ingage our Thankfullness and increase our Hatred of Sin In short two affections are most proper and seasonable Mourning for Sin and Rejoycing in Christ. 1. Mourning for Sin When we call to remembrance the Death of Christ the anguish of his Soul the bruises of his Body the effusion of his Blood these are all occasions of Godly sorrow For he hath born our griefs and carried our sorrows and he was wounded for our transgressions he was bruised for our iniquities the Chastisement of our peace was upon him and by his stripes we are healed Isai. 53.4 5. Therefore godly sorrow is seasonable so far as it is a means part of Repentance The Iews on the Solemn day of attonement used to afflict their Souls on that Day as you may read Levit. 23.27 28 29. On the Tenth day of the seventh Month it shall be a day of Attonement it shall be an holy Convocation unto you and ye shall afflict your Souls and offer an offering made by Fire unto the Lord. And ye shall do no work on that day for it is a day of Attonement to make an Attonement for you before the Lord your God For whatsoever soul it be that shall not be afflicted in that same day he shall be cut off from among his people Mark when this should be at the day of Expiation or Attonement and Solemn Reconciliation with God that they might have forgiveness of all their Sins Affliction of Soul or Humiliation is inward by Godly sorrow for Sin which worketh repentance unto Salvation not to be repented of 2 Cor. 7.10 It is done by judging and loathing our selves for the Evils we have committed outwardly by Fasting and Abstinence from all fleshly Delights which the Iews observed with great rigour I press it only as it was a sign of Repentance Then we best remember Christ Crucified when we are Crucified with him Gal. 2.20 I am Crucified with Christ. When the Sensual Inclination is mortified and the Heart deadned to the pleasures of Sin which are but for a Season 2. Rejoycing in Christ Jesus The other tendeth to this as a preparation to the Solemn effect And to Repentance there must be joyned Faith which is an acceptance and acknowledgment of the benefits procured and offered to us by Christ. Therefore we cannot receive them so sealed confirmed and applied as they are in the Lord's Supper without joy We are invited to the Lord's Table as to a Feast and joy doth best become an Holy Feast This Ordinance was instituted for our Consolation as being one of those Solemn assutances given to the Heirs of Promise And their nature and use is to beget Strong Consolation Heb. 6.18 It is true we come to it with remorse but that by way of preparation and for the quickening of our appetite But the proper act wherein consisteth our Communion with Christ and his Body and Blood is the joy and contentment that the Soul received in that Christ dyed for us Christ is not only propounded as dead but as dead for us that his Death may be our Life and a fountain of everlasting comfort to us When we come to God's Table we Eat and Drink in his presence as those that are agreed with him and reconciled to him by Jesus Christ. And then Rom. 5.11 We joy in God through our Lord Iesus Christ as those that have received the attonement So Psal. 22.26 The meek shall Eat and be satisfied they shall praise the Lord that seek him your Heart shall live for ever That is the poor humble Christian is revived and comforted by the Eucharistical Spiritual Food and the vital effects thereof of which by Faith they are made partakers He speaketh there of paying his vows and alludeth to the Peace-offerings when they feasted with their Friends Which is fulfilled in the Eucharist or Commemorative Feast which we observe in the remembrance of Christ's Death These are the Spiritual Affections we come with brokenness of Heart and go away with Joy Act. 8.39 And when they were come up out of the Water the Spirit of the Lord caught away Philip and the Eunuch saw him no more and be went on his way rejoycing 3. The Commemoration of Christ's Death as a Mystery of Godliness is done by a due consideration or reflection on the cause occasion and benefits of it 1. The first inward moving cause of all is the great love and mercy of God to us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And 1 Iohn 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our Sins This must not be overlooked partly because this is commended to us Rom. 5.8 But God commendeth his love to us in that while we were yet Sinners Christ dyed for us Some things may be told us but this is commended that we may be sure not to forget it This was the great thing propounded to our thoughts this gracious act and expression of God's mercy and bounty carried on in the most astonishing way far beyond what we could conceive or imagine And partly because this calleth for thankfulness the great principle of Gospel-Obedience 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again Yea the Life and Soul of every Duty the very design and tenor of the Gospel and the way of Salvation by a Redeemer is so ordered by God as to raise the highest Thankfulness in Man and that we might be deeply possessed with his Love Thankfulness is the great Duty of the Gospel and which containeth and animateth all the rest For the Gospel from first to last is a benefit 1 Tim. 6.2 Partakers of the Benefit And therefore to be received with Thankfulness for what obedience is to a meer Law that is Thankfulness to a Benefit This Duty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Eucharist The Lord Jesus hath gone before us as a pattern 1 Cor. 11.24 When he had given Thanks he brake it and Verse 25. After the same manner he took the cup that is giving Thanks as Matth. 26.27 He took the cup and gave thanks And all because of that Grace and Bounty of God which he came to discover to Mankind and would Seal with his Blood Well then this Grace Love and Goodâ—ess of God in giving his Son to dye for our Sins should never be over-looked by us That all our Acts may be Acts of Thankfulness our Repentance may be a thankful Repentance our Love may most affect the Heart with Sin Ezek. 16.63 Thou mayst remember and be confounded and never open thy mouth any more because of thy shame when I am pacified
third Branch of Sobriety is in Apparel That this is a part of Sobriety appears by that Scripture 1 Tim. 2.9 That Women adorn themselves in modest Apparel with Shamefac'dness and Sobriety We must be moderate as to Apparel as well as to other Delights and Comforts of Life In managing this part of the Discourse I shall first give you some Rules and then some Helps 1. For the Rules The Work of Sobriety is to moderate the Affection and then the Use. 1. To moderate the Affection to vain and immodest Apparel there the Disease begins Col. 3.5 Mortify therefore your Members which are upon the Earth Fornication Uncleanness inordinate Affection There may be even in those that are poor a Desire and an Envy at the Bravery of others which is grievous to the Spirit of God when we want it our selves Pride in Apparel is not only the Sin in the wearing but in the Desire of it when we can no sooner see a vain Fashion but we are taken with it as Ahaz was taken with the Altar at Damascus and we must have another of the like Fashion It is the Duty of Christians to consider one another to provoke to Love and to good Works Heb. 10.24 who should be most sober most modest in their Apparel but we often provoke one another to Excess and Pomp and strive who shall excel therefore this Desire when we are taken with vain Fashions is sinful And if our Hand will not reach to it then we envy and speak against others not out of Zeal but Emulation because we cannot attain to the like our selves as Diogenes trod on Plato's rich Garment with a greater Pride Calco Platonis fastum Envy shews we value these things Now to moderate this secret Envy take a Consideration or two 1 st If we have Food and Raiment to cover our Nakedness why should we trouble our selves about more 1 Tim. 6.8 And having Food and Raiment let us be therewith content When God first made Adam and Eve Apparel he made them Coats of Skins plain and homely Ware and they were greater Persons than we are And it is said of the Children of God those of whom the World was not worthy Heb. 11.37 They wandred about in Sheepskins and Goatskins Our Condition is much better therefore let us not envy others when they shine and excel in Pomp of the World it is enough God hath given us any thing for Warmth and Use. 2 dly Consider how holy Men have behaved themselves upon a like Occasion It is recorded in the Life of Bernard if he saw a poor Man in coarse Habit he would say It may be this poor Man may be glorious within and have a better Soul than thou hast but if he saw a Man with a fine Garment he would say It may be he excels thee as much