doct. The Lord looks for thankfulness answerable to his mercies Thankfulness a free duty Psal. 33. 1. 4 Conditions in thankfulness 1. It must be done of necessity 2. Proportionable to mercies received 3. According to the greatness of mercies 4. Presently 〈◊〉 4. In what cases God expects extraordinary thanks Levit. 26. Ier. 34. 2 Chron. 7 14. Quest. Wherein true thankfulness consists Answ. Psal. 107. Exaltation of the mind double 2 Chron. 26. 16. Deut. 26. 11. 12. Psal. 33. Psal. 107. Reas. 1. Reas. 2. Reas. 3. Object Answ. Object 2. Answ. Objection 2. Answ. Objection 4. Answ. Object 5. Answer Object 6. Answ. Ier. 31. 33. Ezekiel 36. Object 7. Answ. Use 1. 1 Pet. 1. 19. Vse 〈◊〉 Question
IOHANNIS PRESTONI VIRI CLARISSIMI S. S. THEOLOGIAE DOCTORIS EFFIGIES RICHES OF MERCY TO MEN IN MISERY OR Certain Excellent Treatises concerning the Dignity and Duty of Gods Children By the late Reverend and Faithfull Minister of IESUS CHRIST IOHN PRESTON Doctor of Divinity and Chaplin in Ordinary to his Majesty Master of Emanuel Colledge in Cambridge and sometime Preacher of Lincolns Inne Psal. 34. 8. Taste and see how good the Lord is blessed is the man that trusteth in him LONDON Printed by I. T. and are to be sold by Iohn Alen at the Rising Sun in Pauls Church Yard 1658. THE PREFACE KNow Christian Reader that this Remainder of Doctor Prestons works was never heretofore extant being the last of His that are likely to see the light taken by the same pen that his other works were and no way inferior to those already published Dr. Sibbs of eminent memory contemporary with Dr. Preston and one of those to whom he committed the publishing of what should be thought fit for publick view did in his life time own these Treatises by affixing his approbation to them And the Attestation of such Reverend authority forbids any doubt concerning the Author or worth of the work though this Treatise may inherit Orphans usage being not so exactly polished as it would have been had the Author lived But the filings of Gold and the dust of Diamonds must not be made waste of such advantages have accrucd to the souls of men by his other labors that we could not think it any lesse then a wrong to the Church of Christ to conceal any thing that might make for it 's spiritual benefit Perhaps thou wilt ask why this Piece was so long suppressed To which I answer the age hath doted so much about new lights that we perceived Old Truths to be neglected and laid aside but after men had filld themselves with their own devices and found their souls thriven no more then if they had fed upon ashes the vicious humor came to be abated and their appetite was reduced to a better state by the great Physician who testified his dearest respect to mens souls by the price he paid for restoring of them The intent of these Sermons is to promote the work of grace in the heart and life of a true Believer Not onely to enlarge the knowing faculty but chiefly to improve the practical part and distribute god liness through the whole man The Rickets are not so epidemical in the bodies of Children as in the soules of men and women whose heads are swollen with notions while their feet are feeble in heavenly motion The benefit of this work will better appear by thy serious perusal thereof from which I shall no longer detain thee Farewel Doctor Sibbs his testimony of this Treatise This Treatise hath nothing offensive in it but contains arguments tending to edification and may be of singular use and comfort to all true Believers R. Sibbs THE CONTENTS Of the Sermons in this Book Ephes. 3. 16. Doct. 1. That God is exceeding merciful p. 1. 1. To move men to come unto him 2. 2. It affords a ground of confidence to all distressed sinners ibid. 3. All men are exhorted to look after a portion in his abundant mercy ibid. Quest. What to take his mercies in vain answered 4. Means to partake of Gods mercy 6. Two sorts of mercies to be hungred after 7. Gods mercy a motive to duty 8. Motives to this from the severall properties in a good Master which are all found in God 20. Comfort to the Church from the consideration of Gods mercy 24. Why God afflicts his children 26. Doct. 2. Gods mercy is his Glory or God accounts it his glory to be merciful 28. USE 1. Doubt not but your petitions shall be heard for it is his glory to shew mercy 30. 2. Glorifie God in his mercy which is his glory ibid. Sermon 2. D. 1. Inward strengthning should be the earnest desire of a Christian. 38. Wherein this spiritual strength is seen 40. USE 1. Blaming them that seek not after this strength 44. Advantages of this spiritual strength 49. 2. Exhorting all men to labour after spiritual strength 60. Several motives to labour after it 61 62. 3. Directions for the attainment of spiritual strength 67. Several means 69. Rules propounded 72 c. Hinderances 77. c. D. 2. Sanctifying grace proceeds from the sanctifying spirit 82. How the spirit strengthens grace in the soul. 83. USE 1. Without the holy Ghost wee are without strengthening and sanctifying grace 85. Signs of having the spirit 88. 2. Above all things to labor for the spirit 106. Benefits of having the spirit 107. D. 3. The spirit is freely given 113. USE Terrour to them which have not the spirit 114. Means to obtain the holy spirit 115. Ephes. 3. 17. D. A great prerogative the saints have that Christ dwells in their hearts 121. What it is to have Christ dwell in our hearts 122. The benefits of Christs dwelling in our hearts 125. USE 1. To judge aright of Gods working in your hearts 135. 2. To saints that they would rejoyce in this priviledge that Christ dwells in them 139. Rom. 8. 34. D. Nothing can hinder the salvation of a believer 145. Reasons if it 147. USE 1. To see a necessity of all those blessed means whereby Christ is pleased to communicate himself 150. 2. Confutation of the Church of Rome as to their doctrine of doubting 152. Objections answered 153. 3 Of examination about the certainty of our spiritual state 160. 2 Tim. 2. 1. D. 1. Grace hath a strengthening property 183. Reasons 186 187. USE 1 To examine whether we have grace 189. Strength of grace in three things 192. Grace enables to actions of new obedience 200. And to constancy in it 201. D. 2. All Grace received from Christ. 207. Christs willingnesse to match with us 208. D. 3. Wee must not onely get strength but use it 212. USE To quicken us to our duties in the putting forth of our strength 217. Helps to exercise spiritual strength 219. Necessity of it 223. 2 Tim. 3. 5. D. 1. Godlinesse onely accepted and required of God 233. Godlinesse what 235. To exalt God 237. Reasons of the point 238. USE 1. Not to content our selves with any thing that nature hath wrought in us 242. Application to the Sacrament 246. Godlinesse how wrought 251. 2. Exalt God in your hearts 253. 3 Labour to excell in Godlinesse 256. D. 2. Most men have but a form of godlinesse 257 Reasons of it ibid. USE To examine whether we have onely a form 261. Five differences between the power and form of godlinesse 263. 2 Tim. 1. 13. Doct. The words of a Minister must bee wholesome 271. Reasons of it 273. USE 1. Two sorts of words are reproved 276. 2. The people must receive nothing but what is wholesome 283. 3 We ought to esteem wholesome words as our food 288. 4. What the behaviour of Ministers ought
