will not hearken to the Voice of Charmers charming never so wisely So Mat. 11.17 We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented The sweetest Strains of Grace move not the obstinate Sinner If an Angel come from Heaven he cannot bring you better Arguments for the Gospel is the Wisdom of God 1 Cor. 1.24 If one came from the Dead he cannot present you with more powerful Motives Luke 16.31 If they hear not Moses and the Prophets neither will they be perswaded though one rose from the Dead O why will you not be perswaded You do in effect say Let God do or say what he will he shall not have my Heart Well then this Unteachableness and Unperswadibleness is another Property of Hardness of Heart and Slowness of Heart and Backwardness to God's Work is a Degree to it 2. It is inflexible to the Motions of God's Spirit God doth not only invite Sinners by the Word but knocketh at their Hearts by the pressing Motions and Impulsions of his Grace and yet they do not open to him to give him entrance How often have we eluded the Importunity of many warm Convictions and baffled many Pangs and Checks of Conscience Acts 7.51 Ye stiff-necked and uncircumcised in Heart and Ears ye do always resist the Holy Ghost Their Ears are said to be uncircumcised as they do resist the Counsels of the Word and their Hearts as they do resist the Motions of the Spirit who enforceth Truths with a clearer Light and Conviction upon their Hearts There are many importunate Motions and Convictions which they slight and oppose An hard Heart goeth to Hell with Violence the Word standeth in the way and the Spirit standeth in the way but still they break through and so their Condemnation is more just As the Prophet said Isa. 7.13 Is it a small thing for you to weary Men but ye will weary my God also Wicked Men do not only grieve God's Ministers and Messengers but his Spirit in refusing to accept his gracious Offers The Crime would be less if the Counsel of the Messengers were not enforced by the Motions and Inspirations of the Holy Ghost God is not behind-hand with a Sinner If the Words of Men offer occasion of Suspicion and Prejudice yet these inward Checks and Excitements in their own Bosoms to be more serious and diligent carry their own Evidence with them and upon such a close Application we should be ashamed to give God the Denial But they resist all inward and outward Means of Reformation they resist the Spirit as well as despise the Minister But can the Spirit be resisted Certainly no when he worketh according to an eternal Purpose of Grace for God never made a Creature too hard for himself Yea it is said even of wicked Men Acts 6.10 They were not able to resist the Wisdom and Spirit by which he spake The meaning is they could not hinder his Workings tho they thwarted his Motions the Light was so clear that they could not hinder the shining of it nor contradict it but out of obstinate Malice But how are they said to resist the Holy Ghost We had need to vindicate the Place because it is usually urged against the Efficacy of Divine Grace The Operation of the Spirit is not irresistible say they for the Jews did always resist it We may grant the whole Wicked Men of an hard Heart may resist the common Operations of the Spirit his Light and his Motions but the Opposition of the Elect is overpowered by the Efficacy of Grace There is a Spirit of Resistance in us but the stronger Operation of the Holy Ghost maketh it to give place we may kick against the Pricks till the Soul be awakened and then God hath us at his own beck Tho the Grace of Conversion be not common to Elect and Reprobate yet the Grace that tendeth to Conversion is common and this may be resisted God may knock at the Heart that is never opened to him they may have Excitements but alas they are as the Rock or Adamant to the Tool There is no Impression left upon them Obj. But if God will use a fainter Operation why are they to blame I answer God is not bound but they are bound to prepare their Hearts to receive his Motions let them prove God a Debtor and they may excuse themselves for their Disobedience III. The Kinds of Hardness These will be known by these Distinctions 1. The first Distinction is that Hardness of Heart is either 1. Natural or 2. Voluntary and Acquired or 3. Penal and Judicial 1. Natural Hardness of Heart is a part of inbred Corruption which remaineth with us till God take it away by Grace Ezek. 11.19 I will take away the stony Heart out of their Flesh and I will give them an Heart of Flesh. The Stone in the Heart is a Disease that all Adam's Posterity are subject unto it runs in the Blood It is not incident to Nabals only or such as he was Men of a churlish and crabbed Temper no all Men are sick and most Men die of this Disease We brought it with us into the World a strong Bent to carnal Things and by consequence an Averseness from God and it is a mighty Work of Grace if we do not carry it with us out of the World When Nabal died his Heart was a Stone and so might yours 2. Acquired and Voluntary when Men do wittingly and willingly reject the Counsel of God and strengthen themselves in their natural Disobedience and Obstinacy or being invited to Faith and Repentance by God out of love to Sin resist God's Call and put away the Word from them and refuse to obey Psal. 95.8 Harden not your Hearts It is our own Act. And 2 Kings 17.14 They would not hear but hardned their Necks like to the Neck of their Fathers This increaseth our natural Hardness and maketh it grow more and more till it be stiffned and settled in an Aversion to God as a crooked Stick or Twig by growing becometh more difficult to be made streight By every Act of Sin we lessen our Awe of God and having ventured once grow more bold to sin a second time Men when they first put forth to Sea are very fearful but afterwards laugh at Storms so when a Man cometh off safe from Sin he will venture again By every Act of Disobedience our Incapacity to receive Grace is increased and our Inclination to carnal Vanities is strengthned By frequent Acts we are confirmed in the Habit. But nothing increaseth this voluntary Hardness so much as refusing Grace as no Water is so apt to freeze as that that hath been once heated God is provoked when we refuse his Grace upon a closer Application and the Heart is encouraged to continue in Sin So that by their Carelesness and Delay Men are hardning by Degrees Every Call defeated addeth one Degree of Hardness more and so God is more
more urge us to do a thing than Love or to forbear it than hatred These were Christs Motives to undertake the Redemption of Sinners Now we should love what he loveth and hate what he hateth Rev. 2.6 Thou hatest the deeds of the Nicholaitans which I also hate Prov. 8.13 The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate But there is more in the Argument than so This was the design of our Redeemer 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil Now it doth not become Christians to contradict the designed end of their Redeemer But this is not all it is to slight the price of our Redemption as if there were no such great Mystery in it that the Son of God should dye for if we slight the benefits we slight the ransom 1 Pet. 1.18 Yea there is this further in it we neglect the Grace that may be had upon such easie terms Surely the coming of our Lord Jesus Christ did somewhat shorten the Power of Sin or else he came in vain he obtained the Grace he purchased Iohn 12.31 Now is the judgment of this world now shall the prince of this world be cast out These are the glorious Fruits and Effects of his Death that it shall tend to the Glory of God and the bringing down the Kingdom of Sin and Sathan in the World They to whom this purchase is revealed and yet reject the offer are guilty of sluggish Cowardise and if they be not delivered from the Power of the Devil and restored to a life of Holyness their Condemnation is just In our Natural Estate by the fall of Adam we were all corrupted and out of frame but the Second Adam came to restore things that were in Confusion and out of frame to their Right and Primitive Order Man hath faln from Holiness and Happiness Sin and Sathan have reigned and raged in this World the Children of this World have blessed themselves in their bad condition and delighted in their slavery and bondage Now if Christ come to make an end of Sin and bring in Everlasting Righteousness shall it be so still as it was before Shall the disordered World go on in its ancient wont Surely there should be more visible fruits of his coming seen among us If Men should lye in Wickedness still and turn their backs upon God after whose Image they were created and Sin and Sathan rule them at their pleasure how are things put in frame that were out of course What hath the Son of God done by all his Holy Life and Bloody Sufferings Surely either the Purchase is not so Great and Glorious or we make but little use of it and so are quite Strangers in Gods Israel I have not done with the Argument yet We have no Communion with Christ yea we renounce it if we continue to be so unlike him 1 Iohn 1.6 7 8. If we say we have fellowship with him and walk in darkness we lie and do not the truth but if we walk in the light as he is in the light then have we fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin If we say we have no sin we deceive our selves and the truth is not in us Such a solemne Preface introduceth that truth to shew that if we live in our Sins we shall dye in our Sins and then farewel all Happiness 2. To look after more of this Unction He is Christ the anointed of God we must be Christians Acts 11.26 The disciples were called christians first in Antioch anointed with the Holy Ghost and with Power that we may understand the mind of God consecrate our selves to him work his work and ingage in his Warfare fighting against the Devil the World and the Flesh till we triumph with Christ in Heaven All must be anointed 1. This is the fruit of Christs Exaltation to send and shed abroad the Spirit There are Effects of Christs Humiliation and Effects of Christ's Exaltation The Effects of Christs Humiliation are taking away the Curse of the Law pacifying Gods Wrath satisfying his Justice the Annihilation of the Right which the Devil had over Sinners a Right to return to God and injoy Eternal Life The Exaltation of Christ also hath its effects the application of this Grace and the execution of this Right by quickning us who were dead in Trespasses and Sins and pardoning our Transgressions and putting us into the way Everlasting Now we should seek in Christ not only the force of satisfaction but the force of Regeneration and his efficacious Grace to apply what he hath purchased for us that he may be made sanctification to us as well as Righteousness 1 Cor. 11.30 Since Christ is so able and willing to dispense this Grace freely and abundantly into Mens hearts surely it should not be neglected 2. Consider the necessity of this Grace Our love to Righteousness and hatred of Iniquity is the fruit of this Unction for Affections follow the Nature When we live in the Spirit we shall walk in the Spirit Psal. 97.10 Ye that love the Lord hate evil All that pretend to return to God must show the reality of it this way Therefore as you would be pleasing to Christ do not neglect this Grace 3. Consider the Utility and Profit It is for our Comfort The Spirit is called the oil of gladness because the benefits whereof we are Partakers are matters of great joy Acts 13.52 The disciples were filled with joy and with the holy Ghost Acts 8.39 He went on his way rejoycing Acts 16.34 He rejoyced believing in God with all hts house It is for our Honour we are dignified above others the more we are made partakers of the Spirit 1 Pet. 2.9 Ye are a chosen generation a royal priesthood a holy nation a peculiar people A SERMON On ACTS xxiv 14 15 16. Believing all things which are written in the law and the prophets And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust And herein do I exercise my self to have alwayes a conscience void of offence towards God and towards man THESE words are part of Pauls Apology against the Accusation of Tertullus Among other things he chargeth him to be an Heretick or an Apostate from the Iewish Religion When the Romans had conquered the Iews they submitted upon this Condition that they should innovate and change nothing in their Religion but defend it against the disturbers of it Now the Christians being accused of innovation and disturbance of such a Religion as was under the caution of the Roman Laws before a Roman Tribunal it concerned them to shew the Harmony and Agreement of both Religions as to the substance This is Pauls business and therefore he giveth an account of his Faith
to do than to make the World at first The Object of Creation was pure Nothing but then as there was no Help so no Hinderance But now in Redemption there was Sin to be taken away and that was worse than any thing We deserv'd Ill his Justice and Truth had a Quarrel against us and therefore this was the harder Work and needed more of his Wisdom which now is discovered fully to us in the Gospel When God was to make Man though he was to be his noblest Creature next the Angels it was nothing to the Divine Power to make him of the Dust of the Earth Now Sin makes us worse than Earth Job 30.8 They were Children of Fools Children of base Men they were viler than the Earth Our Condition was worse here God's Justice opposed but Grace found out the Contrivance and sent Christ in the Form of a Servant who was in the Form of God thought it no robbery to be equal with God Phil. 2.6 7. 2. We discern the Freeness of Grace in the Gospel both in giving and accepting Whatever God doth is a Gift and what we do it is accepted of Grace In giving there 's a great deal of Grace made known there The Lord doth all freely Ioh. 1.16 And of his Fulness have all we received and Grace for Grace that is for Grace's sake He gives Christ gives Faith gives Pardon He gives the Condition as well as the Blessing Certainly now we have to do with a God of Grace who sits upon a Throne of Grace that he might bestow freely to all Comers Out of Christ and in the Law there God is discovered as sitting upon a Tribunal of Justice as he is described Psal. 97.2 Clouds and Darkness are round about him Righteousness and Iudgment are the Habitation of his Throne But now saith the Apostle Heb. 4.16 Let us come boldly unto the Throne of Grace that we may obtain Mercy and Grace to help in a time of need that we may have Mercy for Pardon and for acceptance of our Persons and Grace to help us against our Weaknesses This was figured out in the Law under the Law it was figured out by the Mercy-Seat between the Cherubims from whence God was giving out Answers but there the High-Priest could enter but once a Year and the way within the Veil was not fully made manifest Heb. 9.8 There was a Throne of Grace then but more of God's Tribunal of Justice there was Smoak and Thundering about his Throne But now let us draw near that we may obtain Grace take all freely out of God's Hand Then there is Grace manifested in accepting as well as giving God accepts of serious Repentance for compleat Innocence of Sincerity for Perfection of the Will for the Deed of a Person for Christ's sake and of the Works for the Person 's sake Thus God doth both give and accept freely That we do is not brought to the Ballance but Touch-stone Many times a good Work is not full Weight God doth not look to the Measure but to the Truth of Grace he requires Truth in the Reins 3. The Efficacy and Power of Grace is discovered in the Gospel Christ sendeth his Spirit to apply what he himself hath purchased One Person comes to merit and the other to accomplish the Fruit of his Merit Mark to stop the course of Grace Divine Justice did not only put in an Impediment but there was our Infidelity that hindred the Application of that which Christ was to merit and therefore as the second Person is to satisfy God so the third Person is to work upon us There was a double hinderance against the Business of our Salvation God's Justice for the Glory of God was to be repaired therefore Christ was to merit and there was our Unbelief therefore the Spirit must come and apply it First Christ suffered and when he was ascended then was the Spirit poured out Had it not been for the Gospel we should never have known the Efficacy and Power of Grace The Apostle puts the Question Gal. 3.2 This only would I learn of you Received ye the Spirit by the Works of the Law or by the Hearing of Faith How did you come to be acquainted with Grace This is the Seal which God would put upon the Excellency and Authority of the Gospel that he will associate and join in assistance with it the Operation of the Spirit to accompany it Look as it is with the Sun Light encreaseth with Heat the Morning-Beams are faint and gentle but at Noon the Sun shines out not only with Glory but with Strength So it is here the more the Light of the Gospel is encreased the more is the Efficacy and Power of it conveyed into the Sons of Men. The Dispensation of the Law is called the Oldness of the Letter and the Dispensation of the Gospel the Newness of the Spirit Rom. 7.6 But now ye are delivered from the Law that being dead wherein we were held that we should serve in Newness of Spirit and not in the Oldness of the Letter In the meer Law-Dispensation there was only a literal Direction but no strength and ability to perform what is suggested Lex jubet Gratia juvat The Law commands but all the Commands of Grace help There is a Spirit that goeth along with the Gospel to qualify us for the Duties of it 2 Cor. 3.6 Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth Life With the Dispensation of the Gospel God joins the Virtue and Power of the Holy Ghost The Letter convinceth and so by consequence obligeth to Death for we cannot perform what it requireth of us but now there 's a Spirit goes along with the Gospel and so we are acquainted with the Efficacy of Grace 4. We are acquainted with the Largeness and Bounty of Grace The Benefits that come by Christ were not so clearly revealed in the Law there was no Type that I know of which figured Union with Christ. The Blood of Christ was figured by the Blood of Bulls and Goats Justification by the fleeing away of the Scape-Goat Sanctification by the Water of Purification But now Eternal Life is rarely mentioned in express Terms sometimes it is shadowed out in the Promise of inheriting the Land of Canaan as Hell is by going into Captivity but otherwise it is seldom mentioned 2 Tim. 1.10 But now it is made manifest speaking of the Grace of God by the appearing of our Saviour Christ who hath abolished Death and hath brought Life and Immortality to light through the Gospel The Gentiles had but glimmerings and gross Fancies about the future State Life and Immortality was never known to the purpose till Christ came in the Flesh and therefore Heaven is as sparingly mentioned in the Old Testament as Temporal Blessings are in the New In the New Testament we hear much of the Cross of Sufferings and Afflictions
Providence in the Wilderness how the People of Israel were led up and down for forty Years and fed and clothed and delivered The New Testament speaks of God's Providence over his Church during the whole State of the present World How he guides us by his Counsel till he brings us to his Glory Psal. 73.14 Thou shalt guide me with thy Counsel and afterwards receive me to Glory They were led into the Land of Canaan by Iordan and we have entrance into Heaven by Death They could speak of Judges and Kings that were glorious and did worthily in their Generations but the New Testament shews all that have an Interest in Christ shall judg the World together with Christ at the last Day 2 Cor. 6.2 Do ye not know that the Saints shall judg the World and as Kings shall reign with Christ for evermore and be far more glorious than Solomon in all his Glory Their Piety was like a Plant that grows in the Shade now the Sun is risen which scattereth his Light Heat and Influences 4. Consider what should be God's Aim in the Designation of his Providence that he hath brought it and laid it before you Acts 13.26 To you is the Word of this Salvation sent The Apostle doth not say we have brought it to you but God sent it God hath a special hand in bringing the Gospel if you accept it it will be God's Token sent to you in Love for the present it is God's Message sent for your trial There 's a mighty Providence that accompanieth the preaching of the Gospel You will find the Journies of the Apostles were ordered by the Spirit as well as their Doctrine as Acts 8.26 The Angel of the Lord said to Philip Arise go towards the South unto the way that goeth down from Jerusalem unto Gaza which is desert If they went North or South it was not by their own good Affection or by the Inclination and Judgment of their own Reason but by the Direction of the Spirit So Acts 16.7 They assayed to go into Bithynia but the Spirit suffered them not They were not left to their own Guidance and Direction but still they were carried up and down by the Spirit As Prophecy came not in old time by the Will of Man but Holy Men of God spake as they were moved by the Holy Ghost 2 Pet. 1.21 So also the delivery of it to what People it should be disclosed was not by the direction of Men but by the Holy Ghost The Apostles had not only their Commission what they should do but where they should preach it If God send a Minister to you to preach this Grace that bringeth Salvation do not look upon it as a thing of Chance The Gospel doth not run by Chance and meerly according to the Intention and Designment of Men nor in an orderly stated Course as the Sun but by the special Direction of God You would stand admiring and think it a special Benefit in a time of Drought if the Rain should fall on your Garden and upon none else as it did upon Gideon's Fleece or if the Sun should be shut up to others and shine in your Horizon as it did in Goshen such a Distinction hath God made in sending of the Gospel it is Darkness to others but a Sun to you God hath a special hand in the progress of the Gospel certainly the preaching of it in Power there is much of God in it the Word goes from Place to Place if you accept it not God will go to another When the Jews refused the Salvation of God it is sent to the Gentiles Acts 28.28 The Salvation of God is sent unto the Gentiles and they will hear it It is not tendered unto you out of Necessity but by way of Trial out of God's Choice God cannot want Clients when you your selves are thrust out others may get in You may want Salvation but God cannot want Guests at the Feast he hath prepared 5. Consider of the great Judgment that will light upon them that despise an Offer of Salvation That which by its natural tendency is a Grace bringing Salvation by your neglect may bring certain Condemnation and Ruin Observe God did never utterly cast off the People of the Jews for contempt of the Law but when once they came to despise the Gospel God would have no more to do with them Indeed for the contempt of the Law the Jews were punished they went into Captivity but still a Stock did remain and it budded again But when those glorious appearances of Grace were discovered to them and they despised them then the Wrath of God came unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost 1 Thess. 2.16 When Salvation it self cannot save them Condemnation must needs take place and so Persons perish upon a double ground as guilty Sinners and as despisers of the Remedy As a Man that is deadly sick and will not take Physick perisheth both as he is sick and as he will not take Physick Or as a Man condemn'd by the Law and being repriev'd for a short time yet neglects to sue out his Pardon But you will say Who are those Contemners of this Salvation offered in the Gospel The Gospel is the Remedy and contemning the Gospel may be explained by refusing the Counsels of Physicians You know some are utter Enemies to Physick and cannot endure any thing that is bitter and tart and so Carnal Men given up to Pleasure cannot endure the Severities of the Gospel which are God's Counsels and Receipts for sick Souls if a few good Hopes and Wishes will carry them to Heaven that 's all they mind Some see that the Endeavours of Physicians do not always succeed and that there is great uncertainty in that Art therefore slight all Thus do Men slight the Gospel out of pure Unbelief Every one that hears the Word are not saved there are but few to whom it is manifested in Power and so they contemn it having no such high Thoughts of the Word of God Some out of Pride refuse Physick they know as much as the Physician and so they throw away themselves by depending upon their own Counsel So some out of meer Pride and Conceit slight the Gospel they know as much as can be taught them they think themselves alive and need nothing when they are stark dead Others out of negligence they are sick but are not at leisure to take Physick do not mind the Condition of their Body till it proves deadly Thus it is in the sickness of the Soul some are slighters Matth. 22.5 They made light of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others distrust others cannot endure God's Terms others are self-conceited but all neglect this great Salvation and contemn the greatest Gift God ever offered to Men therefore they shall meet with the greatest Judgment 6. Besides the wrong done to God and your selves consider the wrong you do to God's Messengers This is the spiritual Honour God hath put
for her Purification given her at the King 's Cost Nay it is danger to neglect him Heb. 12.25 See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven It is God wooeth you he will take you with nothing you bring him nothing but Necessity but he will pay all your Debts Nay nothing can hurt you as long as he is on your side Rom. 8.31 If God be for us who can be against us Do not leave then till you can say as Thomas Joh. 20.28 My Lord and my God Take him but give him the Honour of a God Adoration Invocation Faith and Love Vse 3. Direction 1. If we would see God let us look on Christ as we look on the Sun in a Basâ—n of Water Christ is the Character of his Father's Person Heb. 1.3 Who is the Brightness of his Glory and the express Image of his Person 2. If we would see Sin without Horror and Despair let us look on Christ all the heavenly Powers could not bring us into favour with God again Secondly For the Title of Mercy and Love Christ is a Saviour as well as the great God How is Christ the Saviour Take it thus Positively as well as Privatively he doth not only free us from Misery but gives us all spiritual Blessings Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual Blessings in Heavenly Places in Christ. As he frees us from Misery so he gives us everlasting Life John 3.16 That whosoever believeth in him should not perish but have everlasting Life Then he is a Saviour not only by way of Deliverance but by way of Prevention he doth not only break the Snare but keeps our Feet from falling he not only cures our Diseases as a Physician when we are sick but he leads guides and keeps us as a Shepherd We do not take notice of preventive Mercy How many times might we fall if we had not a Saviour Prevention is better than Escape better never meet with Danger than be delivered out of Danger There is an invisible Guard we are not sensible of it but the Devil knows and is sensible of it Iob 1.10 Thou hast made an Hedg about him and about his House and about all that he hath on every side Again he is a Saviour by way of Merit and by way of Power not only to rescue us from Satan but to redeem us to God If a Man would deliver a condemned Person it is not enough to take him by force out of the Executioner's hands but he must satisfy the Judg. Thus hath Christ done not only delivered us from the Power of Darkness but God in Christ is well-pleased he hath satisfied his Father's Wrath. Again before his Exaltation he redeemed us then he deserved our Salvation and afterwards he works our Salvation When he was upon Earth he was a Saviour by Merit therefore it is said we have Salvation by his Death 1 Thess. 5.9 God hath not appointed us unto Wrath but to obtain Salvation by our Lord Iesus Christ who died for us And after his Exaltation he works out our Salvation and so we are saved by his Life Rom. 5.10 Much more being reconciled we shall be saved by his Life Living and dying he is ours that so living and dying we might be his Again he saves not only for a while so as we might be lost afterwards but for ever therefore it is called eternal Salvation Heb. 5.9 And being made perfect he became the Author of eternal Salvation unto all them that obey him He saves us not only from Temporal Misery but from Hell and Damnation he saves not only the Body but the Soul Nay he saves not only from Hell but the very fear of it Heb. 2.15 And deliver them who through fear of Death were all their Life-time subject to Bondage He not only delivers us from the hurt of Death but the fear of it He doth not only give us Heaven but Hope and frees us from Bondage and Despair He not only saves us from the Evils after Sin but from the Evil of Sin So Mat. 1.21 Thou shalt call his Name Iesus for he shall save his People from their Sins and there is the chief Point of his Salvation In short he not only saves us in part but to the utmost Heb. 7.25 Wherefore he is able also to save to the uttermost all that come unto God through him He not only gives us Grace at first but all things that are necessary to Life and Godliness Vse 1. Bless God for Christ that he hath taken the care of our Salvation into his own Hands he would not trust an Angel with it none was fit for it but him Isa. 59.16 He saw and there was no Man and wondred that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him Christ did as it were look down from Heaven and say Alas there are poor Creatuâ—es like to perish for want of a Saviour I will go down and help them my self Look as when Ionah saw the Storm he said Take me up and cast me into the Sea and then shall the Sea be calm to you Jonah 1.12 So when the Lord Christ saw the Tempest raised he said Cast me into the Sea Lo I come to do thy Will O God Heb. 10.9 The Storm was raised for Ionah's sake but we raised the Storm and yet Christ would be cast in to appease it Therefore bless God for Christ. Vse 2. Get an Interest in him O be not quiet till you are able to say Our Saviour You can take no Comfort in the great God until the next Title follows and you can call Christ your Saviour but that is matter of Joy and Comfort Luke 1.46 47. My Soul doth magnify the Lord and my Spirit hath rejoiced in God my Saviour But what shall we do that we may apply this 1. Reject all other Saviours Neither is there Salvation in any other for there is none other Name under Heaven given among Men whereby we must be saved Acts 4.12 Mark when God threatned a Deluge to sweep away the old World there was no Safety but in the Ark if the World had devised other Ships yet they would not hold out against the Flood So whatever you do unless you close with Christ and are grafted and implanted into Christ as Members of his Body for he is only the Saviour of his Body you are not safe But especially take heed of making a Saviour of Self that we are wont to set up instead of Christ of setting up the Merit of thy Works and the Power of thy Nature the one renounceth the Humiliation of Christ the other his Exaltation Be at a loss till you close with Christ for Christ came to seek and to save that which
Works were evil and his Brother 's righteous 1 Joh. 3.12 Carnal Professors that creep into the Church unawares are full of Envy Strife and Wrath. How can we edify one another in the holy Faith unless we be first holy A Man would think they should be purified to the Love of God nay but they must be purified to the Love of the Brethren 3. With respect to the World A distinct Body should have a distinct Excellency They are a People distinct from the World they are set apart for God Psal. 4.3 Know that the Lord hath set apart him that is godly for himself They are a chosen Generation Many other Societies excel the Church for Strength Policy and worldly Pomp but Holiness and Purity is the Church's Badg Psal. 93.5 Holiness becometh thy House O Lord for ever God's peculiar People must have a peculiar Excellency upon a double ground 1. Because of Likeness to God Exod. 15.11 Who is like unto thee O Lord among the Gods who is like thee glorious in Holiness It is God's Glory and therefore the Churches God is rich in Mercy but glorious in Holiness his Treasure is his Goodness but his Honour is his Holiness and immaculate Purity as among Men their Wealth is distinguished from their Honour 2. Because all the Ordinances hold it forth especially the Ordinance of Initiation So that it is the greatest Hypocrisy in the World to pretend to be God's People and not to be holy because they wear the Badges of Holiness they all come in by the washing of Water Men forget their Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old Sins Men that are only whited over with the Name of Christians and Sin is still new and fresh as an old thing they forget the Effect of their Baptism That a washed Man should be so foul and noisom still sure they forget or do not know what it is to be baptized into Christ. Secondly The Manner how he purifieth them There is on Christ's part the Spirit and Ordinances and his Merit reacheth to both and on our part Faith 1. On Christ's part 1. The Spirit is necessary Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost The Holy Ghost applieth all the Grace which the Father intendeth and Christ hath purchased We are usually said to be saved by the Blood of Christ that was the Merit and Price There was a Grant on God the Father's part Rev. 19.8 To her it was granted to be arrayed in fine Linen clean and white An Authentick Act passeth in the Court of Heaven that we shall have fine Linen as Esther had Garments out of the King's Wardrobe But this is founded on Christ's Merits the Stream in which we are washed flowed out of Christ's Heart 1 Iohn 1.7 The Blood of Iesus Christ his Son cleanseth us from all Sin But then the Holy Ghost as the Executor of Christ's Will and Testament worketh and applieth all The Merit of the Creature is excluded by Christ's Merit and the Father's Grant the Power of the Creature is excluded by the Work of the Spirit he worketh with a respect to Christ's Blood As in the cleansing of the Leper the Bird was to be killed over running Water Levit. 14.5 So in the cleansing of the Sinner there is the Merit of Christ and the Work of the Spirit 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified in the Name of the Lord Iesus and by the Spirit of our God If we come to the Father the Father sends us to the Son otherwise he could not look upon us the Son sends us to the Spirit the Spirit sends us to Moses and the Prophets 2. The Ordinances Ephes. 5.26 That he might sanctify and cleanse it with the washing of Water by the Word These are the Ordinances that are specially consecrated and to which Christ's Merit reacheth he hath not only procured the Gift of the Spirit but a Blessing on the Means that we may use them with Confidence The Word helpeth us by way of Declaration and Offer and Baptism concurreth sacramentally by way of signing and sealing and so it is a Means to confirm and provoke the Faith of a Receiver to lay hold on this Grace The Ordinances are an help to call to mind Baptism It is not good to balk the known and ordinary Means of Grace Christ hath purchased a Treasure that cannot be wasted Iohn 17.19 And for their sakes I sanctify my self that they also may be sanctified through the Truth When you come to hear you come to receive the Fruits of Christ's Purchase 2. On our part there is required Faith which also purifieth Acts 15.9 Purifying their Hearts by Faith Christ's Blood cleanseth the Gospel cleanseth Baptism cleanseth the Spirit cleanseth Faith cleanseth all these are not contrary but subordinate neither Christ nor the Word nor the Spirit worketh without an Act on our parts As under the Law the Priest was not only to wash and cleanse the Leper who herein represented God but also after the sprinkling of the Priest he was to wash himself Lev. 14.8 And he that is to be cleansed shall wash his Clothes and shave off all his Hair and wash himself in Water that he may be clean to shew that some Work is required on our part The Work of Faith is to apply to wait to work by Reflection and to stir up Love 1. To apply the Promises of God the Offers of Grace in the Word and the Blood of Christ and all these to purge out Corruption It applieth the Blood of Christ urgeth the Soul with it he died to purchase that Grace which thou wantest The Water and Soap cleanseth but the Hand of the Landress must apply it and rub the Clothes that are washed This is called sprinkling the Conscience with the Blood of Christ Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Heart sprinkled from an evil Conscience and our Bodies washed with pure Water We should thus argue with our selves Surely Christ died to sanctify Sinners his Death cannot be in vain Grace is bought at a dear rate in the offers of the Word God maketh a tender why should I not accept of it Heb. 4.2 For unto us was the Word preached as well as unto them but the Word preached did not profit them not being mixed with Faith in them that heard it But we do not say What shall we say to these things By Faith the Plaister is laid on the Sore 2. In the Use of Means it waiteth for the sanctifying Virtue of the Blood of Christ and looketh upon them as Ordinances under a Blessing Isa. 45.24 Surely shall one say In the Lord have I Righteousness and Strength It casts out the Net at Christ's Commandment Micah 7.19 He will turn again he will have Compassion on us he will subdue our Iniquities and thou wilt cast all their Sins