within as without So Pambus when he saw one very curious in dressing her self he wept saying Have I been as careful to please Christ to deck my Soul with Grace in the Sight of God as she is to please a wanton Lover Thus should we make a spiritual Use of such a Spectacle and strive to be as fine in God's Sight as they are in Bravery without 2. The Work of Sobriety is not only to moderate the Affection but to moderate the Use of Apparel and outward Ornament that we may not be pompous and excessive That there is such a Sin as Excess in Apparel appears by the frequent Disswasives of the Word The Scripture takes notice of it chiefly in Women but Men have their Share The Holy Ghost by the Prophet Isaiah is pleased to give us an Account of the Fashions of those Days and to make an Inventory of their Wardrobe chap. 3.18 to 24. In that Day the Lord will take away the Bravery of their tinkling Ornaments about their Feet and their Cauls and their round Tires like the Moon The Chains and the Bracelets and the Mufflers the Bonnets and the Ornaments of the Legs and the Head-bands and the Tablets and the Ear-rings the Rings and Nose-Iewels the changeable Suits of Apparel and the Mantles and the Wimples and the crisping Pins the Glasses and the fine Linen and the Hoods and the Vails and therefore threatneth an heavy Judgment ver 24 25. And it shall come to pass that instead of sweet Smell there shall be Stink and instead of a Girdle a Rent and instead of well-set Hair Baldness and instead of a Stomacher a girding with Sackcloth and Burning instead of Beauty Thy Men shall fall by the Sword and thy Mighty in the War Mark the Judgment a Scab which meeteth with their Aim which was to set off their Beauty and the Violence Incivilities and Rudeness of the Souldiers to meet with the matter of their Sin who shall strip them of their Garments that they should not have Rags to cover their Nakedness So 1 Pet. 3.3 the Spirit of God takes notice of the outward Adorning of plaiting the Hair and of wearing of Gold and of putting on of Apparel By which he reproves not a decent dressing but a laying of it forth in Curls and Locks and wanton Plates So Luke 16.19 there it is taken notice of as a Luxury in the rich Man that he was clothed in Purple and fine Linen and fared sumptuously every Day Curious Clothing is made to be one of his Crimes as well as Gluttony and Neglect of the Poor Usually they go together And the Experience of all Ages sheweth that there is such a Sin and in these times more abundantly when all Distinctions of Ranks and Place and Superiours and Inferiours are taken away But how shall we do to find out the Sin Cases being so different and the Custom of Ages and Nations so various I answer in the general Such a Modesty as is without Exception doth best become the Saints and Christians indeed who are chiefly to regard the inward Ornament to adorn themselves in the Sight of God rather than in the Sight of Men 1 Pet. 3.4 Whose adorning let it be the hidden Man of the Heart in that which is not corruptible even the Ornament of a meek and quiet Spirit which is in the Sight of God of great Price And again they are to stand at a Distance from a Snare and to avoid all Appearance of Evil 1 Thess. 5.22 Abstain from all Appearance of Evil. And again they are to give no Offence neither to Iew nor Gentile nor to the Church of God 1 Cor. 10.32 Neither to their Fellow-Members within nor to Observers without Therefore if we had to do with a gracious Heart the Case would be soon decided they do not love to walk upon the Brink nor to come near a Sin An inoffensive modest Habit is free from all Exceptions and if Men and Women were wise they would soon see that it would neither lessen their Esteem with God or Men but increase it rather But more particularly Persons guilty are clamorous and say why do we
came not to judg the World but to save the World So 1 Iohn 4.14 We have seen and do testify that the Father sent his Son to be the Saviour of the World But then his second Coming is in more Majesty then he comes as a God to judg To consider him as a severe Judg that would make our Heart tremble but to consider him as a Saviour that 's comfortable then he remembers his old Relation for the Elect's sake In short he is the great God and our Saviour to shew his double Work and Office at the last Day he is a Saviour to his own People when he comes to shew himself to be the great God to punish the Wicked that would not accept of Grace and Salvation 4. To give us a Taste and Pledg both of his Willingness and Ability to do us good He is a mighty God and yet a Saviour Certainly there is a Difference between God and Man If we pardon and do good it is out of need because we dare not do otherwise but Jesus Christ is the mighty God strong enough to revenge yet our Saviour gracious enough to save and pardon The coupling of these Words shew that Christ is not a Saviour out of Necessity but good Will Men forbear their Enemies out of Policy not Pity 2 Sam. 3.19 These Men the Sons of Zerviah are too hard for me Power makes us cruel Who finds his Enemy and slays him not If a Man find his Enemy will he let him go well away 1 Sam. 24.19 Among Men observe it and you will find the weakest are most pitiful and merciful Why because they need Pity and Commiseration themselves from others But now Jesus Christ that hath the greatest Power hath also the greatest Mercy and the greatest Love he is the mighty God but yet the Prince of Peace He will be a mighty God rather in saving than in destroying though he hath all Power in his Hands yet he will exercise it in Acts of Mercy We abuse our Power to Acts of Oppression and Violence O when shall we learn of Christ to be mighty and yet saving There cannot be a happier Conjunction than when Greatness and Goodness Power and good Will are met together Remember Power is only given us to do good with it and to do good is some Resemblance of Christ. What a Comfort is this to the Faithful that Christ is the great God and also a Saviour both able and willing to do them good and to bestow abundance of Grace upon them 5. To shew what Christ is to the Saints wherever he shews himself a Saviour there he doth also shew himself to be a mighty God Together with Acts of Grace and Favour there are issued out Acts of Power and Strength there 's a concomitant Operation of Power together with an Act of Pardon and Grace I find the Scripture speaking of this he pardoneth as a strong God Mich. 7.18 Who is a God like unto thee pardoning Iniquity c. In the Original who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a strong God like unto thee And so Iunius renders it So Exod. 34.6 7. The Lord the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving Iniquity Transgression and Sin Moses plainly alludes to it Numb 14.17 18. Now I beseech thee let the Power of my Lord be great according as thou hast spoken saying The Lord is long-suffering and of great Mercy forgiving Iniquity and Transgression Whenever God shews Grace in pardoning Sin he shews Power also in subduing Sin So Psal. 62.11 God hath spoken once twice have I heard this that Power belongs to God And presently ver 12. Also unto thee O Lord belongeth Mercy Both these are dispensed together Those that come to God for Relief are under a double Trouble distemper'd Affections as well as a guilty Conscience therefore know for your Comfort Mercy and Power belong to God and in the Dispensation they usually go together 2 Pet. 1.3 According as his Divine Power hath given unto us all things that pertain to Life and Godliness Christians if you go to God aright you go to him not only for Life that you may be respited from Destruction but for Godliness not only for Acts of Grace but for Acts of Power as Wrath and Power are suted to the Reprobate so Mercy and Power to the Godly 6. To shew that Christ is not only a desirable Friend but a dreadful Adversary You must close with him as a Saviour or else you shall find him to your cost to be a mighty God you must submit to him or be destroyed you must accept of Mercy or feel the Power of his Wrath. And thus in Scripture Christ is represented with a golden Scepter and with an Iron Mace to dash his Enemies in Pieces like a Potâ—eâ—â—â— Vessel you must touch his golden Scepter or feel the Weight of his Iron Rod He that saveth can punish and crush as well as comfort Again we read of a Banner of Love and of a flying Roll of Curses and therefore as there is Mercy and Sweetness in Christ so he is represented as a dreadful Adversary Usually we presume on God's Mercy and fear Man's Power but this should not be so O! observe the Counsel the Lord gives Isa. 27.5 Let him take hold of my Strength that he may make Peace with me Blessed God! who is able to grapple and deal with thee in thy Strength but