to bee 296. Rules for the use of humane authority 305. John 14. 1. D. Our hearts should be established in the day of fear 327. Means to manage this duty ibid. Rom. 7. 23. D. There is a Law of sin in every mans nature inclining him to that which is evil 352. What this inclination is ibid. How a Law 353. How it warreth as a Law 354. D. 2. In every regerate man there is a contrary Law c. 360. Why called the law of the minde 361. USE To bewail our condition under this law in our members 368. How to know the law of natural conscence from the law of the minde in the regenerate 370. Philip. 2. 21. D. Every man ought to seek the things of Jesus Christ. 371. Reasons 375. How to know when we do the things of Christ faithfull 388. What it is to give our selves to Christ. 390. 2 Chron. 32. 24 25. D. Praier is the chief means to obtain any thing at Gods hand 397. USE To esteem that precious ordinance of prayer 398 Mercies without prayer nor blessings 399. What kind of prayer obtains blessings 400. D. 2. Gods answer to our praiers is to bee observed 402. 3. God ready to hear our prayers 405. 4. The Lord tenders a weak faith 406. 5. God expects thank fulnesse answerable to his mercies 407. Conditions of thank fulnesse 408. In what cases God expects extraordinary thanks 411. Rev. 22. 17. D. God invites sinners to come unto him 419 Reasons of it 420. Many Objections answered 421 422. USES 1. To take heed how we refuse Christ offered 426 2. Faith a grace very pleasing and acceptable to God 432. DIVINE MERCY MAGNIFIED Ephes. 3. 16. That he would grant you according to the riches of his glory to be strengthened with might by his spirit in the inward man c. THese words are a part of the heavenly prayer which the Apostle makes for the Saints at Ephesus we may gather three observations out of them First That God is exceeding rich in mercy Secondly That his shewing mercy is his glory Thirdly That when we are to beg any thing at Gods hands we may use the motive that Saint Paul doth here unto God do it for the riches of thy glory or for the riches of thy mercy The first point That God is rich in mercy I have handled formerly and in what respect he is rich in mercy Therefore I shall now draw some consectaries from it One is to move men to câ—me in to God Because he is so infinitely rich in mercy When the Hue and Crye is made after the thief you know it makes him runne away the faster but the proclamation of pardon brings him in The Law and the judgements of God bring not men in of themselves but the promises of mercy win them to come in and this use we should make of the mercies of God to be moved and invited by them to come in and partake of them Secondly it offers a ground of humble confidence to all distressed and heavy loaden sinners God i ready to forgive and succour them because he is rich in mercy and not onely so but his mercy is exceeding precious for except these two go together a man cannot be said to be rich the thing must be precious and he must have much of it for to have much of that which is base and mean is not to be rich Now for as much as Gods mercy is precious and he is rich in it despise not therefore the precious mercies of God If God be rich in mercy if there be abundance of mercy in Iehovah then let us lay hold of this abundance and look after our portion in it This is another excellent use we are to make of it for to what end is it made known that God is rich in mercy or to what purpose is it manifested not that we should barely know it but that we should use it not that we should contemplate it in God but that we should enjoy it for our selves For this riches and mercie of God is not onely plenty but bounty not onely a treasure laid up in him but it is like a Common dose bestowed upon all the poor in the countrey all that will may come and take what they need this is the use you should make of the abundance of Gods mercie otherwise if you make no profitable nor Saving use of it what is it to you The apostle saith All Scripture is written for this end that we might have comfort now if it be true of all places of Scripture then it is true of these especially that declare the mercies of God it is that we may have comfort now what comfort is there to dwell by full barnes when a man may not partake of that fulness I say it is no comfort except you have your part in them So when you hear of the riches of the patience and long suffering of God what comfort is this to you except you take your part of them Therefore now I am to exhort you come and make your selves rich out of these riches let not the mercies of God be in vain to you but when you hear that God is rich in mercie let that move you to get an interest in it When we hear of riches and treasures it inflameth everie mans desire to have a part of them the riches of the land of Canaan drew the Israelites out of Egypt and the riches of the garners of Egypt made them goe downe thither in Iacobs time when there was a famin in Canaan What makes Merchants to take such dangerous voyages to the East and west Indies and to the furthest parts of the world but rich Commodities now when you hear that God is rich in mercie what use should we make of it but to take of these mercies There is enough to be had for the mercies that concern the outward man as riches honour longe life gold and silver he hath abundance you may take freely of them for the riches of the inward man he is rich in mercie full of grace and truth and you may take your fill of them he is rich in Comfort he hath fatlings and wine prepared in a word seeing there is so much mercie in God let it not be in vain to you let them not lye before you as if they did not concern you affectionately embracethem that you may have your part in them this is the use the scripture makes of the mercies of God St. Paul prayeth for the Ephesians that they might knowe what the riches of the glorie of his inheritance in the Saints is c His meaning is not onely that they should see them and look upon them for what were that to them but that they might take part of them and not onely have a mental but an experimental knowledge of them Why did Saint Paul preach the unsearchable riches of Christ but that men should have their desires stirred up to