Labour and Charge the more Resistance the more Glory God's Children are glad that they may not serve God with that which cost them nothing as David professeth 2 Sam. 24.24 I will not offer a Burnt-offering unto the Lord my God of that which did cost me nothing Certainly Men are not zealous and their Hearts are not set upon the Ways of God when every slight Excuse will serve the turn and every little Profit draws them away and every petty Business doth hinder them and break off Communion with God and every slender Temptation doth interrupt and break off all their Purposes and Resolutions to Duty and Obedience be it Prayer Charity or Acts of Righteousness We must be resolute for Gal. 4.18 It is good to be zealously affected always in a good thing 3. To be zealous of good Works imports Diligence and Earnestness to advance Piety to the highest pitch when we are not contented with any low degrees of Obedience but would fain carry out a godly Conversation to the uttermost to do it with all our Heart Is he zealous that is contented with a little Charity with a little Worship only Sloth and Idleness will not stand with Zeal Rom. 12.11 Not slothful in Business fervent in Spirit serving the Lord. Thus it will be when we are seething hot in Spirit as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies A large Affection cannot be contented with mean things and low degrees of Holiness nor lay a dead Child in the room of a living one This the Apostle calls being rich in good VVorks 1 Tim. 6.18 One or two Acts will not serve the turn Thus Dorcas is said to be full of good VVorks Acts 9.36 How full It is not an Allusion to the fulness of a Vessel that is full of Water or a Chest full of Clothes but to the fulness of a Tree loaden with Fruit James 3.17 Full of Mercy and good VVorks Those that are planted into this noble Vine Jesus Christ are full of good Works 4. To be zealous of good Works is to be constant to the End The Fire on the Altar never went out but it was always maintained and kept in so we must never let the Fire of Zeal go out Zeal is not like Fire in Straw Alas sudden Fervours are soon spent they are but Freewill-Pangs the Birth of an unrenewed Will but it is like Fire in Wood that casts a lasting Heat Gal. 4.18 It is good to be zealously affected always Not at first only for a Fit or Pang that doth not come from Sanctification therefore you should keep up your Fervour Watch against all Decays especially in Age. The Motions of Youth are very vehement for Youth is full of eager Spirits and seems to be all on fire but many times these Motions are not so sincere but the Actions of Age are more solid tho many times they want Vigour and Heat Therefore strive to keep up your Zeal Gal. 5.7 Ye did run well who did hinder you Carnal Men when their first Heats are spent give over they grow cold careless and indifferent in Matters of Religion But shall all these Heats and Desires of Reformation be in vain and shall we give over at length In worldly things we will not give over when we have been at great cost but shall all that is past in Religion be in vain Gal. 3.4 Have you suffered so many things in vain if it be yet in vain His meaning is It is not like to be in vain it will but tend to your greater Condemnation An Adulteress is punished more than an Harlot It is more Dishonour and Ingratitude to God to tire at length III. The Respect and Place of Zeal in good Works it is a Note of God's People and a Fruit of Christ's Death 1. It is a Note of God's People Vnumquodque operatur secundum suam formam There is in the New Creature a Propensity and Inclination to good Works As all Creatures are created with an inclination to their proper Operations such a willing tendency is there in the New Creature to those Actions which are Heavenly As Sparks fly upwards and a Stone moves downward so the New Creature is carried to Obedience and Holiness from a free Principle within The Nature of every thing is the Principle of its Motion Faith will discover it self therefore we read of God's fulfilling the VVork of Faith with Power 2 Thess. 1.11 Hope is called lively from the Effect 1 Pet. 1.3 He hath begotten us to a lively Hope by the Resurrection of Iesus Christ from the Dead Love constraineth 2 Cor. 5.14 The Love of Christ constraineth us Good Works are a Note of the New Creature We are the Workmanship of God created in Christ Iesus unto good VVorks Ephes. 2.10 As an Artificer sets a Mark upon his Workmanship that he might know it so God sets a visible Mark upon his Servants he doth not make a new Creature for old Works Good Works are Christianae Fidei quasi testes Witnesses that you can bring to evidence the Truth and Power of Grace Luther saith Good VVorks are Faith incarnate that is Faith is manifested by them as the Son of God was manifested in the Flesh. They are Witnesses to the World to your selves and unto God that you are his They are Signs and Witnesses to the World This is the Badg by which God would have his peculiar Children known not by Pomp and worldly Splendor not by any outward Excellency Riches Greatness and Estate but by Zeal to good Works There are no barren Trees in Christ's Garden it is not for the Honour of God for our heavenly Father would be glorified in his Servants bringing forth much Fruit John 15.8 Herein is my Father glorified that ye bear much Fruit so shall ye be my Disciples God standeth much upon his Honour Now it is for the Honour of God that all which are planted and grafted into Christ should be full of good Works And they are Testimonies to our selves 2 Pet. 1.10 Give diligence to make your Calling and Election sure Some Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make your Calling and Election sure by good VVorks certainly it may be collected from the Context he bids them ver 5. add to their Faith Vertue to Vertue Knowledg c. and so they might come to make their Calling and Election sure Graces are not discerned by their Habits but by their Acts and Exercise Look as in a Tree the Sap and Life is hid but the Fruit and Apples do appear so Zeal of good Works is that which appears and so it manifests and clears up your Condition This is the great Note of Difference between us and the Prophane they are zealous for the Devil's Kingdom Factors for Hell Iohn 8.44 Ye are of your Father the Devil and the Lusts of your Father you will do They are known by their Works they are earnest for Satan zealous for the Devil follow Sin with earnestness and do Evil with both hands
with the holy Spirit of Promise The Spirit stirreth up Faith in the Promise and then giveth in the Sense and Comfort of it And therefore if you first look for Evidence and see what Grace is wrought in you you pervert the Order of the Gospel the right Method is to begin with direct Acts and then to go on to reflex Acts first refresh the Soul with God's free Grace and Mercy 2. Then for God's Truth look upon what sure Terms Grace is conveyed to you In the Text you have God's Word and Oath God would over and above satisfy you If you will not trust him upon his Word yet give him the Credit you would give to an ordinary Man's Oath You have Promises of Grace written in the Scriptures put him in remembrance spread your Matter before the Lord and shew him his Tokens Lord whose are these Then you have Covenant and Seals which are as Indentures between God and you A Covenant is a solemn Transaction between Man and Man now God hath made a Covenant and sealed it in the Sacrament Then you have not only outward Seals but inward Assurances Earnest and First-fruits as if the Lord could never be bound fast enough to the Creature that is so loose and uncertain God hath given us his Word Oath Covenant Seals and Earnest which you should meditate upon if you would increase Delight 2. Get Assurance and Holiness which is an Evidence of your Title and Interest As Ahab was angry with the Prophet Micaiaâ— 1 Kings 22.8 I hate him because he doth not prophesy Good concerning me but Evil. So Sinners hate us because we speak not Peace and do not assure them of Comfort But alas in vain do we press Men to Comfort for till there be Holiness there can be no Peace or positive Certainty 1 John 2.3 Hereby do we know that we know him if we keep his Commandments This is the Evidence we must avouch in the Court of Conscience Tho Comfort be founded upon Christ's Merit yet it will be found only in Christ's Way Mark the distinctness of Phrase Mat. 11.28 29. Come unto me all ye that labour and are heavy-laden and I will give you Rest. Certainly it is Christ must give us Rest but when will he give it Ver. 29. Take my Yoke upon you and learn of me for I am meek and lowly in Heart and ye shall find Rest for your Souls when we abide in the Discipline of his Spirit God first poureth in the Oil of Grace and then the Oil of Gladness There is an inseparable Connexion between Comfort and Grace as between Fire and Heat if no Fire no Heat and if no Grace it is in vain to expect Comfort The Dispensation of the Spirit of Christ cannot be severed from the Application of his Merit Christ is first King of Righteousness then King of Peace Heb. 7.2 First he disposeth and puts the Soul into a holy righteous Frame and then settleth Peace and Quiet in the Conscience Alas for others God will not trust them with it and they cannot receive it God will not trust them with Peace and Comfort God trieth carnal Men with the Comforts of the World which they abuse to the neglect of God and therefore he will not bestow upon them the Comforts of his Spirit If therefore ye have not been faithful in the unrighteous Mammon who will commit to your Trust the true Riches Luke 16.11 When a leaky Vessel is tried with Water and will not hold it you will not put any precious Liquor into it so if you are carnal and abuse worldly Comforts Corn Wine and Oil to Riot and Excess do you think God will trust you with the strong Consolations and Ravishments of his Spirit Then you cannot receive it A Man may as well think to apply a Needle to his Finger and not be prick'd as to commit Sin and not find Trouble in his Conscience Comfort cannot be felt there where Sin reigns and besides a carnal Heart can have no spiritual discerning Therefore the Foundation must be laid in Grace and Holiness that is the Evidence 3. Labour after a sense of Grace Grace and a sense of Grace differ for the spiritual Acts of the Soul are not so liable to feeling as the Acts of the Body When I awake I know I am so but internal Sense differeth from outward A Man may be in a State of Grace yet not always know it as Iohn 14.4 5. Whither I go ye know and the Way ye know Thomas saith unto him Lord we know not whither thou goest and how can we know the Way A direct Contradiction Sciebant isti sed se scire nesciebant saith Austin The Apostles knew the Way but did not know they knew it We need an Interpreter to shew us our Righteousness Grace is so weak and there is such a mixture of Sin and Men so seldom come to an Audit that Conscience is extreamly puzzled to know whether there be Grace or no. Our Uncertainty in this kind may be reduced to these two Heads Want of Observance and Want of Judgment Inadvertency and Injudiciousness We do not take notice of the Acts of Grace through non-observance and because of the mixture of Weakness Conscience cannot judg of the regulation of our Actions We neglect Observation and therefore are to seek of Consolation You know there are two Questions go up in this Debate Whether I have done such a thing or no then Whether I have done it as I ought to do it It concerns first the Being of the Action and then the Regularity of it Congruousness of it with the Rule Therefore if we would get a sense of Grace we must be watchful to observe what is done and judicious to see whether it carry proportion with the Rule Now by Vse our Senses will be exercised to discern both Good and Evil Heb. 5.14 To get a sense of Grace the Soul must be heedful and cautious By long and much Acquaintance with God and the Work of Holiness we may be able to make a Judgment upon our own Actions Secondly How shall we keep the Soul in a constant Observation that we may be more at home and constantly take notice of the State of the Heart Here these Rules will be of use 1. As Doubts arise get them satisfied These are Hints from God that you should study your Hearts more Smothering of Doubts is dangerous it breeds Atheism and Hypocrisy therefore when they arise never dismiss them without an Answer and clear Satisfaction do not suspend it out of Self-love and carnal Fear As when we see the Smoke a coming we keep blowing to get it into a Flame So when the Spirit begins to set the Heart on fire keep blowing Doubts arise but bring them to an Head God offereth many a fair Occasion to Men to study their own Heart how it is with them if they neglect it all runs to Confusion and Uncertainty Well having your Hearts at an advantage get the
we could do so I answer Where God giveth a penitent and submissive Spirit it is a sign we shall not be condemned with the World A SERMON UPON ACTS XVII 30 31. And the times of this Ignorance God winked at but now commandeth all Men every where to repent Because he hath appointed a Day in the which he will judg the World in Righteousness by that Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the Dead THese words are the Conclusion of Paul's Speech to the Men of Athens wherein having disproved their Idolatry he cometh to shew them the right way of returning from their Sin and Misery to their Duty and Happiness In them we have 1. An Exhortation ver 30. 2. An Argument and Motive to enforce it ver 31. 1. The Exhortation which consists of two Parts 1. A Censure of the past Times 2. The Duty of the present Time Wherein 1 st The Duty it self Repentance 2 dly The Universality of its Obligation He commandeth all Men every where to repent that is all without difference of Nations the Call being now general 2. The Argument or Motive to enforce it The Argument is 1 st Propounded 2 dly Confirmed 1 st Propounded Because he hath appointed a Day in which he will judg the World in Righteousness by that Man whom he hath ordained 2 dly Confirmed Whereof he hath given assurance unto all Men in that he hath raised him from the Dead To possess you with the full scope of this Scripture let me explain all these Clauses 1. I begin with the Exhortation Which consists of two Parts First The Censure of the past Times Secondly The Duty of the present Time First In the Censure of the past Times two things are said of them 1. That they were Times of Ignorance And 2. That God winked at them or overlooked them 1. That they were Times of Ignorance and that easily leadeth into Error But now the Light of the Gospel was brought to them God did more peremptorily insist upon his Right and commanded them to repent and to turn from dead Idols to the living God for the Practices of Ignorance will not become a time of Knowledg 1 Pet. 1.14 As obedient Children not fashioning your selves according to the former Lusts in your Ignorance There was a time when we knew neither the Terror nor the Sweetness of the Lord but securely lived in Sin what we did then will misbecome us now So Rom. 13.12 The night is far spent the day is at hand let us therefore cast off the Works of Darkness and let us put on the Armour of Light While they were Heathens they lived in Ignorance of God and the way to true Happiness and in a profane godless course and an utter carelesness and neglect of Heavenly Things As in the Night the wild and savage Beasts go abroad foraging for their Prey but as the Psalmist telleth us Psal. 104.22 23. When the Sun ariseth they gather themselves together and lay them down in their Dens and Man goeth forth to his Work So in this spiritual Night of Ignorance Sin reigneth and brutish Affections carry all before them and a Man is governed by Sense and Appetite and not by Reason and Conscience But when the Day dawneth the Man should shew himself and Reason should be in Dominion again and tho before they neither minded God and their own Souls nor considered their Danger nor their Remedy yet now they should awake and return and seek after God Sins are more aggravated in Times of more full Gospel-light For when Light is come into the World and Men love Darkness rather than Light John 3.19 then to our Error there is added Stubbornness and Obstinacy and whatever Connivance God used before this will bring speedy Ruin upon us 2. The second thing which is said is That God winked at these Times There 1 st We must open the Meaning 2 dly The Necessity and Use of this Reflection 1 st The Meaning Certainly 't is not meant of God's allowing of their Idolatries that would intrench upon his Honour and hinder their Repentance for former Sins and Resolution of taking a new course for the future What is the meaning then For some interpret the Clause as speaking Indulgence others as intimating Judgment which tho to appearance they seem contrary yet both may stand together 1. Some think it speaketh Indulgence as we translate it winked at that is looked not after them to punish or destroy them for their Idolatries Ignorance is sometimes made an excuse à tanto tho not à toto as Acts 3.17 I wot that through Ignorance ye did it as did also your Rulers And 1 Tim. 1.13 I was a Blasphemer and a Persecutor and injurious but I obtained Mercy because I did it ignorantly It somewhat mollified the Sin 2. Others think this Clause speaketh a Judgment The Vulgar readeth Neglexit God neglected those Times or regarded them not As the Greeks complained Acts 6.1 That their Widows were neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseen So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overlooked or not regarded So God is said elsewhere to deal with an Apostate and sinning People Heb. 8.9 They continued not in my Covenant and I regarded them not I took no notice of them to do them good So God regarded not those Times of Ignorance gave them not such Helps and Means as afterward or as now he did when he sent the Gospel to them To this sense I incline partly because it is so explained in a parallel place Acts 14.16 17. Who in times past suffered all Nations to walk in their own ways Nevertheless he left not himself without a Witness And partly because it agreeth with the thing it self Psal. 147.19 20. He hath shewed his Word unto Jacob his Statutes and his Iudgments unto Israel He hath not dealt so with any Nation and as for his Iudgments they have not known them The Grace of external Vocation is a great Mercy and the Apostle would have them apprehensive of it For when God sendeth the Light of the Gospel he sheweth the Care that he hath of the lost Nations Eph. 3.5 Which in other Ages was not made known unto the Sons of Men as it is now revealed unto his holy Apostles and Prophets by the Spirit Partly because God did punish the Ignorance and Error of the Gentiles by giving them up to vile Affections Rom. 1.24 Wherefore God gave them up to Vncleanness It is a severe Judgment to be given up to our own Lusts and Blindness and Hardness of Heart But yet I do not exclude the former sense because tho the Idolatry of the Nations continued for many Years yet God continued many signal Temporal Mercies to them 2 dly The Necessity and Use of this Reflection 1. It is an Answer to their Cavil ver 18. He seemeth to be a setter forth of strange Gods Now the Apostle replieth that the Gods of their
to the thankful Soul but to the unthankful they prove Occasions to the Flesh so their Table is made a snare to them and their Welfare a Trap Psal. 69.22 But when we sip and look upward and acknowledge God on all occasions the Creature is sanctified to us 1 Tim. 4.4 Every Creature of God is good and nothing to be refused if it be received with Thanksgiving Where there is a due Acknowledgment of the Donor we have it with a Blessing So 2. It suppresseth murmuring or that quarrelling fretting impatient Humour which venteth it self against God even in our Prayers and Complaints and sowreth all our Comforts Murmuring is an Anti-providence the scum of Discontent by which we entertain Crosses with Anger and Blessings with Disdain Man is a tachy Creature always querulous especially when God retrencheth him in some Worldly Conveniencies which he fancyeth Now a Thankful Spirit counterballanceth Crosses with Comforts Iob 2.10 What shall we receive good at the Hand of the Lord and shall we not receive evil It taketh Notice how gracious God hath been notwithstanding his seeming Severity therefore it can Bless God in every Condition Iob 1.21 The Lord gave and the Lord hath taken away blessed be the Name of the Lord. This fretting Humour is Cured as long as we see Occasion of giving Thanks it causeth us to submit to his Disposing Will. 3. It prevents Distrust and carking Cares This Remedy is prescribed by the Apostle Phil. 4.6 Be careful for nothing but in every thing by Prayer and Supplication with Thanksgiving let your requests be made known unto God When we acknowledge what God hath done for us it prevents Distrust Psal. 77.10 11. I said this is my infirmity but I will remember the years of the right hand of the most High I will remember the Works of the Lord surely I will remember thy wonders of old There are great Convulsions in an Earthquake but when it findeth a Vent all is quiet When we can Bless God for Favours already received we will not doubt of his Goodness for the future but quietly compose our selves to wait for the good end of the Lord. 4. It Cureth spiritual Pride to consider who must be Praised and Owned for all the good which is in us 1 Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it The more we have we are more indebted to Grace We have all from God and for God not for our selves our own Glory and Ostentation God will be Angry if we rob Him of it as Herod was smitten because he gave not God the glory Acts 12.23 The Receiver is as bad as the Stealer we Consent to this Robbery and Usurpation VSE Oh then let us be more abundant in Thanksgiving and Praise It is God's Will concerning us in Christ 1 Thes. 5.18 In every thing give thanks for this is the Will of God in Christ Iesus concerning you But there are other Reasons to perswade us as 1. Our Profit both Spiritual and Temporal It argueth a good Spirit great Faith and Love when we look to God in every thing and a submissive Spirit when we take any thing kindly at his hands The Nations had never fallen to Idolatry if they had kept up Thankfulness and considered God in all their Mercies Acts 14.16 17. Who in times past suffered all Nations to walk in their own wayes nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our hearts with food and gladness Setting up the Idol Chance was the great Cause of perverting Mankind Besides this is noble and delightful Work the Work of Angels our Work in Heaven Well then Observe what matter of Praise God vouchsafeth to you continually if you did want many of the Comforts you now enjoy how miserable would your Lives be A thing too near the Ball of the Eye is not seen well Our Comforts must be set at a distance to make us value them 2. Our continual Dependance It is with us as it was with the Raven and the Dove which Noah sent forth out of the Ark Gen. 8.7 8. the Raven feeding on the floating Carrion returned no more but the Dove finding not whereon to rest the sole of her Foot returned with an Olive-branch Carnal Men if they can get any thing from God to support them and they have their Stock in their own hands they care no more for Him but live apart from God Ier. 2.31 Wherefore say my People We are Lords we will come no more unto thee 3. Consider how Thankful others are for less than what we enjoy There are many that would be glad of our leavings but usually those that enjoy the greatest Possessions pay the least Rent and God receiveth more Praise from a poor Cottage than from a rich Pallace But I proceed to the second Point 2 Doct. That in Thanksgiving to God we should especially own his Spiritual Benefits These are usually overlooked but yet these deserve the chiefest Acknowledgments First Because these are discriminating and come from God's Special Love which floweth forth to his own People Corn and Wine and Oyl are bestowed upon the World but Faith and Love upon his Saints David prayeth Psal. 106.4 Remember me O Lord with the favour which thou bearest unto thy people To have the Favourites Mercy is more than to have a common Mercy Protection is the Benefit of every common Subject but intimate Love and near Admission are the Priviledges of Special Favourites Now by the common Effects of his Providence Love or Hatred cannot be known Eccl. 9.1.2 No man knoweth either Love or Hatred by all that is before them all things come alike to all c. The things without us and the things before us and the things promiscuously dispersed will not discover his Special Love to us Christ gave his Purse to Iudas the worst of the Disciples but his Spirit to the rest as the choicest Gift Secondly Because these concern the better part the Inward Man 2 Cor. 4.16 For which cause we faint not but thô our outward man perish yet the inward man is renewed day by â—ay He doth us more Favour that healeth a wound in the Body than he that soweth up a Rent in the Garment Is not the Body more than Rayment So is not the Soul more than the Body Yea farther and the Soul furnished with Grace than the Soul furnished only with Natural Gifts and Endowments 1 Cor. 13.1 2 3. Though I speak with the tongues of men and of Angels and have not Charity I am become as sounding Brass or a tinkling Cymbal And though I have the gift of prophesie and understand all mysteries and all knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing And though I bestow all my
tender of their Reputation lest they should be despised and turned out of their places for deserting the old way wherein they were bred But none of this can be imputed to our Centurion whose Faith Christ approved and rewarded For in Contemplation of this Faith the Cure was wrought Verse 13. And Iesus said unto the Centurion go thy way and as thou hast believed so be it unto thee And he ventureth the Credit he had with his Nation and though the particular address concerned not him but his Servant yet he maketh an open acknowledgment of Christ. II. How was this Faith wrought and bred in him I Answer The Ground-work was laid in his Knowledge of the Omnipotency and Power of God and his acquaintance with the Scriptures of the Old Testament tho' he were not a professed Iew. This prepared for his Faith in Christ the report or hearing was the ground of Faith Isa. 53.1 Who hath believed our report He had heard by Fame of his excellent Doctrine Matth. 7.29 That he taught as one having Authority and not as the Scribes And he had heard the rumour of his Miracles more particularly the late Instance of curing the Leper which was notorious and publick for Christ biddeth him shew himself to the Priests Matth. 8.4 And also the Miracle in recovering the Rulers Son an Instance near which was done a time before this Iohn 4.46 47. And there was a certain Noble man whose Son was sick at Capernaum And he heard that Iesus was come out of Iudea into Gallilee and he went unto him and besought him that he would come down and heal his Son for he was at the point of death By all which he was moved to ascribe the Omnipotency of God which he knew before to Jesus Christ. The Spirit of God can bless slender Motives to a willing Heart and there is a readiness in Holy Souls to believe sooner and easier than others Acts 17.11 These were more noble than those of Thessalonica in that they received the Word with all readiness of mind and searched the Scriptures whether these things were 〈◊〉 no. They were not light of Belief for they searched the Scriptures yet they were more ready to believe than perverse and prejudiced Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When there is sufficient Evidence they can hold out no longer Thus the Spirit of God blessed the knowledge of this Centurion and the Rumours that were brought to him of Christ's Doctrine and Miracles III. The Effects or Fruits of it or how it discovered it's self 1. In that he applyeth himself to Christ. They that believe in Christ will come to him and put him upon work whilst others prize his Name but neglect his Office A gracious Heart will find Occasions and Opportunities of acqâ—â—intance with Christ if not for themselves yet for others for when they have heard of him they cannot keep from him Faith never wants an Errand to the Throne of Grace either Necessity brings us thither or Delight Christ inviteth us to come for what he hath to give Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest He is angry that we will not come Iohn 5.40 And ye will not come to me that ye may have life If we be backward he sendeth Afflictions upon our selves and Families Hosea 5.15 In their affliction they will seek me early Surely it is a Delight to him to do his Office in helping distressed Creatures or else he would never have taken it upon him The Elect shall be brought to him upon one occasion or another and he will kindly receive them Iohn 6.37 All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out An Apoplexy fallen on a beloved Servant bringeth this Centurion to Christ. Well then since Christ is able to save to the uttermost all that come to God by him Heb. 7.25 Let us not neglect the Occasions of coming to him but get nearer to God by Repentance and Faith in our Lord Jesus Christ. Would Christ stoop so low as to take our Nature and purchase us with his Blood and be strange to us when we come for the Fruits of his purchase and his Mercy to help us and ours 2. That he accounteth Misery an Object proper enough for Mercy to work upon The Centurion came to him saying Lord my Servant lyeth at home sick of the Palsie grievously tormented Verse 6. that is grievously affected with the Disease Alas what can we bring to Christ but Sins and Sicknesses Justice seeketh a meet Object for it giveth to every one what is due but Mercy only seeketh a fit Occasion It doth not consider what is deserved but what is desired and wanted Etiam si sim indignus sum tamen indigens saith Romeranius I am not worthy but I am needy The more affected we are with our Misery the fitter for Christ's Mercy Psal. 9.18 The needy shall not always be forgotten The more hope we have the more we are sensible of our need Psal. 40.17 But I am poor and needy yet the Lord thinketh upon me Faith giveth us this ground of Hope that Misery is a Motive to God's pity tho' we have nothing within us or without us to commend us to Christ yet he will not despise the Miserable and the Needy and they shall not perish who in the sense of that need repair to him God bringeth Alsufficiency to the Covenant we bring nothing but All-necessity as the Widow was only to provide empty Vessels the Oyl failed not till the Vessels failed Christ's Bowels yearn towards the distressed 3. When Christ offereth to come and heal him Verse 7th I will come and heal him which was the great Condescention of the Son of God to a poor Servant see how the Centurion taketh it Verse 8. He answered and said Lord I am not worthy that thou shouldest come under my roof Humility is a Fruit of Faith A sound Believer hath an high esteem of Christ and a low esteem of himself and the one breedeth the other they see Christ so excellent and themselves so vile in regard of past Sin and present Infirmities What! the Son of God come to the House of an Ethnick and one that hath lived in Idolatry and the Worship of false Gods The Godly are ever acknowledging their Vileness and Baseness and Indignity and Unworthiness when they have to do with God and Christ. Gen. 18.27 And Abraham answered and said Behold now I have taken upon me to speak unto the Lord which am but dust and ashes 2 Sam. 7.18 Then went David in and sat before the Lord and he said who am I O Lord God! and what is my house that thou hast brought me hitherto Gen. 32.10 I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy Servant So Matth. 3.11 Whose shoes I am not worthy to bear So when
Comfort because they are so vile and unworthy and such Sinners If you be such a Sinner the more need of a Saviour You would laugh at him that would argue thus I am too Cold to go to the Fire too Sick to send for the Physician too Poor to take Alms too Filthy to go to the Water to be Washed You must not consider what you have been but what you would be Christ doth not Invite us because we are Holy but that we may be Holy The Objection were of weight if we did only advise you to be eased of your smart but not to be rid of your burden if this Consent were only a Claim of Priviledges and not an Obligation to Duties or a submission to Christ's Healing Methods Celsus objected against Christianity that it was a Sanctuary for naughty Persons and Men of a Licentious Life Origen answereth him That it was not a Sanctuary to shelter them only but an Hospital to cure them It is not the Worthy are Invited â—ut the Thirsty and the Needy you are unworthy to the very last but are you hungry You are unworthy to receive Christ but God is worthy to be oâ—â—yed it is not a matter of Priviledge only but Duty 2. Your Hearts are so loose and changeable you are afraid to bind your selves to God The truth is this consent implyeth a delivery over of your selves to Christ to seek Happiness in the way that he hath appointed it is the first Egress of the Soul towards the Execution of the Duty of a Christian our entry into the practice of the Holy Life and an entry withall into a resolved War with the Devil the World and the Flesh who will resist us herein and you must consider difficulties so as to fortifie your Resolution Matth. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me He will surprize no Man Matth. 20.22 Are ye able to drink of the Cup that I drink of and to be baptized with the Baptism that I am Baptized with And not to consider is to discourage your Consent Obj. You will say You cannot do it by your own Strength and you are uncertain of God's Assistance Answ. Do not foretell the Event but charge your selves with your Duty It is your Duty to engage your Hearts to God tho' you cannot lay Wagers upon your own Strength You must resolve but continually depend upon Christ for the performing of your Resolutions He will maintain you in your way to Heaven 2 Tim. 1.12 For I know in whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day In a sense of your own Insufficiency and Deceitfulness of Heart you must still relye upon his Grace and Spirit who hath made many Promises to support and to keep you by his Power through Faith unto Salvation 3. For Affiance in the great Promise of the Gospel or offer of Pardon and Life by Christ. There seemeth to be an impossibility to Sense and Reason from first to last If the 〈◊〉 of Salvation were sufficiently understood we should see from the beginning to the end from the first step to its last Period in everlasting Glory it is the meer Grace and Power of God that carrieth it on in despite of Men and Devils and therefore it is said Eph. 1.19 And what is the exceeding greatness of his power to us word who believe according to the working of his mighty power As for instance the reconciling of a guilty Soul to God Eph. 2.3 Among whom also we had oâ—r Conversation in time past in the lust of our flesh fulfilling the desires of the flesh and of the mind and were by nâ—â—ure Children of Wrath even as others The changing of a naughty and obstinate Heart Ier. 17.9 The Heart is deceitful above all things and desperately wicked who can know it And the giving us an Holy Nature and Life Iob 14.4 Who can bring a clean thing out of an unclean nâ—t one Or to quicken us that were dead in trespasses and sins Eph. 2.1 You also hath be quickened who were dead in trespasses and sins To strengthen a feeble and weak Creature 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God That things meet with so much opposition by the way Eph. 6.12 For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this World against spiritual wickedness in high places What can maintain us in the midst of so many Temptations We at length dye and rot in the Grave as others do now the rising of our Bodies after it is eaten by Worms and turned to Dust is a thing incredible and to Flesh and Blood wholly impossible 't is wholly within the reach of God's Power Now since we have ground to hope for all this from the Word of God even to Pardon our many sins Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon To change this sinful Nature that we may become an holy People to God Titus 3.5 Not by works of righteousness which we have done but according to his mercy he saveth us by the washing of regeneration and renewing of the Holy Ghost To overcome our Obstinacy perverseness in evil fickleness in good To maintain Grace in the midst of Temptations Iude 24. To him that is able to keep you from falling And finally to raise us up out of the Grace We must not consider and plead the difficulties to damp Faith but to quicken it going on with our Duty and wait for his Salvation III. He staggered not at the Promise through Vnbelief Strong Faith is so satisfied with God's Promise that it leaveth no place for considerable doubtings as Abraham here admitted no doubts or questionings touching the Promise of God but without disputing or arguing to the contrary depended fully upon the Lord being perswaded he could do what he had promised There are two Reasons hereof The Immutability of his Nature Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong Consolation And his Tenderness of his Word Psal. 138.2 For thou hast magnified thy Word above all thy Name Both these breed this assured Perswasion of God's Faithfulness and Stedfastness and make his Promise the great Prop and Support of Faith Now this staggering or not staggering at the Promise and so the Weakness and Strength of our Faith may referr to three Acts or Parts of Faith 1. A strong Assent or clear sight of the Evidence of the Truth If we have the Word and Promise of God we should believe any thing as surely as if we had the greatest Evidence in the World
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
holds his Hand and cuts you short in spiritual Blessings which otherwise he would plentifully dispense unto his People Partly they exceedingly weaken the Work of Grace which is wrought upon their Hearts their Faith is more dead their Love is more cold than it was Hope is languid the spiritual Life is interrupted and at a stand tho the Seed of God remains yet it cannot put forth it self with such Vigor and Efficacy Yea they may never recover such a Portion of the Spirit as they had before 2 Chron. 17.3 Jehoshaphat walked in the first Ways of his Father David as having some note of blemish on his latter Ways These Sins in short as a Wound in the Body let out our Blood and Strength As a Prodigal that hath once broken after he hath been set up is not trusted with a like Stock again so God's Children may not recover that largeness of Spirit and fulness of inward Strength and Comfort which they had before as many after a great Disease do not regain that pitch of Health which formerly they had but may carry the Fruits of their Disease with them to their Graves Partly because Acts are intermitted when the Soul is distempered it is unfit for Action Either Duties are omitted or else done in such an overly manner as doth increase our Distemper and harden us the more In what a sorry Fashion did David worship till God awakned his Conscience by Nathan Prayer is interrupted 1 Pet. 3.7 As Heirs together of the Grace of Life that your Prayers be not hindred 2. Grieving the Spirit Eph. 4.30 And grieve not the holy Spirit of God whereby ye are sealed unto the Day of Redemption All Sin is a Grief to the Spirit especially Filthiness and Bitterness Compare this with Ver. 29 31. Let no corrupt Communication proceed out of your Mouth but that which is good to the use of ediâ—ying that it may minister Grace unto the Hearers Let all Bitterness and Wrath and Anger and Clamour and evil Speaking be put away from you with all Malice Now the gâ—ieving of the Spirit makes a great Breach in our Grace and Comfort as the Spirit is our Sanctifier and Comforter To speak only of the last When the Spirit is grieved we have not such a sense of God's Love For the Love of God is shed abroad in our Hearts by the Holy Ghost which is given 〈…〉 Rom. 5.5 We have not that Liberty and Confidence in Prayer we once had 1 John 5 21. Beloved if our Heart condemn us not then have we Confidence towards God Nor those lively Hopes of Glory and final Redemption in that Text Eph. 4.30 Grieve not the holy Spirit of God whereby ye are sealed unto the Day of Redemption Nor that Comfort in Reproaches nor Courage in Afflictions nor Strength to resist Sin nor that Readiness and Chearfulness in Obedience that once they had So that a Christian is like Sampson when his Locks are gone all delightful Communion with God is suspended and a Christian doth not act like a Servant that is in his Master's Favour 3. Carnal Liberty When a Man giveth too much Contentment to the Flesh the Spirit or better Part is in Bonds Psal. 119.37 Turn away mine Eyes from beholding Vanity and quicken thou me in thy Way A Man that lets loose the Reins to worldly Vanity will soon find Hardness coming on his Heart and see a need to ask quickning Grace 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 Worldly Comforts over-affected or immoderately used clog and enslave the Heart and so we are more unperswadible and disobedient to the Motions of his Spirit and the Counsels of his Grace Therefore if we will take heed that our Hearts be not hardned let them not out too freely to worldly things lest they be withdrawn from God but rejoice here as if you rejoiced not that you may keep up your Liberty to God 4. Pride and Self-sufficiency 2 Chron. 32.31 Howbeit in the Business of the Ambassadors of the Princes of Babylon who sent unto him to enquire of the Wonder that was done in the Land God left him to try him that he might know all that was in his Heart Paul was permitted to be buffered that he might be kept humble 2 Cor. 12.7 And lest I should be exalted above measure through the abundance of the Revelations there was given to me a Thorn in the Flesh the Messenger of Satan to buffet me lest I should be exalted above measure When you trust to your selves God leaveth you to your selves and then we are as a Glass without a bottom broken as soon as out of hand Iam. 4.6 God resisteth the Proud but giveth Grace to the Humble It is not so much understood of a moral Humility or a lowly Carriage towards Men as of an Evangelical Humility which consists in brokenness of Heart or a sense of our Unworthiness and Weakness these are influenced by Grace but others are left to fall and miscarry by their own presumptuous Confidence And therefore if we would not incur any Degree of this Judgment we must take heed of Pride and spiritual Security Those that feel the daily and hourly necessity of Grace have more of the Supplies of the Spirit they are oftner waiting upon God Psal. 25.5 On thee do I wait all the day Christ hath taught us to beg daily Bread daily Pardon and daily Strength against Temptations that he might engage us to be often with God and keep in a constant dependance on him that the Heart might be kept more awful tender and serious 5. Carelesness and spiritual Sloth When we carelesly entertain the Motions of his Spirit and lie upon the Bed of Ease he is gone Cant. 5.2 3. I sleep but my Heart waketh it is the Voice of my Beloved that knocketh saying Open to me my Sister my Love my Dove my Vndefiled for my Head is filled with Dew and my Locks with the Drops of the Night I have put off my Coat how shall I put it on I have washed my Feet how shall I desile them And ver 6. I rose up to open to my Beloved but my Beloved had withdrawn himself and was gone God's Children may stifle many a pressing Conviction and Motion in their Souls hang off from the Throne of Grace and other good Duties and upon every frivolous Pretence keep away from God This unkind and ungracious Dealing will cost them dear Neglect of the Means of Grace quencheth the Spirit 1 Thess. 5.19 20. Quench not the Spirit Despise not Prophesyings Therefore we should be more diligent in the use of Means Mark 4.24 Vnto you that hear shall more be given We must more carefully obey the sanctifying Motions of the Spirit if we mean to avoid hardness of Heart 2 dly The Means to cure it 1. Bewail the Evil and complain of it before God who alone can help us We complain of