we overcome by yielding Let us humble our selves betimes that 's taking hold of his Strength and making Power our Friend It is an Allusion not to a Wrestler for so how can our Hands be strong and our Heart indure in the Day he shall deal with us but to a Suppliant when a Parent or Master is ready to strike the Child takes hold of his Arm and seeks terms of Peace and intreats him to pacify his Wrath So saith the Lord make Strength your Friend then his Power which otherwise would be your Enemy is ingaged to you 7. To preserve that mix'd Affection which best becomes the present State we are in Our State is mix'd and we act best under a mix'd Affection God would have us not only love him but fear him And therefore he is represented as a mighty God as well as a gracious Saviour that we may come to him with Reverence and yet with Confidence That 's the proper temper of a gracious Spirit in all our Addresses to God Psal. 2.10 Serve the Lord with Fear and rejoice with Trembling Fear mix'd and temper'd with Love is most regular so is Love that is guided with Fear Therefore when you pray to him and worship him and serve him remember he is the great God but lest that should breed Bondage and Dejection in your Spirits remember he is also our Saviour How sweet would this be if we could but make use of both these Titles
We were all forfeited to God but all the Elect have an Interest in the same Redeemer This will somewhat explain the Mystery 2. In that Law there was another Redemption that was to be made to Man and so there was a two-fold Redemption figured in the Legal Dispensation 1. There was a Redemption of the Inheritance or of the Person of the Brother that was waxen poor and so through Poverty had sold himself or sold his Land Levit. 25.25 If thy Brother be waxen poor and hath sold away some of his Possession and if any of his Kin come to redeem it then shall he redeem that which his Brother sold. And ver 47 48. And if a Sojourner or Stranger wax rich by thee and thy Brother that dwelleth by thee wax poor and sell himself unto the Stranger or Sojourner by thee or to the Stock of the Strangers Family After that he is sold he may be redeemed again one of his Brethren may redeem him The Goel or the next of Kin was to redeem both the Land and Person so sold. All this noteth our State by Nature we forfeited our Inheritance and sold our selves to work Iniquity there was a voluntary Forfeiture on our Part and we could not redeem our selves for we were waxen poor And when we had sold our selves all of the Kindred were altogether waxen poor and could not redeem us Psal. 49.7 8. None of them can by any means redeem his Brother nor give to God a Ransom for him For the Redemption of their Soul is precious and it ceaseth for ever Therefore Jesus Christ comes from Heaven and takes Flesh that he might be of our Blood and Kin and so jure Propinguitatis as being next of Blood he had a Right to redeem and help us when we had forfeited our selves and were become Slaves and Vassals of Sin and Satan 2. There was the Redemption of Captives I confess I do not find express mention in the Law of this kind of Redemption though some Types of this Captivity there were and therefore here we must allude to the Customs of all Nations Therefore I shall shew First To whom we were Captives Secondly The manner of redeeming Captives both among the Jews and all Nations First To whom we were Captives to God to Satan to Sin 1. To God We were the Prisoners of his Justice and Wrath and therefore called Prisoners in the Pit in which there is no Water Zech. 9.11 It is a Description of our natural Bondage In our Original State we were God's Creatures but in our degenerate and fallen Estate we are God's Prisoners 2. We were Captives to Satan as God's Executioner given up to his Power that he might blind harden and lead us to all manner of Sin by a just Tradition 2 Tim. 2.26 That they may recover themselves out of the Snare of the Devil who are taken captive by him at his Will Natural Men are at the Will of another as Christ told Peter John 21.18 Another shall gird thee and carry thee whither thou wouldst not So Satan leads and carries us up and down but it is there where we would our selves be we consent to this Bondage and are acted by the Spirit of the Devil and are at his beck Nay that is not all but we are also given up Captives to Satan that we might be tormented by him therefore he is said to have the Power of Death Heb. 2.14 The Devil as God's Executioner hath a great Power over carnal Men to stir up Bondage and Fear and Horrors of Wrath and to take them away to Torment though not as he will but as God willeth Satan is our Keeper as God is our Judg and Conscience which was made to be God's Deputy is as it were Satan's Under-keeper stirs up Fear and holds us in Chains of Darkness 3. We are Captives to Sin Every natural Man is a Slave to his own Lusts Tit. 3.3 Serving divers Lusts and Pleasures Man in his natural State is a Slave to his own Affections For the explaining of which let me tell you while Man was in his Original State and Condition his Actions were to be thus governed the Understanding and Conscience were to prescribe to the Will and the Will according to right Reason and Conscience was to stir up the Affections and the Affections according to the Counsel and Command of the Will were to move the Spirits and the Members of the Body This was the Order setled in Man's Nature before the Fall But now by Corruption there is a woful Change and Disorder and the Head is where the Feet should be the bodily Spirits move the Affections the Law in the Members prescribes many times to the Law of the Mind carnal Pleasures move the Affections and the Affections carry away the Will by Violence and the corrupt Bent of the Will blinds the Understanding and so Man is led headlong to his own Destruction and therefore the Apostle saith that carnal Men are sold under Sin Rom. 7.14 I am carnal sold under Sin As Captives in War were sold to be Drudges to those that bought them so Man by Nature is sold to be a Drudg to his own Lusts and to be at the Beck of every carnal and unclean Suggestion Here is the Captivity of Man by Nature there is the Judg and that is God to whose Wrath we are subject there is the Prison that is Hell there is the Keeper of the Prison that 's Satan and there are the Ropes and Chains by which we are bound and they are partly our Sins Prov. 5.22 His own Iniquities shall take the Wicked himself and he shall be holden with the Cords of his Sins And partly the Terrors of Conscience for the Devils are said to be reserved in everlasting Chains under Darkness unto the Iudgment of the great Day Jude 6. which signifies the Horror that is upon the damned Spirits expecting more Judgment from the Wrath of the Lord and at the Judgment of the Great Day The Devils that are most sensible of their Estate as being actually in Torment are said to be held in those Chains of Darkness and we as their Fellow-Prisoners are held in the same Chains though in the time of God's Patience we do not feel it Secondly Let us come to the way of redeeming these Captives Among the Nations there 's a four-fold way of redeeming Captives either gratuitâ manumissione by free Deliverance or else Permutatione by way of Exchange or else violentâ ablatione by way of Force and Arms or else soluto lutro by paying the Price or Ransom The two last are most proper to this Case taking away by Force or paying a Ransom though to me the former also have their Place 1. By free Dismission on God's Part that holdeth in the present Case we are freely dismissed namely as there is nothing done on the Captive's Part to free himself It is said Rom. 3.24 Being justified freely by his Grace through the Redemption that is in