means labour and recreation In health for the whetting of the facultie Physick in sickness In a word he will use every thing that he may strengthen the body Thus you must do for the strengthening of the inward man you must use all means As hearing of the word receiving the Sacrament prayer Meditation conference Communion of Saints particular resolutions to good or else the inward man will not grow strong These are the food that the inward man feeds on It is wîth the inward man as it is with a plant If you would have a plant to grow then you must set it in a good soil you must dig about it and dung it and water it but if you be careless where you set it it will not prosper and thrive even so if you do not add fatness of soil to the beginning of grace That is if you do not use all the meanes As the Communion of Saints and prayer and hearing of the word the inward man will not grow strong but wither and die that is you will be dwarâ—es in grace and holines The second Ruls if you would have the means effectual is this you must look that you perform holy duties strongly for then the means do strengthen the inward man when they are don with strong affections That is when a man useth them not remissâ—ly and coldly for remisse actions weaken the habit As for example take water that is exceeding hot and put cold water to it and you will weaken it so perform Holy duties and use the means of grace remissely and they will weaken the habit to good that is it will work an indisposition in the soul. Therefore do them strongly with much zeal and fervency of affections that the inward man may grow strong by the performance of them The third Rule if you would have means effectual Then you must be constant in the use of the means for what is the reason there is so little thriving in grace that men remain cripples in grace but because they use the means of grace but by fits and halfes That is they are not constant in a good course of life they are still off and on they shoot sometimes short and at other times they hit the mark That is they come seldom unto the means Now and then they pray and now and then they use the Communion of Saints Now this inconstancie disableth the facultie and weakens it And therefore it is impossible you should thrive in grace except you be constant The Apostle Iames calls them unstable men That is let these never think to receive strength in the inner man till they come to more constancie in good Therefore labour to be constant in Prayer in hearing in Meditation in the Sacrament and in conference which if you be not you will not grow strong in the Inward man The fourth Rule if you would have the means effectual is this you must take heed of depending on the means without an eye to God in them For know that the means without God is but as a pen without ink a pipe without water or a scabberd without a sword That is they will not strengthen the inward man without God for it is the spirit that puts life in the means And yet you must not cut off the pipe from the well head that is you must not depend upon God without the use of the means but you must use both First seek unto God and depend upon him for the strengthening of the inward man and withall use the means constantly because as water is carryed from the well head through the pipe And so from the pipe to many places so the means are as pipes to conveigh graces unto the soul therefore use them and â—ut them not off by carelesness if you do you will cut off the strength of the inward man The third means if you would strengthen the inward man is You must get rectified judgements That is you must see that your judgements be right for men do deceive themselves in their judgements they think that they have strong judgements and that they are able to judge of things when indeed they are marvellous weak And that you may not deceive your selves I will lay you down some signes of a rectified judgement The first sign of a rectified judgement is this you shall know it by your constancy That is so much constancie in good and so much is your judgement rectified And on the contrary so much inconstancy and so much weakness As for example when a man hath propounded a rule to himself is not constant in it it argueth that he is weak in his judgement because he keepes not close to the Rule That is there are stronger or more arguments to the contrary which makes him to fall away and not sit down by the Rule That is he is posed because he is but weak in judgement As for example suppose a man should come and proffer a man an 100. pounds not to leave such a practise And another man should come offer him two hundred pounds to leave it If the man be weak in judgement he will be drawn by the greater reward though it be to his hurt Therefore if you would not be beaten off and made to sit down by stronger Arguments then you have in your selves then you must get your judgements rectified which you shall know by your constancy in Holy duties or whether a little profit or pleasure will draw you away if you do whatsoever you think of your selves your judgements are weak The second sign whereby you shall know whether your judgements be rectified is this examine whether your Passions be strong Strong sinful passions argue a weak judgement when the passions of a man are strong it weakeneth the understanding and therefore Paul in the Acts 14. when they would have made him a God he cries out We are men subject to like Passions as you are That is full of weakness As if he should say your vehement passions in this thing proves your weakness of judgement Therefore labour to have strong affections to good for the strength of affections come from the inward man Again the strength of the affections shew the abiding of the spirit in the soul. As in the 1 Sam. 11. 6. it is said that The spirit of the Lord came upon Saul and he was angry That is his affections were strong for Gods glory And in the Acts 4. 32. After they were filled with the Holy Ghost they spake boldly That is they had strong affections for Gods glory And therefore the spirit is compared to fire and oil for fire that burns and consumes and oil that mollifies and softeneth so doth the spirit therefore examine whether you burn in the inward man That is see whether you have strong affections to good if not your judgements are weak And again see what cheerfulness you have examine whether your hearts are soft tender and
so is bound over by sentence of condemnation to suffer for it Or else in foro conscientiae in the court of Conscience as here before God and it is nothing else but to have a Conscience guilty of sin and for that to be judged of God to Eternal punishment even to be separated from the Love of God in Christ for ever and ever And all this presupposeth a guiltiness for sin that justifies the Judgement of God in regard of the just sentence of condemnation Now who shall make the true believer guilty before God being once in Christ The answer is made by the Apostle There is not one that can Now for the second thing observed namely that those which come to believe while they were in a state of Nature and under the curse of the Law were in an estate of condemnation This is proved Eph. 2. 3. Among whom we also faith the Apostle had our conversation c. And were by nature the children of wrath as well as others As he also telleth those beleeving Romanes Rom. 6. 17. Of this their own conscience is witness against them The Law of God is the bill of inditement God the Judge the Devil the executioner and hell the prison from whence it is impossible to escape until they come soundly to believe in the Lord Jesus For the third When a man hath this blessed grace of faith and begins to lay hold on Christ he is not to think himself safe and that he is secured from all that will seek his condemnation For the Devil will do what he can still to winnow all goodness and grace received out of him That nothing may remain but chaffe And therefore it is we are taught in the Lords Prayer after forgiveness of sins to pray against temptations Though thy Sinns be pardoned by the bloud of Christ upon thy believing yet there is one that seeks to break the force of thy faith and so to bring thee to destruction And therefore it is he is called the accuser and destroyer Rev. 12. 