who was of that wicked one and slew his Brother And wherefore slew he him because his own Works were evil and his Brother 's righteous Now the Nature of Christ is quite contrary It is the Devil's Work to do all the Hurt that he can to the Bodies and Souls of Men and it is Christ's Work to do good and only good Acts 10.38 God anointed Iesus of Nazareth with the Holy Ghost and with Power who went about doing good and healing all that were oppressed with the Devil for God was with him Christ did nothing by way of Malice and Revenge he used not the Power that he had to make Men blind or lame or to kill any no not his worst Enemies when he could easily do it and justly might have done it No he went up and down giving Sight to the Blind Limbs to the Lame Health to the Sick Life to the Dead He rebuked his Disciples when they tempted him to destroy some for their Contempt by calling for Fire from Heaven telling them they knew not what manner of Spirit they were of for the Son of Man is not come to destroy Mens Lives but to save them Luke 9.55 56. It was unlike his Spirit and Design All his Miracles were Acts of Relief and Favour not pompous not destructive bating only two the blasting the unfruitful Fig-tree which was an Emblematical Warning to the Jews and suffering the Devil to enter into the Herd of Swine which was a necessary Demonstration of the Devil's Malice and destructive Cruelty who if he could not afflict and destroy Men would enter into the Herd of Swine that the poor Creatures might perish in the Sea Thus there was a perfect Contrariety of Nature between Christ and Satan 2. An Enmity proper to his Office and Design For he came to destroy the Works of the Devil 1 John 3.8 And was set up to dissolve that Sin and Misery which he had brought upon the World The Devil sought the Misery and Destruction of Mankind but Christ sought our Salvation Satan is the great Destroyer of the Creation and Christ is the Repairer of it Now Salvation and Destruction are diametrically opposite so are the Kingdom of Christ and the Kingdom of Satan the Function and Office of Christ as a Saviour and the Purpose and Design of the Devil as Abaddon the Destroyer And therefore Christ proveth that he had not the least Confederacy with Satan for then his Kingdom would be divided against it self and how could it stand Mat. 12.25 26. It was impossible the Saviour could befriend the Destroyer or the Destroyer the Saviour no their Ends and Designs are perfectly opposite Now as there is such an Enmity between Christ and Satan so there is between the rest of the Confederates on either side 1. An Enmity or Contrariety of Nature The Seed of the Serpent inherits his venemous Qualities For as these are an Estate opposite to God so they are to the People of God and seek their Destruction by all cruel and bloody Means All People of a false Religion whether Infidels Idolaters or Hereticks are of bloody and desperate Principles their Minds being efferated by their false Religion and the Influence of their great Guide and Leader who is the Devil Iude 11. They have gone in the way of Cain Let me instance in Antichrist and his Abettors and Adherents who is the Devil 's eldest Son Witness their bloody Practices that have been acted on the Stage of Christendom for so many Years What a deal of Blood hath been sucked by these Leaches in England in Queen Mary's Days in Germany France and the Netherlands Witness of late their horrible Slaughters in Ireland Piedmont and the Hellish Powder-Plot the Deliverance from which we commemorate this Day this was a Flash of their Malice by which they would have blown up the whole State at once On the other side Christ conveyeth his holy meek and Lamb-like Nature to his sincere Worshippers and Followers There is indeed a Contrariety of Nature to the Carnal so as they do not run with them into the same excess of Riot so as their righteous Souls are vexed with the impure Conversation of the Wicked so as they are grieved to see People go by Droves to Hell and list themselves in the Devil's Service But there is no destructive Enmity If they hate the Wicked it is with an Hatred opposite to the Love of Complacency but not with an Hatred opposite to the Love of Good-will There is an Enmity to Satan and his Works yet a Pity to the Persons inveigled and deceived by him The Wicked hate that holy Disposition which is in the Hearts of God's People and therefore malign and persecute them But on the other side there is a Contrariety of Disposition Prov. 29.27 An unjust Man is an Abomination to the Iust and he that is upright in the Way is Abomination to the VVicked There is Odium Offensionis but not Inimicitiae an Hatred of Offence but not of Enmity They bear with them with Patience pursue their Recovery strive to rescue poor Captives out of the Snares of the Devil but aim not at their Destruction 2 Tim. 2.25 26. In Meekness instructing those that oppose themselves if God peradventure will give them Repentance to the acknowledging of the Truth and that they may recover themselves out of the Snare of the Devil who are taken captive by him at his VVill. 2. There is an Enmity of Design As Christ actually imployeth any as Souldiers to fight under his Banner so they participate of the Enmity of his Design and Office Every private Christian is one of Christ's Souldiers for we give up our Faculties and Powers as Weapons Rom. 6.13 Yield your selves unto God as those that are alive from the Dead and your Members as Instruments or Weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Righteousness unto God And the Graces of the Spirit are called Armour of Light Rom. 13.12 Let us cast off the Works of Darkness and let us put on the Armour of Light And we are bidden to put on the whole Armour of God because we wrestle not against Flesh and Blood but against Principalities against Powers against the Rulers of the Darkness of this VVorld against spiritual Wickedness in high Places Eph. 6.11 12. The Ministers and those in a publick Station are Leaders under Christ the General and are by Office and Imployment engaged in this Warfare against the Kingdom of the Devil And therefore the Apostle biddeth Timothy to endure Hardness as a good Souldier of Iesus Christ 2 Tim. 2.3 And the Apostle says 2 Cor. 10.4 The VVeapons of our VVarfare are not carnal but mighty through God for the pulling down of Strong-holds They must set themselves against the Devil and his Kingdom 2 dly The Enmity being such between the Seeds Christ sets upon his business to destroy Satan's Power and Works 1. His Power Satan hath a twofold Power over fallen Man Legal and Usurped 1. The Legal Power
are slight and vanishing but deep musing maketh the Fire burn and keepeth a constant heat and flame in the Spirits not by flashes And as for Duty so for Comfort a Man that is a Stranger to Meditation is a Stranger to himself In Acts of review you enjoy your selves and you enjoy your selves with far more Comfort in these private recesses you have most experience of God and most experience of your selves Moses when he went aside to meditate had the Vision of the Fiery Bush usually God cometh in in the time of deep Meditation and an Elevated Heavenly mind is fittest to entertain the Comforts and Glory of his Presence Thus you see it is a necessary Duty Many think it is an excuse to say it doth not suit with their temper that it is a good help but for those that can use it I Answer 1. It is true there is a great deal of difference among Christians some are more serious and consistent and have a greater Command over their thoughts others are of a more slight weak Spirit and are less apt for Duties of retirement and recollection But our unfitness is usually Moral rather than Natural not so much by temper as by disuse and Moral Unfitness cannot exempt us from a Moral Duty Inky water cannot wash the hand white or a Sin exempt me from a Duty Indisposition which is a Sin in me doth not disanul my engagements to God as a Servants Drunkenness doth not excuse him from work That it is a Moral unfitness appeareth by two things 1. Disuse and Neglect is the cause of it Those that use it have a greater Command over their thoughts Men count it a great yoak but Custom would make it easie Every Duty is an help to it self and the more we meditate the more we shall It is pleasant to them that use it Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Fierce Creatures are tame to those that use to command them and if a Man did use to govern his thoughts he would find them more obedient 2. Want of Love Thoughts are at the Service of Love we pause and stay upon such Objects as we delight in Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Love naileth and fastneth the Soul to the Object or thing beloved as we see we can dwell upon Carnal Pleasures because our Heart is there As Solomon gives this reason why a Carnal Man cannot dwell upon a sad and solemn Object because his heart is in the house of Mirth Eccles. 7.4 We usually complain we want Temper and we want Matter but the truth is we want an heart David saith Psalm 119.97 Oh how love I thy law it is my Meditation all the day Delightsome Objects will engross the thoughts Therefore see if it be not a Moral Distemper 2. Suppose it be a Natural Unfitness yet while you have Reason it is not Total and Universal and therefore cannot excuse We see in other Duties some have the gift of Utterance and have a great savoryness and readiness of Expression for Prayer others are more bound up and restrained but this can be no plea for them wholly to neglect Prayer Duty must be done as we are able God will hear the breathing panting Soul as well as the rowling Tongue so it is in Meditation some are more for musing and can better melt out their Souls in Devout Retirements other can shew their Love better in Zealous Actions and Publick Engagements for the Glory of Christ yet still though there be a diversity of Gifts we are all bound to the same Duties and though we be fitter for some rather than others yet none must be neglected in their Order and Course 3. The Rank and Place that Meditation hath among the Duties Meditation is a middle sort of Duty between the Word and Prayer and hath respect to both The Word feedeth Meditation and Meditation feedeth Prayer we must hear that we be not erroneous and meditate that we be not barren These Duties must alwayes go hand in hand Meditation must follow hearing and precede Prayer 1. To hear and not to meditate is unfruitful We may hear and hear but it is like putting a thing into a bag with holes Haggai 1.6 He that earneth wages earneth wages to put it into a bag with holes Iames 1.23 24. He is like unto a man beholding his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was Bare hearing begets but Transient Thoughts and they leave but a weak impression which is rather like the glance of a Sun-beam upon a Wall there is a glaring for the present but a Man never discerneth the Beauty the Lustre and the Order of the Truths delivered till he cometh to meditate upon them then we come clearly to see into the Truth and how it concerneth us and how it falleth upon our Hearts David saith Psalm 119.99 I have more understanding than all my teachers for thy testimonies are my meditation The Preacher can but deliver general Theorems and draw them down to Practical Inferences by Meditation we come to see more clearly and practically than he that preacheth We see in outward Learning they thrive best that meditate most Knowledge floateth till by deliberate thoughts it be compressed upon the Affections 2. It is dangerous to meditate and not to hear because of Errors Man will soon impose a deceit upon himself by his own thoughts Fanatick Spirits that neglect hearing pretend to Dreams and Revelations we have a Sophister and an Heretick in our own bosoms which soon deceiveth without a Stock and Treasure of some Knowledge for Men would be vain in their Imaginations were not their thoughts corrected by an External Light and Instruction Iude calleth those Fanatick Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy dreamers Iude 8. All Practical Errors are Mens Natural Imaginations gotten up into a Valuable Opinion 3. It is rashness to pray and not to meditate What we take in by the Word we digest by Meditation and let out by Prayer These three Duties must be so ordered that one may not justle out the other Men are barren dry and sapless in their Prayers for want of exercising themselves in Holy thoughts Psalm 45.1 My heart is inditing a good matter and then it follows I will speak of the things which I have made touching the king my tongue is the pen of a ready writer The Heart yieldeth Matter to the Tongue the word signifieth boyleth and fryeth a word from Mincha their Meat-Offering the Oyl and the Flower was to be kneaded together and then fryed in a Pan and then offered to the Lord implying we must not come with raw dough-baked-offerings till we have concocted and prepared them by Mature Deliberation It is notable that often in Scripture Prayer is called by the name of
SERMON V. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide 4. Case WHEN must we Meditate 1. In the General something should be done every day seldom Converse begetteth a strangeness to God and an unfitness for the Duty It is a Description of Gods Servant Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night At least we should take all convenient occasions It is an usual way of Natural Men to make Conscience of Duties after a long neglect they performe Duties to pacifie a Natural Conscience and use them as a Man would use a sleepy Potiori or Strong Waters they are good at a pinch not for constant Drink Alass we lose by such wide gaps and distances between performance and performance it is as if we had never done it before 2. For the particular time of the day when you should meditate that is Arbitrary I told you before you may do it either in the silence of the Night when God hath drawn a Curtain of Darkness between you and the things of the World or in the freshness of the Morning or in the Evening when the Wildness and Vanity of the Mind is spent in Worldly Business 3. There are some special solemne times when the Duty is most in season As 1. After a working Sermon after the Word hath fallen upon you with a full stroak it is good to follow the blow and when God hath cast Seed into the Heart let not the Fowls peck it away Matth. 13.19 When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart Ruminate on the Word chew the Cud many a Sermon is lost because it is not whet upon the Thoughts Iames 1.23 24. He is like a man that beholdeth his Natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was Matth. 22.22 When they heard these things they marvelled and left him and went their way You should rowl the word in your thoughts and deeply consider of it 2. Before some solemn Duties as before the Lords Supper and before special times of deep Humiliation or before the Sabbath Meditation is as it were the breathing of the Soul that it may the better hold out in Religious Exercises it is a good preparative to raise the Spirits into a frame of Piety and Religion When the Harp is fitted and tuned it doth the better make Musick so when the Heart is fixed and setled by a preparative Meditation it is the fitter to make Melody to God in Worship 3. When God doth specially revive and enable the Spirit It is good to take advantage of the Spirits gales so fresh a Wind should make us hoise up our Sails Do not lose the Spirits Seasons the Spirits Impulses are good significations from God that now is an acceptable time 5. Case What time is to be spent in the Duty I Answer That is left to Spiritual Discretion Suck the Teat as long as Milk cometh Duties must not be spun out to an unnecessary length You must neither yield to laziness nor occasion Spiritual wearyness the Devil hath advantage upon you both wayes when you rack and torture your Spirits after they have been spent it makes the Work of God a Bondage And therefore come not off tiâ—l you find profit and do not press too hard upon the Soul nor oppress it with an indiscreet Zeal It is Satans Policy to make you out of Love with Meditation by spinning it out to a tediousness and an unnecessary length 6. Case Whether should the time be set and constant I Answer It is good to bind the Heart to somewhat and yet leave it to such a liberty as becomes the Gospel Bind it to somewhat every day that the Heart may not be loose and arbitrary we see that necessity quickneth and urgeth and when the Soul is engaged it goes to work the more throughly Therefore the Lord asks Ier. 20.21 Who is this that engaged his heart to approach unto me It is good to lay a tye upon the Heart and yet I advise not to a set stinted Hour lest we create a snare to our selves Though a Man should resist Distractions and Distempers yet some business is unavoidable and some Distempers are invincible I have observed this that even Religious Persons are more sensible of their own Vowes then of Gods Commands when Men have bound up themselves in Chains of their own making their Consciences fall upon them and dogg them with restless Accusations when they cannot accomplish so much Duty as they have set and prescribed to themselves And besides when Hours are customary and set the Heart groweth formal and superstitious 7. Case Are all bound to meditate Are the Ignorant Are Men of an unquiet Nature Are Servants Are Ministers 1. Are the Ignorant and Men of barren Minds that have not a good stock of Knowledge I answer Yes they are bound to this as well as other Duties though they cannot do it well it is their Duty to strive that the Word of God may dwell richly in them It is a mark of a Godly Man every Man is bound to be skilful in the Scriptures Ier. 31.34 They shall all know me from the least of them to the greatest of them saith the Lord. God hath no Child so little but he knows his Father therefore all are bound in some measure to be able to discourse of God and of the things of God 2. But some are of an unquiet Nature fit for Publick Duties but not for Private Exercises are they bound as well as those of softer Spirits and fitter for Meditation I answer This is not Temper but Distemper the unquiet Spirit must not totaliter cessare wholly discontinue this work They are to mind wherein they may serve God most but not totally desist from a work so necessary and of such great importance 3. Are Servants bound to it whose time is not their own I Answer They should do what they can God is more merciful to them but those that are in bondage to others may find some leisure for God 4. Are Ministers obliged Their whole work is a Study their Imployment is a continual Meditation I Answer There is a difference between Meditation and Study In Study we mind the good of others in Meditation the good of our own Souls Things work with us according to our end and the aims that we propose to our selves Things work with us according to our end and the aims that we propose to our selves Publick Teaching is no such Tryal of our Hearts there is a Natural Pride in us to urge us to teach others and that makes so many intrude into the Ministry there is some kind of Authority in it that we exercise over others but we are to mind the good of our own Souls and to regard
answer me speedily We must have a present Answer and shall God stand waiting when there 's danger of his dishonour Therefore now while it is to day turn unto God To Morrow is a very uncertain thing Besides if you were certain of to Morrow it is folly to lye under the Wrath of God any longer If really you are convinced of a Sinful State why do you not repent and return to God now In every Sinful Action thou art laying thy Soul at pawne and one Sin more may fill up the Measure of your Iniquity Besides every day will make you more unfit to turn to God and it is base self-love to think of indulging the Flesh longer provided at length you can be saved 3. The Scripture sheweth the profit of it 1. What a Remedy it is against Sin Ezek. 18.30 Repent and turn your selves from your transgressions so iniquity shall not be your ruine Every Man is a Sinner but every Man shall not dy by Sin There is in Sin reatus culpa poena macula 1. Reatus the Guilt that is blotted out Acts 3.19 Repent and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Sin is written in two Books one in Gods keeping the other in our own He doth not say that we may blot out our Sins out of Gods Book that is not the Debtors but the Creditors work to cross the Book Isa. 43.25 I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins There is an hand-writing against us but it is blotted out when we repent Our own Book is the Book of Conscience Heb. 10.22 Having our hearts sprinkled from an evil conscience The Worm of Conscience gnaws us till we repent then the Spirit blotteth it out of our hearts 2. Macula the stain the more a Man sinneth the more he is inclined to Sin as a brand that hath been once in the fire is apt to take fire again We lose tenderness by every act of Sin and the smart of Repentance is a means to kill the Sin as breaking up the fallow Ground doth destroy the Weeds Ier. 4.3 Break up your fallow ground and sow not among thorns 3. Culpa the Blame God will not upbraid us with former Sins Mark 16.7 Go tell my disciples and Peter It is judged in one Court already not a word of Peters miscarriage tell him I am risen 4. Poena the Punishment that is done away by Repentance we may look for days of Refreshment 2. The Comfort it will bring God hath Comforts for his Mourners Matth. 5.4 Blessed are they that mourn for they shall be comforted Never such sweet revivings as after Godly sorrow 2 Cor. 7.10 For godly sorrow worketh repentance to salvation never to be repented of Many have repented of their Carnal Mirth but never any of their Godly sorrow you will never curse the day of your new birth 4. The Scripture offereth Grace and help of God to work this in us Ezek. 11.19 20. I will give them one heart and I will put a new spirits within you and I will take the stony heart out of their flesh and will give them an heart of flesh That they may walk in my statutes and keep mine ordinances and do them and they shall be my people and I will be their God Men will say they cannot repent come and wait upon God and he will give you to repent Acts 11.18 Then hath God also to the Gentiles granted repentance unto life God doth not only give occasions of Repentance time of Repentance means of Repentance but power to repent yea repentance it self Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance to Israel and forgiveness of sins So that if we would turn wrangling into Prayer and bemoan our selves and say Ier. 31.18 Turn us O Lord and we shall be turned If we would follow him close we need not be discouraged 5. The Scripture layeth down powerful Arguments to quicken us to Repentance which have a marvelous tendency and influence that way I shall single out three The Death of Christ The Day of Judgment and the Torments of Hell 1. The Death of Christ. A serious Consideration of the Death of Christ will further Humiliation and Reformation 1. Humiliation 1. Here is the highest instance of the Love of God and the purest Fountain of Tears is Gods Love Mary wept much because much was forgiven her Nothing thaweth the Heart more than the warm beams of Mercy Wrath causeth Sorrow to flow like Water out of a Still by the force of Fire but Love gently melteth the Heart and causeth it to run out at the Eyes in a Flood and Stream of Tears Here is the highest instance of Gods Love Christ is the greatest gift that ever he gave the World when he gave us Life and Breath and all things though he gave them to us yet he gave us nothing from himself But now out of his bosome he gave us Christ that is Love Iohn 3.16 God so loved the world that he gave his only begotten Son It cannot be told it can only be wondred at Rom. 5.8 But God commended his love towards us in that while we were yet sinners Christ dyed for us So great a Person for such vile Creatures How can an ingenuous heart think of this I have sinned against God that gave his Christ I have grieved his Spirit that loved me and dyed for me Saul had an hard Heart and yet he wept when David told him how he had spared him when it was in his power to kill him 1 Sam. 24.16 Had God done no more for us but spared us that should melt us but he commended his Love that Christ dyed for us 2. Here is the truest spectacle of Sin for all that was done to Christ Sin did it What could Men or Devils do Men could do nothing Iohn 18.6 Assoon as he said unto them I am he they went backward and fell to the ground Poor Dust and Ashes swooned at the breath of his Mouth Not Devils he could cast them out with a Word Not Gods Justice that hath no place against Innocency No it was we not Iudas nor Pilate nor the Romans nor the Iews but we that have pierced him Zechar. 12.10 They shall look upon me whom they have pierced This will give us the truest spectacle of Sin The old World was a sad spectacle but that is no wonder a filthy World to be washed with a Deluge Sodom was another sad spectacle Hell was rained out of Heaven but it is no wonder to see combustible matter burn But Christ was a green Tree the Son of God Holy and Undefiled who was made Sin only by a voluntary susception but when he was made Sin God spared him not Now the hainousness of Sin appeareth 1. In the value of the Sacrifice 2. The Extremity of
of our discharge but as he dyed for our offences so he rose again for our justification Rom. 4.25 As having perfectly done his work As the Eather delivered him to Death so he brought him back again from the Dead The Apostle layes a great weight upon this Rom. 8.34 Yea rather that is risen from the dead There is some special thing in Christ's Resurrection comparatively above his Death which hath influence on our Justification Was not Christs Death enough to free us from Sin Yes but the visible evidence was by his Resurrection It is as it were an acquittance from those Debts of ours which he undertook to pay As Simeon was dismissed when the Conditions were performed and Ioseph satisfied with the sight of his Brother Gen. 43.23 He brought Simeon out unto them 2. Christs Office is allowed so that he is the great shepherd of the sheep that is the Blessed Saviour into whose hands God hath put his Flock to be justified sanctified and saved and from whom we may expect all that comfort which a flock hath from a good and faithful Pastor We are put into his hands as he is Mediator not by way of alienation for they are in the Fathers hands still Iohn 10.29 My Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand But oppignoration laid at pledge in his hands A Shepherd is not Lord of the Flock but as a Servant to take care of them They are not his as Mediator by way of Original Interest and Dominion but in point of trust and charge He hath an Office about them and giveth an account of them at the last day He is sometimes called simply without any addition The shepherd 1 Pet. 2.25 Ye are returned unto the shepherd and bishop of our souls Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good shepherd as Iohn 10.11 And here The great shepherd and the chief shepherd 1 Pet. 5.4 because of the Dignity of his Person and Office And surely if we put our selves into the hands of this Shepherd we can lack nothing Psalm 23.1 The Lord is my shepherd I shall not want We may look for all manner of supplies from Christ. 3. God is so far appeased that there is a new Covenant procured and constituted called here the everlasting covenant partly because it shall never be repealed and continueth unalterable and the called obtain by it the title and possession of an Eternal Inheritance Heb. 9.15 They which are called may receive the promise of eternal inheritance And partly because Christs Blood is the foundation of this Covenant and the vertue of it never ceaseth therefore this Covenant is Everlasting also and made effectual and able to obtain its ends which is the Eternal Salvation of sinful Man once converted and reconciled to God This Covenant also is called the Covenant of Gods Peace because it is a publick Demonstration that God is pacified Isa. 54.10 But my kindness shall not depart from thee neither shall the covenant of my peace be removed Ezek. 37.26 I will make a covenant of peace with them Partly because in this Covenant this Peace and Reconciliation is published and offered to us that Man may not stand aloof from God as a condemning God So it is said Eph. 2.17 Christ came to preach peace to those that are near and to those that are afar off Acts 10.36 The word which God sent unto the children of Israel preaching peace by Christ he is Lord of all Partly because in this Covenant the terms of this Peace between us and God are stated God bindeth himself to sinful Man to give him Remission of Sins and Eternal Life begun by the Spirit and perfected in Heaven upon the Conditions of Faith Rom. 5.1 Being justified by faith we have peace with God and Repentance Acts 3.19 Repent and be converted that your sins may be blotted out as our Entrance and new Obedience as to continuance Heb. 5.9 He became the author of eternal salvation to all that obey him IV. How we come to be Interested in this Peace and Reconciliation or the conveyance of it to us For this Peace may be considered as to the Impetration and Application of it 1. As to the Impetration and laying down of the price that was done by Christ on the cross Therefore it is said 2 Cor. 5.19 God was in Christ reconciling the world to himself Then was God propitiated and the Merit and Ransom interposed by vertue of which we are pardoned and reconciled 2. As to Application when God is actually reconciled with us and we enter into his Peace and are restored unto his Favour This may be considered either as to the first gift God is never actually reconciled to us nor we to him till he give us the regenerating Spirit that is our receiving the atonement Rom. 5.11 It was made on the Cross but received at our Conversion and Regeneration Or else it may be considered as to the further measure of his sanctifying Grace called here perfecting us for every good work and working in us that which is pleasing in his sight This is given with respect to our reconciled Estate as we are actually at Peace and in Covenant with God 2 Cor. 5.17 18. Therefore if any man be in Christ he is a new Creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Iesus Christ. The summ is this At the Death of Christ there was such a foundation laid that we need no other ransom nor propitiation He hath so far satisfied Divine Justice that he hath obtained the New Covenant The first Grace is given us meerly with respect to the Merit of his Sacrifice for Christ purchased the Mercies promised and power to performe the conditions Farther Grace is given us because we are already reconciled unto God which is a ground of the greater Joy and Confidence For our actual Reconciliation giveth us a title to all consequent acts of Friendship which can be expected or received For in Gods way we shall have further Sanctification and after that Salvation V. The Reasons why all increase of Grace comes from God as the God of Peace 1. From the Giver God will not set us up with a new Stock of Grace till satisfaction be made for the breach of his Law We must not look upon him as pars offensa the Offended Party but as Rector Mundi the Governour of the World Private Persons may forgive offences as they please but the Governour and Judge of the World would not pass by the offence of Man till the ends of Government be secured or that the Law fall not to the ground which it doth not whilst God standeth upon the satisfaction of Christ and the submission of the Sinner The right of passing by a wrong and the right of releasing a punishment are different things Because punishment is a common Interest
the Holy Ghost Peace of Conscience increase of Grace joy in the Holy Ghost They shall not want incouragement who seriously set themselves to love Righteousness and hate Iniquity 2 Pet. 1.11 For so an entrance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Iesus Christ. Hereafter Heaven is the Portion of the sanctified Acts 20.32 And now Brethren I commend you to God and the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified He doth sanctifie all that believe on him and then give them Eternal Life 2. External in the course of his Providence Christ hath set up a Government wherein he will favour and protect those that walk uprightly Psalm 11.7 For the righteous Lord loveth righteousness his countenance doth behold the upright But with the disobedient God is angry every day Psalm 7.11 Only it is the day of Gods patience God is preparing himself Well then we must neither rebel against his Government nor distrust his defence For Christ administreth Justice in his Kingdom defending the good and destroying the wicked and he will in time earnestly espouse the cause of all Holyness and Righteousness II. I come now to the Unction of Christ which is the consequent fruit of the former God even thy God hath anointed thee with the oyl of gladness above thy fellows There you may observe 1. The Author of this Unction God even thy God 2. The Priviledge it self to be anointed with the oyl of gladness 3. The Partakers of this Priviledge or the Persons to whom it is applyed One Principal and Singular who hath the Preheminence and that is the Mediator others Inferiour and in a lower degree of participation called here his fellows Let us a little explain these things 1. The Author of this Unction God even thy God Is this spoken to him as God or Man It may be true in both senses As to his Divine Nature he is God of God or as it is in Iohn 1.1 The word was with God and the word was God As to his Humane Nature he is a Creature made of a Woman and so God is his God as he is the God of all flesh But especially is this spoken of him as Mediator so Christ is one of Gods Confederates There is a Covenant between God and him Ioh. 20.17 I go to my father and your father to my God and your God The Sum of the Covenant was that after he had suffered here upon Earth and satisfied Gods Justice by being made a Curse for us he was at length to be raised out of the Grave and exalted to his Regal Power in Heaven All that belongeth to a Covenant is found in this Transaction between God and Christ. 1. God propoundeth the Terms or demandeth of his Son that he lay down his life and for his labour he promiseth that he shall see his Seed that God shall give him many Children Isa. 53.10 He shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hands 2. The Son consenteth and saith A body hast thou prepared for me Loe I come to do thy will Psalm 40.6 7. Sacrifice and offering thou didst not desire mine ears hast thou opened burnt-offering and sin-offering thou hast not required Then said I loe I come in the volume of the book it is written of me Here the Eternal Son of God doth agree and contract with his Father to performe that perfect Obedience to his Laws and to offer up himself such a Divine and Spotless Sacrifice for the Sins of the whole World as was necessary for the Expiation of Sin 3. Christ hath not only consented but doth with all Joy and Delight set about this whole Will and Counsel of God and go through with the Work and Office assigned unto him very chearfully and heartily till he had brought it to a good End and Issue Psalm 40.8 I delight to do thy will O my God! yea thy law is in my heart 4. After this ready and willing Obedience he is to plead the Covenant Psalm 89.26 He shall cry unto me thou art my Father my God and the Rock of my salvation Psalm 2.8 Ask of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession Upon this there is 5. Gods Answer God even thy God hath anointed thee with the oyl of gladness above thy fellows And Psalm 110.1 The Lord said unto my Lord sit thou at my right hand until I make thine enemies thy foot-stool Thus doth the Scripture lisp to us in our own Dialect or in such Language as we can best understand concerning that Bill of Contract or transacted bargain between God and Christ from all Eternity wherein Christ undertaking perfectly to fulfil the Will of God and to performe all Active and Passive Obedience even unto Death had the Promise from God that he should become the Author of Eternal Salvation to all that obey him The Redemption of Sinners is not a work of yesterday nor a business of chance but well-advised and in Infinite Wisdom contrived There was a preparatory agreement to that great work before it was gone about and therefore it should not be slighted by us nor lightly passed over 2. The Priviledge it self to be anointed with the oyl of gladness It noteth his solemne Exaltation and Admission to the Exercise of his Office By Oyl all agree is meant the Spirit by which Christ was anointed Luke 4.18 The spirit of the Lord is upon me because he hath anointed me 1. Christ was anointed at his Conception in his Mothers Womb when he was sanctified by the Holy Spirit For the work of the Spirit was not only to forme his Body out of the substance of the Virgin which Nature could not do of its self but chiefly to preserve it from Sin and endow it with the gift of Holyness From which time he grew in Wisdom and Grace as well as in Stature Luke 2.52 And Iesus increased in wisdom and stature and in favour with God and man 2. Again Christ may be said to be anointed at his Baptisme which was the visible consecration to his Office when the Holy Ghost descended upon him in the form of a dove Matth. 3.16 17. and Iohn 1.33 once more 3. He may be said to be anointed at his Ascension when he received of the Father the Promise of the Spirit to pour him forth upon his Disciples Acts 2.33 Therefore being by the right hand of God eâ—alted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear This I take to be the Sense here his Glorious Exaltation at the right hand of God where being possessed of all Power he joyfully expecteth and accomplisheth the fruits of his Redemption I am the more confirmed in this 1. Because the