Office 1. As to his Person There we must consider the Original Holyness of his Natures Divine and Humane Divine he is called Isa. 45.21 A just God and a Saviour Humane he was wholly free from that Original Contagion wherewith others that come of Adam are defiled Luke 1.35 That holy thing that shall be born of thee shall be called the Son of God Now add to this his perfect Actual Obedience to God both in Heart and Life and this either to the Common Law of Duty that lyeth upon all Mankind for it became him to fulfil all righteousness Matth. 3.15 Or that particular Law of Mediation which was proper to himself Heb. 5.8 Though he were a Son yet he learned obedience by the things he suffered by which he answered the end of the Law which we have broken and was also the meritorious cause of the Covenant of Grace by which all Blessings are conveyed to us 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Well then his Personal Holyness did make him acceptable to God and should make him amiable to us He loved righteousness and hated iniquity Adam in the state of Innocency did perfectly love Righteousness and hate Sin but not constantly for he soon fell Believers in the state of Regeneration love Righteousness and hate Iniquity sincerely and constantly but not perfectly but Christ when he assumed our Nature did love righteousness and hate Iniquity both perfectly and constantly in Heart and Practice and this even to the Death This qualified him for his Office of Prophet Priest and King As a Prophet who is so fit to teach the World Holyness as one that hath a perfect love to Holyness and hatred of Sin and this manifested in our Nature Angels are Holy and Righteous but not so as Christ who besides the Essential Purity and Holyness of the God-head hath also assumed our Nature and preserved it in Purity and Innocency And therefore his Nature and Practice agreeth with his design 1 Iohn 3.5 He was manifested to take away our sins and in him is no sin So as a Priest his Holyness gave a value both to the Merit of his Sacrifice and Intercession Heb. 7.25 26. Wherefore he is able to save them to the uttermost that come to God by him seeing he ever liveth to make intercession for them For such an high priest became us who is holy harmless undefiled separate from sinners Here was a pure unspotted Sacrifice offered up to God here upon Earth and pleaded and represented in Heaven He that was to satisfie in the behalf of others needed to be free from the defilement of Sin himself that he might be not only our Ransome but our Patterne Then as a King this Purity and Holyness is necessary not only that he might powerfully Effect but also Favour and Patronize all that is good Holy and Just in the World For Prov. 15.9 The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousness The one are the Objects of his Abomination the other of his love The Wicked are for a while prosperous and successful therefore they think God loveth them but they are an abomination to him into whose hands all Judgment is put They cannot collect or conclude his approbation from his forbearance no nor any neglect of Humane Affairs as if they were left to their own Chance and Arbitrement No all that can be gathered from hence is his great forbearance and Mercy to the worst while he is inviting them to Repentance On the other side you have the disposition of the Regenerate set forth who do not perfunctorily and by the bye do that which is Holy and Righteous but set their whole Heart and Desire to it They follow after Righteousness their business is to be eminently Holy and surely they are loved by Christ For he that hateth Iniquity and loveth Righteousness will love those that follow after it than which nothing more sweet honourable and blessed can be thought of by us than to be loved by our Redeemer To have a Prince love us or a Wise or Learned Man love us we highly value it What is it then to have Christ love us This will not be a barren or an empty Love Well then he is fit to be the King of the World 2. All this while we have spoken of his Personal Holyness which maketh him acceptable to God and amiable to us and qualifieth him for his Office Now let us see how he sheweth this love to Holyness and hatred to Iniquity in his Office as well as in his Person The general terme whereby this Office is expressed is Mediator The Three particular Functions are those of Prophet Priest and King 1. As to the general terme Mediator whose work it is to bring Heaven and Earth to kiss each other or to make Peace between God and Man God offended and Man guilty All that he did herein was out of his Love love to Righteousness and hatred of Iniquity which was the great Make-bate between God and us therefore surely his chief design was to destroy Sin and to promote Holyness So much we are told Dan. 9.24 That the Messiah shall come to finish transgressions and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesie and to anoint the most holy The great business for which the Mediator came into the World was to destroy the Reign and Power of Sin and to advance the practice of all goodness and Holyness and to recover the lost World to God Now because his Heart was so much set upon this God anointed him with the oyl of gladness above his fellows 2. Come we to those Three particular Functions wherein this Office is exercised those of Prophet Priest and King 1. As a Prophet by his Doctrine he sheweth that he loveth Righteousness and hateth Iniquity for the whole frame of it discovereth and breatheth out nothing else but an hatred against Sin and a Love to Holyness Iohn 17.17 Sanctifie them through the truth thy word is truth Psalm 119.140 Thy word is very pure All the Histories Misteries Precepts Promises Threatnings aim at this one business that Sin may be subdued in us and brought into disrepute and disesteem in the world The Histories are certain Patterns and Example of Holyness and those taken from Men and Women that had not devested themselves of the Interests and Concernments of Flesh and Blood no more than we have and yet pleased and served God in their several Generations to excite us to like diligence and Self-Denyal Heb. 6.12 Be followers of them who through faith and patience inherit the promises The Misteries are not only to raise our wonder but breed a true Spirit of Godliness 1 Tim. 3.16 And without controversie great is the mistery of
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
lives because you do no more warm your hearts with these thoughts Gentlemen leave off the reading vain Books and Romances they that have found the saving effects of God's Love will do so Ephes. 3.18 19. That ye may be able to comprehend with all Saints what is the breadth and length and depth and heighth and to know the love of Christ which passeth knowledge This will be for our comfort Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost given to us It will quicken us to holiness if ever we feel the love of God 2 Cor. 5.14 The love of Christ constraineth us 3. It informeth us of the Harmony between the Churches Between the Old Testament Church and the Christian Church John 8.56 Your Father Abraham rejoiced to see my day and he saw it and was glad Luke 10.24 I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them The times of the Gospel would to them have been a sweet sight they ardently desired to see Christ in the flesh And between the Church Militant and the Church Triumphant they join together in admiring Christ. Saints and Angels have one Beatitude beholding the face of God therefore they join in one duty looking on Christ. VVe shall one day meet in one Assembly Heb. 12.23 VVe hope to be Luke 20.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like the Angels VVe should do as they do if we would be as they be 4. That Creatures busie their thoughts as they are affected Base Spirits are busied about light matters but Eagles will not stoop to catch Flies nor Angels employ themselves in inferiour and mean speculations but they have a great delight in acknowledging the manifold VVisdom of God in the Work of Redemption Great Spirits are taken up with things of great weight and importance Acts 17.11 These were more noble then they of Thessalonica in that they received the word with all readiness of mind and searched the Scriptures daily whether these things were so whilst others quench their Souls in sensualities they are for the Divine Study these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meant of Natural Nobility but Spiritual True Nobility and Excellency which lieth in a care of Salvation not in wearing fine Cloaths or enjoying plentiful Revenues or good Descent but in the study of Christ not in greatness of Birth but Diligence in searching out the Mysteries of Salvation that is Nobility indeed not to enslave our selves to the Opinions of Men and their Customs 1 Cor. 7.23 Ye are bought with a price be not ye the servants of Men. Not to wallow in Earthly Pleasure but seek things above Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God Phil. 3.20 For our conversation is in Heaven from whence also we look for the Saviour the Lord Iesus Christ. Not to be overcome by a Man's Passions and Corrupt Affections Prov. 16.32 He that is slow to anger is better then the Mighty and he that ruleth his own Spirit then he that taketh a City Prov. 25.28 He that hath no rule over his own Spirit is like a City that is broken down and without Walls These Noble Spirits will not yield to Lusts. Vse 2. To Reprove 1. The slightness of Men and to confound us with shame that we do no more take care to look after this Happiness that we do so unwillingly think of these things or set a-part our selves for the study of them Shall we slight these things which Angels wonder at Some will scarce vouchsafe to look into these things scarce think or talk seriously of them whilst their Minds and Discourses are taken up with baubles and trifles Angels are more noble Beings nearer to God they are not the parties interested we have particular benefit by them Matt. 22.5 But they made light of it They would not let it enter into their care and thoughts We are bound to this under pain of Damnation 't is not a thing arbitrary Heb. 2.3 How shall we escape if we neglect so great Salvation Bewail your stupidness that you have so slight a sense of these things Meditation I know is painful work it is very difficult but the sweetness of the Argument should perswade us to it 2. It reproveth that satiety that is apt to creep upon us Why should we be weary of searching into these Holy Mysteries What is the reason of this satiety First We search for them out of curiosity or content our selves with meer speculations which is an Adulterous love to truth not to get an interest in them John 4.10 If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldest have asked and he would have given thee living water Secondly We do not look upon them with the eye of Faith Ephes. 