10. so that thou must look that though thou hast got out of his paws yet he hath many wayes whereby he will labour what he can to bring thee back to condemn and destroy thee As first he will lay unto thee the wrath of God to drive thee to despair as he would have done Iob who was brought to sore tryals discovered in passionate speeches 2. The curse of the Law is inforced against thee to make thee think thy obedience to be so poor as God will not accept thee 3. Want of faith is another of his suggestions and for this he will alledge the condition of the Gospel and tell thee that thou dost not believe and so art not onely under the curse of the Law but the Gospel also 4. The sins of thy conscience that he will buffet thee with perswading thee that such a sin is not pardoned or pardonable 5. He will muster up the world where he hath many Troops following him to choak the Word and quench the grace of God that is in thee Lastly He will fear thee with the grim and dismal look of that last enemy death and put thee under fears of never being able to undergo it Now for the fourth circumstance That though with all his power cruelty and subtilty as before he doth assail yet a true believer he shall never be able to prevail against and that first because a true believer his debt is paid by the death of Christ Who shall condemn faith the Apostle Christ is mighty and strong None for faith hath a hand that layes hold on Christ so that if Christ perish he may else not And that First Even because Christ hath died for him and the strength of the Apostles reason stands thus A man in debt if his debt be paid he is not in danger of the Law to be condemned for it so there is not one farthing that God can in his Justice demand at a Believers hands for it is paid by Christ. There is a double debt indeed he hath but if both be paid for him the Law shall not condemn him The First is the debt of obedience to the Law God hath required of every child of Adam to obey and keep the whole Law and he hath not done it therefore there is a debt unpaid by him The Second debt is of punishment for not doing it and that is the curse of the Law Now a Bâ—liever may produce a surety that hath paid both namely Christ for first he died not before he had fufilled the Law His righteousness obedience and all was for us He took our nature onely that we might have our part in him he did all in our stead and names even for our sake upon our believing in him all is ours Secondly by his death he removed the curse which is the punishment of sin For the first Rom. 10. 4. Christ is the end of the Law for righteousness to every one that believeth think of this and labour for a spirit of faith ever groan in thy soul till thou piercest the Heavens and obtainest saith For the second Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us Pitch on these places and lay fast hold on Christ by faith and they will uphold thee in the evil hour even when the devil labours against thee with all his forces I but the Devil is crafty may some poor soul say it may be he hath some bill or bond yet undischarged that I know not of which he may demand at my hands No saith the Gospel he hath blotted out the hand-writing that was against us Col. 2. 14. All is crost and cancelled and this God hath spoken and sworn to therefore let him do what he can onely believe thou Every writing is cancelled there is not a whit to shew in the fight of God A poor man is indebted a great sum of money to a mighty King and knows not what to do having nothing to pay it withal whereupon he is convicted condemned cast into prison Now it pleaseth the Kings onely Son to undertake the debt his Father is content and in process of time he payes it and satisfieth his Father who then I pray you can condemn that man Even so is it with the poor believer he ought both body and soul and was to be put into the prison of Hell for ever for breaking Gods Law and incurring his displeasure But the Lord Jesus out of his love and free favour undertakes for the poor believer and payes his debt who then can condemn this poor Believer Now further by way of gradation and assent to make us raise up our thoughts in assurance of this the Apostle useth a second reason that is Because Christ our surety is not onely dead for us and so hath paid our debt but also is risen again to make the poor believer more sure he hath paid the
so readily there is an impediment in it so it is with the mind when it is not accustomed Every action you do helps to mould the soul more and makes it a vessel fit for the Lord and for every good work Besides this as there must be a moulding of the heart and fitting it for exercise so there must be a removing of impediments that hinder Therefore we see in that place 2 Tim. 2. 21. If any man purge himself from these he shall be a vessel unto honour sanctified and meet for the Masters use and prepared to every good work There is a certain rustiness that cleaves to the wheels of the soul that it moves not nimbly and readily in the doing the works we are called to do this rust must be rubbed off There be impediments of divers sorts worldly-mindedness is a great impediment and hindrance And so cares and pleasures and lusts those that are called thorns that hinder growth all these impediments this uncircumcision of heart these hinder from working and these must be removed before we can be ready to do it We see in Psal. 51. saith David there Lord deliver me from blood guiltiness this sin that I have committed and my tongue shall sing joyfully of thy righteousness open my lips and my mouth shall shew forth thy praise The meaning is this David found that that was the sin wherewith his soul was hindred that it made him unfit so that though there were a fountain of grace in his heart yet it was not able to flow forth but was stopped up as it were therefore he prayes to God to open his mouth How should it be opened by removing that sin by taken away that indisposition which that sin had brought on his mind As we see a fountain may be stopped up with mud or dirt or stones or any thing remove these and the fountain is open and when it is open it is ready to flow out So then there must be a removing the impediments let every man see what it is that hinders him when there is a fountain of grace when it flows not out readily If a man be not ready to good works there is some impediment that must be removed But that is not enough to use our selves and fashion our hearts to them and to remove the impediments But thirdly there is a work of the Holy Ghost he must act and stir us up there is a certain work of the Spirit that must help us upon all occasions For even as you see in Trees there may be sap enough in a Tree yet till the Spring-time come till the heat of the Sun come till moysture come that sap is not drawn up to the branches and so long it brings not forth fruit nor leaves So a man may have much grace in his heart much habitual grace but unless this be brought forth more immediately to act there is no fruit brought forth Now what is it that brings it near the