Faith Some Christians know not all things which are contained in the Prophets and Apostles and yet in a sense they do believe by an implicite Faith As Agrippa believed the Prophets Acts 26.27 King Agrippa Believest thou the prophets I know that thou believest Yet he was ignorant of some things revealed by them So all Christians own the Writings of the Apostles and Prophets as the Rule and Warrant of Faith yet they do not discerne every Truth therein contained They do believe that whatever the Prophets and Apostles say and have written is true and so are ready to believe all things which shall be demonstrated to them to be written or said by them But by an explicite Faith they believe all Fundamental Truths such as are absolutely necessary to Salvation and usually most other Truths which are next to Fundamentals The Fundamentals are set down Iohn 17.3 This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent That God is to be known loved obeyed worshipped and injoyed and that the Lord Jesus is our Redeemer and Saviour to bring us home to God with his gifts of Pardon and Life to be begun by the Spirit here and perfected in Heaven Thirdly The Act believing It is not enough not to deny or not to contradict but we must actually and positively believe The Reason why the generality of People living in the Christian World feel so little force of their Faith is from their inadvertency they leap into the Christian Faith by the advantage of their Birth but do not consider what they believe nor why they should believe it and how they are concerned in it and so may be rather said not to contradict than to believe But true Faith is a positive firm assent excited in us by the Spirit of God As the Apostle saith of some that were zealous for the Law Vnderstanding neither what they say nor whereof they affirm 1 Tim. 1.7 So the Rabble of Common Christians may be zealous for the Gospel yet are not instructed in the Nature and Grounds of it what and why they should believe A sound belief requireth a thorough understanding of what we believe and a deep consideration of the Grounds and Reasons why we are to believe it And then it is such a fixed assent as is not perplexed and haunted with doubts about the truth of it And such a close adherence as is not discouraged with difficulties and oppositions It would be much better with the Christian World if every one that carryeth the name of a Christian could say I believe all that is written in the prophets and the apostles In short To a sound belief there is necessary 1. A Knowledge or full Instruction in the things which we believe for it is said 1 Iohn 4.16 We have known and believed the love that God hath to us first known and then believed 2. A due Conviction of the Certainty of them Luke 1.4 That thou mayest know the certainty of those things wherein thou hast been instructed And Iohn 6.69 We believe and are sure that thou art that Christ the Son of the living God And Iohn 17.8 They have known surely that I came out from thee and they have believed that thou didst send me 3. This Faith doth not only imply a bare intellectual assent but a practical trust and affiance For the Nature of the Object requireth so much Christianity doth not only propound bare Truths to be assented unto but joyful comfortable Truths suitable to our necessity and desires and therefore we must depend upon them seek our Happyness in them in the way appointed by God which is nothing but practical trust and affiance Therefore it is not a bare Opinion but a relyance upon God that he will make good his word to us whilest we continue with Patience in well-doing Therefore we are said to belong to Christ if we hold fast the confidence and the rejoycing of the hope firm unto the end Heb. 3.6 4. Those Truths which are contained in the word are to be considered with application that we may know them for our good Iob 5.27 Hear it and know thou it for thy good Every Doctrine which upon search we find to be sound and good we must make application of it to our selves that it may affect our own Hearts if Threatnings that we may escape the Curse if Comforts or Promises Rom. 8.32 What shall we say to these things The promise of Pardon to all Believers is so universal that it includeth you as well as others Christ is offered to every Creature that he may be yours as well as anothers and the offer of Heaven and Eternal Life is so propounded that you should ingage your Hearts to seek after it and closely to adhere to it till you obtain it But to apply it so as to be perswaded that your own Sins are already pardoned that you are an Heir of Glory that you are Christs as to actual Interest you must have good Evidence for that from a Spiritual Sense of your own Qualifications but it belongeth not to Faith simply taken Thus we have set forth a Christian in his first part as a Believer II. The Apostle asserts his Hope And have hope towards God which they themselves allow that there shall be a Resurrection of the dead both of the just and unjust 1. Mark that he propoundeth his hope as the immediate effect and product of Faith for when I believe then I must look and long and prepare for the Blessedness offered otherwise my Faith is but a cold Opinion not such a Faith as will subdue the inclinations and Interests of the Flesh nor make the Labours and Sufferings of the Spiritual Life tolerable And that is true Faith which breatheth and longeth after the end of all Religion and looketh for it What will it do me good to believe the Doctrines of the Prophets and Apostles if I expect no good from thence Faith would be vain and Religion vain Only note here that Hope is two-fold 1. One the Fruit of Regeneration or the immediate effect of Conversion to God 1 Pet. 1.3 Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope And this is nothing else but a seeking and looking for an Happiness in another and in an unseen World with a longing desire and diligent care to obtain it It is Faith to place my Happiness so high and so far from sense now when my desires and delights are there and my daily care is to get thither and to live in a continual preparation for it and desirous expectation of it and to deny my self and suffer any loss and pain to get thither this is the work of Hope 2. There is an Hope built upon experience Rom. 5.4 5. And experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost
times Doct. God in and by the Gospel will effect an eminent and notable sanctification both of Things and Persons 1. Let us consider how Gospel Holiness is set forth in this Prophesie 2. I shall speak of Holiness in the General 3. Give you the Reasons I. That degree of Holiness which is here prophesied of 1. All such things as were before imployed against God should be then imployed and converted to his service for the Horse-Bells shall be inscribed He speaketh before of Horses imployed against the Church which God would overthrow verse 15. It was the fashion of those Oriental Countreys to adorn their War-Horses and Camels with Golden Chains and Bells Iudges 8.26 This Prophesie intimateth that now these Bells should be converted to another use to make Golden-Pots and Bowles for the Temple and be inscribed by Gods Motto and Impress In our Natural Estate we imployed our Time and Wit and Parts and Strength against God but if converted then for him As one of the Fathers glosseth upon Eves seducing Adam She was a Rib but she proved a Dart. We fight against God by his own Weapons but Conversion maketh a change Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Weapons or Instruments of unrighteousness are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruments of righteousness So verse 22. For now being made free from sin and become servants to God ye have your fruit unto holiness There is a manifest change in the use of all things 2. Upon all the Utensils of the Temple there shall be Holiness to the Lord whether Pots or Bowles The great and immediate Duties of the Worship of God should have special Holiness in them for God will be sanctified in all that draw nigh unto him Levit. 10.3 I will be sanctified in them that come nigh me and before all the people I will be glorified There should be a special Awe and Reverence upon our Hearts in our conversing with God when the Blood of the Sacrifice is presented to him as it was in the Bowles or the Flesh of the Sacrifice eaten by our selves as it was by the Priests when it was sodden in the Pots of the Lords House We read of discerning the Lords body 1 Cor. 11.29 We receive it not in an Holy manner if our eating be not in a different manner from eating our ordinary Meal The Impression of our great end should be upon our ordinary and common Actions but in Worship the Nature of the Work is Holy and the Manner of our Deportment should be very reverend and serious 3. The Expressions imply a proficiency and growth in Holiness For the Pots of the Kitchen of the Temple shall become as the Bowles of the Altar for purity and Holiness There were degrees of Holiness in the several Vessels belonging to the Temple the meanest things in Sacred use shall be advanced to an higher degree of Esteem and Holy Employment than before which some understand thus that the meanest things in the Christian Church shall be as precious as the most glorious things in the Iewish Church rather that Holiness should be upon the growing hand and increasing from degree to degree till all be perfected in the Everlasting Estate The Bells or Neck-Ornaments of their Horses shall be turned into Pots of the Lords House and the Pots in the Kitchen become as the Bowles on the Altar Oh Christians the Holiness of the Gospel is a growing Holiness we should go on from strength to strength Psalm 84.7 from glory to glory 2 Cor. 3.28 The inner Man must be renewed day by day 2 Cor. 4.16 There should be a continuance in Gospel-Holiness Carnal Men seek to grow greater and greater and higher and higher and attain further degrees of their Worldly Happiness and shall not we seek to grow better and better One dramm of Holiness is worth a whole World of Greatness Holiness is the Glory of Saints the Beauty of Angels the Delight of God you cannot be too holy But alas Many lose ground in Religion Holiness is in the wane not in the increase Sin is not so hateful as it was before What will this come to at length How can he be rich who groweth every day poorer Or reach the Goal who goeth every day a step back who loose their Zeal and the elder they grow live in more indulgence to the Flesh 4. As it is a progressive Holiness so it is also a diffusive Holiness that spreadeth its self throughout all Actions Civil and Sacred in things which belong to Peace and War 1. In things Civil and Sacred all the Pots of the Lords House and all the Pots in Ierusalem 2. In things of War and Peace for here are Horse-Bells and Pots all things should now become Holy and holily used In every point and ordinary Action of the Christian Life a Christian should devote himself to God True Holiness will extend its self and shine forth in a Mans most common things and imployments and the sincere Man referreth all to God even in his ordinary Conversation as if he were about immediate Worship 1 Pet. 1.15 For as he which hath called you is holy so be ye holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all manner of conversation In every creek and turning of your Lives or in every particular passage of your Christian Course Oh what a blessed thing is it when Godliness runneth through a Mans whole Life as the Woof through the Web when our whole Conversation savoureth of Godliness and True Holiness and our Common and Civil Actions are done in the Lord and for his Glory and upon all occasions you shew your selves haters of Sin and lovers of what is good Every thing that passeth Gods Hand discovereth the Author there is not a Gnat or a Pile of Grass but you may see God in it as well as in the more stupendious Works of the Creation So should a Christian in every condition prosperous and adverse in an high or low Condition whether he be abased or do abound carry himself like a Christian Phil. 4.12 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need Hosea 7.8 Ephraim is a cake not turned baked but on one side and dough on the other So in every Action Civil or Sacred there must not only be a Spirit of Holiness breathing in our Duties but shining forth in our ordinary Employments and Recreations Every Action morally considered is in its self a step forward to Hell or to Heaven In every Relation in Love to our Maker in Duty to our fellow Creatures Acts 24.16 And herein do I exercise my self to have alwaies a conscience void of offence toward God and toward men
Lord and those who most rejoyce in the Lord do most mourn for Sin As that Christian Niobe wept much because she loved much and she loved much because much was forgiven her Luke 7.47 As many times the Sun shineth when the rain falleth so there is a mixture of Spiritual Rejoycing and Holy Mourning a deep Sense of Gods Love and yet a Mourning because of the Relicks of Corruption Well then Carnal Rejoycing is opposite to Holy Mourning but not Joy in the Lord therefore these two must be mixed Sorrow is a Servant to Faith and Love and Joy in the Holy Ghost and Joy and Thankfulness for the Mercy of God in Christ is an help to Godly sorrow the one serves to mortifie Sin the other to strengthen Grace None are so displeased with themselves for offending so good a God as those that have tasted how good and gracious the Lord is But more thoroughly to reconcile this Holy mixture to your thoughts take these considerations 1. Godly Sorrow is better than all the pleasures of Sin 2 Cor. 7.10 For godly sorrow worketh repentance to salvation not to be repented of Many have repented of their vain pleasures or of their Carnal Mirth but never any repented of their Godly Sorrow Many have cursed the day of their Birth but never any cursed the day of their New Birth Whoever had any loathsome remembrance of those hours which they spent in reconciling themselves to God though it were done with grief and bitterness of Spirit Oh the remembrance of that happy time is ever sweet and grateful to them 2. That mourning for Sin containeth in it self the matter of Joy is evident because a poor Christian is glad when his Heart can melt for Sin A day of serious and sound Humiliation is more to him than all carnal pleasures whatsoever he would not exchange the Comfort that he findeth in his Penitent Tears for all the Mirth in the World He findeth this helpeth to mortifie Sin which would mar his rejoycing in God it helpeth him to value Christ and taste the sweetness of his Love they are more glad of that measure of Grace received than if they were Masters and Rulers of the World To be affected with the dishonour done to God is included in their Love and esteem of him and floweth from their delight in him 3. Though they groan under the Relicks of Sin yet they are glad they are but Relicks That they are in any measure gotten out of their former Estate is a comfort though that they are gotten no further be a grief to them The mourning Christian would not change Estates with the best and greatest of Ungodly Men which sheweth there is some solid complacency and delight in their present Condition though not that full Joy which they shall have in Heaven when Sin shall no more Joy is not perfect till Holiness be perfect yet there is joy still though be not perfect joy Here there is Gaudium ineffabile cum suspiriis inenarrabilibus a joy mixt with sorrow groans unutterable and joyes unspeakable and glorious Secondly Having removed the prejudices Let me now perswade you to rejoyce evermore by the two Arguments of necessity and Utility 1. The necessity of it 1. That you may own God as your God delighting in God is a Duty of the first Commandment Thou shalt have no other Gods before me that is rejoyce in no other but in me only as thy full and All-sufficient Portion and Happiness And therefore it is a part not of Instituted but of Natural Worship such Worship which we are to give God though he had never given direction about it which immediately resulteth from the owning and choosing of God for our God For if God be not loved and delighted in more than any thing or all things else he is not our God Now then is there not a necessity if you would worship God as God that you should rejoyce evermore and delight in him as sufficient to your Happiness whether the World cometh or goeth whether your Creature Comforts and Relations continue with you or be taken from you God still must be the Hearts delight and your exceeding joy Psalm 37.4 Delight thy self also in the Lord and he shall give thee the desires of thine heart 2. The necessity appeareth by this how can you be thankful and prize and value those Blessings which you have from God by Christ unless you rejoyce evermore whatever your Condition be in the World Surely Christ when received must be received with all love and thankfulness else you do not know the worth and value of his Grace and this esteem is never so much shewn in words as in deeds when you can delight in him more than all things else Psalm 4.7 Thou hast put gladness in my heart more than in the time that their corn and their wine increased Delight in him so as to loose all for him Phil. 3.8 For whom I have suffered the loss of all things and do count them but dung that I may win Christ. Heb. 10.34 And took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance And you can esteem a naked Christ ground enough of Comfort though you be stript of all things The Heart is not sound with Christ till we be so taken up with the Love and Praise of our Redeemer that we have scarce leasure to observe whether we be rich or poor or to regard the honours and dishonours of the World 3. How can you profess to follow the Conduct of that Holy Spirit who hath undertaken to be your Comforter unless your solid Delight and Comfort be in God and Heaven I know the Spirit is not so necessarily a Comforter as he is a Sanctifier but I speak of that disposition of Soul which belongeth both to his sanctifying as well as his comforting Operation and is necessary to Grace and that is to place your Happiness not in this World but in God and Heaven and so to place it there as that this may be a support to you in poverty and disgrace and pain that nothing may be able to overcome your joy Iohn 16.22 Your heart shall rejoyce and your joy no man taketh from you Surely this is a necessary work of the sanctifying Spirit to teach you to fix your Comforts there where they may be out of the reach of the World that you may have Everlasting grounds of delight what ever Man can do unto you 2. The Utility of it both with respect to our Spiritual benefit and profit and our acceptance with God 1. With respect to the temper and frame of our own hearts or our Spiritual benefit There are two parts of Regeneration Mortification and Vivification and this rejoycing evermore promoteth both of them 1. As to Mortification It is most profitable to wean us from Carnal Vanities The Love of sensitive Delights is the Root of Sin some carnal lure there is which inticeth
they visited thee The keeping up of this Acquaintance is necessary both to our present Comfort and future Acceptance 1. For our present Comfort it giveth you boldness to come to God in all your necessities and streights if you daily wait upon him Frequency of Converse begets familiarity and familiarity begets confidence When God and you grow strange you cannot come with that freedom to ask his help as those that familiarly converse with him do Eph. 3.12 In whom we have boldness and access with confidence by the faith of him A Child is not afraid to go to his Father nor a Man unto his Friend to pour out his complaint into his bosom nor a Servant of daily attendance to open his Suit to his Master they know his name Psalm 9.10 and are acquainted with him 2. For our future acceptance Luke 21.36 Watch ye therefore and pray alwaies that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of man viz. at his coming They that are constant in Prayer make up their Accounts with God daily and so may with the better confidence attend his coming When you have been frequently with him frequently entertained by him and accepted with him had your Prayers heard and Desires granted it is a great incouragement in the hour of Death when you are to leave the World and come immediately before him On the other side for Men to appear before a God whom they never knew nor heartily loved and with whom they were never acquainted as to any intimate Communion and Converse this is a sad case Alas at the best it is to an unknown Friend but indeed it is to a certain Enemy they never had experience of his kindness which they would own nor interest in his Love and now are forced into his Presence against their Will Alas how soon will the time come when Men would fain set about Prayer but it is too late they have then neither Treasure nor skill to pray and the Prayers they then make are not the Fruits of Faith and Love but of Despair and Horrour they cry Lord Lord but Christ saith I know you not ye are workers of iniquity But on the other side they are fitted for Everlasting Communion with God who are acquainted with him already and when they come to be translated they do but change Place not Company Heaven is an access to God and the Throne of Grace is the Porch of Heaven We begin the Heavenly Life here by these frequent converses with God and our access to him now 3. With respect to the New Nature or the Temper and Disposition of the Saints Prayer is the cry of the New Creature a work natural and kindly to the Saints Zech. 12.10 I will pour upon the house of David and the inhabitants of Ierusalem the spirit of grace and of supplications A Spirit of Grace will soon break out into supplications and vent it self that way Acts 9.11 Behold he prayeth Zeph. 3.9 I will turn to the people a pure language that they may all call upon the name of the Lord and serve him with one consent In the Margin it is a pure lip Gods true Children are carryed to him by a kind of Natural Motion as light Bodies move upward they are a sort of Men that are seeking after God Psalm 24.6 This is the generation of them that seek him that seek thy face O Iacob Selah Therefore we should quite check and cross the bent and inclination of the New Nature unless we be much in Prayer and often with God 4. With respect to the necessities of the Saints Our wants are continual as well in Spiritual as in Temporal things That we need daily Bread is evident to Sense and that we need daily Pardon and daily Strength against Temptations should be as evident to Faith The Soul hath its necessities as well as the Body yea they are greater and of a more dangerous Nature Sometimes we lack Wisdom and who shall give it us but God Iames 1.5 If any of you lack wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him Sometimes we lack Strength and that is to be sought in Prayer Eph. 3.10 That he would grant you according to the riches of his glory to be strengthned with all might by his spirit in the inner man Sometimes we lack life and quickning and to whom should we go but to the live-making Spirit to him who quickneth all things In short the Throne of Grace was set up for a time of need and therefore when our necessities drive us to it we should not hang off Heb. 4.16 Let us therefore come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need We alwaies need to be delivered from evil we alwaies need to be established in good sometimes we need a Blessing on what we have that our Comforts may be sanctified to us sometimes a Blessing on what we do that we may begin it and end it in God All our Relations increase our necessities so do all our injoyments new Mercies occasion new Necessities And in the variety of our Afflictions we have still somewhat to do with God The receipt of one Mercy discovereth the need of another 5. With respect to the utility and profit of it It is endless to instance in all things I shall confine the Discourse to Spiritual profit and there 1. The Three Radical Graces Faith Hope and Love are acted and increased in Prayer Iude 20 21. But ye beloved building up your selves in your most holy faith praying in the holy Ghost keep your selves in the love of God looking for the mercies of our Lord Iesus Christ unto eternal life Mark there praying in the Holy Ghost is to be referred in common to them all to building up your selves in your most Holy Faith to keeping your selves in the Love of God to looking for the Mercy of our Lord Jesus Christ unto Eternal Life Surely frequent Prayer keepeth every Grace active and more ready than if it were seldom used 1. For Faith in this Duty the Misteries of our most Holy Faith are reduced to practice even that great Mistery of the Trinity and their distinct personal Operations we find the benefit of it in Prayer Eph. 2.18 For through him we both have an access by one spirit unto the Father To the Father as an All-sufficient Fountain of Grace Gen. 17.1 I am the Almighty God By Christ who hath purchased leave welcome and audience Heb. 10.19 By a new and living way which he hath consecrated for us through the vail that is to say his flesh And by the Spirit who hath given us an Heart to come inspiring us with Holy Motions enlivening our Affections Rom. 8.26 Likewise the spirit also helpeth our infirmities That we may open our Hearts to God If Prayer be Prayer indeed
off Prayer especially in secret Gods Children may be streightned in Prayer but they do not restrain Prayer Conscience is clamorous Prayer would fain break out but they smother these checks and sentiments of Religion till they wholly quit a course of praying Sometimes they deny Providence Psalm 73.11 They say how doth God know and is there any knowledge in the most high And verse 13. I have cleansed my heart in vain and washed my hands in innocency Mal. 3.14 Ye have said 't is in vain to serve God and what profit is it that we have kept his ordinance and that we have walked mournfully before the Lord of hosts Or else they do not soundly believe the Covenant of God as made with them in Christ Rom. 10.14 How shall they call upon him in whom they have not believed We cannot address our selves to God in Christ if we are not rooted in the Faith of the Gospel 2. Sometimes through a defect of their Love to God They have no delight in him and therefore call not upon his Name Iob 27.10 Will he delight himself in the Almighty Will he alwaies call upon God They may sometimes cry to him to be free from trouble but they do not alwaies call upon him nor keep up a constant use of Prayer They are weary of God Isa. 43.22 Thou hast not called upon me O Iacob Thou hast been weary of me O Israel They that left their first love left their first works Rev. 2.3 4. Or else they are glutted with Worldly Happiness and so God is neglected Ier. 2.31 We are Lords we will come no more unto thee They are well and at ease or else they are besotted with carnal pleasures that they have no heart to come to God Luke 21.34 Take heed to your selves least at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life The Heart is withdrawn from God and stolne away by carnal vanities 3. From a defect in their Hope they despair either of assistance or acceptance 1. Of Assistance Having such a wandring lean and barren Understanding and dead Affections they think they shall be never able to pray And though God hath promised a Spirit of Grace and Supplication and is ready to give it to those that do not give way to these evils but strive against them and the Holy Ghost is appointed to teach them to pray yet they give way to this dulness and deadness out of an indulgence to the ease of the flesh and sloathfulness and despair of Gods help Isa. 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee There is the lazy despair as well as the raging despair when Men will not stir up themselves and overcome the seeming difficulties which at first a course of Prayer meeteth with 2. Of Acceptance They have lost their peace by some grievous wounding Sin and then have not the heart to go to God As David kept silence and hung off Psalm 32.3 till he recovered his peace So others have offended God and represent him to themselves as an angry Judge rather than a gracious Father and so run away from him as guilty Adam did to the bushes Gen. 3.8 rather than come to him In part this may be in Gods Children when they have grieved the Spirit but mostly it is in the wicked who go on impenitently in some grievous and heinous sin and so can have no heart to go on in a course of lively Prayer The Presence of God is terrible to a Sinner because of the Conscience of their own sinful Courses they expect nothing but Wrath and Vengeance from God and they will not take Gods way to reconcile themselves and make their peace with him but only put off the thoughts of that they cannot put away and neglect God rather than seek to appease him VSE II. It informeth us of a necessary Truth if we must pray evermore then there must be an endeavour to keep up our hearts still in a praying temper or in a disposition to go to God upon all occasions that when God offereth these occasions there may not want a suitable frame of heart The Disposition and Temper of Heart fit for Prayer must never be lost Sathan is a great Enemy to this Commerce with God and our Hearts soon grow unfit for it It is a difficult thing to keep up this praying frame yet this must be a Christians constant work and care The whole Spiritual Life is but a watching unto Prayer Now this praying frame lyeth in three things 1. A broken-hearted sense of our Spiritual wants We have a quick and tender feeling of Bodily wants for these are evident to Natural Sense and we love the Body more than the Soul and are tender of our Bodily Interests but we should be alike affected with Soul necessities or else there will be no life in our Prayers God filleth the hungry with good things and the rich he hath sent empty away Luke 1.53 The poor in Spirit do most mourn before the Lord and hunger and thirst after Righteousness Matth. 5.3 4 5 6. Blessed are the poor in spirit for theirs is the kingdom of heaven Blessed are they that mourn for they shall be comforted Blessed are the meek for they shall inherit the earth Blessed are they that hunger and thirst after righteousness for they shall be filled Now that which hindreth this brokenness of Heart is carnal pleasures which bring on a brawn and sensless deadness upon the Soul Therefore the Apostle saith 1 Pet. 4.7 Be sober and watch unto Prayer Now Sobriety is a sparing use of Sensual and Worldly Delights or a Moderation in all Earthly Things This you must labour after if you would keep up your correspondency with God by Prayer in a lively manner 2. A strong and earnest bent of Heart towards God and Heaven and so towards Spiritual and Heavenly things Isa. 26.9 With my soul have I desired thee in the night yea with my spirit within me will I seek thee early The Soul that is set to seek the Lord is most fit for this Duty But unless the Heart be thus set towards God and Heavenly things Prayer will be as a customary talk we shall ask for fashions sake pray from our Memories rather than our Conscience and from our Conscience rather than Heart and Affections or from Affections actually excited and stirred rather than from an Heart renewed or that habitual bent and tendency towards God which is at the bottom of Prayer The Heart sensibly stirred in our Duty may do well for the time but it is soon lost and controlled and mastered by contrary affections That which doth habitually dispose and incline you to pray alwayes is the fixed bent of Heart towards God and Heaven There are three Agents in Prayer as in every Holy Duty the Humane Spirit the New Nature and the Spirit of God The Humane Spirit or my Natural Faculties that by
still the enemy and avenger THE scope of this Psalm is to glorifie God for the singular Dignity he hath put upon Man above all his works The expressions literally and apparently refer to Gods works of Creation and Providence about him but in a Divine and more Spiritual sense the Misteries of Redemption are intended and secretly couched under them as appeareth by the frequent quotations of this Psalm in the New Testament There is a double Honour put upon Mankind 1. That God hath ordained Man that feeble and weak Creature to subdue and conquer his Enemies 2. That God hath made him Lord of all his other Creatures Both which concerne not only Man in general but especially Jesus Christ. God made Man and therefore both are applyed to him The first when the Children welcome him with the acclamations proper to the Messiah Matth 21.15 16. When the chief priests and scribes saw the wonderful things that he did and the children crying in the Temple Hâ—sanna to the son of David they were sore displeased and said unto him hearest thou what these say and Iesus saith unto them yea have ye never read out of the mouths of babes and sucklings thou hast perfected praise The other in many places especially Heb. 2.6 7 8. But one in a certain place testified saying what is man that thou art mindful of him or the Son of man that thou visitest him Thou hast made him little lower than the angels thou crownedst him with glory and honour and didst set him over the works of thy hands Thou hast put all things in subjection under his feet For in that he put all in subjection under him he left nothing that is not put under him So that Man is both his Champion and his Deputy He is his Deputy verse 6. Thou hast made him to have dominion over the works of thy hands thou hast put all things under his feet His Champion in the Text Out of the mouths of babes and sucklings hast thou ordained strength c. In explaining these words I shall enquire 1. Who are these Babes and Sucklings 2. Who is the Enemy and Avenger 3. What is the Miracle and Wonder that raised the Prophets admiraration and moved him to praise God for this I. Who are these Babes and Sucklings 1. Man in general who springeth from so weak and poor a beginning as that of Babes and Sucklings yet is at length advanced to such power as to grapple with and overâ—ome the Enemy and the Avenger 2. David in particular who being but a ruddy youth God used him as an Instrument to discomfit Goliah of Gath. 3. More especially our Lord Jesus Christ who assuming our Nature and all the sinless infirmities of it and submitting to the weakness of an Infant and after dying is gone in the same Nature to reign in Heaven till he hath brought all his Enemies under his feet Psalm 110.1 And 1 Cor. 15.27 For he hath put all things under his feet but when he saith he hath put all things under him it is manifest that he is excepted which did put all things under him Then was our Humane Nature exalted above all other Creatures when the Son of God was made of a Woman carried in the Womb as long a time as other Infants are Luke 2.6 Sucked as a Babe and afterwards dyed and was received unto Glory 4. The Apostles who to outward appearance were despicable in a manner Children and Sucklings in comparison of the great ones of the World poor despised Creatures yet principal Instruments of Gods Service and Glory Therefore 't is notbale that when Christ glorifieth his Father for the wise and free Dispensation of his Saving Grace Matth. 11.25 He saith I thank thee O Father Lord of heaven and earth because thou hast hid those things from the wise and prudent and hast revealed them unto babes So called from the meanness of their Condition Compare the parallel places Luke 10.21 And you shall see it was spoken when the Disciples were sent abroad and had power given them over unclean Spirits In that hour Iesus rejoyced in spirit and said I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes This he acknowledged to be an Act of Infinite Condescension in God 5. Those Children that cryed Hosanna to Christ make up part of the sense Matth. 2â— 16 for Christ defendeth their practice by this Scripture when he was condemned by the wisest and greatest and proudest Men in the World such as were the Scribes and Pharisees at that time he was praised and welcomed as the Messiah or Son of David by the Children 6. Not only the Apostles but all those that fight under Christs Banner and are listed into his Confederacy may be called Babes and Sucklings First Because of their Condition Secondly Their Disposition 1. Because of their Condition God is pleased often to make choice of the meanest and lowest 1 Cor. 1.27 28. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty And the base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are That is God in the Government of the World is pleased to subdue the Enemies of his Kingdom by weak and despised Instruments 2. Because of their disposition They are most humble spirited We are told Matth. 18.3 Except ye be converted and become as little children ye shall not enter into the kingdom of God As if he had said you strive for preheminence and worldly greatness in my Kingdom I tell you my Kingdom is a Kingdom of Babes and containeth none but the humble and such as are little in their own Eyes and are contented to be small and despised in the Eyes of others and so do not seek after great Matters in the World A young Child knoweth not what striving or state meaneth and therefore by an Emblem and visible Representation of a Child set in the midst of them Christ would take them off from the expectation of a Carnal Kingdom II. Who is the Enemy and the Avenger In the Letter Goliah in the Mistery the Devil and his Agents and Instruments He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Enemy of God and Man Matth. 13.39 The enemy that soweth them is the Devil and with him all the Seed of the Serpent Gen. 3.15 These are Wicked Men Iohn 8.44 For ye are of your father the Devil and the lusts of your father ye will do 1 Iohn 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world The War is carried on between two Heads and two Seeds III. What is the Miracle and Wonder that raised the Heart of the Psalmist to praise