3.17 18. That Christ may dwell in your hearts by Faith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth And to know the love of Christ which passeth knowledge Our embracing by Faith is a good means to make this study effectual Thirdly They content themselves with a superficial view but do not make an accurate inspection We do not know it so as to stand wondering at it in all its dimensions Ephes. 3.18 That ye may be able to comprehend with all Saints what is the breadth and length and depth and heighth Breadth whereby it is extended to Men of all Ages and Ranks Matth. 28.20 Lo I am with you always to the end of the World 1 Tim. 2.4 Who will have all Men to be saved and to come unto the knowledge of the Truth Length whereby it reacheth from eternity to eternity Psal. 103.17 The mercy of the Lord is from everlasting to everlasting Depth It stoopeth to our lowest misery Christ delivered us from the depths of misery and sin Psal. 86.13 Thou hast delivered my Soul from the lowest Hell And there is Heighth in it whereby it reacheth to Heavenly Joys and Happiness John 14.3 If I go and prepare a place for you I will come again and receive you to my self that where I am there ye may be also Study those several respects and ways wherein it is manifested till you are ravished with the thoughts of it draw solid comfort hope and quickening from it Psal. 39.3 While I was musing the fire burned 4. It reproves those that onely study it but do not get an interest and experience of the comfort of it otherwise it is a cold story 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious There is Christ revealed to us and Christ revealed in us then is there sweetness in these truths Gal. 1.16 It pleased God to
Spirits to all the other parts so what we receive from God as good Stewards we should dispense it again and so propagate the Knowledge of God in the World which is better than Gold and fine Silver 3. It is a great comfort and quickening to confer together of holy things Rom. 1.12 That I may be comforted together with you by the mutual Faith both of you and me It is a far sweeter thing to talk of the Word of God and spiritual and heavenly things than to imploy our Tongues in vain and foolish Mirth or discoursing about mere worldly Matters Should any thing be more delightful to a Christian than God and Christ and Heaven and the Promises of the World to come and the Way thither And therefore surely we should take all meet occasions to confer of these things Certainly our relish and appetite is mightily depraved to judge our selves as in a Prison when we are in good Company who remember God And when they invite you to remember him with them will you frown upon the Motion because it is some check and interruption to Carnal Vanity Had you rather hear the Ravens croak or the Nightingale sing The grunting of a Swine or the melody of an Instrument Such a a difference there is between vain and worldly talk and heavenly discourse 4. The well-ordering of our Words is a great point of Christianity and argueth a good degree of Grace He that bridleth his Tongue is a perfect Man Jam. 3.2 If any Man offend not in words the same is a perfect Man and able also to bridle the whole Body And Solomon saith Prov. 18.21 That Death and Life are in the power of the Tongue Upon the good or ill use of it a Man's safety doth depend not only Temporal safety but Eternal And a greater than Solomon tells us Matth. 12.37 By thy Words shalt thou be justified and by thy Words shalt thou be condemned Therefore it concerneth us to look to our Discourses as well as our Actions Solomon often describeth the Righteous by his good Tongue Prov. 10.31 The Mouth of the Iust bringeth forth Wisdom Prov. 12.8 The Tongue of the Wise is Health The first Use is to inform us 1. What an Happineâ—s it is to converse with just and renewed Men Their Tongue is as choice Silver You are inriched by converse with them with such Treasures as if you were well in your Wits you would prefer above fine Gold and choice Silver And so sheweth what Teachers you should live under and what Families you should put your selves into if you be at your own disposal and what Company you should chuse You should go into the Mines those places where the Vein of choice Silver is to be had 2. That it is not enough to avoid evil Communication but our Speech must be ordered by Grace to the benefit of others Besides vain babling there are two defects Some are dumb and tongue-tyed in holy Things they can speak liberally of any Subject that occurreth but are dumb in Spiritual Matters which concern Edification Men shew so little Grace in their Conferences because they have so little Grace in their Hearts Many carry it as if they were â—shamed to speak of God or had nothing to say of him or for him You are not bound always to speak of Religious Things but sometimes you are bound now when do you interpose a word for God in a serious and affectionate manner Others jangle about disputable Opinions and all their talk is Controversie as if the plain and uncontroverted Points were not worth the owning yet in these the life and power of Godliness consisteth this is like leaving Bread and gnawing upon a a Stone In Nature necessary things are obvious so in the Universe of Religion to inculcate on each other the Vital Truths and the most necessary Duties Controversies have their place but the ordinary discourse of Christians should be about the most necessary things 3. To shew us what need there is that we should be just holy and righteouâ— If we would profit others by our discourses two things are necessary that we should be inlightned and mortified 1. That we should be inlightned by the Spirit of Grace If we would teach others the way of God it is necessary that we our selves should be taught of God It cometh warmer and fresher from us when we speak not by hear-say only but Experience as Heart answereth to Heart so the renewed Heart in him that heareth to the renewed Heart in him that speaketh and we shew others what God by his illuminating Grace hath first shewed us Then it savoureth of the Spirit that worketh in both he that is all on fire himself will more easily inkindle others Alas Good Things pass through many like Water through an empty Trunk without feeling they may speak very good things but they do but personate and act a part When God hath bound up our Wounds we do more feeling speak to others Certainly we are apt to speak oftenest of those things which we do most affect when we have a true discerning of the Excellency of holy things our Speeches about them will be more frequent lively and savoury 2. That we be mortified and dead to carnal things for we cannot conceal our Affections whether they are bent to the things of the Flesh or to the things of the Spirit Till the Heart be câ—eansed and we mortifie our sinful Inclinations from whence Thoughts and Words proceed they always obey the Ruling Power A good Man will be known by his discourse so will the Carnal The Froward will speak froward things and the Sensual of what is grateful to the Flesh and the Worldly of what is suitable to their worldly Designs and Knowledge doth not guide us here so much as Inclination for Speech is but the overflow of the Heart The second Use is of Exhortation To press us to imploy our Tongues to the Use of Edifying 1. Let us be much exercised in reading and meditating on the Word of God and get a good stock of sound Scriptural Knowledge Matth. 12.35 A good Man out of the good treasure of the Heart bringeth forth good things Every Man entertaineth his Guests with such Provision as he hath He that taketh Money out of his Pocket if it be stored with Gold or Silver or Brass Farthings as his Stock is so will the Draught appear The Word of God is that which enableth us to edifie our selves and others with holy Conference The more Store the more we have to bring forth upon all Occasions Coll. 3.16 Let the Word of God dwell in you richly in all Wisdom teaching and admonishing one another A plentiful measure of Gospel-Knowledge enableth us to instruct others and direct others There all Wisdom is made plain things revealed which cannot be found elsewhere that which by long search we get in the Writings of Heathens is there made ready to our hands and brought down to the meanest Capacity If the