branches Why that which makes the spring-time of good actions and fills a man with the fruits of righteousness it is the holy Ghost that is the moysture and the Sun and the rain that moystens and quickens us There must be a certain action of the spirit I say to help us to do every good work we must seek to the Lord for this Lord I have such a business to do I confess I am unapt and indisposed to it I beseech thee help to quicken me by thy spirit But further there are certain duties that more immediately fit and prepare us that is the communion of Saints that whets and warms us and stirs up the grace of God in us So likewise prayer be much in prayer and in the communion of Saints and that will make a man strong it will make him ready to use his strength and the grace he hath But I hasten The main thing that I have to commend to you to stir you up to use your strength to do the Lords work and to use the grace you have upon all occasions for his advantage it is this consideration to deny your selves and to seek the things of Jesus Christ that is the last thing I will pitch on for that is all in all What is the reason that a man useth not the strength he hath because he seeks his own things and not the things of Jesus Christ. If the heart were brought to this to deny it self and to neglect its own things and to seek the things that are Jesus Christs he would be ready then to stir up his stength he would be ready then to run and to go to do any service to the Lord. You have that in Phillip 2. I have no man like minded that will faithfully care for your things for every man seeks his own and not the things that are Iesus Christs Now to heal that disease in your selves to bring your hearts to a quite contrary temper not to seek your own things but the things that are Christs labor to have this wrought on your hearts and that is it that will most immediately prepare you and inable you to use your strength for the Lord upon all occasions You will say how shall we do this Consider that there is a necessity lies upon you to do it And if there did not a necessity lie on you yet it were best for you to do it And if it were not best for thee yet Christ hath deserved it at thy hands he is worthy of it that thou shouldest not seek thy own things but the things of Jesus Christ. These things we will a little inlarge and so end First I say there is a necessity lies on thee to do it It is true if thou wert thy own master if a man were sui juris he might do with himself what he would he might seek his own things but if thou be none of thine own if thou have hired thy self to Christ if thou have sold thy self to him thou art his and if thou be his there is a necessity lies on thee now to seek his things and not thine own A woman while shee is a maid or a widow shee may dispose of her self as shee will shee may seek her own things and stand upon her own bottom but when she is married once she must please her husband and be obedient to him I say when thou art Christs once for I speak to those that profess themselves to be his those that have strength and need nothing but to stir it up other men may do what they will as it is said when there was no King in Israel every man did what was good in his own eyes But when thou hast put thy self under his yoak and accepted him for thy King thou must live by the laws of his Kingdom and be subject to thy Prince When thou hast taken Christ for thy King as every man hath that is once entred into Covenant with him
these as of smiths small plates wherein they shew their workmanship they cost much pains but profit least so these spend their enterals like the spider and do no good but only to shew their skill is it not better to take grapes from the tree then painted grapes to fetch in haeterogenea because this is much failed in we will shew the causes of it First They then shall want applause and bring contempt to themselves They shall get better applause then they should have if they had the other viz. the applause of God Shall the Heathen man esteem his conscience pro amplissimo Theatro and shall not we esteem the testimony of our conscience above other things we that have the life of Christ in us and believe the scripture that God rewards them that do good and shall we be carried away more to please the inordinate appetite of curious hearers then for conscience towards God Hear what Saint Chrysostom said of him self for it is remarkable When I first began to preach I was a childe and delighted in rattles in the applause of the people but when I was a man I began to despise them so ought Ministers to be rather delighted fletu then plausu populi with the weeping then the applause of the people But secondly their auditory will not rellish it when Pithanologia is not mixt with their preachings Though they be bound to please a good hearer yet they are not bound to please the inordinate appetite of hearers and if their taste be vitiated they must see quid morbus non quid ager postulat What the disease not what the sick party requireth There is a disease called malacia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pica wherein the party desires coals and ashes for the humors that possesses the mouth and the stomack Now a good Physitian will not give him coals but labour to purge him of that disease and feed him with good meat so suppose the Auditory be inordinate Hearers they must not be pleased for morbi augentur similibus diseases are increased by their likes but they must seek to purge the peoples stomacks of these impure humors and feed them with wholesom food Is it not for more reason that those which are of uncircumcised ears should be healed then that the Word should be mingled to please them Is it not better that they should be purged to taste the pure water then that their food be squared for them But for the quoting of humane testimonies c. if they be lawful to be used why should we be restrained And herein before I come to the reasons I will promise these six rules or grounds wherein I will lay down the restraints and liberties the cases wherein we may or may not use them First whatsoever we deliver in preaching must be per se credibile and that by primary authority in it self not derived from others this is plain 1. Because the Ministers are Embassadors yea Gods own mouth Ier. 15. 19. Now this they cannot be unless they deliver the word purely 2. Because the hearers must receive it as Gods word and if they must so hear it Ministers must so preach it therefore purely 3. Because in preaching we preach to the consciences of men and this we do not unless the word be Gods for he beholds the conscience and tries the heart and the reins and therefore unless we speak it from God we cannot do this 4. That which we deliver in preaching must be received with faith and that not humane whereby I believe there was a City of Rome and such a man as Pompey though I saw him not but divine and that is true that omnis fitles fundatur in Verbo Dei that all our faith is grounded on the Word of God and unless that all that we deliver be Gods Word this faith will not be grounded on it so that this is true that all exhortations must by the Word be interpreted or applyed not the sayings of men or quotations of Authors because the Mininister is Gods Embassador and the Word must be delivered as Gods Word by faith otherwise we shall never speak to the conscience To this ground are four liberties First we may use them in case of application though the rule it self is to be proved and confirmed by Scripture yet when we come to apply it to the manners of men if for proof that they are guilty of such a fault we produce an Author we shall rightly do it So Paul Tit. 1. 