God It lyeth in three things 1. That God hath ordained strength 2. That this lyeth in their Mouth 3. That this strength is sufficient to still the Enemy and the Avenger 1. That there is strength in such weak Creatures Christ himself to outward appearance was a mean and despicable Person scorned scourged crucified yet made perfect through sufferings and crowned with Glory and Honour Heb. 2.9 10. But we see Iesus who was made a little lower than the angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man For it became him for whom are all things and by whom are all things in bringing many Sons to glory to make the captain of our salvation perfect through sufferings And he hath strength enough to remove the impediments of our Salvation and doth powerfully conquer and subdue all his and our Enemies Christians are in themselves weak Creatures but there is strength ordained for them to do and suffer all things that belong to their Duty or may befal them in the way of their Duty As Phil. 4.13 I can do all things through Christ that strengthneth me and when I am weak then am I strong 1 Cor. 12.10 And this strength is said to be ordained or founded because it standeth upon a good foundation the Everlasting Merit of the Son of God who came out from Gods Bosom to reduce and call us to the Dignity of his Servants The Angels those glorious Creatures when they fell by Pride were never restored but are become the Enemies of God and Mankind They usurped the Honour due to God and plunged Man into their Apostacy but God hath ordained strength to recover Man out of this thraldom and vindicate his own Glory that Mankind might not be wholly lost to him Col. 2.15 having spoiled principalitiâ—s and powers that is spoiled them of their prey on his Cross. And afterwards by the power of his Grace rescueth Man Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son 2. That this strength cometh out of the Mouth that is 't is not by the power of the long Sword or by visible force and might but by the breath of his mouth that is to say 1. By the word preached Therefore 't is said That he shall consume Anti-Christ by the breath of his Mouth 2 Thess. 2.8 And Revel 19.15 Out of his mouth goeth a sharp sword wherewith he should smite the nations And Isa. 11.4 He shall smite the earth with the rod of his mouth that is subdue and vanquish opposition by his wonderful word therefore the word is called the rod of his strength Psalm 110.2 2. By confessing his Name Rom. 10.9 10. If thou shalt confess with thy mouth the Lord Iesus and believe in thine heart that God raised him from the dead thou shalt be saved For with the heart man believeth unto righteousness and with the mouth confession is made to salvation And this is one means of Conviction especially when this Confession is accompanied with self-denyal Rev. 12.11 They overcame by the blood of the lamb and the word of their testimony not loving their lives to the death This bold Confession is the fruit both of the Word preached and the Spirit of Faith given to them 2 Cor. 4.13 And also of Christs actual assistance Luke 21.15 I will give you a mouth and wisdom which your adversaries shall not be able to gainsay Now that by such means the Kingdom of Sin Sathan and Antichrist should be ruined in the World this is and should be matter of Admiration and Praise 3. The effect To still the enemy and the avenger either by brideling their rage Psalm 76.10 Surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain Or silencing their Contradiction Acts 6.10 They were not able to resist the wisdom and spirit by which he spake Acts 8.13 Simon wondred beholding the signs and miracles that were done Or changing their Hearts as Pauls Acts 9.6 And making him to be Instrumental in changing others Acts 26.18 And determining Interests that the Church hath liberty and opportunity to worship God Acts 9.31 Then had the churches rest throughout all Iudea and Galilee and Samaria and were edifyed walking in the fear of the Lord and in the comforts of the holy Ghost Nay the Kingdom of Sathan and his Adherents plainly and apparently goeth to wrack The Devil that proud and rebellious Enemy of God and goodness is by this means subdued and brought down First Cast out of a great part of his Kingdom in Mens Hearts none but obdurate Sinners being left to him Iohn 12.31 32. Now is the judgment of this world now is the prince of this world cast out And I if I be lifted up from the earth will draw all men unto me That is the Kingdom of Sathan shall be destroyed and a great part of the World brought to believe in me And at last he shall be utterly confounded and destroyed 1 Cor. 15. from 24 to 27 verse He hath put all things under his feet All Enemies not one excepted but shall be subdued to Christ. Doctrine That victory over Sathan in our Nature is matter of great praise and thankfulness to God That the same Nature that was lately foiled should yet be victorious 1. I take this for granted that Sathan is the Enemy and Avenger for the Text speaks of an Enemy and an Enemy out of choice for so the Devil is said to be Matth. 13.39 The enemy that soweth them is the devil He is an Enemy to God and Man To God as he affected and usurped Divine Honour and for his Pride was cast out of Heaven into the Torments of Hell Falling by Pride is therefore called the Condemnation of the Devil 1 Tim. 3.6 So Iames 3.15 Sensual earthly devilish The glorious Condition in which he was created tempted him to aspire higher than he was and all Ambition is devilish wisdom called so from his Sin Also he is an Enemy to Mankind because by his temptation came our Fall and Misery and therefore he is said to be a Murtherer from the beginning A malicious proud and bloody Murtherer of Soul and Body and still he seeketh our destruction 1 Pet. 5.8 The Devil like a roaring lyon goeth about seeking whom he may devour In the Text he is not only called the Enemy and the Avenger but thine Enemies The word thine sheweth that he is an Enemy to God and all goodness and all good Men who belong to God And the plural expression enemies noteth either the multitude of Evil Spirits who are with Sathan and are set to ruine Mankind or those their Confederate Party in the World who are also many and usually great and powerful For the conflict is not only between the Chiefs but also the Instruments on either side between Sathan on the one side the Head and
Father of the Wicked and Christ on the other the Captain of our Salvation Heb. 2.10 Or between the Seed of the Woman and the Seed of the Serpent Gen. 3.15 I will put enmity between thy seed and her seed and it shall bruise thy head and thou shalt bruise his heel The Seeds are concerned in this enmity as well as the Chiefs 2. The Nature of this Enmity 't is double as on Sathans part both of Nature and Design so on Christs part both of Nature and Office 1. There is a perfect enmity between the Nature of Christ and the Nature of the Devil The Nature of Sathan is sinful Murtherous and destructive for t is said he was a Lyar and Murtherer from the beginning as before So 1 Iohn 3.8 He that committeth sin is from the divel and the devil sinneth from the beginning verse 12. Cain was of that wicked one who slew his brother 'T is the Devils work to do all the hurt and mischief that he can to the Bodies and Souls of Men. But the Nature of Christ is quite contrary 'T is his work to do good and only good Acts 10.38 God anointed Iesus of Nazareth with the Holy Ghost and with power who went about doing good and healing all that were oppressed of the devil for God was with him Christ did nothing by way of Malice and Revenge he used not the power that he had to make Men Blind or Lame or to kill any no not his worst Enemies But he went up and down doing good giving Sight to the Blind Limbs to the Lame Health to the Sick Life to the Dead he rebuked his Disciples when they called for fire from Heaven to consume those that despised them telling them they knew not what Spirit they were of Luke 9.55 56. No all his Miracles were Acts of Relief and Succour not pompous and destructive bating only the blasting of the unfruitful Fig-tree which was an emblematical warning to the Iews and his permitting the Devil to enter into the Herd of Swine which was a necessary demonstration of the Devils Malice and destructive Cruelty who if he could not afflict Men would destroy Swine 2. An Enmity of design For Christ came to destroy the works of the Devil 1 Iohn 3.8 as the Devil seeketh to oppose the Kingdom of Christ Christ was set up to dissolve that Sin and Misery which Sathan had brought upon the World and the Devil sought to keep it up and hinder our Salvation The Devil is the disturber of the Creation and Christ the repairer of it and therefore Salvation and Destruction are perfectly opposite Now such an Enmity as there is between Christ and Sathan such there is also between the Confederates on either side 1. An Enmity or contrariety of Nature The Seed of the Serpent inherit his venemous qualities For as they are an Estate opposite to God so they are to the People of God All People of a false Religion whether Infidels or Idolaters or Hereticks are of bloody and desperate Principles Partly by the influence of their great Guide and Leader partly because their false Religion efferateth their Minds and stirreth them up into a blind bitter Zeal These go in the way of Cain Iude 11. On the other side Christ conveyeth his Holy Meek and Lamb-like Nature to his sincere Worshippers and Followers Their Righteous Souls are vexed indeed with the impure Conversations of the Wicked but so as to stir them up not to passion but compassion They are grieved to see People go by droves to Hell and would â—ain rescue them out of the Snares of the Devil but aim not at their destruction Iude 22 23. And of some have compassion making a difference And others save with fear pulling them out of the fire hating even the garment spotted with the flesh 2. There is an enmity of design Seeking to pull down what Sathan would set up all that Sin Idolatry Errour and Superstition whereby the World is corrupted 2 Cor. 10.4 5. For the weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds and 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. That is to bring down all the disputings and reasonings and prejudices which are raised up against the power of the Gospel and hinder the acknowledgment and practice of the Truth Sathans end is to draw Men into Sin and Damnation and to dishonour God Theirs to glorifie God in the World and save their own Souls and the Souls of all about them 3. This Enmity of Sathan and his Instruments is carried on both against Christ and his People with much rage and fury I will put enmity between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 3.15 There is something common to both for the word bruised is used mutually both of the Seed of the Woman and the Seed of the Serpent In this War as usually in all other there are Wounds given on both sides The Devil bruiseth Christ and Christ bruiseth Sathan Only Christs heel is bruised but the Devils Head is crushed that is he is finally destroyed 1. Certain it is that Christ himself was bruised in the enterprize of redeeming poor Captive Souls which sheweth how much we should value our Salvation since it cost so dear The Lord Jesus thought not his whole Humiliation from first to last too much nor any price too dear for overthrowing the Devils Kingdom and rescuing us into the liberty of Gods Children But how was he bruised by the Serpent Certain it is on the one side that Christs sufferings were the effects of Mans Sin and a demonstration of Gods Holiness and governing Justice Therefore it is said Isa. 53.10 11. It pleased the father to bruise him Unless it had pleased the Lord to bruise him Sathan could never have bruised him But on the otherside they were also the effects of the Malice and rage of the Devil and his Instruments In his whole Life he was tempted by Sathan often vexed with his Instruments Therefore he saith ye are of your father the devil but the closing stroke was at his Death Sathan then doing the worst he could against him When Iudas contrived the Plot 't is said the Devil entred into him Luke 22.3 When the High Priests Servants came to take him verse 53. He telleth them This is your hour and the power of darkness They did prevail at last to cause his shameful Death this was all they could do this was the time the Devil and they were permitted to work their wills upon him 2. No Christians are exempted from Tryals of their sincerity God will have all Obedience to be tryed and honoured by opposition and sometimes by grievous and sharp opposition Rev. 2.10 The Devil shall cast some of you into prison that you may be tryed Thus Iob was permitted to
a great King As God pleadeth it when they brought a corrupt thing for a Sacrifice Mal. 1.13 No Terrors comparable to his Frowns no Comforts to his Smiles So â—sal 2 11. Serve the Lord with fear rejoice with trembling Obey him most circumspectly with all carefulness watchfulness and diligence making it your chief business to please him 5 'T is a considerable part of our work to look for our Wages or expect the endless blessedness to which we are appointed â—it 2.13 Looking for the blessed hope and the glorious appearance of the great God Col. 3.1 2. If ye be risen with Christ seek those things which are above where Christ sitteth at the Right Hand of God Set your affection upon things above and not upon the Earth Phil. 3.20 But our Conversation is in Heaven from whence we look for a Saviour the Lord Iesus Christ. That we may see that we have conâ—iderable Motives to do what Christ requireth of us 'T is for our Masters Honour and besides it puts life into our Work and maketh our painful Obedience comfortable and sweet to us for all this is but the way to Eternal Life 6. The Reign of Christ doth not only establish your Duty but is the ground of your safety for he is set down upon the Throne of Majesty to protect his Subjects and destroy his Enemies besides the endless reward in another World there are many evidences of his goodness and signal preservations and deliverances in this World at least peaceable opportunities of serving Him while he hath a mind to employ us He can powerfully support us against all our Enemies Isa. 33.22 The Lord is our Iudge the Lord is our Lawgiver the Lord is our King He will save us As a Soveraign protects his Subjects that continue loyal to Him so will Christ be our Sovereign upon this confidence must we carry on our obedience notwithstanding opposition 1 Tim. 4.10 For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all Men especially of those that believe 7. One part of our obedience helpeth another Sets the Soul in a right posture As in the Wheels of a Watch the whole motion is hindred by a defect in a part the less compleat you are in all the Will of God the more difficult will it be A Sermon on Luke II. 52 And Iesus increased in Wisdom and Stature and in Favour with God and Men. THese words are spoken of our Lord Jesus Christ. In them two things are observable 1. Christs Groâ—th 2. The consequent of it 1. Christs growth both as to Body and Soul He encreased in Wisdom and Stature 2. The consequent of it He attracted the Love of God and Men. The point I am to speak off is this Doct. Iesus Christ himself in respect of his Humane Nature which consisteth of Body and Soul did grow and improve 1. Let us state this growth of Christ. 2. Give you the reasons of it For stating it 1. Certain it is that there are two distinct Natures in the Person of Christ Divine and Humane The one Infinite and Uncreated The other Created and Finite For he is Emmanuel God with us Mat. 1.23 Of the Seed of David and yet declared to be the Son of God with power Rom. 1.3 4. The Word was made Flesh Ioh. 1.14 The Man God's Fellow Zech. 13.7 A Child yet the Everlasting Father Isa. 9.6 Born at Bethlehem yet his goings forth were from Everlasting Micah 5.2 The Bud of the Lord and the Fruit of the Earth Isa. 4.2 Now according to this double Nature so must his growth be determined surely not of the Divine Nature for to the perfection of it nothing can be added an infinite thing cannot increase So his Knowledge is infinite he knew God and all things 2. In his Humane Nature there are two parts his Body and his Soul The Text saith he grew in both As to his Body and growing in Stature there is no difficulty As to his Soul the doubt is whether he grew really or in manifestation only I think really his Soul improved in Wisdom as his Body in Stature as others of his Age are wont to ripen by degrees In the same sense that he is said to increase in Stature he is said a so to increase in Wisdom for both are coupled together and he increased in Stature really in deed and in truth so that he daily became a more eminent person in the Eyes of all 3. 'T is not said he grew in Grace but in Wisdom To want degrees of Grace cannot be without sin And our High Priest was Holy Harmless Vndefiled separate from Sinners Heb. 7.26 yet his Knowledge as Man was perfected by degrees We always grow in knowledge follow on to know the Lord. He was ignorant of some things as the Day of Judgment for in Mark 13.32 'T is said But of that Day and Hour knoweth no Man no not the Angels which are in Heaven neither the Son but the Father His Divine Nature was ignorant of nothing but as to his Humane he was ignorant of it Some say he knew it not to reveal it so the Father may be said not to know it as well as the Son This simple Nescience was no Sin 4 This Knowledge or Wisdom wherein Christ grew may be understood thus 1. There is the Habitual Knowledge and the actual apprehension of things Christ had the Foundation and Root of all Knowledge when conceived by the Spirit from his very Conception but the Actual Knowledge came afterwards He had the Spirit of Wisdom and promptness of understanding but the act of knowing is as occasion is offered 2. There is a Knowledge of Generals when singulars are not actually known so Christ was deceived in the Fig-Tree Mat. 21.19 And he enquireth for Lazarus Grave Ioh. 11.34 And he said Where have ye laid him 3. There is a knowledge Intensive and Extensive Intensive a clear knowledge Extensive to more objects Christ grew in both He grew as to clearness of apprehension and as he knew more objects 1. There is a knowledge infused and experimental So Christ knew more by experience 2 Cor. 5.21 Who knew no sin That is by experience in himself and Heb 5.8 He Learned Obedience by the things which he suffered 2. For Confirmation 1. By Scripture 2. By Reason 1 By Scripture Next the Text take that Isa. 7.14 15 16. Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel Butter and Hony shall he eat that he may know to refuse the evil and chusethe good For before the hild shall know to refuse the evil and chuse the good the Land that thou abhorrest shall be forsaken of both her Kings The Child spoken of should not be any fantastical appearance or meer imaginary Matter but a very Man-child fed and brought up with such food as other Children were that by growing up he may come to years of discretion He
present with the Lord. They have a great natural Love to the Body and would not be uncloathed but this natural Love is overcome by an higher love the longings of their Soul after the Lord so that they groan and wait and in the mean time endeavour to make it sure that they shall be accepted of the Lord into this blessed Estate all which is comprized in this desiring and seeking Love 2. There is the Complacential and Delighting Love Divines use to distinguish of a two fold Love Love of Benevolence and Love of Complacency Love of Benevolence is desiring the Felicity of another Love of Complacency is the pleasedness of the Soul in a suitable good Apply this to the Love of God to us he loveth us both these ways Amore benevolentiae with a Love of Benevolence or good will Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth him should not perish but have Everlasting Life And Amore complacentiae with a Love of Complacency or Delight Zeph 3.17 The Lord thy God in the midst of thee is Mighty he will save he will rejoice over thee with joy he will rest in his Love he will joy over thee with singing Prov. 11.20 They that are of a froward Heart are Abomination to the Lord but such as are upright in their way are his delight And Prov. 12.22 Lying Lips are Abomination to the Lord but they that deal truly are his Delight But now the Question is whether one or both of these be compatible with our Love to God With the Love of Delight certainly we may and should love him Psal. 16.6 7. The lines are fallen unto me in pleasant places yea I have a goodly Heritage I will bless the Lord who hath given me Counsel my reins also instruct me in the Night season But as to the Love of Benevolence he is above our Injuries and Benefits and needeth nothing from us to add to his Felicity unless improperly when we desire his Glory and the advancement of his Kingdom and Interest in the World But there is no scruple as to the Love of Complacency Psal. 37.4 Delight thy self in the Lord and he shall give thee the desires of thine Heart There is a Joy and Pleasure of Mind in thinking of him Psal. 104.34 My Meditation of him shall be sweet I will be glad in the Lord. Much more in enjoying of him in part here Psal. 4.6 7. Lord lift thou up the Light of thy Countenance upon us Thou hast put gladness in my Heart more than in the time that their Corn and their Wine increased But most of all in our full Enjoyment of him Psal. 16.11 Thou wilt shew me the path of Life in thy presence is fulness of joy at thy right hand there are Pleasures for evermore The Soul is well pleased in God as an all-sufficient Portion It is good to observe what puts gladness into our Hearts Joy in Heaven is our Everlasting Portion but there is Joy by the way as we are going thither 3. The returning Love or the Love of gratitude or thankfulness 1 Ioh. 4.19 We love him because he first loved us 2 Cor. 5.14 The love of Christ constraineth us As fire begetteth fire or as the Echo returneth what it receiveth It is a Reflection a Reverberation or a beating back of Gods own beam upon himself Thus we love God as willing to be reconciled to us in Christ so as we devote our selves to his Service Will and Honour to serve him with all our Power and to use all our Mercies for his Glory We Consecrate our selves to him Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice Holy Acceptable unto God which is your reasonable Service We use our selves for him 1 Cor. 6.20 Ye are bought with a price therefore glorifie God in your Body and in your Spirit which are Gods Thirdly The Qualification of the Act If we sincerely love him The Sincerity of our Love to God is seen in two things 1. The Eminency of the degree 2. The Genuine and proper Effect Both together discover the Sincerity of Love 1. For the Degree God must be loved above all so as he may have no Rival and Competitour in the Soul Psal. 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee There is a partial half Love to God when a greater Love is to other things This cannot be consistent with Sincerity for then Religion will be an Underling and Gods Interest least minded Our Lord telleth us Mat. 10.37 He that loveth Father or Mother more than me is not worthy of me and he that loveth Son or Daughter more than me is not worthy of me If any thing be nearer and dearer to us than God and any advantages we expect from men be preferred before our Duty to him we are no way fit for Christs service or qualified for our Duty to him because these worldly Interests will soon draw us to some unbecoming Practice or Action contrary to our Fidelity to him Therefore the Saints are ever liberal in professing how much they value his favour above all things Psal. 63.3 Thy loving kindness is better than Life There is nothing so comfortable in this World that we should prefer before the feeling or the hope of feeling of God's Love to us 2. The genuine and proper effect of this love which is a ready obeying of his Will or making it our chief care to please God and keep his commandments Iohn 14 21. He that hath my commandments and keepeth them he it is that loveth me and 1 Iohn 5.3 This is the love of God that we keep his Commandments Our love is a love of duty as God's love is a love of bounty for it is not the love of a superiour to an inferiour or equal but like the love of a Wife to a Husband of Children to Parents of Subjects to their benign Lord all which Relations infer a dutiful subjection on our part II. What it is to be known of God In Scripture 1. It importeth his Eternal Election before all time Rom. 8.29 Whom he did foreknow he also did praedestinate 2 Tim. 2.19 The foundation of the Lord standeth sure having this seal the Lord knoweth them that are his God's love made inquisition for us whilst as yet we lay in the confused heap of nothing and singled us out from the rest of the corrupted Mass of Mankind And so it may make a good sense here Whosoever loveth God is known of God He did not prevent God but God prevented him knew him and loved him long before he knew and loved God 2. His gracious conversion in time So God is said to know us when he calleth us to Faith in Christ Gal. 4.9 But now after that ye have known God or rather were known of God That is after ye were converted to Christ or rather
Doctrinal Opinionative Faith in Christ. Always according to our sense of the disease so is our carriage about the cure and remedy It must needs be so for God by the one will advance the other that where sin aboundeth Grace might much more abound Rom. 5.26 that is rather in our sense and feeling than in our practice So that one wounded for sin will more earnestly look after a cure Others may dispute for the Gospel but they feel not the comfort of it Well then I have proved to you that every Man is in a lost condition sensible or insensible of it And that we ought to have a deep sense of this upon our Hearts to count our selves lost and undone that we may be more prepared and fitted to entertain the Offers and Calls of the Gospel and prize our Redeemer's Grace II. In what sense Christ is said to seek and save such Here is a double work seeking and saving 1. What is his seeking It implieth 1. His pity to us in our lost estate and providing means for us in that he doth not leave us to our wandrings or our own Hearts Counsels but taketh care that we be brought back again to God Iohn 10.16 Other Sheep have I which are not of this fold them also I must bring and they shall hear my Voice It is spoken of his care to bring in his own among the Gentiles he will in due time convert and bring in all that belong to the Election of Grace Christ hath not only a care of those that are already brought in but of those who are yet to be brought in they are his Sheep though yet unconverted in respect of his Eternal Purpose and his heart is upon them when they little think of him and his love to them So the Lord Jesus appeared in the Vision to Paul Acts 18.10 Fear not I am with thee and no man shall set on thee to hurt thee for I have much people in this City He doth not say there are much people Corinth was a populous City and 't is good casting out the Net where there are store of Fish but I have much people it is not meant of those Corinthians that were already converted to God for at that time there were few or none for all those at Corinth that were converted were converted by Paul 1 Cor. 4.15 Though ye have ten thousand Instructers in Christ yet have ye not many Fathers for in Christ Iesus I have begotten you through the Gospel Or if some few were already converted Paul was not afraid of them But there are much people viz. who were Elected by God Redeemed by Christ though yet wallowing in their sins such as these he findeth out in their wandrings 2. His seeking implieth his diligence and pains to reduce them Luke 15.4 What man of you having an hundred Sheep if he lose one of them doth not leave the ninety and nine in the Wilderness and seeketh after that which was lost till he find it It requireth time and pains to find them and gain their consent A lost Soul is not so easily recovered and reduced from his straying there is many a warning slighted many a conviction smothered and tenders of Grace made in vain till they are taken in their month Isa. 65.2 I have spread out my hands all the day long unto a rebellious People as requiring Audience I evidence this two ways I. Christ is said to seek after us by his Word and Spirit 1. By his Word he cometh as a Teacher from Heaven to recall sinners from their wandrings At first he came in person I am not come to call the righteous but sinners to Repentance Matth. 9.13 Besides his giving Repentance as Prince and Lord of the renewed estate or dispenser of the Grace of the Gospel there is his calling to Repentance and Christ was very painful in it going up and down and seeking all occasions to bring home poor Creatures to God Thus he was now calling home to God Zaccheus a Publican so the Woman of Samaria when he was faint and hungry Iohn 4. and verse 34. He telleth her His meat was to do the will of him that sent him and to finish his work To seek and save lost Souls was meat and drink to Christ. So still he doth send Ministers giving them gifts and inspiriting them with a Zeal for God's Glory and compassion over Souls that with all meekness they may instruct those that oppose themselves if peradventure God will give them Repentance to the acknowledging of the Truth c. 2 Tim. 2.25 2â— Now these are to be instant in season and out of season 2 Tim. 4.2 As the Woman lighted a Candle to seek her lost Groat Luke 15.8 So Christ causeth the Candlestick of the Church to be furnished with burning and shining Lights men of Prudence Zeal and Holiness and Compassion over Souls that he may at length gain on a People And indeed Christ never lights a Candle but he hath some lost Groat to seek 2. By his Spirit striving against and overcoming the obstinacy and contradiction of our Souls By his Call in the Word he inviteth us to Holiness but by his powerful Grace he inclineth us Man is averse from God he resists not only external offers but internal motions till by his invincible Grace he changeth our hearts and so in the day of his power we become a willing people Psal. 110.3 Thy people are willing in the day of thy power It is the good Shepherd that bringeth home the Sheep upon his own shoulders rejoycing Luke 15.5 II. This seeking is absolutely necessary if he did not seek them they would never seek him It is our great duty to seek after God the Scripture calleth for it every where Isa. 55.6 Seek ye the Lord while he may be found call upon him while he is near By the motions of his Spirit he urgeth us thereunto Psal. 27.8 When thou saidst Seek ye my face The course of his Providence inviteth us both Afflictions Hosea 5.15 In their afflictions they will seek me early and Mercies Acts 17.27 28. That they should seek the Lord if haply they might feel after him and find him though he be not far from every one of us For in him we live and move and have our being And his People are described to be a Generation of them that seek him Psal. 24.6 Yet if Christ had not by his preventing Grace sought us we could never seek after him Isa. 65.1 I am found of them that sought me not I prevented their seeking of me by sending and seeking after mine own first Christ begineth with us first 1 Iohn 4.19 We love him because he first loved us He chuseth us before we chuse him Iohn 15.16 Ye have not chosen me but I have chosen you He seeketh us first before we seek him for we are fugitives and exiles our hearts are averse from God and there is a legal exclusion in the way Sweetly Bernard to
true Religion will give rest and quiet to the Soul Thirdly That the Christian Religion doth abundantly provide for true Peace of Conscience and Ease of Mind 1. Because it discovereth the Matter of true Peace 2. The Way how it may be attained 1. The Matter of true Peace is Pardon and Life or sufficient Provision to appease our guilty fears and satisfie our desires of Happiness 1. Man being Gods Creature and therefore his Subject and having faulted in his Obedience and Subjection to him and knowing the Judgment of God counteth himself worthy of Death Rom. 1.32 And this fear of Death and Vengeance that ensueth it is â—o ingrained and implanted in the Conscience that unless some fit course of 〈◊〉 and Justification be propounded and that with good Authority man is 〈◊〉 restless and troubled and knoweth not what to do to get rid of the 〈…〉 Soul Micah 6.7 Shall I give my first born for my Transgression the fruit 〈…〉 for the Sin of my Soul Now the great design which the Scriptures 〈…〉 to set forth a grant of Pardon upon Gracious and Commodious Terms 〈…〉 will but accept of it It is the excellency of the Christian Religion above 〈…〉 Religions Micah 7.18 Who is a God like unto thee that pardoneth Iniquity 〈…〉 by the Transgression of the Remnant of his Heritage he retaineth not his 〈…〉 ever because he delighteth in Mercy If the Question were put to you which 〈◊〉 put to the Spouse Cant. 5.9 What is thy Beloved more than another Beloved What is there in Christ above other Gods of the Nations that you make so much 〈◊〉 about him What is it draweth your Hearts so to love him and cleave to him in the greatest Hazards and Extremities This you might Answer He hath set afoot a pardoning Covenant so suited to the Necessities of Man and the Nature of God that all the World cannot shew the like 2 For the other Matter of our Peace a fit Happiness to satisfie our Desires Man having an Immortal Spirit gropeth about for an Immortal and Eternal good Acts 17.27 or such an Estate in the other World as may comfort him against the labours and sorrows and the frailty and shortness of the present Life All Nations have a conceit of the Immortality of the Soul if at any time they doubt of it they cannot wholly blot the sense of it out of their Hearts Surely all desire it and it would give much ease to their Mind if it might be undubitably made out to them that there is such an Immortal Estate They that fully knew it not were pleased with the shadow of it and sought it in fame they would not have their Memory die with them As those that want Children take Pleasure in little Dogs and Cats so did they embrace a poor Shadow for the Substance To be sure most men die Anxious and when they leap into Eternity they know not where their feet shall light But now it is said 2 Tim. 1.10 That Christ hath abolished Death and hath brought Life and Immortality to light through the Gospel He hath made a clear Revelation of that which was not so certainly known before The Heathens guessed at it sometimes they seemed to see it and sometimes doubted of it as men travelling sometimes see a spire of a steeple before them at a distance and anon they lose the sight of it again and so cannot tell certainly whether they see it yea or no. The Law like a Dumb-man made many signs and set forth Eternity by long Life and Heaven by Canaan But now the Gospel clearly speaketh it out and scattereth all the Mists and Clouds about Eternity 2. The Way how we surely may be made partakers of Pardon and Life and there it telleth us First What Christ hath done Secondly What we must do Christ hath sufficiently laid the Foundation and all that we must do is but to apply what he hath purchased and provided for us 1. What Christ hath done The Word that is nigh thee referreth to things already done for us Christs Death and Resurrection 1. His Incarnation and Death for Christ needeth not to be brought down from Heaven any more He once descended from Heaven and was made Flesh and dwelt among us for a double end Partly to reveal these things to us and the way how to obtain them with sufficient Evidence and Certainty One great Errand that he had in the World was to reveal the Will of God to lost Mankind for their recovery and to bring them to the fuller Knowledge of God and the Pardon of Sins and the Truth of the Unseen World and the way thereunto Luke 1.77 To give Knowledge of Salvation unto his People by the Remission of their Sins And not only so but partly also to be a Mediator and Reconciler between God and Man and lay down his Life as a Sacrifice for Sin and a ransom for Souls Eph. 5.2 Who hath given himself for us an Offering and Sacrifice to God Mat. 20.28 He gave his Life a ransom for many We have both Heb. 3.1 Consider the Apostle and High-Priest of our Profession Iesus Christ. Well then herein lay the Advantage of the Gospel above the Law that required all to be done by us but the Gospel referreth us to things already done for us by another who was sent from God to reveal his Fathers will to us and to redeem us to God He suffered the Penalty due for our breach of the Law there is nothing required of us but our thankful Acceptance and hearty consent to follow Christs Conduct and Direction well then he needeth not be brought down from Heaven any more or descend to help and redeem the World 2. His Resurrection and Ascension For that is the second Question Who shall descend into the Deep to bring up Christ again from the Dead No that needeth not He is risen already and gone again to Heaven to assure us of the Truth of his Doctrine and the value of his Sacrifice and the reality of the other World For he himself is entred into the Glory he spake of and so giveth us a visible Demonstration of the Truth and reality of it And also he is sate down at the right Hand of God that he might apply Salvation to us by his powerful and all-conquering Spirit But it is the Resurrection we must chiefly insist upon for God by raising him from the Dead hath declared him to be a sufficiently authorized Messenger and set him forth to be the Person to be believed in heard and obeyed in his Name When Christ was crucified and buried though a Grave stone was sealed and a guard of Souldiers set to watch it yet Angels appeared and rolled away the Stone and spake to those that enquired after him Yea Christ himself often appeared to his Disciples conversed with them forty days instructed them in things pertaining to the Kingdom of God and then went to Heaven and poured out the Spirit and for an
have preached unto you let him be accursed 3. Extraordinary means will do no good where ordinary prevail not But man is never satisfied with the present Dispensation Psal. 78.22 23. But they believed not in God and trusted not in his Salvation tho' he had commanded the Clouds from above and opened the doors of Heaven Whatever means â—od useth man is man still There were Carnal Wretches when there were Miracles and so there will be still when the Heart is out of order bare means will not set it in frame 4. Though we live not in the Age of Miracles and Oracles yet if we have valuable Testimony of them it is enough to beget Faith Psal. 78.5 6 7. He commanded our Fathers that they should make them known to their Children That the Generation to come might know them even the Cildren that should be born who should arise and declare them to their Children That they might set their hope in God It were endless to attest former Miracles with a new supportation of Miracles report is enough to convey them to us and if we cannot contradict them why do we not believe Use I. To check the dream of the Efficacy of extraordinary means above the ordinary which God seeth fit to give us Our Lord impersonateth our thoughts Luke 16.30 31. If one went unto them from the Dead they would repent And he said unto them They have Moses and the Prophets if they hear not them neither will they be perswaded though one rose from the Dead We think the Word is an Antiquated State Dispensation that hath lost all its force If God would assure us and invite us to Faith and Repentance some other way it would be more successful as if one came from the other World or an extraordinary Messenger from Heaven or Hell Let us argue the Case It must be either because he is supposed to bring a more necessary Doctrine to work men to Faith and Repentance or can urge better Arguments or with more Perswasiveness or propound these Truths with more Certainty or convey a Power greater than is ordinarily dispensed by the Word It must be one of these four things but neither the one nor the other can be 1. Not a Doctrine more necessary to convince men of their Misery and Remedy Sin and Duty The Son of God is a sufficient Teacher of all Divine things for he lay in the Bosom of God John 1.18 And he came on purpose to reveal what was necessary to mans Salvation 2. Not better Arguments to enforce it What would we have an hotter Hell or a better Heaven More direful Threatnings or sweeter Promises Or more powerful Motives Surely nothing can be added What is beyond Eternal Misery or Eternal Happiness 3. Not propound these things with more Certainty For these things are offered to our understandings by a full and fair Credibility Christ being fore-described by Prophesies Authorized by Miracles mightily declared to be the Son of God by his Resurrection from the Dead requiring nothing of us but what is suited to Gods Nature and our Necessity What certainty would a Spectre or Ghost or an Angel or Apparition give above this 4. Nor convey a greater Power and Force to affect the Heart of man What is of greater Efficacy than the Spirit of God Surely he is able to change the Heart of man when nothing else can Now the Gospel is the Ministration of the Spirit 2 Cor. 3.8 See these Heads more inlarged in the Sermon on Luke 16.30 31. Use II. If God hath so settled the way of Salvation in the new Covenant as to leave no cause or occasion of Doubting or suspecting of the Truth or Certainty of these Blessings he hath promised to us then we should not live in Jealousies and Doubtfulness as if we were not upon sure Terms with God If we transact with another about certain Benefits the Transaction may prove to no purpose if the matter about which we contract with them hath no being or the Terms be impossible or the conveyance be not so firm and strong as to hold good in Law Now none of these can be imagined in our entring into Covenant with God For 1. Eternal Life is not a Chimera or a thing that hath no being Then you might run uncertainly 1 Cor. 9.26 If it were a Dream or a well devised Fable No it is the greatest reality that can be thought of Iohn 14.2 In my Fathers House are many Mansions if it were not so I would have told you I go to prepare a place for you Christ would not flatter us into a Fools Paradice 2. It is not upon impossible Terms but such as are performable by the Grace of God as Faith Eph. 2.8 For by Grace ye are saved through Faith and that not of yourselves it is the Gift of God And the Apostle telleth us Rom. 4.16 Therefore it is of Faith that it might be by Grace to the end the Promise might be sure to all the Seed Consider the Conditions that concern either the making or keeping Covenant The Conditions for making Covenant Ier. 24.7 I will give them an Heart to know me that I am the Lord and they shall be my People and I will be their God for they shall return unto me with their whole Heart And Ezek. 36.26 A new Heart will I give you and a new Spirit will I put within you and I will take away the stony Heart out of your flesh and I will give you an Heart of flesh Then for keeping Covenant for this is a Covenant that keepeth us as well as we keep it Ier. 32.40 41. I will make an Everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their Hearts that they shall not depart from me Yea I will rejoice over them to do them good and I will plant them in this Land assuredly with my whole Heart and with my whole Soul So there is a Promise of Influences to prevent danger of discovenanting Ezek. 36.27 I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Iudgments and do them 3. If the conveyance be not so strong and firm to make a Plea in Law but this is conveyed by Gods Word and confirmed by his Oath Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lye we might have strong Consolation It is assured to us by his own Son Luke 12.32 Fear not little Flock for it is your Fathers good Pleasure to give you the Kingdom and sealed to us by Christs Spirit 2 Cor. 1.22 Who hath also sealed us and given the earnest of the Spirit in our Hearts Therefore the conveyance will bear a Plea both now in Prayer and before the Tribunal of God If there be