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
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
And more and more interest our selves in his cleansing 5. Because the Application is a difficult Work Besides the Purchase of the Gift of the Spirit Christ hath instituted the Help of the Word and Sacraments to bring us into Possession of this Benefit Ephes. 5.26 That he might sanctify and cleanse it with the washing of VVater by the VVord The Merit of his Death falleth upon these means that we may use them with the more Confidence Iohn 15.3 Now are ye clean through the VVord which I have spoken unto you The Word is the Glass wherein to see Corruption which sets a-work to seek Purging By that our Sense of our natural Impurity is revived the Means and Causes of our cleansing set down that we may with deep Humiliation confess our Sin humbly sue out the Grace offered and wait for it in the conscionable Use of all the means of Grace And for the Sacraments As the Word containeth the Charter and Grant of Christ and all his Benefits to those that will receive him so this is the Seal of the Grant Rom. 4.11 He received the Sign of Circumcision a Seal of the Righteousness of Faith whereby we are more confirmed in waiting for the Spirit and excited to look for this Benefit from Christ. Well then we must still lie at the Pool of the Word and Sacraments And now you have my second Argument Why Jesus Christ should be honoured lauded and praised by all the Saints because he hath done so great an Office of Love and procured so great a Benefit for us as the washing away of our Sins in his Blood that we might be admitted to Communion with God III. The Fruits and Benefits that we have thereby He hath made us Kings and Priests unto God and to his Father This doth oblige us the more to ascribe and give Glory and Dominion to him for ever and ever since he hath brought us into Communion with God and set us apart as consecrated Persons such as Kings and Priests were of old to perform daily Service to God In this third Thing 1 st Observe the Order We must be washed from our Sins before we can be Kings and Priests or minister before the Lord. Aaron and his Sons though they were formerly designed to be Priests yet they could not officiate and act as Priests before they were consecrated So must we be consecrated and made Priests to God and that by the Blood of Christ. They were seven days in consecrating This whole Life is the time of our Consecration which goeth on by degrees and will be made compleat both for Body and Soul upon the Resurrection when we shall be fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven For this Life though our Consecration be not finished yet here we are stiled an Holy Priesthood to minister before the Throne of Grace though not before the Throne of Glory Now if we be washed from our Sins in the Laver of Regeneration we may draw near to God as the Priests under the Law were washed in the Laver and then came to the Altar It holdeth good both in this Life and in the Life to come that none but the Washed can come so near to God either before the Throne of Grace or Throne of Glory The Throne of Grace Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water So Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God In the State of Glory Rev. 7.14 15. These are they which came out of great Tribulation and have washed their Robes and made them white in the Blood of the Lamb. Therefore are they before the Throne of God and serve him Day and Night in his Temple The persecuted Saints who came out of great Tribulation they first washed their Robes in the Blood of the Lamb before they were admitted as Priests to stand before the Throne of God to serve him Day and Night in his Temple Sanctification must go before Consecration and the more sanctified the more consecrated when our Sanctification is finished then our Consecration is consummate And then we shall have a full Communion with our God a clear Vision of his eternal Beauty and as great a Fruition of his Godhead as we shall be capable of in a State of full Contentment Joy and Blessedness 2 dly The Privileges are exceeding great to be consecrated to so high a Dignity That we should be consecrated or set apart for God to be Objects of his special Grace and Instruments of his Glory and Service Much more that we should be advanced to so great a Dignity as to be Kings and Priests to God We share in Christ's own Dignity He was a King and a Priest so are we He had an Unction so have we He was Christ we are Christians By virtue of our Union with him we are Partakers of his Kingdom and Priesthood The Church of Israel was called a Kingdom of Priests Exod. 19.6 And Believers in the New-Testament are called a Royal Priesthood 1 Pet. 2.9 Not to disturb Civil Kings or the Order God hath instituted in the Church for it is Kings and Priests to God not to the World Let us consider these Privileges asunder 1. Kings King is a Name of Honour Power and ample Possession 1. Here we reign spiritually as we vanquish the Devil the World and the Flesh in any measure It is a Princely Thing to be above these inferiour Things and to trample them under our Feet in an holy and heavenly Pride An Heathen could say Rex est qui metuit nihil Rex est qui cupit nihil He is a King that fears nothing and desires nothing He that is above the Hopes and Fears of the World he that hath his Heart in Heaven and is above temporal Accidents the ups and downs of the World the World is beneath his Heart and Affections this Man is of a Kingly Spirit Christ's Kingdom is not of this World neither is a Believer's Rev. 5.10 Thou hast made us unto our God Kings and Priests and we shall reign on the Earth viz. in a Spiritual Way It is a beastly thing to serve our Lusts but kingly to have our Conversations in Heaven and vanquish the World 1 Iohn 5.4 5. Whosoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Who is he that overcometh the World but he that believeth that Iesus is the Son of God To live up to our Faith and Love with a Noble Royal Spirit 2. Hereafter we shall reign visibly and gloriously when we shall sit upon Thrones with Christ at his last coming to judg the World and Angels themselves Matth. 19.28 Verily I
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
Ye worship ye know not what so generally do People worship they know not what Ask them what God is and whom they worship they cannot tell they are carried on by Custom and dark and blind Superstition and they mutter over their Prayers to an unknown Power such blind and wild Conceits have they of the Nature of God till they see him by the Light of his own Spirit This Ignorance is sad because it is a sign of no Grace and it is a pledg of future Judgment In these days of Gospel-Light it is a sign of no Grace Jer. 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 In the days of the Gospel now it is so clearly preached it is required of the meanest sort as well as those that have the advantages of better Education And it is a Pledg of future Judgment 2 Thess. 