12â— One of your own Prophets have said the Grecians are lyars evil beasts slow-bellies Mark the manner of speech he proveth not thereby that they ought to be such for that he takes as proved otherwise but when he comes to apply it he tells them that one of their own Prophets said so so 1 Cor. 1. 11. It hath been declared to me by them of the house of Cloe that there are contentions amongst you he doth not prove by any of the house of Cloe that there ought to be contentions amongst them but when he came to apply it he tells them that some of the house of Cloe told him so If we were to shew the gross Idolatry that was in the wisest of the Heathen and produce Homer or Plato to shew it we should use them right So if we were to shew the Atheism and wickednâ—sse of the Popes if we use Platina or any other of their Prophets to shew it we use them right Secondly we may use them for instances as suppose we were to prove that the moral Law was written in the heart by nature we may prove it by Rom. 2. if when it is proved we bring an instance out of Plutarch or Seneca we shall rightly use them So for Historical relation if we were to prove the change of the Sabboth we might do it by Scripture but if we did produce the History of those that lived presently after the Apostles we in so doing shall use it aright So for the fulfilling of prophesies when we find prophesies in Esay Ieremy and we bring Heathen Authors to shew the event of them we shall use them aright Thirdly in case of consutation if we were to confute error we may produce Authors that so we may not seem to fight with our own shadow and to fasten that on them which is not true So Christ used the Pharisees Mat. 23. that said Whosoever sweareth by the Temple it is nothing but whosoever sweareth by the gold of the Temple is a debtor And as he did it in the general so may we in the particular Fourthly comparatively to shame Christians with the practice and judgement of the Heathen who see more in their own light then we do in the Sun-shine of the Gospel 1 Cor. 11. 14. Paul proves by the Law of nature that it is a shame for a man to wear long hair doth not the Law of nature teach you that if a man have long hair it is a shame
unto him If in this case we say an Heathen Writer saw this and why should not we thus we use them aright Secondly Christ receiveth not mans testimony Iohn 5. 34. and he gave the reason ver 36. Because I have a greater witness then that of Iohn If it be objected that Iohn bare record of Christ and all the Disciples were sent forth as witnesses of him in all Iudea and Samaria I answer they were not co-witnesses but declaratory witnesses as a Praeco or Cryer witnesseth that he speaks nothing but that which is suggested from the chief Speaker and a Scribe that he writes nothing but that which was dictated unto him from another and those which had been present at some things that they relate nothing but what they have seen and heard And this distinction of a declaratory witness I have from that place in Iohn where it is said He confirmed his witness by signs and wonders Now none can be witnesses declaratory because they see not Christ nor have their doctrine immediately from the Holy Ghost May I not say it is so interpreted because they agree in it No the Scripture receives no witness but his own as the light cannot be seen but by the light so the Word is not to be interpreted but by the Word to say this is the sence because Augustine Calvin and other Writers say so it is not reason enough if we will give a sence it must be because the litteral sence is so Secondly because the sence of it agrees with other places of Scripture Thirdly because it is answerable to the analogy of faith To this restraint there is this liberty though the Word receive not the witness yet the men that deliver it may So Amos in the 11. Chapter useth an external argument when he would evidence that he was a true Prophet he useth this witness ver 14. I was a heardman and the Lord took me as I followed the flock so Paul Gal. 2. 9. Cephas and Iohn gave to me the right hand of fellowship So in preaching though the Word need no witness yet the men that preach it may and that First in case of partiality if the nature of the point be such that gives suspicion of partiality as in a point of controversie we may alleadge these that are not partial as for the Supremacy of the Pope when they alleadge that place On this rock will I build my Church If we being thought partial did alleadge Augustine who lived before the Pope challenged to himself Universall Authority and proved that by this Rock was meant this profession we use them aright Secondly if the person be suspected of novelty he may produce an Author to shew that what he saith is not new but that which was used before This reason Augustine gives why he uses Cyrill and Optatus in his Book against the Pelagians not to confirm but to shew that he neither spake nor taught any other doctrine but that they did before And therefore it is observeable that Fathers in their Sermons did not quote them And well were it if those that followed them so much in other things would follow them in this But in case of controversie so they did and that with this caution to shew that it was no new doctrine they taught so we may shew that we teach no new thing not onely by modern Writers but also by antient Thirdly in case of singularity to remove that we may produce the confession of Churches Canons and Councels and the consent of Orthodoxal Fathers Fourthly in case of explication of an Hebrew word that we produce examples of men that write in the same tongue and shew the meaning for as much as the Holy Ghost writ in that language we shall use them aright So for Chronology and Geography in explication of Daniels weeks against the Jews if we produce Authors to shew how many Kings of Persia there were how long they raigned we use them aright Thirdly the third ground is taken from the Office of a Minister a Minister as a Minister ought onely to use Gods Word not mans the reasons are First from his Name he is a Minister of the Gospel therefore not a Minister of humane learning humane sentences are humane sayings 1 Cor. 4. 1. We are dispensers of the mysteries of God and not of men Secondly a Minister as a Minister speaks from God to men but when he produceth humane sayings he speaks from man to man Thirdly as he is a Minister so the weapons of his warfare are spiritual and mighty through God not carnal that is not humane sayings Therefore when he useth humane learning he speaks not as he is a Minister 2 Cor. 10. 