Ghost yet there is but one the only and true God 2. He is represented by his Relation to the Creatures the Father 'T is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Personally but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially as often in Scripture as Isa. 63.16 Doubtless thou art our Father though Abraham be ignorant of us Meaning not only the first Person but all the rest And Mat. 5.16 Glorifie your Father which is in Heaven And Mat. 6.9 Our Father which art in Heaven Jam. 3.9 Therefore we bless God even the Father In all these and many other places Father Son and Holy Ghost is the only true God and called Father 3. He is set forth by his Dignity and Preheminence as the first cause and last end For from him are all things and we in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To him and for him I take the Marginal Reading so Rom. 11.36 For of him and through him and to him are all things 2. What is said of the Mediatour He is described 1. By his Person or Name signifying his Person Iesus Christ. There is no other Name given under Heaven Acts 4.12 c. 2. By his Dignity Lord that is Mediator Christ is often set forth by this Term or Title Acts 2.36 God has made that same Iesus whom ye have crucified both Lord and Christ. He is Lord over all Creatures and over the House of God Phil. 2.11 And that every Tongue should confess that Iesus Christ is Lord to the Glory of God the Father He died for that End and Purpose Rom. 14.9 To this End Christ both died and rose again and revived that he might be Lord both of dead and living Therefore we should own him as such Iohn 20.28 My Lord and my God Both in Word and Deed. In Word Phil. 2.11 That every Tongue should confess that Iesus Christ is Lord. Indeed in worship Psal. 45.11 He is thy Lord worship thou him In ordinary Practice and Conversation Loving Serving Sâ—udying to please him â—n all things Luke 6.46 Why call you me Lord and do not the things which I say Col. 1 10. Walk worthy of the Lord in all pleasing 'T is our Comfort that he is Head over all things Eph. 1.22 So he is able to Subject the Church to himself by his Spirit to vanquish its Enemies and defend us by his Power And 't is both our Comfort and Duty that he is our Lord. He purchased us by his Blood Acts 20.28 and Eph. 1.14 â—herefore the Church is given him as an Inheritance Psal. 2.8 We are married to him in the Covenant of Grace Therefore he appeaseth the Wrath of God by his Passion and Intercession He cherisheth and takes care of us 3. The Appropriation of this Office and Dignity to him alone one Lord Iesus Christ. To set up other Lords of our Faith or other Mediators between God and us is a wrong to Christ. There is but one Mediator either of Redemption or Intercession and no Saints or Angels share in this Honour 1 Tim. 2.5 For there is one God and one Mediator between God and Man the Man Christ Iesus Eph. 4.5 One Lord. Without Partner or Substitute He will communicate this Glory and Dominion over his Church to no other in whole or in part 4. The distinctness of his Operation as Mediator from what was said concerning the Father 'T is said of the Father Of whom and for whom are all things but of the Mediator it is said By whom are all things and we by him God is the Fountain of all Heavenly Gifts Iam. 1.17 And Christ is the Pipe and Conveyance God is the ultimate Object of our worship and by the Mediator do we make our Addresses and Applications to him Eph. 2.18 For through him we both have an access by one Spirit unto the Father From God all things have their Being as from their Spring and Cause both in a way of Nature and Grace So all things by the Mediator Doct. That the owning and worshipping God by the Mediator Iesus Christ is the summ of the Christian Religion Natural Religion owneth a God but the Christian Religion owneth a Mediator and Father Son and Holy Ghost for that only true God and Jesus Christ for that Mediator See other Scriptures Iohn 17.3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent There is the summ of what is necessary to Life Eternal that God is to be known loved obeyed worshipped and injoyed and the Lord Jesus as our Redeemer and Saviour to bring us home to God and to procure for us the Gifts of Pardon and Life and this Life to be begun here and perfected in Heaven So 1 Tim. 2.5 For there is but one God and one Mediator between God and Men the Man Christ Iesus Here are the two great Points of the Christian Religion one God in whom is all our Trust and Confidence and one Lord Jesus the only Mediator for the Restauration and Reconciliation of Man with God Here I shall shew you 1. The Necessity of a Mediator 2. The Fitness of Christ for this Office 3. The Benefit and Fruit of it 4. Who are the Parties interested in these Comforts and most concerned in these Duties I. The Necessity of a Mediator in this lapsed and faln Estate of Mankind Two things infer and inforce this Necessity Distance and Difference Distance by reason of Impurity and Difference by reason of Enmity Both these occur in the Case between God and Men. God is a God of Glorious Majesty and we are poor Creatures God is an Holy God a God of purer Eyes than to behold Iniquity and we are sinful Creatures As Creatures unworthy of immediate access to God as lapsed and under the guilt of Sin and desert of Punishment and unable to deliver our selves cannot draw nigh to him with any Comfort 1. Our Distance Which is so great that it is a Condescention for God to take notice that there are such Creatures in the World Psal. 113.6 Who humbleth himself to behold the things which are in Heaven and Earth The Excellency and Majesty of God is so great that either Angels or Men are unworthy to approach his Presence Now as Inferiour and mean People dare not approach the presence of a great Prince but by some powerful Friend and Intercessor at Court so our distance produceth our fears and estrangedness and backwardness to draw nigh unto God and so hindreth our Love and Confidence in him Well then to depend upon one so far above us that he will take notice of us take care for us relieving us in our Necessities and Streights and help us out of all our Miseries and finally save us requireth a Mediator one that is more near and dear to God than we are which can be no other than Jesus Christ as I shall shew by and by When a Sinner looketh only at God as in himself he is confounded and amazed as quite
terms Therefore he revealeth and perswadeth us to accept the conditions of the New Covenant and to cast away all our rebellion against God and enter into his Peace 2 Cor. 5.20 Now then we are Embassadours for Christ as though God did beseech you by us We pray you in Christ's stead be ye reconciled to God They plead in his Name and by vertue of his Power Secondly As a King and Lord so he maketh these terms part of the New Law for the remedying of lapsed Mankind Heb. 5.8 Though he were a Son yet he learned obedience by the things he suffered And not only so but he subdueth us to himself Luke 11.21 By strong hand rescueth us out of the power of the Devil and giveth us Grace to serve him acceptably Heb. 12.28 And taketh us into his care and ruleth us and protecteth us till we enter into everlasting life His Lordship is a great part of his Mediation III. The Comforts and Duties thence resulting namely from Christ's being constituted as Mediatour as they are laid forth in the Text. 1. I observe That the Father's Honour and Glory is still secured and preserved safe and intire notwithstanding the giving the Glory to Christ as the Lord of the New Creation The Glory of the Mediatour doth no way impair and infringe the Fathers Glory That is apparent partly because all the good we have is from the Father but onely by Christ. For when the Father is spoken of 't is said From him are all things but when the Mediatour then 't is said By him which notes a subordinate operation or administration as Lord Deputy under the Father and therefore in the subjection of the Creature unto Christ the Glory of the Father is expresly reserved Phil. 2.11 That every Tongue should confess that Iesus is Lord to the Glory of the Father Again it 's apparent because it 's said We are to him or for him The Mediatour does not lead us off from God but to him Therefore both our love to God and subjection to him must still be preserved 1. Our love You must not think of the Father that he is all Wrath severe and inexorable and his Favour not to be gain'd but upon hard terms no if he himself had not loved us we could never have had Christ for our Redeemer All things are of him not only in a way of Creation but Redemption and one great end of sending Christ was to shew the amiableness of the Divine Nature Christ himself was sent by the Father John 3.16 God so loved the World that he sent his onely begotten Son 2 Cor. 5.19 God was in Christ reconciling the World to himself not imputing their trespasses to them Rom. 8.32 God spared not his own Son but delivered him for us all 2. Our Subjection and Obedience Rev. 5.9 Thou hast redeemed us to God by thy blood His antient right in us is not disannull'd but promoted We are redeemed to his Service and Obedience See 1 Cor. 6.19 20 Which are God's viz. By a right beneficial as a farther obligation God is the Efficient and Final Cause of all things Therefore still our Subjection to God and Love to God must be preserved 2. I observe That the expressions here used imply Returns as well as Receipts Look to the Expressions in both Clauses either concerning the one God or the one Mediatour The one God From him are all things and we by him or for him As from his bounty and goodness so for his honour and service Prov. 16.4 God hath made all things for himself 1 Cor. 10.31 Whether ye eat or drink or whatsoever you do do all to the glory of God Whether it be in a way of Nature or Grace all things come of God These words do especially concern Christians All matters of Grace come from the Father to us for his Glory All things that belong to the New Creation as appeareth by the last clause we by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for him See Eph. 1.12 That we should be to the praise of his glory So for what is said of the Mediatour and one Lord Iesus Christ by whom are all things That is which we receive from God and we by him that is all the services which we return to God again Not onely Blessings come from the Father to us but we also must return duty and service to God by the same Mediatour Receipts come from God by Christ and Returns go back by Christ to God Which is to be noted by them who are all for Receipts but think not of Returns And also by them who own God in their Mercies but make Returns in their own Name No all that duty which we perform to God 't is by the Mediatour All Christianity is a coming to God by Christ Heb. 7.25 If we believe in God 't is by him 1 Pet. 1.2 By whom we believe in God If we love God 't is in Christ. If we pray to God 't is in and through him Ephes. 2.18 For through him we both have an access by one Spirit unto the Father If we praise God 't is in and by Christ Phil. 1.11 Being filled with the fruits of righteousness which are by Iesus Christ to the Glory and Praise of God Otherwise our Duties are not acceptable and pleasing to him 3. I observe That in the Receipts we expect from God there is great encouragement to expect them For God is represented as a fountain of Grace as a Father as a God and Father that acts by a Mediatour whose Merit is exprest as large as the Father's Power 1. As a Fountain of Grace he is the supream Cause of all things from whom all creatures have their life and being A Fountain ever-flowing and over-flowing What can we ask of him which he is not able to do Psal 57.2 I will cry unto God most high unto God that pâ—rformeth all things for me If it be pardon of sin or the gift of the spirit If subduing Enemies or everlasting Salvation he is able to give it you If it be strength against Temptations or Grace to serve him acceptably you come to a God from whom are all things VVhen a Man seriously worshippeth God he turneth his back upon all other things and turneth his face to God as the supream Lord and Fountain of all Happiness You may with confidence present your Petitions to him that can perform all things 2. You come to God as a Father If you take it personally 't is comfortable to come to him as the Father of our Lord Jesus Christ Ephes. 3.14 or essentially as a Father of the whole family of the faithful He loveth us dearly VVe have the Supream God for our Father and shall not we trust in him 2 Cor. 6.18 And I will be a Father unto you and you shall be my sons and daughters VVho would distrust a Father and an Omnipotent Father VVhen we remember not onely his sufficiency but his love to us and our
were opened and another Book was opened which is the Book of Life and the dead were judged out of those things which were written in the Books according to their works Outward Friend or Foe Heathen or Christian Officer or private Person 1 Pet. 1.17 And if ye call on the Father who without respect of persons judgeth every man according to his work Secondly It is a strict and just Judgment Acts 17.31 He hath appointed a day wherein he will judge the world in righteousness Now God winks at many faults ver 30. Thirdly It is our final Doom our eternal Estate dependeth on it We must be judged to everlasting Joy or everlasting Torment Fourthly It is near and asure For the Iudge standeth before the door Jam. 5.9 Every Week Day Hour Minure we approach nearer to it 3. The â—oarness of a bad Conscience and what unsound terms it is with God Felix is set a trembling by Paul Belshazzer's edge taken off in the midst of his carowzing Daâ— 5.6 Then the Kings countenance was changed and his thoughts troubled him so that the joints of his loins were loosed and his knees smote one against another So true is that Heb. 2.15 Who through fear of death were all their life time subject to bondâ—ge 4. The necessity of a strict Obedience We should carry our selves so that the Word may comfort us not make us afraid discharging our Duties to God to our Neighbor and to our Selves Tit. 2.12 Teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Paul mentioneth here two Parts as suiting to his purpose but there are three and Godly the chief part of which is to seek our Reconciliation with God by Christ then to love him and delight in him and serve him faithfully doing his Will seeking his Glory Righteously that we may be just to our neighbor doing to others as we would be dealt with our selves Soberly Sobriety and Temperance lyeth in Self-government that he possess his vessel in Sanctification and Honour keep himself unspotted from the World subdue the Flesh that it may not wax wanton that the heart be not hardned nor Conscience stupified and so become uncapable of Spiritual things and so still Crucify the Flesh and inure the Mind to Heavenly things 5. The sottishness of them who are not moved so far as Felix was who hear of Righteousness Temperance Judgment to come and are not a whit moved Object But you will say our Hearts are established by Grace why should we be afraid of the future Judgment Answ. 1. To be only moved with fear and terror is slavish 2. You should have a deep Reverence of His Majesty and so be afraid to displease him 3. You must distinguish between a perplexing distrustful fear and an Holy preventive eschewing Fear 4. There are great Reasons why this Fear should have an influence upon us while we dwell in flesh 1 Because the wrath of God was once our due 2 We still deserve it 3 It is certainly a great and extream difficulty to get free from so great an evil See the Authors Sermon on 2 Cor. 5.11 pa. 113. 2. Use. Caution which is double 1. Do not lose the advantage of this common work but when the waters are stirred put in for Cure It may be lost 1 partly by delays or dreams of a more convenient season The sinners Morrow will never come delay is but a plausible denial the sinners non vacat is non placet Luke 14.18 And they all with one consent began to make excuse 2 Partly by disobedience or relapses into our old crimes so Felix returned to his bribery and licentious course Therefore let us open our hearts to Christ's knocking Reasons 1. It is very dangerous None so bad as those that quench these Convictions The Holy Ghost by the power of the Word fetteth them a trembling many times at the thoughts of their condition and they have some kind of mind to let sin goe but it cometh to nothing Iron often heated and oft quenched is the more hard the parts are more united and condensed As water heated in cold weather being more rarified freezeth the faster Prov. 29.1 He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedy 2. You lose your season the time wherein God will be found There is a twofold season the time of God's Grace and our Capacity 1 The time of God's Grace God the Father's time is while he waiteth 1 Pet. 3.20 When once the long suffering of God waited in the days of Noah The Sons time is when the Gospel offers are made to us To day if you will hear his voice Heb. 3.7 2 Cor. 6.1 2. We then as workers together with him beseech you also that ye receive not the grace of God in vain for he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee behold now is the accepted time behold now is the day of salvation The Spirit 's season is the time of the motions of his Spirit Gen. 6 3. My spirit shall not always strive with man Acts 7.5 Ye stiff necked and uncircumcised in heart and ears ye do always resist the Holy Ghost 2. The time of our Capacity When Conscience is awakened the Word is most likely to make an impression upon us as when the Wax is hot it will receive the impression of the Seal 2. do not rest in a common Work that you hear the Word and are some way affected Herod rejoyced Felix trembled God hath never our Hearts till he hath gained our Love as well as our Fear Felix trembled God gained upon his Fear but he never hath our Hearts till he hath our Delight and such a Delight as is not controlled by other Delights when I love him above all and rejoyce in his Word more than in all Riches A Sermon on Prov. iii. 17. Her ways are ways of pleasantness and all her paths are peace IN the Context you have an Exhortation to get Spiritual and Heavenly Wisdom The Argument is first Generally Propounded and then Particularly Amplified 1. Generally Propounded Vers. 13. Happy is the man that findeth wisdom and the man that getteth understanding 2. Particularly Amplified 1. By the Worth and Excellency of Wisdom Vers. 14 15. The merchandize of it is better than the merchandize of silver and the gain thereof than fine gold c. 2. The Utility and Profit Vers. 16. Length of days is in her right hand and in her left hand riches and honour She is represented as a Queen having both hands full of Blessings In the right hand length of days in the left hand riches and honour He speaks Pro more faederis according to the manner of the Covenant wherein Temporal Things are explicitely promised though Spiritual and Eternal Things are implyed In her right hand length of days What do Men desire more than to live long
Men can no more discourse of Religion than blind Men can of Colours 3. This renewed Man is a mortified Man for otherwise he will only stickle for Opinions and be one of the Disputers of this World but will not warm Men's Hearts and excite them to Practice That must be first upon the Heart which will afterwards be upon the Tongue and unless the Heart be cleansed the Tongue will not be cleansed If the Heart be upon the World the Tongue will most commonly be upon the World 1 Iohn 4.5 They are of the world therefore they speak of the world and the world heareth them If the Heart be proud the Tongue will be employed in boasting of our selves and in contempt of others Luke 18.9 10 11. And he spake this parable unto certain which trusted in themselves that they were righteous and despised others Two men went up into the Temple to pray the one a pharisee and the other a publican The pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers or even as this publican If the Heart be unclean the Speech will not be very savoâ—ry but rotten Communication will as easily proceed from us as a putrified Breath doth from rotten Lungs or else it is but a force when the Voice is Iacob's and the Hands are Esau's when you talk chastly and the Heart swarmeth with noisome Lusts or when you talk piously and godly when the Heart is vain and sinful and we despise Religion in our Souls or when the Words are patient when the Heart swelleth against Providence First you must cast Salt into the Spring the corruption of the Heart must be overcome before the corruption of Speech can be prevented The use of the Tongue is to express the Mind 4. This renewed Man must be byassed with a Love to God and Christ and Heaven before he can Edify others with serious Counsel Exhortation or Reproof This referreth to Vivification To restrain the Tongue from Evil is not enough but we must do Good Now how wretchedly and coldly do they speak of God Christ and Heaven whose Hearts are not set on God Christ and Heaven How can they make others sensible of that which they believe not themselves To Heart-warming Discourse Faith is necessary 2 Cor. 4.13 We having the same spirit of faith according as it is written I believed and therefore I spoke we also believe and therefore speak Love is necessary they that speak from love their affection will leave a Tincture upon their Discourse for they have some experience of the Things they speak of 2 Cor. 1.4 Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God How sweetly do all their Speeches rellish of the Spirit from whence they do proceed They speak feelingly of God and Christ and the Life to come Whereas otherwise a Report of a Report is a cold thing and beareth no value hath no efficacy on the Hearts of those that hear it Well then from the whole you may observe that there is a difference an observable difference between the Discourse of the People of God and others their Lips drop as the Honey-comb because they are renewed that is enlightned as to their Minds converted and mortified as to their Hearts and vivified Men usually discourse as their Hearts are a Man of a frothy Spirit will bring forth nothing but Froth and Folly as their Hearts are filled with such things so are their Mouths But a gracious Man will utter gracious Things and that with savour Take one place more Psal. 37.30 31. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment The law of his God is in his heart none of his steps shall slide As Men's Hearts are busied and affected so will Discourses flow from them He that maketh it his business to suit his Actions to the Word of God will also suit his Words thereunto for Grace discovereth it self uniformly in Thoughts Words and Actions II. I prove it from the Attribute or Commendation here given to his discourse it is as choice Silver 1. For internal Purity Choice Silver is that which is refined from all Dross There is a great deal of Evil bewrayed by the Tongue it is hard to enumerate all the kinds the Apostle imputeth to it a world of Iniquity Iam. 3 6. But these are the most usual 1. Lying which destroyeth all Commerce with Man for Truth is the ground of Commerce and is most contrary to the new nature Coll. 3.9 Lye not one to another seeing ye have put off the Old man with his deeds It is not only contrary to the natural order which God hath appointed between the Mind and the Tongue but that simplicity and true holiness which is the fruit of regeneration Therefore God saith Isa. 63.8 Surely they are my people Children that will not lie God presumeth that his People will not deal falsly and deceive and circumvent others by any untruth as a thing very unseemly and inconsistent with grace 2. Railing under which I comprehend all censorious and calumnious discourse of other Men. When we cannot meet together but instead of edifying our selves we must be speaking of others blemishing their Graces carping at their weaknesses aggravating their failings divulging their secret miscarriages without any just reason from the glory of God and the profit of others This the Scripture brandeth as a very bad sign as an ill Temper of Spirit Iam. 1.26 If any man among you seem to be religious and bridleth not his Tongue but deceiveth his own heart this Mans religion is vain Censuring is a pleasing Sin very suitable to corrupt Nature which destroyeth both the love of God and our Neighbour But it is a very bad sign it is made to be the Hypocrites Sin who being acquainted with the guile of their own Hearts are apt to suspect others and disgrace their best actions and upon the ruine of other Mens Credit would raise their own Reputation And as they shew an ill spirit in our selves so do they hurt to others and they are contrary to that Justice and Charity which we owe to them Prov. 26.22 The words of a Tale bearer are as wounds and they go down into the innermost parts of the Belly They wound Mens Reputation insensibly and strike them with a blow that smarteth not but destroyeth their Service And by these privy defamations and whisperings Mens Hearts are alienated from many choice useful Servants of Christ. 3. There is Ribaldry Eph. 4.29 Let no corrupt communication proceed out of your Mouth Christians are accountable for their Words as well as their Actions and Scurrilous obscene discourse ill becometh them that are or should be of a clean heart So Coll. 3.8 But now you also put off all these Anger Wrath Malice Blasphemy Filthy Communication out of your
how miserable a thing it is to have a drossy unsanctified Heart even though your Life should be never so blameless Now the Spirit of God calleth upon us to shew our selves Men Isa. 46.8 Remember this and shew your selves men bring it again to mind O ye transgressors And if you will never sit alone and commune with your selves about these weighty Matters your Condemnation is just Motives to quicken us how much it concerneth you to get your Hearts sanctified 1. Because of the two great Competitors God and Satan how earnest they are for the Heart It is God's Choice Prov. 23.26 My son give me thy heart This is that which God craveth and every good Man should say Lord I give it unto thee It pleaseth God to hide our Hearts from one anothers knowledge but he seeth them whether they be kept in a right frame yea or no. Men are incompetent Judges of the Heart therefore they look to the outward appearance but God's Eye is upon the Heart 1 Sam. 16.7 Man looketh unto the outward appearance but the Lord looketh on the heart Psal. 41.6 Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom If we have a wise and understanding Heart a choice and excellent Spirit On the other side it is that which Satan striveth for most the greatest Contest between God and Satan is who shall have the Heart of Man As Acts 5.3 Why hath Satan filled thy heart to lye to the Holy Ghost So Luke 22.3 Then entred Satan into Iudas Then he gets into the Man when he gets into the Heart Iohn 13.2 The Devil having now put into the heart of Iudas to betray him This is the Castle the Enemy would surprize he maintaineth his Interest there by vain and sinful Thoughts 2. The importance of the Heart as to our Speeches and Actions it is Fons Actionum ad extra the Fountain of all our outward Actions we bring every thing out of the Heart Matth. 12.35 A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things The Tongue Eyes Hands and Feet are but Instruments to execute the motions of the Heart The Prophet cast Salt into the Spring to cure the brackishness of the Water 2 Kings 22.21 And it is Terminus actionum ad intra the principle of our internal Actions Rom. 6.17 Ye have obeyed from the heart the form of doctrine which was delivered you Means 1. Earnest Prayer to God Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me God beginneth to us that we may imitate him Deut. 5.29 O that there were such an heart in them that they would fear me and keep all my commandments always Psal. 86.11 Unite my heart to fear thy name The Heart naturally is scattered to vain Objects 2. Treasuring up the Counsels of the Word Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee Prov. 6.20 21 22. My son keep thy fathers commandments and forsake not the law of thy mother Bind them continually upon thine heart and tie 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 3. Serious Caution that bad Principles be not rooted in us Heb. 3.12 Take heed lest there be in any of you an evil heart of unbelief in departing from the living God 4. Watching against vain Pleasures which render it brutish sottish frothy and stupid Hosea 4.11 Whoredom and wine and new wine take away the heart The generosity bravery and spriteliness of the Heart 5. If gotten keep it Prov. 4.23 Keep thy heart with all diligence Our first business is to get an Heart worth the keeping a vain Heart is better thrown away than kept When the Heart is renewed and changed keep it pure and loyal to God First get out Sin then keep it out We keep it by a constant watchfulness over the Senses Iob 31.1 I made a Covenant with my eyes why then should I look upon a maid Over the Thoughts Prov. 15.26 The thoughts of the wicked are an abomination to the Lord. Over the Affections and Passions Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts 6. Increase it to a Choice an excellent Spirit 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we may know the things that are freely given to us of God 2 Tim. 1.7 For God hath not given us the spirit of fear but of power of love and of a sound mind A Sermon on Acts x. 34 35. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons But in every Nation he that feareth him and worketh righteousness is accepted with him THese Words are Peter's reply to Cornelius who sent for him to hear the Gospel from his mouth For the entertaining of this Message both Peter and Cornelius were aforehand prepared severally by God Peter by a Vision Cornelius by an Oracle So much ado was needful to gather in the first Fruits of the Gentiles In the Words take notice of two Things 1. Peter's acknowledgment of his former Mistake Vers. 34. 2. His assertion of the positive Truth which he learned by this Providence Vers. 35. First In the acknowledgment of his former Error you may observe three things 1. The Preface or Introduction Then Peter opened his mouth and said Prophane Spirits cavil at this Expression as needless For how could he speak say they without opening his mouth But they mind not that it is an Hebraism frequently used in Scripture concerning them that are about to speak any thing weighty upon mature deliberation As of our Lord Christ it is said Matth. 5.2 He opened his mouth and taught them saying So Psal. 78.2 I will open my mouth in a parable Prov. 8.2 I will speak of excellent things the opening of my mouth shall be right things To open the Mouth is to speak considerately prudently confidently Would to God that those that scoff at these things would never open their Mouths to worse purpose 2. The means of his Conviction Of a truth I perceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phrase is used of those that are apparently convinced and perswaded to change their Opinion The Latines would express it A vero vinci to be overcome by the Truth it self Peter once thought that it was unlawful for a Man that is a Jew to keep company with or go to one that is of another Nation as he himself expresseth it Vers. 28. But being prepared by his Vision and now convinced by the Words of Cornelius he perceived the contrary 3. The Error That God was a Respecter of Persons or had so confined his Respect to the Jewish Nation that
Alnis Luke 6.38 Give and it shall be given unto you good measure pressed down and shaken together and running over shall men give into your bosom for with the same measure that ye meet withall it shall be measured to you again To Ordinances So here in the Text as you deal with God so will he deal with you Look what measure of Diligence and Conscionable Care is in you to hear the Word the like measure of Spiritual Fruit and Profit shall you reap by the Blessing of God 2. A Promise grounded upon a Proverb and unto you that hear shall more be given Those that make use of what is said to them that mark diligently and practice accordingly more Knowledge and Grace is increased This is built on a Proverb habenti dabitur for he that hath to him shall be given To have doth not only signifie the Possession of a thing but the use which is the end of Possession So he that hath is he that hath to purpose that occupieth the Gift and Grace received A Man that useth and employeth that which he hath and so maketh it to appear to the World that he hath such a Talent from God for in Scripture we are said to have that we make use of To him shall be given He shall increase his stock He shall be having and having and having till he come to a glorious Estate in all Spiritual Riches Knowledge Love Humility Zeal Temperance and Patience and all manner of Grace That the expression is Proverbial is out of Question with the Learned for it is an assertion verified in all Ages and Places That the Rich have many friends and he that hath much shall have more Every one will be giving to them and they have greater advantages of improving themselves than others Upon this occasion were the words first used which our Saviour is pleased to translate and apply to his own purpose of growth in Grace by a diligent use of the means Doct. That a serious attention to the Doctrine of the Gospel is the means appointed for the attaining of saving Grace and a plentiful increase therein In stating this point let me observe to you 1. That in the Communication of Grace as well as Nature God observeth the order of means Because he dealeth with us as reasonable Creatures and this becometh the Wisdom of his Government and so he meeteth with us in our way and we meet with him in his way So Christ is the principal means and called therefore the way to the Father Iohn 14.8 Other Subordinate means are instituted by him 2. That among the Subordinate means the principle is the Word called therefore the power of God unto Salvation Rom. 1.16 All the parts of it are fitted to their Sanctifying use His Doctrine to teach and fill us with due Conceptions and Apprehensions of God Threatnings to drive Promises to draw Examples to move and all these formed into a Covenant strongly to ingage us to God 3. This word that it may profit us must be diligently attended unto For this is Christ's Admonition in the Text Take heed what you hear The Gospel deserveth it our profiting requireth it 1 The Gospel deserveth it partly for the sublimity and excellency of the Mysteries therein contained which are enough to ravish the thoughts of Angels 1 Pet. 1.12 Therefore we cannot conceive of them without much consideration Great and Excellent things do even force their way into our Minds Now all other things are but Toys and Trifles to this What is a greater speculation than God made accessible to us in Christ as he was manifested in the Flesh than God reconciled by the propitiatory sacrifice of his Death What is all the Glory of the World to Everlasting Communion with God These things are a feast to the Minds of all wise and rational Men. And partly because of their profit they are things that nearly concern us Needless speculations we may well spare or other Mens matters but surely we should mind their own things What doth more nearly concern us than to have God for our God and Christ for our Saviour and Redeemer and the Spirit for our Sanctifier and Comforter This is life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent Iohn 17.3 And partly their Necessity We are undone for ever if ignorant of these things Acts 4.12 Neither is there Salvation in any other for there is none other name under Heaven given among men whereby we can be saved And Condemned by the Gospel if we make light of them Iohn 3.19 This is the Condemnation that light is come into the World and Men loved darkness rather than light because their deeds are evil Not to think that worthy of a serious thought which was brought about with so much ado Matth. 22.5 And they made light of it This is not only vile ingratitude but obstinate contempt of Grace which will cost us dear 2. Our profiting by the Gospel requireth it for otherwise How can we have a sufficient understanding of those Mysteries if we content our selves with a few cursory and â—areless Thoughts 2 Tim. 2.7 Consider what I say and the Lord give thee understanding in all things Lay this to thy Heart and God give thee a right use of it or a judgment to do all things which belong to thee 2. That we may feel the force and power of it Acts 16.14 And a certain woman named Lidia a seller of purple of the City of Thyatira which worshipped God heard us whose heart the Lord opened that she attended unto the things which were spoken by Paul without attendency the Truth is lost and doth us no good There must be Attention and Intention before there can be choice or pursuit For the Gospel doth not work like a charme as if we could find the efficacy of it whither sleeping or waking 3. To move the Soul to Obedience For Take heed what you hear is as much as See you practice what you have heard that you bring forth the fruit accordingly He that heareth my sayings and doth them I will liken him to a wise builder Matth. 7.24 Hearing tendeth to Practice Knowledge to Practice Faith to Practice Affection to Practice without which our Hearing is but a bodily Task our Knowledge but an empty Speculation Faith a dead Opinion Affection but a vanishing Impression These things do not attain their consummate and proper effect 4. This diligent attention consisteth in three things Sound Belief Serious Consideration and close Application Sound Belief 1 Thess. 2.13 For this cause we thank God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe Serious Consideration Deut. 32.46 And he said unto them Set your hearts unto all the words which I testiste among you this day which