1.8 Christ will come in flaming Fire to render Vengeance on them that know not God and that obey not the Gospel We have low Thoughts of the Guilt of Ignorance and think God will not be severe against such many ignorant Creatures are harmless and do no wrong but to live and die in Ignorance is a matter of sad Consequence There is Vengeance for Pagans that know not God by showers of Rain and fruitful Seasons and indeed they principally are intended Divide Men into two sorts those that have only the Light of Nature Sense and Reason to guide them and those that have the Light of the Gospel there is Vengeance for Pagans that have no other Apostles sent to them but those natural Apostles of Sun Moon and Stars They had Light shining to them in God's Works and they had Sense and Reason Eyes to see the Light and so they were bound to know the first Cause and might see God working and guiding all things in the World but there is much more Vengeance for Christians for those that have God's Word the Light of Faith and yet shut their Eyes against the Light Usually come and talk with Men they will acknowledg they are poor ignorant Creatures and God that made them will save them tho the Scripture speaks quite contrary Isa. 27.11 This is a People of no Vnderstanding therefore he that made them will not have Mercy upon them and he that formed them will shew them no Favour God is exceeding angry when all Advantages of Light are lost A Pagan is ignorant of God but you are worse being unteachable He that hath only Sun and Moon to teach him shall be damned for his Ignorance of God but if you do not profit by the Light of the Gospel to conceive more worthily of the Nature and Glory of God your Judgment will be greater 2. We do not honour God as the First Cause when we do not depend upon him that is Ungodliness Trust and Dependance is the ground of all Commerce between us and God and it is the greatest Homage and Respect which we yield to the Creator and First Cause Now when Men can trust any visible Creature rather than God their Estates rather than God they rob him of his peculiar Honour That there is such a Sin as trusting in the Creature excluding God is clear from Job 31.24 If I have made Gold my Hope or have said to the fine Gold Thou art my Confidence Iob to vindicate himself from Hypocrisy reckons up the usual Sins of a Hypocrite among the rest this is one to make Gold his Confidence Men are apt to think it the Staff of their Lives and Stay of their Posterity and Ground of their Welfare and Happiness and so their Hearts are diverted from God and their Trust is intercepted It is a usual Sin tho little thought of for Men to intrench themselves within a great Estate and then think they are safe and secure against all the Changes and Chances of the present Life and so God is laid aside Let God offer to intrench us within the Promises and leave his Name in pawn with us yet we are full of Fears and Doubts Prov. 18.10 The Name of the Lord is a strong Tower the Righteous runneth into it and is safe But ver 11. The rich Man's Wealth is his strong City and as an high Wall in his own Conceit Such as think themselves safe in a great Estate do not acknowledg God as the First Cause which gives Being and sustains all things and therefore Covetousness is called Idolatry Col. 3.5 and a covetous Man is called an Idolater Ephes. 5.5 not so much because of his Love of Money as because of his Trust in it The Glutton counteth his Belly his God Phil. 3.19 Whose God is their Belly he mindeth the Gratifications of his Appetite yet he doth not trust in his Belly-Chear he thinks not to be protected by it therefore he is not called an Idolater as the covetous who robbeth God of his Trust. We are all apt to make an Idol of the Creature and poor Men think if they had Wealth this were enough to make them happy they trust in those that have it which is Idolatry upon Idolatry Therefore it is said Psal. 62.9 Surely Men of low degree are Vanity and Men of high degree are a Lie To appearance Men of low degree are nothing and Men of high degree are a Lie because we are apt to trust in them But chiefly it is incident to the Rich they that have Riches are apt to trust in Riches Mark 10.23 How hardly shall they that have Riches enter into the Kingdom of God! compared with ver 24. Children how hard is it for them that trust in Riches to enter into the Kingdom of God Now this is a secret Sin A Man doth not think that he makes Money his Idol if he he doth not pray or offer Sacrifices to it or give it some perceivable Worship and tho he use it as familiarly as any thing in a House But this Idolatry lies within tho a Man doth not entertain his Gold with Ceremony yet there is his Trust and Confidence that he shall be safe and do well because he hath such an Estate which he depends upon and not upon God We smile at the Vanity of the Heathens that worshipped Stocks and Stones and Idols of Gold and Silver and we do worse but more Spiritually when our Trust is terminated in the Creature Though we do not say to Gold Thou art my Confidence or you shall deliver me or I will put my Trust in you or use any such gross Language yet this is the Interpretation of our Carriage A covetous Man may speak as basely of Wealth as another he may say I know Gold is but refined Earth but his Heart resteth on it as his only refuge and stay and he thinks he and his Children cannot be happy without it which is a great Sin it sets up another God chains the Heart to the World and
and so degenerate lest a Desire be turned into a Lust and its vehemency withdraw the Heart from God As we know natural Heat from Unnatural it is so temperately dispersed that the Constitution of Nature is not disturbed or oppressed by it but unnatural Heats oppress Nature So Desires as long as they do not disturb the Soul they are not hurtful but when they exceed their Bounds they are to be under the Coercion of Reason 1 Cor. 6.12 All things are lawful for me but I will not be brought under the Power of any He that will do all that he may will do more than he should It is good to keep at a distance from the Power of Sin not always to walk on the Brink lest we become Slaves to Lust. Secondly Take one Distinction more of these Lusts. It is intimated by the Apostle 1 Iohn 2.16 All that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life This is the Sum and Contents of the corrupt World Let us see the meaning and then make some Observations on the Place All that is in the World You will say How can the Apostle speak thus There are Sun Moon and Stars and glorious Creatures in the World why doth the Apostle instance only in the Sink and Kennel of the World I answer The World is taken for the corrupt World all that is of Price all that is of Account with carnal Men all that takes up their Care and Thoughts is Lust and Vanity either the Lusts of the Flesh the Lusts of the Eyes or the Pride of Life He doth not speak of the natural World which is full of glorious Creatures but of the corrupt World which is opposite to the Kingdom of Christ that 's full of Lusts and Sins But let us see a little particularly what are the Contents of this World 1. The Lust of the Flesh. 2. The Lust of the Eyes 3. The Pride of Life 1. The Lust of the Flesh. Flesh is sometimes taken in a large sense for corrupt Nature for the whole Dunghil of Corruption that we brought with us into the World And the Lusts of the Flesh for the workings of this Corruption the reaking of this Dunghil whether in the Understanding by Thoughts or carnal Counsel or in the Will by carnal Desires so it is taken at large But here it is taken more strictly for the Corruptions of the sensual Appetite or for the immoderate Desire of soft and delicate Living and for Sensuality or the intemperate use of Pleasures Meats and Drinks and such things as gratify the Flesh. 2. The Lusts of the Eye some expound by Curiosity others by Wantonness Indeed the Eye is the usual Broker of Temptations the Eye lets out the Lust and lets in the Temptation all kind of Lusts make use of it But I suppose Covetousness is here intended or an inordinate desire of Profit When we look upon the Bravery of the World or upon Money or any thing that pleaseth this kind of Corruption the Eye seduceth the Heart as soon as we look upon a thing This is charged upon the Eye Eccl. 1.8 All things are full of labour Man cannot utter it the Eye is not satisfied with seeing Prov. 27.20 Hell and Destruction are never full so the Eyes of Man are never satisfied All strong Desires look out by the Eye especially insatiable Avarice 3. The next part of the corrupt World is Pride of Life so called because it cannot be kept in but is manifested in our Lives or rather because 't is a Sin of a diffusive Nature that spreads it self throughout the whole Life of Man Whereas other Sins are confined and limited he ascribeth an universal and unlimited influence to Pride The Lusts of the Flesh they are but for the Flesh to content the Body the Lusts of the Eye there he noteth the Instrument the Eye purveyeth for the Heart but Pride of Life there he ascribes an universal and unlimited Influence and calls it Pride of Life because it taints every Action it serves it self of every Enjoyment it mingles with other Lusts the whole Life is but Sphear enough for Pride to discover it self Other Vices destroy only their Contraries Covetousness destroys Liberality Drunkenness Sobriety but Pride destroyeth all it runs through all Enjoyments Wit Strength Beauty Riches Apparel Learning Grace There is nothing so low but it yields Fuel to Pride the Hair which is but an Excrement is often hung out as a Bush and Ensign of Vanity And there is nothing so high and sacred but Pride can abuse it like Misseltoe it groweth upon any Tree but most upon the Best Well then all worldly Lusts are reduced to these three Heads for he says All that is in