4. Humane testimonies are carnal weapons therefore to this there is this liberty that although a man do that not as he is a Minister yet if in preaching some passage require it he may speak from men to men and fight with carnal weapons True it is that when a man confutes with carnal and Philosophical reasons he shoots with their own bow and contends with their own weapons yet may they use them 1. For such reasons though they be humane yet they may convince so Goliahs head was cut off with his own sword 2. Though they beget no faith yet they may dispose to it 3. Though they build not up so directly them that believe yet they are helps to take away scruples and to answer objections and temptations and in this regard he may use them onely with some due cautions When the nature of the point and the Auditory requireth it such points seldom fall out but when they do we may do it That it be done with intimation that it is an external argument lest those that hear it mistake it This observed a Minister may lay aside the person of a Minister and use mens arguments and reasons Acts 17. 23. speaking to the people that were ignorant saith I saw it written on the Altars to the unknown God when he would prove that they were created he saith In him we live we move and have our being as one of you have said we are all his off spring As if he should say this Poet hath authority with you else it were but a weak argument and if he did it so may we Suppose we were to prove the Scriptures to be the Word of God we may prove it because its that on which faith is grounded if in this we do produce humane reasons we do aright The fourth ground concerns the use of humane learning and it is this That the excellency of humane wisdom is not to be used in the testimonies of God That is not in preaching the Gospel I alleadge the Apostles own word I came not unto you in the excellency of speech or of wisdom contrary to those that think if the Divine truth be found learning may be laid in it and the ground work may be wrought with gold If any think
that all things shall work for good we are commanded to give thanks in all things Ephes. 5. 25. There is great reason to thank God for all things since a part and portion of our comfort and happiness is in all things in Iohn 16. Christ useth these words he tells them that they should mourn and the world should rejoyce but their sorrow should be turned into joy Now I conceive the meaning of those words not onely to be this that they should have an exchange in time their sorrow and mourning should not last alway with them but they should have a condition of comfort But this I take it is further implyed that that joy and those comforts that succeeded their sorrow that happiness should be answerable in the degree and quantity to that sorrow and sufferings they had For you know when one thing is turned into another the more of the substance there is of that from which the conversion and change is made so much accrews to that in which the change is made As for example in Iohn 2. we read of a change of water into wine There were six water pots full Now so much water as there was so much wine when the miracle was wrought If there had been twelve pots more if they had been all full there had been so much wine as there was water So brethren the more sorrow and trouble and affliction any man undergoes here when a change comes when the Lord comes about to us and turns all comfort comes in more abundance it comes in more plenty This I take to be the meaning of David Psal. 30. 11. he useth the same word that Christ doth to his disciples thou hast turned my heaviness into joy and the latter part of the verse seems to favour this interpretation thou hast loosed my sackcloth and girded me with gladness implying that as Davids sorrow was large enough to make a garment of sackcloth so his joy was large enough to make him a vesture of gladness So we have this assurance that all shall work for the best whatsoever God hath in hand to do with us and however he deal by us we shall see it to be best in the latter end For God can draw light out of darkness take that rule that is the purest comfort and light that is drawn out of darkness I say God will do it thoughâ—â— be hard he will set his mighty hand to do it In Iudges 14. Sampson slew a Lion that came roaring upon him put the case that six Lions had come upon him roaring if Sampson had been sure of the victory and to have slain them as fast as they came on him it had been no matter how many he had meet with especially considering that within a few dayes after as we see in the story he came and in the carkase of the Lion he found honey This Lion resembles the troubles and afflictions of this world that come roaring upon us and threaten a deluge and confusion but we have the promise of God that cannot deceive us God will not suffer us to be tempted above that we are able but with the temptation will give an issue Now what if they come never so thick and roar never so loud what if the waves threaten to overwhelm us as David saith we are sure of the victory before hand As Samson found honey in the carkase so when we look back upon affliction conquered and subdued we shall find honey in the carkase that is abundance of comfort and experience of the love of God helping us to go through them and overcoming them But you will say it is true it may be God will give an issue but it may be a great while first alas what shall we do in the mean time If we had any thing to support and sustain our selves this were something we should be able to endure while Gods rod rested on us but this fills our spirits full of bitterness this is that which is gall and wormwood To this I answer there is none of us that love our outward estate that love our Children and houses better then a usurer loves his money yet we see he usually takes this course he puts it out of his hand a long time upon security knowing that being abroad it works for him all the while and will come home with advantage Why then should Christians make more adoe and trouble themselves more about this if at any time God borrow these things at their hands their life or credit or outward man God takes them for a time that he may restore them again more rich and plentiful then he took them But you will say how shall we do in the mean time yet we are not satisfied alas if God should strip us of all comfort we do not know where to betake our selves what will become of us we shall go out of home and harbor userers though they do so and so with their money yet they keep so much by them that they may live upon and they are rich men c. To this in a few words I answer many times men that love money we see what hard shift they make to live though their money increase we see they pinch and pine so what if a Christian have nothing else to find himself with the comfort and contentment of his being what if he have nothing to live by but faith and a joyful expectation of deliverance that he sees comming though afar off Such a mans case is not much to be pitied Heb. 11. 35. there is a notable place It is said they are racked not accepting deliverance they made not reckoning of deliverance that is they did not care for it they did not desire it What was the reason It is said that they might obtain a better resurrection So they might have it at that day at the great day they cared not for the present what pain they did undergoe You know it is a usual thing with men if there be any great sum or payment of money comes to them they say they desire rather to have the whole sum together though they stay longer then to have it by small parcels it doth them little good So if we were able to see and conceive it were better for us to have it at the day of the resurection it were better then to have our comfort to have that reward together as it were that the Lord hath provided and laid up for us You see the Lord himself that is wise for his glory and more provident then we can be for our happiness and comfort he hath taken this course to make one notible day of the world for his glory You see in the mean time how he suffers himself to be contemned and suffers an eclipse of his glory he suffers men to live in rebellion and opposition against him he suffers men to swear and blaspheme his name Now it is in