the knowledge of the Truth gained thereby if they despise all these and abandon themselves to their own brutish Passions and Affections as we see many by resisting Common Preparing Grace do so harden their Hearts and increase their Incapacity that the same degree of Grace will not change them that will change others not so self-harden'd Ier. 13.23 Can the Ethiopian change his skin or the Leopard his spots Then may ye also do good that are accustomed to do evil And those that are unwilling to use the Means that they are able that will not hear or consider what they hear that it may affect them they provoke God not only to suspend the influence of his Spirit but to take away the Means Prov. 1.23 24. Turn you at my reproof â—ehold I will pour out my spirit unto you and I will make known my words unto you Because I have called and ye refused I have stretched out my hand and no man regarded c. Much more when they run the contrary way and turn their Thoughts and Affections more eagerly after Vanity and oppose God's Help and Grace because it is against their Lusts Ezek. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more Well then they that have common Grace ought and are bound to use it for the obtaining of more Grace 'T is charged as a great Crime on them that have Eyes and see not Ears and hear not that will not frame their Doings to turn unto the Lord so much as put themselves into a posture They are threatned that it shall be more tolerable for Sodom and Gomorrah than those that have abundance of Means and use them not That they that were lifted up to Heaven in Ordinances shall be cast down to Hell for the neglect of them Matth. 11.23 That the Ninivites shall rise up in judgment against them and condemn them because they repented at the preaching of Ionas and behold a greater than Ionas is here Matth. 12.41 They that have received so much Grace from God and yet do not understand nor seek after him their Condemnation is aggravated their Destruction is of themselves they shut themselves out of the Kingdom of God reject the Counsel of God against themselves and judge themselves unworthy of Eternal Life The Scripture every where speaketh at this rate concerning the Folly and Negligence of Men. But if it be asked If they did improve this common Grace shall they acquire Special Grace Answ. 1. â—od is abundant in Mercy Goodness and Truth and doth not use to appoint Means in vain Certainly they do not merit it at God's hands nor is he expresly bound to give it to them No It is not in him that willeth nor in him that runneth Rom. 9.16 The first â—race is given by God as a free Lord not by any certain Law but by his own Pleaâ—ure Well but will he give it The Question is curious and needeth no Answer He that is deadly sick doth not refuse his Physick till he be made certain that it will recover him but useth it as the only proper Remedy in the case and commits the Event to â—od He that is to Plough and commit his precious Seed to the ground doth not stand to have assurance that the next Year will prove fruitful and the Season kindly but ventureth because usually God's Blessing goeth along with Man's Industry So in the business of Salvation we should not trouble our selves about the Event but do our Duty and leave the Event to God waiting for his Power and Grace in the careful use of the Means which he hath instituted to that end Certainly none perish but they perish through their own folly and negligence not for any defect in God's help When we have done all that we can he is not our Debtor but yet he is our gracious Benefactor and if we would labour to suppress our Cavils and Curiosity we shall find God better to us than we can imagine 4. This increase is given by degrees we have not all at first nor all at once for Christ speaketh to them To whom it was given to know the mysteries of the kingdom of God Mark 4.11 To them that had ears to hear Vers. 23. Now to them he saith More shall be given As our Capacities are inlarged so is God's Bounty to us Psal. 81.10 Open thy mouth wide and I will fill it We are not straitned in God but in our selves The more we improve Grace received and the more serious we grow and have our Desires and Expectations enlarged the more God will give for by Mercy he prepareth for more Mercy 'T is serious Diligence and exercising our selves to Godliness maketh us see the worth of Grace and the necessity of more â—race to bear our Burdens resist Temptations perform our Duties and the more we are acquainted with God the more will we follow on to know the Lord. Mosâ—s his first Request was Tell me thy name and then Shew me thy glory Sensible Want increaseth with Enjoyment so doth God's Supply for his Goodness is inexhaustible Where he hath given he will give 1 Use. Is Information to shew us the reason why so many reap so little Fruit by the hearing of the Word either they never had solid Comfort and Benefit by it or else languiâ—h and grow lazy in the profession and practice of Godliness What is the reason They do not take heed to what they hear seriously regard the Mesâ—ages sent them by God day after day and then alas all the good Seed that is sown is like Corn on the House top that never groweth to perfection Neither is the Understanding informed nor the Will engaged to Practice Why are our Hearts so little affected and inflamed with the love of God Why stand we in no more Awe and Fear of him Have so small Hope and weak Confidence in him We mind nothing what is said concerning these Duties in the course of the Ministry We sit under the Gospel and pass over these things and do not deeply consider them in our Hearts Christians we impose no hard Law upon you many pretend they cannot invent Arguments for Meditation but when brought to your hands will you think of them They have no Time but if you will spare none of your own Time will you employ God's Time well Let Sabbath-Doctrines so far be considered by you as to sink into your Hearts Surely in their season all things should have their Turn and Place When we are employed about the World we are never troubled with Heavenly things why should the World intrude upon God's Portion 2. Use is Direction If you would profit by the Word take heed to what you Hear see what you do with it believe it soundly Is it a Truth or a Fable a Crochet of Ministers or a genuine Deduction from the word of God Consider it seriously How shall I mortifie this Sin or perform this Duty
diverted either by the comfortable or troublesome things we meet with here in the World Not by the comfortable things 1 Pet. 1.13 Wherefore gird up the Lâ—yns of your Mind be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Iesus Christ. Nor by the troublesome things of the World Rom. 8.39 Nor height nor depth nor any other Crâ—ature shall be able to separate us from the Love of God which is in Christ Iâ—sus our Lord Well then the Supreme Good or Fruition of the ever-blessed GOD is believed sought after waited for we know it by Faith we seek it by Love we wait for the enjoyment of it by Hope Faith affordeth us Light to discover it and direct us to it Love possesseth the Soul with a Desire to enjoy it and Hope giveth us a Confidence of obtaining it through Jesus Christ our Lord. III. Their Use in the Spiritual Conflict 1. They impel us to do our Duty with all diligence whatever Temptations we have to the contrary 1 Thess. 1.3 Remembring without ceasing your work of Faith and labour of Love and patience of Hope Whence you see Work is ascribed to Faith Labour to Love and Patience to Hope Work to Faith because that Grace is working and ready to break out into Obedience 2 Thess. 1.11 And the Work of Faith with Power Labour to Love because Love puts Men upon Industry and Diligence they that love God will be hard at work for him Heb. 6.10 For God is not unrighteous to forget your Work and Labour of Love Patience to Hope because that Grace produceth Endurance and Constancy 2 Thess. 3.5 The Lord direct your Hearts into the Love of God and into the patient waiting for Christ. And the good Ground brought forth Fruit with Patience Luk. 8.19 In short you see these Graces are of an Operative and Vigorous Nature Faith is but a dead Opinion unless it break out into practice Love but a cold Approbation of the Ways of God unless we overcome our Slothfulness Hope but a few slight Thoughts of Heaven unless we persevere and hold out till the time of Retribution cometh 2. These Graces restrain and subdue those corrupt Inclinations which are yet in the Heart and would be a great impediment to us if they be not more and more overcome such as Ungodliness and Worldly Lusts Atheism or a denial of Gods Being and unbelief or distrust of his Promises Worldly Lusts Tit. 2.12 Teaching us to deny Vngodliness and Worldly Lusts. That is to say Worldly Fears and Worldly Desires or in one word the Sensual Inclination called the Spirit of the World These can never be overcome without Faith by which the Mind is soundly perswaded of the Truth of Salvation by Christ nor without Love by which the Will is firmly resolved and bent upon it nor without Hope by which the Executive Powers are fortified and strengthened in their Operations In short when the Doctrine of Christ concerning things to be believed and done is first propounded to us it findeth us wedded to the World and intangled in the Vanities thereof but as this Doctrine is received and believed the bent and inclination of our Souls is altered a new byass is put upon us and our love to God and heavenly things is more and more increased the Heart is set to seek after God and that with the greatest earnestness and diligence Without this the Carnal and Worldly Inclination prevaileth over us As in the want of Faith Heb. 3.12 Take heed Brethren lest thâ—re bâ— in any of you an evil Heart of unbelief in departing from the living God Want of Love 1 Iohn 2.15 16. Love not the World neither the things that are in the World If any Man love the World the love of the Father is not in him For all that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life is not of the Father but is of the World Want of Hope Heb. 10.35 Cast not away therefore your Confidence which hath great recompense of reward Many are beaten out of their Christianity at last because they cannot tarry for Christ's Recompences 3. To fortifie us against all evil without Besides Corruptions within there are Temptations without manifold Afflictions which Satan maketh use of to draw us to sin Now these three Graces arm us against them 2 Tim. 1.7 where he speaketh of enduring the Afflictions of the Gospel by the power of God God hath not given us a Spâ—râ—â— of Fear but of Power of Love and of a sound Mind Faith Hope and Love are intended thereby by a Spirit of Power meaning Hope which breedeth â—ortitude notwithstanding Dangers and Threats of Men Love retaineth its own Name and by the sound Mind is meant Faith All these help us to encounter the Difficulties and Hardships of our Pilgrimage and breed in us a Tranquility of Mind and Contentedness in every State 4. Without Faith Hope and Love we cannot pray to God nor entertain any sweet Communion with him while we dwell in Flesh. Iude 20.21 But ye beloved building up your selves on your most holy faith praying in the Holy-Ghost keep your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternal life That Clause Praying in the Holy-Ghost is to be referred in common to them all praying to be built up in our most holy Faith praying to be kept in the love of God praying that we may look for the Mercy of our Lord Jesus to Eternal Life Prayer is not an Exercise only of our natural Faculties but also of the three fundamental Graces of the Spirit There are three Agents in Prayer the Humane Spirit the new Nature and the Spirit of God The Humane Spirit for by the Understanding and Memory we work upon the Will and Affections The new Nature as Prayer is the work of Faith Hope and Love And the Holy-Ghost is there mentioned as also Rom. 8.26 27. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings that cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God The middle is to our purpose now Prayer is a Work of Faith as the great Mysteries of our most holy Faith are therein reduced to Practice Eph. 2.18 For through him we both have an access by one spirit unto the father Love is acted in Prayer as we delight our selves in conversing with God all our Desires and Groans in Prayer are acts of Love expressing our Longings after more of God Hope is acted in Prayer as we express our Trust in God and the Merits and Intercession of Christ and plead his gracious Promises Prayer it self is but Hope put into Language Psal. 62.8 Trust in him at all
chuse Something you must do if you would be happy There is no condition of merit but order It is God that reclaimeth you from your sensual Inclinations yet God will not have you without your Consent or against your will nor give you Heaven without a diligent pursuit after it Use. 1. Consider who is the Backslider one involved in the Apostacy of Adam one that seeketh to be filled with his own ways The beginning and progress and end of his course is from himself and in himself and to himself again that is Carnal self He acteth only as his Fleshly Inclination moveth him Carnal self is the Principle Rule and end and God is wholly neglected neither sought after nor pleased nor his Counsel regarded nor his Grace valued though he sent Christ to recover us from the World and the Flesh to himself Neither is God minded as the chiefest good or last end nor regarded as our Director and Counseller nor chosen as our Portion that we may come to him by Christ nor his Grace sought after that we may be quickned and inclined to seek after him 2. Consider what a Blessed thing it is to be filled with our ways in a gracious sense while we are capable to mend our Errors 1 Pet. 4.3 The time past of our life may suffice us to have wrought the will of the Gentiles You have already long very long too long been dishonoring God and destroying your own Souls Oh it is Time we should set about the mortifying of Sin and serious Conversion to God 3. Consider how pleasing to the Lord it is that we passing by all other things do chuse him for our Portion Christ for our Redeemer his Word for our Rule and his Spirit for our Guide When God gave Salomon liberty to ask what he would and he asked not Riches and Honour but Wisdom 'T is said the Speech pleased the Lord that Salomon had asked this thing 1 King 3.10 While we are in the World let us chuse something better than the World something that hath been before it and will remain when it is gone Sathan casteth Worldly Things in the way but let us look higher A Sermon on JOHN i. 29 Behold the Lamb of God which taketh away the Sin of the World THe Words are spoken upon occasion of Iohn's meeting with Christ. Before his Temptations in the Desart Christ had honoured Iohn's Baptism after his return from the Desart he cometh to honour his Ministry Christ himself was one of Iohn's Auditors it fell out happily by the Divine Providence that so Iohn might give him a solemn Testimony before the People Behold the Lamb of God c. In the Words we have 1. A note of Demonstration or Ostension as pointing at him with the Finger Behold 2. The Personâ— demonstrated set forth here under the notion of the Lamb of God 3. His Work and Office from whence the Title is given him which taketh away the Sin of the World The Text is full of matter every word and tittle is Emphatical Two Doctrines I shall observe from the words 1. Doctrine That Jesus Christ was the true Lamb of God 2. Doctrine The great work of Christ the Lamb of God is to take away the Sin of the World I. Doct. That Iesus Christ was the true Lamb of God 1. I shall shew that Christ was the true Lamb of God 2. How we are to behold him I. That Christ is the true Lamb of God He may be called so either with allusion to the Common Lamb or else to the Holy Lamb which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here called the Lamb of God the Lamb appointed by him for Sacrifice or else to the Paschal Lamb. First There are many fit resemblances between him and the Common Lamb I shall instance only in three 1. Innocency 2. Liableness to Injuries And 3. Meekness and Patience 1. For Innocency Of all Creatures the Lamb is the most Harmless the true Emblem of Innocency So was Christ without wrong and without guile Isa. 53.9 He hath done no violence neither was any deceit in his mouth All wrong and harm is there reduced to two heads Violence and Deceit the one the fruit of Wicked Cunning the other the fruit of abused Power both are far removed from Christ for he was holy and harmless 2. So for Liableness to Injuries Sheep are not Ravenous Creatures but easily exposed to the prey of others and can use no forcible means to defend themselves Matth. 10.16 Behold I send you forth as Sheep in the midst of Wolves So was Christ himself that in him might be exemplified the Spirit and Genius of that Religion which he would establish Ever since there hath been Sin in the World Man hath been grasping at Power to use it not in acts of Mercy but Violence but the great God who hath all power in his hands would come into the World as a Lamb to the Slaughter and redeem the World that was lost not by grasping at power and greatness but by meekness and sufferings and so establish a Kingdom of Patience not of Power 3. For Meekness and Patience For Patience in his Death he was a Lamb Isa. 53.7 He was oppressed and he was afflicted yet he opened not his mouth he is brought as a Lamb to the slaughter and as a Sheep before the shearers is dumb so he opened not his mouth Swine will howl and whine when they are touched but Sheep are dumb before the shearers Christ did not open his Mouth unless it were to instruct and bless and pray for those that Crucified him but went patiently to the Cross. It was anciently observed among the Heathens that if the beast struggled or did run away from the Altar that it was counted an unlucky Sacrifice If we should go by this rule in judging concerning the success of our Sin-offering his carriage at his Death promiseth an happy issue for he was brought as a Lamb to the slaughter and as a Sheep before the shearers is dumb so he opened not his Mouth He dyed not as the Beasts in the Temple against their will if he complained of the Bitter Cup it was to shew that he was not without sense not that he was without Patience Secondly The Sacrifice-Lamb therefore called the Lamb of God All Lambs were God's Creatures and therefore might be called his but the Lamb appointed for Sacrifice was God's in a peculiar manner as set apart for this use by his special appointment And yet that Lamb was not God's so much as Christ is for there Man had his choice and was to interpose his judgment what Lamb he would single out of the flock and therefore the Sacrifices and Offerings were called theirs who presented them not God's who appointed them But Christ was both appointed by God 1 Pet. 1.20 Who verily was fore ordained before the foundation of the World and offered by God â—eb 9.14 Who through the Eternal Spirit offered himself without spot to God And accepted by
of the World I shall give my Answer in these Propositions 1. The whole World in its natural Estate lieth under Sin and Wrath. The Scripture in one place telleth us 1 Iohn 5.19 The whole World lieth in wickedness And in another that all the World is become guilty before God Rom. 3.19 Both together speak this much That the Sin and Misery of the World was such that it groaned for a Saviour even as a Man sick of a mortal Disease and almost at his last gasp hath need of a Physician In the corruption of Nature all are involved Rom. 3.23 All have sinned and come short of the glory of God And so by consequence all are under the wrath of God Eph. 2.3 We are by nature the children of Wrath even as others Which abideth upon us while we remain Unbelieving and Impenitent Iohn 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him And besides this there is the Dominion of actual Sin Rom. 6.14 All which shew the miserable state of the World and the high need of a Saviour Sin liveth with Men from the Birth to the Grave and all are become abominable and filthy they are all gone out of the way there is none that seeketh after God there is none that doth good no not one Psal. 14.1 2 3. They are all gone out of the way of Holiness and Happiness they are all become vile and loathsom to God all guilty of a careless neglect of God and of their Duty and of the Service they owe to him all are given to please the Flesh Iohn 3.6 That which is born of the flesh is flesh So general a Wickedness and Defection from God is there throughout the World as if they had cast off all Fear and Care and Love of God and his Service though they speak honourably of him in Words yet in their Deeds they deny him and disobey his Authority and wholly abandon themselves to please the Flesh. 2. To lie under Sin and the Consequences thereof is a Burden too heavy for us to bear and miserable are they who have it lying upon their own Shoulders How light soever Sins may seem to be when they are committed yet they will not be found to be light when we come to reckon with God for them Sin to a waking Conscience is one of the heaviest Burdens that ever was felt Psal. 38.4 My iniquities are gone over my head as an heavy burden they are too heavy for me If you do but tast of this Cup if a Spark of God's Wrath light upon the Conscience what a weight and pressure is this upon the Soul You will find the little Finger of Sin to be heavier than the Loins of any other Sorrow You may know it in part by what Christ suffered if his Soul was heavy unto Death if he felt such strange Agonies sweated drops of curdled Blood lost the actual sensible Comforts of his Godhead when he bore the burden of Sin what shall any one of us do if he were to bear his own burden If this be done in the green Tree what shall be done in the dry You may also know it by the Complaints of the Saints when the Finger of God hath but touched them all Life and Power is gone if God should set home one Sin upon the Conscience Psal. 40.12 Mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me So Iob complaineth that the arrows of the Almighty are within him the poison whereof did drink up his spirits Iob 6.4 If you will know what it is to bear Sin ask a tender Conscience or a troubled Conscience what disquiets of Soul do wicked Men feel when their Consciences are a little awakened How uneasie do their Hearts sit within them Prov. 28.14 He that hardeneth his heart shall fall into mischief Gain crieth out My punishment is greater than I can bear Gen. 4.13 What large Offers do Men then make to get rid of their Burden Thousands of rams and ten thousands of rivers of oyl yea their first-born for their transgressions the fruit of their bodies for the sin of their souls Micah 6.6 7. Lastly what it is to live and die in Sin the other World will shew us Christ useth no other Expression of the Misery of the unbelieving Iews but this Ye shall die in your sins Iohn 8.24 That is enough for that speaketh all manner of Horror and Torment And the threatnings of the Word shew their Case is miserable enough They fall into the hands of the living God Heb. 10.31 And the Worm that feedeth upon them shall never die and the Fire wherewith they are scorched shall never be quenched Mark 9.44 Sins that now lie like sleepy Lions then awaken and take them by the Throat and feed and gnaw upon them to all Eternity Miserable questionless is the state of them who bear their own Burden and their own Transgression Now the sense of this should make a Crucified Saviour sweet to us 3. None can take off this burden of Sin but Jesus Christ this is a Work proper to the Lamb of God None else could preserve the Honour of God's Justice which was necessary before we could be intrusted with a new stock of Grace Rom. 3.24 25. Being justified freely by his grace through the redemption that is in Iesus Christ whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins None else could secure the Honour of God's Government Punishments are inflicted not only for the Reformation and Correction of the Offendors but for a Warning to others to secure the ends of Government that none may presume upon Impunity The same is necessary in the Government of the World by God if God should wholly release the Law all Awe and Sense of it would be lost Sin would not be counted so grievous a thing therefore there is a Brand put upon Sin by the Sufferings of Christ the Odiousness of it is represented in the Agonies and Sorrows of his Cross. The Apostle saith That God for sin condemned sin in the flesh Rom. 8.3 Or by a Sacrifice given for Sin he hath shewed his Hatred and Displeasure against it When we look upon Sin through Satan's Spectacles or the Cloud of our own Passions or Carnal Affections we make nothing of it but it is a terrible Spectacle to see the Fruits of it in the Agonies and Sufferings of Jesus Christ which are represented to us in the Word and Sacraments as if he were Crucified before our Eyes Once more none could bear this burden of Punishment but Jesus Christ who was Man to undertake it in our Name and also God to get through it in his own Strength His Human Nature did put a Price into his Hands to lay down for the Ransom of our Souls and his
the Original of that Altar which Paul saw with this Inscription To the unknown God Acts 17.23 I have brought this account to shew you that all Evil is sent by God and his Hand must be acknowledged in it or else Religion will fall to the ground When the Disciples were terrified in a great storm Christ cometh walking upon the Waters and telleth them Be of good chear it is I be not afraid Mark 6.50 They thought it was a Spectre but Christ saith It is I. In short the Author of all the Annoyances and Afflictions that befalleth us in this Life is God their End is Repentance their Cause is Sin and this well thought of will silence all our Murmurings II. That it is a great advantage to Patience when we can consider him not as an angry Judge but as a gracious Father The Cup which Christ drank off was very bitter and yet he saith The cup which my father hath given me Now every one cannot apply this Comfort for many are not so much as in a visible relation to God and others that visibly live in his Family yet are not owned and acknowledged by him as his dear Children rather counted Bastards than Sons as the Apostle speaketh Heb. 12.7 8. If ye endure chastening God dealeth with you as with sons for what son is he whom the father chasteneth not But if ye be without chastisements whereof all are partakers then are ye bastards and not sons Not legitimate but degenerate Children Others have a special relation to God such as is between Father and Children 2 Cor. 6.18 I will be unto you a father and ye shall be my sons and daughters saith the Lord Almighty These have an Interest in his dearest Love and a Right to his choicest Benefits and they shall know it by his Fatherly dealing with them Now to such this Comfort properly belongeth for though God may punish and afflict others yet he cannot be said to chastise them as a Father but as an angry Judge he doth punish them for their Offences and Rebellions Therefore if you would apply this Comfort you must clear up your Interest enter into Covenant with him and sincerely believe in Christ and devote your selves to him that he may be your God and Father But because Being and Seeing are two things and many that are the Children of God may not know themselves to be so therefore I shall 1. State this Matter 2. Shew what an advantage it is to Patience First I shall state this Matter in these Considerations 1. God is a Father by Creation or Adoption 1. In a more general Respect by Creation as Adam is called The son of God Luke 3.38 So Mal. 2.10 Have we not all one father Hath not one God created us God is more our Father than our natural Parents are they concur to our Beings but instrumentally but God originally It is God that formeth us in the Womb we are his Workmanship not our Parents both as to Body and Soul As to the Body Psal. 119.73 Thy hands have made me and fashioned me They know not whether the Child be Male or Female Beautiful or Deformed they cannot tell the number of the Bones Muscles Veins and Arteries which God hath framed in such a curious and exact Order But for the Soul which is the better part of Man that is of his immediate Creation therefore God is called The father of spirits Heb. 12.9 They do not run in the Channel of Carnal Generation or Fleshly Descent In this general sense by virtue of Creation God is the Father of all Men good and bad which though it give Cod a Title to our Love Service and Honour yet it giveth us no Interest in his special Benefits or the Fruits of his Fatherly Love it moveth God not to stir up all his Wrath against them yet not to bestow Saving Grace his Favour and Image upon them 2. More especially and in a more comfortable sense there is a more peculiar sort of Men to whom God is a Father by Adoption and they are his dear Children This Title is not by Nature but by Grace the Foundation of it was laid in the Election of God Eph. 1.5 Having predestinated us unto the adoption of children by Iesus Christ to himself according to the good pleasure of his will But before this Decree could be executed and take place the redemption of Christ was necessary for we read Gal. 4.4 5. When the fulness of time was come God sent forth his son made of a woman made under the Law to redeem them that were under the Law that we might receive the adoption of sons Sin needed to be expiated by the Son of God in our Nature before God would bestow this Honour upon any of Mankind Christ was to take a Mother upon Earth that we might have a Father in Heaven Forasmuch as the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage Heb. 2.14 15. And besides this Grace is applied to us by the Spirit who by his effectual Operation bringeth us into a state of Love and Sonship As a Father by Creation he giveth us our natural Endowments as a Father by Adoption he giveth us the supernatural Grace of the Spirit to sanctifie and change our Hearts for Regeneration and Adoption always go together Iohn 1.12 13. But as many as received him to them gave he power to become the sons of God even to them that believe on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God And by the new Nature put into us we are brought into this new State and Relation Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Soul that was shy of God then inclineth to him as our Lord that we may honour love and obey him and as our Happiness that we may seek after him and live in Communion with him And lastly the Act on our part that we may be received into the number of God's Children is an owning and acknowledging Christ to all the ends and purposes for which God hath appointed him if we really entertain him as sent by God to be our Lord and Saviour we are advanced to this Dignity Iohn 1.12 To as many as received him to them gave he power to become the sons of God even to them that believe on his name This of the Priviledge 2. You having received this Grace it is your duty to get it evidenced that you may maintain a comfortable sense of your Adoption It is evidenced by the dwelling and working of the holy Spirit in you Rom. 8.16 The spirit it self beareth witness with our spirit that we are
forsake their Sins and fly unto him for Mercy He seeks for Pardon for them that sought it not and considereth not so much what they deserved as what became himself and the Riches of his Grace They curse and he blesseth they vomit our Scorns and Slanders but he poureth out Prayers to God for them 2. That all Sins even the greatest except that against the Holy-Ghost are pardonable What greater Sin could there be than crucifying the Lord of Glory yet upon Repentance it is forgiven That it was capable of Pardon appeareth by this Prayer of our Saviour and that it was actually Pardoned appeareth by the Second of the Acts when they were touched to the quick with the sense of this Crime and asked what they should do Peter adviseth them to this Remedy Acts 2.38 Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins and they found it effectual upon the use of it Ver. 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls And that it is so in the general Case our Lord assureth us Mat. 12.31 All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy-Ghost shall not be forgiven unto men There is no exception of any Sin though it go so high as Blasphemy but the malicious blaspheming the Operations of the Holy-Ghost those by which he testified manifestly and sufficiently that he was the true Messiah and their imputing these Operations to the Devil But of other Sins there is no exception speaking against the Son of Man was not believing him to be the Messiah that may be forgiven but Blasphemy against the Holy-Ghost is resisting his Manifestations affirming them to be done by the Devil rather than God and this shall never be forgiven Well then let us conceive of God's Mercy according to the Infiniteness of his Nature and of Christ's Merits according to the Dignity of his Person an Ocean of Water will wash one Sink or filthy Hole clean 3. That Remission of Sins is the free Gift of God and the Fruit of his Pity and Grace Christ asketh it of his Father Father forgive them He must be sought to we cannot merit it of our selves David addresseth himself to God and useth no other Plea but Grace and Mercy Psal. 51.5 Have mercy upon me O God according to thy loving kindness according unto the multitude of thy tender mercies blot out my transgressions Our Work lieth with the Father of Mercies and the God of all Compassions that he may be reconciled to us and seal up his perfect Pardon to our Souls 4. That Pardon of Sins is a special Benefit Christ asked no more than Father forgive them It is a special Benefit because it freeth us from the greatest Evil Wrath to come 1 Thess. 1.10 And it maketh us capable of the greatest Blessing Eternal Life Tit. 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life It is purchased at the dearest rate even the Blood of Christ Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God It is brought about by the highest Power the finger of God or his all-conquering Spirit who by converting us or giving us Repentance maketh us capable of Pardon Acts 2.38 Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins It openeth the Door to the choicest Priviledges the favour of God and communion with him in the Spirit therefore David pronounceth the Pardoned blessed Psal. 32.1 2. Blessed is he whose transgression is forgiven whose sin is covered Blessed is the man unto whom the Lord imputeth no iniquity 5. That Love of Enemies and those that have wronged us is an high Grace and recommended to us by Christ's own Example Sure it is needful that we should learn this Lesson to be like God Luke 6.36 Be ye merciful as your father also is merciful That we may obey God who hath required this at our hands Therefore we must consider not what others have been to us but what God will have us to be to them meek patient and merciful Again we hereby shew the Purity and Sincerity of our Love Nature will teach us to love those that love us but Grace only teacheth us to love Enemies This is Love with Self-denial they who love us indear themselves to us the other alienate themselves from us yet for God's sake we can love them and seek to draw them out of the Snares of the Devil that we may restore them to God 2 Use. Reproof of those that are Cruel and Revengeful How different are they from Christ who are all for Unkindness and Revenge and solicite Vengeance against God's suffering Servants with eager Aggravations Oh! how can these Men look upon Christ's Practice without shame How can they look upon these Prodigies of Love and Grace and not blush Can there be a greater Crime and Wrong done to any than was done to Christ And yet when he was whipped Crowned with Thorns pierced with Nails lifted up upon the Cross he doth not pray for Revenge but Pardon he doth not cry Justice Justice but Mercy Mercy Father forgive them he doth not by captious Queries and Expostulations aggravate the Offence but he alleviates it by a sweet Interpretation They know not what they do It is strange to think what bloody Principles many Christians have espoused of late that we rage against our Brethren upon every Offence especially in Matters of doubtful Apprehension where Men are more liable to Mistakes Oh! it is sad when God is but a little displeased to help onward the Affliction I wonder where Men learn that cruel and fell Spirit into which we are commenced of late it was wont to be good Doctrine Be merciful as your heavenly Father is merciful What is become of all those good Lectures of Charity and Meekness and Gentleness which are commended to us in the Rule of the Gospel and the Example of Christ Certainly when the Spirit is exulcerated it argues some loss of Peace with God David was never more cruel than when he had violated the Peace of his own Conscience 2 Sam. 12.31 And he brought forth the people that were therein and put them under saws and under harrows of iron and under axes of iron and made them to pass through the brick-kilne Certainly Matters are not right between us and God when Men's Principles and Practices grow bloody and cruel 3 Use. To exhort us to imitate Christ in being meek patient merciful void of Malice doing Good for Evil bearing the worst Usage
without studying Revenge Surely the same Mind should be in us that was in Christ Jesus Head and Members are acted by the same Soul so in the Mystical Body Christ and we should be acted with the same Spirit the same Spirit of holy Love Sweetness and Forgiveness that breathed in Christ should breath forth in our Lives and Conversations Eph. 4.32 And be ye kind one to another tender-hearted forgiving one another even as God for Christ's sake hath forgiven you All his Ordinances imply this in the Word we hear of Christ's meekness his Pattern is set forth that we might be like-minded in Prayer we are taught to say Forgive us our trespasses as we forgive them that trespass against us We break our Sponsion and Promise solemnly given in this Petition if we do not Pardon others in Baptism We put on Christ Rom. 13.14 we put on his Nature and Qualities that is planting us into his Likeness in the Lord's Supper we come to renew our Union and Communion with him and to liken our selves to Christ yet more and more Christ changeth the temper of those that Spiritually feed upon him as Natural Meaâ—s communicate their Qualities to us the Israelites were more generous because they were so long fed with Manna Nero was more bloody because he sucked the Milk of a cruel Nurse who was wont to besmear her Duggs with Blood Achilles was more valiant because he was nourished with the Marrow of Lions Men's Dispositions are much according to their Food certainly those that eat the Lamb should not be Wolves but meek as Christ was and ready to forgive and every way transcribe their Master's Pattern See how Stephen imitates his Master when he comes to die first he prayeth for himself Acts 7.59 Lord Iesus receive my spirit as Christ did Luke 23.46 Father into thy hands I commend my spirit And then he intercedeth for his Enemies Acts 7.60 Lord lay not this sin to their charge Here is not only an Example of Faith he committed his Soul to Christ but of Charity he deprecateth Revenge from his Enemies Moses and other holy Ones of God have done so Moses Numb 12.13 Heal her now O Lord I beseech thee when his Sister Miriam was smitten with a Leprousy for doing him wrong Aaron when he was despightfully used and his Calling maligned Numb 16.47 48. He ran into the midst of the people and behold the plague was begun among the people and he put on incense and made an atonement for the people and he stood between the dead and the living and the plague was stayed David fasted for his Enemies when they were sick Psal. 35.13 But as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting We fast against them often but seldom fast for them So Paul 1 Cor. 4.12 13. Being reviled we bless being persecuted we suffer it being defamed we entreat When we are looked upon and treated as evil doers we should bear it patiently not rage against Instruments but pray the Lord to open their Eyes that they may see the greatness of their Sin in hating and opposing the Godly You should not think the Example of Christ an Act beyond imitation you see the holy Men of God have attained a great measure of Self-denial do you go and do likewise 1. In private Cases A Man shall meet with Offences in the World all Men have not Faith some are absurd and injurious what a comfort would a Man have in his spirit when he can pity their Blindness and pardon their Malice They took away the Life of Christ and yet he saith Father forgive them he was slain by them and yet he prayeth for them Certainly it is not comely for us to Retaliate to Hate Curse Revile and pursue Injury with Injury They that Revenge take an Example from their Enemies and do them this honour to make them their own Pattern and what Comfort can any have to make a Wicked Man his Precedent Besides to Revenge is to rush into God's Tribunal and to take his Work out of his hands Prov. 24.29 Say not I will do to him as he hath to me I will render to the man according to his work Salomon putteth it into such Words as are proper to God that we may be sensible of the Pride and Usurpation that is in Revenge And Rom. 12.19 Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. We take upon us to be Rewarders when at least we should leave the case to God you may put it into the hands of the righteous Judge 1 Pet. 2.23 When he was reviled he reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Besides it will much interrupt your Prayers our revengeful Dispositions must needs weaken our Confidence for we muse of others as we use our selves How can you say Forgive us our trespasses as we forgive them that trespass against us when we are like Vessels broken as soon as touched and are furious and raging upon every Wrong and the least Offence done to us Alas their Offences to us are nothing like ours to God either for Number or Weight Not for Number no Man can wrong us so much as we daily trespass against God how many Neglects and Affronts doth Mercy put up at our hands every day Luke 17.4 If he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Seventy times seven is a number too little for the Transgressions and Offences of one day and yet we grow peevish and passionate upon every slight Fault or Wrong done to us So for the Weight the naughty Servant would not forgive a hundred Pence when his Master forgave him ten thousand Talents Mat. 18.24 compared with the 28th Verse There is a great difference between Pence and Talents the Roman Peny was Seven-pence Half-peny and their Talent was One hundred eighty seven Pounds ten Shillings Their Offences cannot be so heinous as ours because of our great Obligations to God and the Dignity of his Essence theirs are against Dust and Ashes their guilty Fellow-Creatures ours are against the Great God It is proper to Christians that know such an infinite Pardoning Mercy to do something above Heathens and Publicans Mat. 5.46 If ye love them which love you what reward have ye Do not even the Publicans so Christianity should raise the Affections to a greater Self-denial so that we are to love our very Enemies Besides all this consider the benefit of a meek Patience Revenge is sweet but you will find more Pleasure in Meekness All Vexations disturb the Peace and Quiet of the Soul and I cannot do my Enemy a greater Pleasure than to let him take away my Contentment and when I am wronged by others to wrong my self Will you hurt your self by
are not principally intended in this Place yet may be comprized here 3 dly The Inventions here intended are such as by which we start away from God and corrupt our selves This more general Sense of the Words comprizeth two sorts of Inventions 1. Those many crooked Counsels and Devices whereunto Men are carried by their own corrupt Hearts when once they had forsaken God and the streight Rule of his Law We read Ier. 17.9 That the Heart is deceitful above all things and desperately wicked who can know it There is a bottomless unsearchable Depth of Wickedness in the Heart of Man which none can discover but God it is wily fraudulent prone to deceive full of Windings and Turnings Wiles and Sleights no Creature in wicked Subtilty and Dissembling can go beyond him The Scripture delighteth in this term Inventions and Imaginations Gen. 6.5 All the Imaginations of the Thoughts of his Heart were only evil continually And Ier. 18.12 We will walk after our own Devices and we will every one do the Imaginations of his evil Heart The Heart of Man is in continual Action framing and moulding things within its self and because there are many cunning Fetches and secret Devices within the Heart by which they seek to put out their own Eyes that they may not apprehend themselves to be so vile and filty as indeed they are and a deceitful Heart smooths Evil and presents it under another Notion therefore they may be called and are in Scripture called Devices and Inventions There is so much Remainder of Light and Conscience since the Fall that there needeth a great deal of Craft to varnish Sin to insinuate it with any Satisfaction to the Conscience a great deal of Diligence to compass it and a great deal of Art to hide it from the World that it may not make us hateful or obnoxious to Disgrace and Disrespect and to hide it from our selves that we may live in it with greater Leave and Allowance from those Remainders of Reason which are yet left within us True Wisdom is plain and simple it needeth no Disguises to palliate it from the Judgment of Conscience or the Notice of the World Wisdom is justified of her Children Matth. 11.19 This is our rejoicing the Testimony of our Conscience that in Simplicity and godly Sincerity not with fleshly Wisdom but by the Grace of God we have had our Conversation in the World 2 Cor. 1.12 But with Sin 't is not so there are many Inventions for the hiding palliating excusing and defending of Sin it is the great Power of the Word to discover them Heb. 4.12 For the Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Ioints and Marrow and is a Discerner of the Thoughts and Intents of the Heart These are the most secret Acts of the Soul Intentions respect the End Thoughts respect Consultations about the Means There is an artificial dexterous Managery of Sin Ephes. 2.3 Fulfilling the Desires of the Flesh and of the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Imaginations and Lusts. Now of these Inventions I shall say two things 1. The more studiously and dexterously any Sin is carried on it argueth the worse temper of Spirit and the Sin is the more aggravated to be wise to do Evil Jer. 4.22 To devise Iniquity and work Evil upon our Beds Mich. 2.1 The Wicked plotteth against the Iust and gnaweth upon him with his Teeth Psal. 37.12 The subtle Designer of Sin is worse than he that occasionally lapseth into it The Good may be overtaken or over-born but to dig deep to hide our Wickedness and set abrood upon it is the greatest Evil. 2. That sinful Inventions for the hiding and palliating of Sin never succeed well but involve us the more I shall not instance in the worst of Men how they are forced to add Sin to Sin and help out one Wickedness with another which at last bringeth upon them the feared Evil with the greater Violence but even in the best of Men that you may the more loath these sinful Inventions David had many Inventions to cloak his Sin with Bathsheba but how ill did they succeed at last When Sin hath got a Tie upon a Man and a Man hath done some Evil from which he cannot well acquit himself but with some Loss and Shame or other Inconvenience then 't is a mighty Snare unless he cover it or maintain it or some other way help himself by adding some other Sin to it Thus usually in this Case Men have their Inventions shift off a Fault with a Lie and Imagine it in a sort necessary for their Safety to be evil and out of this seeming Necessity heap and pile up Sin upon Sin and Transgression upon Transgression This I say was David's Case in the matter of Bathsheba and Vriah Surely he had never proceeded to such black Thoughts to plot the Murder of a Person so worthy and innocent but to salve his Credit and cover his dishonest Act when other Arts and Shifts failed and took no Effect Admit one Sin and the Devil taketh this Advantage that he will force us for the Defence of that to yield to more Thus Sarah's unbelieving Laughter brought forth a Lie Gen. 18.12 15. Then Sarah denied saying I laughed not for she was afraid Peter when he had denied his Master with a plain single Denial I know not the Man Mat. 26.70 he proceeded after to a Denial with Oaths and Execrations Then began he to curse and to swear saying I know not the Man ver 74. If he had prevented the first Sin with ordinary Courage and Boldness he had not thus intangled himself but one Sin must help out another though still to our Loss and Trouble Eudoxia Wife to Theodosius junior having received of the Emperor her Husband an Apple of incredible Beauty and Bigness gave it to one Paulinus a learned Man whom she prized he not knowing whence the Empress had received it presents it as a rare Gift to the Emperor who thereupon sending for his Wife asked her for the Apple she fearing her Husband's Displeasure if she should say she had given it away answered she had eaten it upon this afterwards the Emperor produceth it and in his Jealousy killeth innocent Paulinus and hateth his Wife If she had not told an Untruth at first she had not faln into the Sin of Lying but giving way a little she is drawn into a greater Sin her innocent Friend lost his Life and she her Husband's Favour ever afterwards All this is spoken that we may beware of evil Inventions which never succeed well nor to the Content of the Party that useth them 2. These Inventions are put for our Pursuits after a false Happiness True Happiness is only to be found in the Favour of God and in the way appointed by God but Man would be at his own Dispose and would invent and find
1. Here is represented the State of the Body after Death 2. The State of the Soul 1. The State of the Body it shall be resolved into the Matter out of which it was made Dust it was in its Composition and Dust it shall be in its Dissolution Then shall the Dust return to the Earth as it was 2. The State of the Soul in the other World And the Spirit shall return to God that gave it Where 1 st The Nature of it or what kind of Substance the Soul is it is a Spirit or an immaterial Substance 2 dly The Author of it who is God he gave it he gave us the Body too but the Soul in a more especial manner 3 dly The Disposal of it or in what State it remaineth after Death it returneth to God It is not extinguished when the Body is dissolved into Dust nor doth it vanish into the Air but returneth to God All true Wisdom consisteth in the Knowledg of God and our selves We cannot know our selves unless we know the Parts of which we do consist This Text giveth you a right Notion of them both for it telleth you what they are and what shall become of them They are conjoined but distinct And therefore when the Union betwixt them is dissolved they go several ways We are concerned in them both but more in the Soul which hath the Preheminence above the Body The one is visible and therefore its Changes are known but the other is invisible and therefore more unknown but the State of both is equally certain for as certainly as the Body returneth to the Dust so doth the Soul return to God First For the first Branch Then shall the Body return to the Earth as it was I shall not stay upon it 1. It giveth you the right Notion of the Body it is but Dust moulded up into a comely Shape which is an Effect of God's Wisdom and Power to make such a curious Frame out of the Dust of the Ground We read in the History of the Plagues of Egypt that the Magicians were not able so much as bring forth Lice out of the Dust of the Ground Exod. 8.18 19. But God could raise such a beautiful Structure as Man's Body is But though it speaketh God's Power yet it sheweth our Frailty Our Body is here called Dust it is not Brass or Iron or Stone or stiff Clay but Dust and shall return to the Earth as it was Dust hath no Coherence or Consistence but is easily scattered with every Puff of Wind so is our earthly or dusty Tabernacle with every blast of God's Displeasure Gen. 18.27 Behold now I have taken upon me to speak to the Lord who am but Dust and Ashes Isa. 40.15 Behold the Nations are as a Drop of the Bucket and they are counted as the small Dust of the Ballance 2. What shall become of it It shall return to the Earth as it was Gen. 3.19 Dust thou art and unto Dust shalt thou return Psal. 104.29 Thou takest away their Breath they die and return to their Dust. Psal. 146.4 He returneth to his Earth Which should teach us to take Care for a better Estate 2 Cor. 5.1 For we know that if our earthly House of this Tabernacle were dissolved we have a Building of God an House not made with Hands eternal in the Heavens The Soul dwelleth now in an earthly House it should look out for a more glorious Mansion Secondly Of the Soul three things are spoken which are so many Arguments to prove its Immortality which is the Subject I mainly intend 1. The kind of it it is a Spirit The Matter of which the Body is made is the Earth and so it is still maintained He bringeth forth Food for them out of the Earth Psal. 104.14 And so breedeth and casteth out Corruption every Day but the Soul is a simple Substance not compounded of corruptible Principles and therefore cannot be resolved into any The Body liveth by the Soul and from the Soul but the Soul dependeth upon nothing but God The Argument is good it is incorporeal and immaterial therefore immortal for Mortality hath Reference to some compounded Substance which hath in it self some Principle and Cause of Motion as well as a material and passive Part that may be moved by that Principle and signifieth no more but a Capacity of the material and passive Part to be deprived of the inward and active Principle of its Motion In short if the Soul die it must be from the Violence of some external Power or some Principles of Corruption within not by Violence without Matth. 10.28 And fear not them which kill the Body but are not able to kill the Soul And it hath no Principles of Corruption whereby it should destroy it self for it is a Spirit 2. The Author God gave it our Bodies are also his Workmanship but the Soul is immediately framed by God both in the first Creation and the continual Propagation of Mankind At the first Creation we read the Body was created out of the Earth or the Dust of the Ground but the Soul out of nothing but immediately breathed into Adam by God Gen. 2.7 And the Lord formed Man out of the Dust of the Ground and breathed into his Nostrils the Breath of Life and Man became a living Soul And still the Soul is immediately created by God Zech. 12.1 He stretcheth forth the Heavens and laid the Foundation of the Earth and formeth the Spirit of Man within him The creating of the Soul is reckoned among the Works of his Omnipotency Heb. 12.9 Furthermore we have had Fathers of our Flesh which corrected us and we gave them Reverence shall we not much rather be in subjection unto the Father of Spirits The Fathers of our Flesh are distinguished from the Father of Spirits Our natural Parents under God are the Instruments of our natural and earthly Being as they procured the Matter out of which our Bodies were derived they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fathers of our Flesh but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of our Spirits The Spirit of Man runneth not in the material Channel of fleshly Descent it is not educed out of the Power of the Matter but immediately made by God 3. The Disposal of it When it flitteth out of the Body it returneth to God that is to God as a Judg to be disposed of by him into its everlasting Estate God challengeth Souls as his or belonging to his Government as universal King and Judg of the World Ezek. 18.4 All Souls are mine He will give to every one according to his Works adjudging and sentencing them either to Heaven the Mansion of the Blessed or Spirits of just Men made perfect Heb. 12.23 or to Hell the Place where damned Spirits are kept in Prison 1 Pet. 3.19 He went and preached unto the Spirits in Prison The Body is not said to return to God but to return to the Earth as it was but
Wills and Pleasure for a while as if they had not any Hopes or Fears of any greater things hereafter Psal. 49.20 Man that is in Honour and understandeth not is like the Beasts that perish Because he merely inclineth to present Satisfactions for Reason is a middle thing between the Life of Faith and the Life of Sense If it be not sublimated by Faith it is debased by Sense and then what great Matter is it if you be a Man or a Dog or a Swine if Reason be only given you to cater for the Body and to make Provision for the Flesh to fulfil the Lusts thereof But let us more distinctly see what is the Aim and Design of those noble and brave Spirits There are two things in the Text the Object and the Act the Thing aimed at and their Respect towards it 1. The Thing aimed at is Glory Honour and Immortality Let me open the meaning of these Words apart and then shew why so many are heaped together 1. Glory Glory is Status illustris appearing Excellency There is a Glory of this World but that is fading 1 Pet. 1.24 All Flesh is as Grass and all the Glory of Man as the Flower of Grass The Flower is more fading than the Grass it self and is sooner shed than the Stalk rotteth so many a Man's Excellency dieth before he dieth and his Glory is gone when he remaineth as a neglected Stolk But this is a more solid Glory called by the Apostle 2 Cor. 4.17 A far more exceeding and eternal Weight of Glory This Glory is in their Persons Rom. 8.18 For I reckon that the Sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us Phil. 3.21 Who shall change our vile Body that it may be fashioned like unto his glorious Body Matth. 13.43 Then shall the Righteous shine forth as the Sun in the Kingdom of their Father 2 Thess. 1.10 When he shall come to be glorified in his Saints and to be admired in all them that believe All the Spectators shall stand wondering what he meaneth to do with those who were but newly crept out of Dust and Rottenness So wonderful is the Glory of the Saints in the World to come And as this Glory concerns their Persons so their State Christ will advance them to a glorious Estate to high Dignity and Honour which the Scripture expresseth sometimes by Thrones Revel 3.21 To him that overcometh will I grant to sit with me in my Throne even as I also overcame and am sat down with my Father in his Throne Sometimes by a Crown 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the righteous Iudg will give me at that Day Visible Marks of Favour and Honour will Christ put upon them 2. Honour That imports Praise and Commendation for Honour is a Testimony of Excellency To seek the Honour of this World is destructive to Faith John 5.44 How can ye believe which receive Honour one of another and seek not the Honour that cometh from God only But the Honour which Christ will put upon those that are faithful to him in the World to come is the great Object of Faith by which we vanquish those Temptations of Disgrace and Scorn which we meet with here in this World Christ will then commend their Faith before Men and Angels Rev. 3.5 I will confess his Name before my Father and before his Angels O what a blessed thing is it to be owned by Christ and approved as faithful in his Service by the Judg of all the World at whose Sentence we must stand or fall The Apostle saith 2 Cor. 10.18 For not he that commendeth himself is approved but whom the Lord commendeth To have a Testimony in our own Consciences is very sweet Let the World slander yet if God approveth it is sufficient But it will be more honourable to us when the Judg upon the Throne shall acquit us and not only so but approve and commend us It is said 1 Cor. 4.5 Iudg nothing before the time until the Lord come who both will bring to Light the hidden things of Darkness and will make manifest the Counsels of the Heart and then shall every Man have Praise of God That is be not too forward in your Censures in time God will display the Seducers and discover every Man's Intentions and Purposes Then they that deserve it shall have Shame and every Man that hath done well shall by God be justified and commended What kind of Approbation we shall have is shewed Matth. 25.21 Well done thou good and faithful Servant This is the Honour which the Saints expect 3. The third Word is Immortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incorruption All the Glory and Honour of the World soon fadeth away If our Fame survive us what Good will it do us when we are dead Alas it is but a poor Shadow of that eternal Glory and Honour which Christ will put upon the Saints their Glory is immortal and never withereth The Glory and Honour of the World is uncertain their Hosanna is soon turned into a Crucifige Crucify him 2 Sam. 19.43 We have ten parts in the King and we have also more Right in David than ye And in the very next Verse chap. 20.1 We have no part in David neither have we Inheritance in the Son of Jesse every Man to his Tents O Israel They who but just now claimed ten parts in David presently disclaim and disown him as having no part in him at all So suddenly are Mens Affections and Esteem of us altered And as our Glory perisheth so we perish even the best of Men. Acts 13.36 David after he had served his own Generation by the Will of God fell asleep and was laid unto his Fathers and saw Corruption What a deal a-do Men keep to get Praise and Honour in the World but what doth this profit you when you are dead and must be laid in the Grave with others But the Saints look higher As they seek Glory and Honour so they seek Incorruption or Immortality a Glory which will abide with them and they with it to all Eternity Thus we have considered the Words apart Now why are so many heap'd up together It is not done casually the same is observed elsewhere 1 Pet. 1.7 That your Faith may be found unto Praise and Honour and Glory at the appearing of Iesus Christ. Now this is done partly to represent the Fulness of this blessed and glorious Estate The Honour which Christ puts upon his Servants at his appearing is manifold many Words cannot express it they shall be much commended and gloriously rewarded And partly to recompense and make up the Shame and Disgrace of our Trials How infamous soever Christ's Servants be in the World yet they are glorious with God and honourable in his Sight And when Christ shall appear they shall appear with him in Glory Col. 3.4 Well now this
good without it All things are Mercy even those that fall out contrary to our Expectations Rom. 8.28 All things shall work together for good to them that love God to them that are the Called according to his Purpose Well then they that know the want of Grace or the worth of Grace will earnestly seek it 3. Let me plead the possibility of obtaining it For the three Persons conspire and agree together not to your Ruine but Salvation Whatever may be expected from Infinite Love Eternal Merit and Almighty Power it is all offered to those that will seek after it There are none but are sensible that they need to address themselves to God for Pardon and a Blessing Now God is an holy God how shall Sinners deal with him As the Prophet said to Ahab If it were not that I regard the Presence of Jehoshaphat the King of Judah I would not look towards thee nor see thee 2 Kings 3.14 Whatever we seek and expect from God we must seek it from Jesus Christ who hath purchased all Isa. 53.5 He was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and with his Stripes we are healed Ephes. 1.7 In whom we have Redemption through his Blood the Forgiveness of Sins And he is appointed to bestow all that which he had purchased Acts 5.31 Him hath God exalted with his right Hand to be a Prince and a Saviour to give Repentance to Israel and Remission of Sins And by his Intercession he doth apply all Heb. 7.25 VVherefore he is able to save them to the uttermost that come to God by him seeing he ever liveth to make Intercession for them Well then if we will go to Christ he sendeth us to the Spirit who worketh all and doth accomplish in us the Pleasure of his Goodness Go to the Spirit he must heal you and help you The Spirit sendeth us to the Means Acts 1.4 And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the Promise of the Father You shall find him present in the Ordinances O what Incouragement have we to be serious and in the use of the Means by which the Spirit worketh 4. We are obliged by our Baptismal Covenant Matth. 28.19 Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Father Son and Holy Ghost take upon them to convey this Love Grace and Power and we take upon our selves to accept the Father for our Lord and Happiness Christ for our Redeemer and Saviour and the Holy Ghost for our Guide Sanctifier and Comforter to obey his Motions to use those Means whereby we may feel his Power to avoid those wilful Sins which may grieve the Spirit and cause him to suspend his Operations and Comforts There we are consecrated as Children to the true God consent to receive Jesus Christ as Lord and Saviour and obey his Spirit Now make Conscience of this Vow Vse 2. Is to put us upon Self-reflection Is the Love of the Father and the Grace of Christ and the Communion of the Holy Ghost with us Do we seek our Happiness in Father Son and Holy Ghost Or do you consent that God shall be your God as reconciled to you in Jesus Christ 1. As to the Father Do you own him as your rightful Lord and are you willing to return to his Obedience by Jesus Christ Do you take him for your Portion and Felicity Do you expect to receive all your Happiness from him valuing and preferring his Favour and Love above all the Pleasures Profits and Honours of the World Psal. 4.6 There be many that say VVho will shew us any Good Lord lift thou up the Light of thy Countenance upon us Admiring it 1 Iohn 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! His Favour is Life Psal. 30.5 yea better than Life Psal. 63.3 Because thy Loving-kindness is better than Life my Lips shall praise thee Willing to forsake all rather than forsake him Behave your selves with that Thankfulness as those that owe your selves and all your Happiness to him 2 Cor. 5.14 15. The Love of Christ constraineth us because we thus judg that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Carry it as those that are obliged by Love 2. Do you take Christ for your only Saviour and Redeemer giving up your selves to be saved by his Merits Righteousness and Intercession as he hath promised in the Word Do you trust your selves and Souls with him for Pardon Peace and endless Happiness depend upon his Covenant and Promises for Reconciliation with God and everlasting Fruition of him in Glory trampling upon all things rather than turn your Back upon your Redeemer's Grace 5. Do you yield your selves to the Holy Ghost Are you unfeignedly desirous to be rid of Sin as displeasing to the Holy God how dear soever it hath been to you And do you submit to the Spirit to be sanctified and perfected by degrees in the Means he hath appointed being ruled by his Motions rather than the Desires of the Flesh Do you observe his Accesses and Recesses and behave your selves accordingly FINIS AN ALPHABETICAL TABLE OF THE Principal Matters Contained in this VOLUME A Page ABraham's Faith opened 1. In his clear sight of Christ to come 474 The Grounds of this Faith 475 The Strength of it 476 2. In overlooking the Difficulties that lay in the way of the Promise 482 The Grounds of this Faith 483 The Strength of it ibid. The Effects of it 488 Acceptance with God for the pardon of Sin the highest matter in the World 945 Account There are Books of Account kept between God and the Creature 261 At the Day of Iudgment these Books of Account shall be opened 262 All shall be called to an Account ibid. Iudgment shall pass upon all Men according to the Account then given 263 The Advantage of calling our selves often to Account ibid. Mens Account shall be answerable to their Mercies ibid. Adherence Resolute Adherence of Faith how seen 471 The Grounds of this resolute Adherence 472 Adoption How the Spirit witnesses of our Adoption 1135 Afflictions should not make us question our Adoption 1136 1139 Afflictions come from God 1133 Afflictions and Miseries may befal Gods ' People 1210 Bearing Afflictions becomes God's People 1137 We must not faint under Afflictions 765 Afflictions of the Righteous prove a Life to come 1215 Angels look into the Mystery of Redemption by Christ 918 What of this Mystery Angels look into ibid. The manner how Angels look into it 920 The Reasons why Angels look into it ibid. Angels fallen Why God would not save fallen Angels but fallen Men 658 Page
To all Men and to our fellow Saints 2 Pet. 1.7 And to godliness brotherly-kindness to brotherly-kindness charity In Justice and Charity When the Web is one thing and the Woof another the Lord abhorreth it II. Of Holyness in the general What it is It may be considered relatively or positively 1. Relatively So that Thing or Person is Holy which is set apart from a Common to a Holy use 2. Positively So it implyeth the Renovation of our Natures and the Rectitude of our Actions For Holiness may be applyed to Persons or Actions an Action is Holy by its Conformity to the Rule a Person by the prevalency of his Principle Holiness with respect to our Actions is an Universal Endeavour of Conformity to the Will of God A Person is Holy by the prevalency of his Principle when his Heart by those Divine Qualities which we call Graces is constantly bent and powerfully inclined to please God in all things 1. For Holiness Relatively considered or with respect to our Relation to God These four thing are in it 1. An inclination towards God There is a new bias upon the Heart which bends it to God which before bended and tended towards Carnal Vanities Conversion is a turning to God and the Holy Life is a living to God Gal. 2.19 For I through the law am dead to the law that I might live unto God The great work of Grace is to set and fix the Heart towards him from whom we departed by our Folly and Sin that we may serve please and glorifie him in all things and finally come to injoy him as our chief happiness 1 Chron. 22.19 Now set your heart and your soul to seek the Lord your God 2. From this tendency towards God ariseth a Dedication of our selves and all that we have to the Lords Use and Service 2 Cor. 8.5 But first gave their own selves to the Lord and unto us by the will of God Rom. 6.13 But yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service They are ashamed they have so long kept God out of his right therefore now they resign themselves to be what he will have them to be and to do what he will have them to do 3. From this Dedication there results a Relation of the Persons so dedicated to God so that from that time forth they are not their own but the Lords Ezek. 16.8 Now when I passed by thee and looked upon thee behold thy time was the time of love and I spred my skirt over thee and covered thy nakedness yea I sware unto thee and entred into a covenant with thee saith the Lord God and thou becamest mine Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we die unto the Lord whether we live therefore or die we are the Lords 4. There is another thing and that is the actual using of our selves for God We are Vessels set apart for the Masters use 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good work And according we must live not to our selves but unto God it resulteth from all the former 2 Cor. 5.15 And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them If we love God and have a thankful sense of his love and kindness to us we will do so there needeth no other law to bind this upon us but our Love Love is the poise which inclineth the Soul to God If we are dedicated to God the sincerity of our Dedication is known by our use many give up themselves to God but in the use of themselves there appeareth no such matter they use their Tongues as their own their Hearts as their own their Bodies as their own their Wealth Strength and Time as their own but a sincere Christian maketh Conscience of his Dedication 1 Cor. 6.15 Know you not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid Our Members are Members of Christ as we are in Covenant with him in point of fidelity we must not do so And his Interest in us obligeth us Matth. 22.21 Render therefore to Caesar the things which are Caesars and to God the things which are Gods We are not our own but Gods 1 Cor. 6.19 20. Ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods Do not rob God of his own you should make Conscience of alienating that which is the Lords Once more this is bound upon us by another Argument the certainty of our future account Luke 19.23 Wherefore then gavest not thou my money into the bank that at my coming I might have received my own with usury He will require his own with Usury We should keep a constant and faithful reckoning how we lay out our selves for God we must not spare God something only but the main drift and business of our lives must be to honour God he must have a share in all things we have and do I might add as another binding Consideration the constancy of Divine Inspection We are alwayes in the Eye and Presence of the Great God who still looketh upon us and considereth whose business we are about his or our own Luke 1.75 In holiness and righteousness before him all the dayes of our life We are alwaies before him and observed by him 2. Positive Holyness may be considered either with respect to our Persons or Actions 1. Our Persons When Ye are renewed by the Spirit or there is an inward principle of Sanctification wrought in our Hearts Other things when dedicated to God are changed only in their Use as Gold Silver and Goats Hair but when Man is dedicated to God he is changed in his Nature there is not only a difference between him and others but a difference between him and himself There is a difference between him and others not only as he is set apart for God and dedicated to an Holy Use the Godly are set apart for God Psalm 4.3 But know that the Lord hath set apart him that is Godly for himself But as he is cleansed purified and renewed by the Holy Ghost and so there is a difference between him and himself 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Now this is necessary that
a Man should be Holy before his Actions shall be Holy for till a Man be Regenerated and act from a Principle of Grace in his Heart all that he doth is but the shadow and imperfect imitation of a good Action as an Ape would imitate a Man or as a violent Motion doth resemble that which is Natural We are bidden to be Holy as God is Holy 1 Pet. 1.15 But as he that hath called you is holy so be ye holy in all manner of conversation God as to his Essence and Being is Holy and all his Acts carry a condecency with his Nature He is righteous in all his wayes and holy in all his works Psalm 145.17 So we are made partakers of a divine nature 2 Pet. 1.4 and so live and walk in a God-like manner 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain to life and Godliness Grace is given to beget Life and then we are visibly to express it in a course of Godly walking Grace is planted in the Heart and then the influence of it is defused throughout all the parts of his Life First there is Internal Holiness in the hatred of Sin and the love of that which is good and then External Holiness is expressed in avoiding the one and pursuing after the other In short Actions without Life are the motions of Puppets not living Creatures on the other side if there be a change of Heart there must be fruits becoming it Habits are known by their Acts and Resolution by our Practice and the new Nature by newness of Conversation A Principle of Grace there must be and a prevalent Principle such as gets the Mastery of Sin before a Man can be denominated Holy There are mixt Principles and mixt Operations in a Christian but one is in praedominancy though there be a mixture of Principles and of Operations yet there is not a mixture of Interests there is but one chief good their great design is to please God in all things 2. As a Person is Holy by his Principle so an Action is Holy by the Rule when it agreeth with it as to Manner and Matter and End The substance of the Matter must be such as is warranted by the Law of God which melteth and sets out the bounds of Sin and Duty For by the law is the knowledge of sin Rom. 3.20 Rom. 12.2 That ye may prove what is that good and acceptable and perfect will of God Gal. 6.16 As many as walk according to this rule peace be on them and mercy and upon the Israel of God So for the Manner it must be done in such a way as will suit with the Nature of the Action we are about A Man may sin in doing good when he doth not do it well Luke 8.18 Take heed how you hear Eccl. 5.1 Keep thy foot when thou goest into the house of God and be more ready to hear than to give the sacrifice of fools for they consider not that they do evil And in our ordinary Conversation Eph. 5.15 See then that ye walk circumspectly not as fools but as wise Prov. 4.26 Ponder the path of thy feet and let all thy wayes be established The end must be to glorifie God 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God Coloss. 3.17 Whatsoever ye do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him A common Rule for all our Actions that they be undertaken in Christs Name and Thanks be given unto God for the event and success of them In short to be ruled by Christs Command depending on his help aiming at his Glory the Heart must be habitually inclined to all things in him and for him so as in the issue and close of their Actions to yield them matter of Thanksgiving to God this is that Universal Holiness which is required of all Christians III. Reasons why this Eminent Holiness both of Persons and Actions should take place in the Gospel above the times of the Law 1. Because of our Principle the new Nature wrought in us by the Spirit of God which is suited to the whole Will of God Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness As thou art a Creature thou art bound to do the whole Will of God for no Creature can be exempted from subjection to his Creator But now as New Creatures so are we fitted and prepared or put into a capacity to serve and please God in all things Eph. 2.10 For we are his workmanship created in Christ Iesus unto good works which God hath before ordained that we should walk in them Every Creature is fitted for the Operations which belong to that Life which it hath so the New Creature if created a new is fitted a new and therefore the New Nature must shew it self in all our Actions towards God and Men. The New Nature must still shew it self in all our Actions with God our Neighbour and our selves Titus 2.12 Teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in the present world In our Worship taking all occasions of conversing with God as Cornelious a devout man and one that feared God with all his house which gave much almes to the people and prayed to God alway Acts 10.2 In our dealings with Men Rom. 12.17 Provide things honest in the sight of all men In Charity Acts 9.36 Dorcas a Devout Woman full of good works and alms-deeds which she did Nay in our Recreations and Delights of the present Life use them still in order to God 1 Tim. 4.4 5. For every creature of God is good and nothing to be refused if it be received with thanksgiving For it is sanctified by the word of God and Prayer Gods Permission and Prayer calling for a Blessing on it The Word sheweth what is commanded as necessary what is lawful or indifferent Prayer on all things sheweth the seriousness of a Christian in lesser Matters he would go about nothing but what is recommended to God 2. Because of the Exactness of our Rule which teacheth us how to walk in our several Businesses and Imployments A Christian in his Walk either as to Faith or Manners is not left indifferent to choose what Rule pleaseth him best but there is a fixed determinate Measure of all our Actions how we shall enter into a state of Grace how we should behave our selves in it Micah 6.8 He hath shewed thee O man what is good and what doth the Lord God require of thee but to do justly and to love mercy and to walk humbly with thy God And Psalm 119.105 Thy word is a lamp unto my feet and a light unto my path Carnality is a walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the course of this world Eph. 2.2 Holiness is walking