and about us Therefore we must exercise faith in his providence that is labour to see God through every mercy Those that want this eye of faith it is impossible for them to be thankful If we had the eye of faith the creatures would be as a glass to help us to see God better When Esau was kind to Iacob he saw the face of God in Esau I have seen thy face as the face of God saith he that is he saw the face of God through Esaus face It is not the creature it is not thy friend that brings thee comfort But as we say of a messenger that brings good tidings it is not the messenger that comforts the heart but the good tidings that he brings this is to lift up the heart to the Lord the contrary is to lift up the heart to vanity Secondly to lift up the heart that is by reason of that strength and those riches by reason of that wealth and plenty which he had his heart began to swell within him he began to bear himself aloft too much upon it to think himself secure this caused him to forget the mercies received Indeed there is a double exaltation of the mind One is when a man lifts up his heart because he hath the Lord to be his God this is a holy magnanimity this makes a man to keep on his course like a Lion and in this we are all defective But there is another lifting up and height of the heart when we think we are secure by reason of that support that we have of the creature and so we begin to settle upon our bottom to rest on the creature this was Hezekiahs fault You shall see the same phrase used 2 Chron. 26. 16. It is said there of Vzziah that the Lord helped him till he was mighty but when he was strong his heart was lifted up he thought himself secure now he thought he could do well without God and so his heart was lifted up So Rehoboam when the Kingdom was strengthened in his hand he forsook the Law of the Lord that was the lifting up of his heart The last is when the heart is lift up with a carnal rejoycing You shall see this in the text in Hezekiah when the Ambassadours came to him he was glad of them there was a false joy Outward blessings the more they have of our love the less God hath of our thankfulness Indeed there is a spiritual joy and the more of that the more thankfulness but in Hezekiah it was a carnal joy a secure rejoycing in the outward things that God had bestowed upon him and that made him to forget his thankfulness There is a joy that the Lord calls for in his people Deut. 26. 11 12. he requires this that they should rejoyce in any case because they should be thankful therefore they are put together often in the Psalm as Psal. 33. and Psal. 107. rejoyce in the Lord and be thankful but when the joy is carnal when we rejoyce immediately in the very creature this is that which hinders our thankfulness FREE GRACE MAGNIFIED REVEL 22. 17. Let him that is a thirst come and whosoever will let him take of the waters of life freely NOt to stand to open the words we may observe in them five parts First an offer to all men Secondly that God calleth and inviteth us to come Thirdly that whosoever will come must thirst Fourthly that if they so come they shall take of the water of life Fifthly and that freely I purpose at this time to speak of the second viz. That God inviteth man to come The point wee will deliver is not a point of controversie which we rather decline but a point of singular and great comfort and that is that â—â—â—rious Gospel which Paul did so much magnifie that mystery the Angels did so much labour to prie into that secret that was so much kept from the Iewes and revealed in due time to the Gentiles and that is the offer of Christ to all men in the world that would take him without all exceptions of persons or sins God doth not onely or meerly offer Christ but he sendeth out his Ministers and Ambassadours beseeching us to be reconciled he doth not onely tell us that there is a Marriage of his Son and that whosoever will come may come but he sendeth Messengers to beseech and to use an holy violence and earnest perswasion yea and not onely thus but he commandeth men and chargeth them upon their allegiance to come this is his commandment saith the Apostle that ye believe on him whom he hath sent yea he chargeth us upon death and damnation to come If you believe you shall be saved If you believe not you shall not be damned The first reason of this is because God would not have the death of his Son to be of none effect he would not have the blood of his Son spilt in vain and therefore he doth not make a bare offer of Christ but he beseecheth and compelleth men to come and believe on him Saint Paul useth the same reason why he would not preach with eloquent words because then he should convert none to Christ and if none be converted to Christ the death of Christ would be in vain and of none effect so say I if God did not send out his Messengers to beseech and perswade and command men to believe the death of Christ would be in vain The second reason is to shew forth the riches of Gods mercy and the abundance of his love to mankind the same motives he had to give Christ the same motives he hath to entreat men to believe and this is his love and this he sheweth to the elect that they might know the greatness and largeness of his love to them and to the wicked that the glory of his justice might appear in their damnation when they shall see that they have displeased and despised so gracious an offer The third reason is because it is acceptable to God that the Gospel should be obeyed that is that men should believe that they might live and not dye and therefore he saith he desireth not the death of a sinner and so are many speeches scattered in the Scripture Oh that my people would harken why will ye die O ye house of Israel these and many more sheweth that it is a thing very pleasing to God that men should not perish but that they come in and believe and live for ever But here may objections arise for when you hear that it is a thing pleasing to God that all men should believe here it may be objected How can these two stand together that God desires that men should believe and live and he it is that must give them ability to believe and yet doth not he hath it in his power to make them to believe and yet will not notwithstanding he expresseth in the forenamed places of scripture