the World Usually we understand by Worldliness nothing but Covetousness or an inordinate Desire of worldly Profit but the corrupt World is of a larger extent Pride is a worldly Lust and so is Sensuality or a love of Pleasure For look as the Ocean is but one yet several parts of it have divers Names so Worldliness is but one Sin yet having divers kinds it hath several Names Those that mind Honours are guilty of Worldly Lusts Pride of Life Those that mind Riches are guilty of Worldly Lusts the Lusts of the Eye Those that are voluptuous and mind Pleasure are still guilty of Worldly Lusts the Lusts of the Flesh. This is as one saith the World's Trinity the Roots of all other Sins against which we should bend the main Endeavours of our Souls You do nothing in Mortification till the Axe be laid to the Root of these Sins Sensuality Covetousness Pride 1. The Lusts of the Flesh viz. Sensuality or an inordinate desire of Pleasures It is the Happiness of Beasts to enjoy Pleasure with more Liberty than Man can and without Remorse of Conscience and therefore a Heathen could say He is not worthy the Name of a Man qui unum diem velit esse in voluptate that would spend one day in Pleasure Other Sins deprive us of the Image of God but the Lusts of the Flesh deprive us of our own Image they unman us of all Desires These bring most Shame because it is the lowest basest Act of Self-Love and the matter of them is gross and burthensom and they do emasculate and quench the Bravery of the Spirit and embase it and keep the Soul at the greatest distance from God and spiritual Employments How can they look after God and Heaven whose Hearts are sunk in their Bellies The Lusts of the Flesh quench the Vigor of Nature how much more do they hinder the powerful Operations of the Spirit Iude 19. Sensual not having the Spirit The Spirit is divine and active and raises the Soul to higher things but sensual Persons have no Radiancy of Graces nor Vigor of Gifts Nay in some sense this is at the bottom and is the Root of every Sin it is the Devil's Bait and the Sauce of
every Temptation Men take a pleasure in their proud Thoughts in their Worldly and Carnal Practices Other Sins are rooted in Sensuality and love of Pleasure Again it is a Sin most opposite to the Gravity and Severity of Religion A garish frothy Spirit that is addicted to carnal Delights is not fit for such a grave thing as Religion which requires a solid grave frame of Spirit and yet as contrary as it is it is very natural to us We had but two common Parents Adam and Noah and both fell by Pleasure they miscarried by Appetite Adam by eating and Noah by drinking And when the Apostle gives us a Catalogue of the Lusts of the Flesh Gal. 5.19 20 21. it is filled up in a great part with the Fruits of Sensuality as Adultery Fornication Vncleanness Lasciviousness Drunkenness Revellings We are mighty prone to this because Pleasures are tasted by the Senses and Vertue is found out by Searches of Reason therefore we are very apt to be carried away by our Senses you must subdue this or else you are utterly unfit for Religion or any high Work The Heart of Man is melted and dissolved and all Vigor is quenched and the Soul doth grow gross and dreggy not fit for the chaste Consolations of the Gospel for the Flagons of spiritual Wine for the fulness of the Spirit and for the sweetness of the hidden Manna 2. The Lust of the Eyes or an inordinate desire of Riches when we can see nothing but we must wish for it as Ahab falleth sick for Naboth's Vineyard The Heart of Man naturally is all for a present good and therefore nothing is more delightful and pleasing to our Corruption than the Glory and Bravery of the World Heaven as it is set forth is a fine place to a carnal Heart but it is to come so Men look upon it but as a Dream and Notion they shall have time enough to consider it hereafter but the World is at hand This was Demas his Bait the present World 2 Tim. 4.10 Demas hath forsaken me having loved the present World Things at a distance tho never so glorious lose somewhat of their Worth and Esteem because they are so 2 Pet. 1.9 They are blind and cannot see afar off All natural Men are troubled with a short Sight they can see nothing but what is before them they can see no Excellency in things to come Without the Perspective of Faith we cannot look within the Vail and therefore hunt after present Interests with all Earnestness and Greediness Covetousness is a radical Evil 1 Tim. 6.10 The love of Money is the root of all Evil. A Soul is fit for any thing that is subdued and captivated with the Love of the World Look what the Root is to the Tree that is Covetousness to all Sin All the Branches are nourished with the Sap which the Root sucketh from the Ground so this is that which maintains the carnal State Covetousness is a Sin more dangerous because all other Evils bewray themselves by some foul Action which bringeth Shame and Remorse of Conscience and therefore they are sooner wrought upon but this is close and reserved Men are more serious than profane O but this must be renounced lessen your Esteem of worldly things they are not your Portion Christ gave the Bag to the worst of the Apostles and it brought him to the Halter 3. The next radical Evil or worldly Lust is Pride of Life This grows upon any thing Gifts Graces Parts Estate Paul's Revelations were like to puff him up 2 Cor. 12.7 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 it is a Sin that sticks very close to us It was the main Ingredient in Adam's Disobedience and still it runs in the Blood Pride is natural we suck it in with our Milk There is Pride in every Sin a lifting up of the Creature against the Creator The carnal Mind is Enmity against God for it is not subject to the Law of God neither indeed can be Rom. 8.7 and therefore the great Work of Grace is to subdue the Pride of the Spirit not only to sanctify but to humble us Look as Sensuality is the great Corruption of the brutish Part or Appetite so Pride is of our Understanding or the Angelical Part. Man is in part an Angel and in part a Beast his Appetite he hath in common with the Beasts but his Understanding in common with Angels Now look as inordinate Love of Pleasure is the Corruption of the Brutish Part so is Pride the Corruption of the Angelical Part. By being sensual we sink as low as the Beasts and by being proud we lift up our Hearts as the Heart of God Sensual Men are called Beasts 2 Pet. 2.12 These as unnatural brute Beasts made to be taken and destroyed speak evil of the things they understand not and shall utterly perish in their own Corruption And the worldly and covetous are called meer Men 1 Cor. 3.3 Are ye not carnal and walk as Men But by Pride we are made Devils 1 Tim. 3.6 Not a Novice lest being puffed up with Pride he fall into the Condemnation of the Devil When we are puffed up with self-Conceit and do all we do for self-Esteem this is one of the last Sins we shake off we leave it not till we come to Heaven and therefore it is mentioned in the last place One of the Heathens doth compare it to our Shirt which we put off last In Heaven only when we are most holy we are most humble It 's a Sin that incroacheth upon God's Prerogative therefore mightily hated by God Prov. 6.16 17. These six things doth the Lord hate yea seven are an Abomination to him A proud Look c. Prov. 8.13 Pride and Arrogancy and the evil Way and the froward Mouth do I hate Pride is as much hated by God as Sensuality by us and infinitely more II. What is it to deny these Worldly Lusts or how far they must be denied There are three degrees in this Denial they must be prevented and kept from rising supprest and kept from Growth and which is an inferior degree they must not be accomplish'd but kept from Execution if they do prevail upon the Heart and gain the Consent Sutable to these three degrees there are three Duties required of a Christian Mortification that we may prevent them Watchfulness that we may suppress them and Christian Resolution that we may not accomplish them and suffer them to break out into Act. 1. The top and highest degree of this Denial to deny Worldly Lusts is to keep them from rising and prevent the very workings of Lust or Pride The Scripture doth press us not only to abstain from the Sin but the Lust 1 Pet. 2.11 Abstain from fleshly Lusts which war against the Soul Many keep themselves free
from the Acts of Sin when their Hearts boil with Lusts and carnal Desires and Thoughts of Envy and proud Imaginations therefore we must deaden the very Root prevent the breaking out of the Lust Gal. 5.24 They that are Christ's have crucified the Flesh with the Affections and Lusts. We are to mortify the inward Affections that if it be possible we may not so much as have a Temptation or Lust stirring As Luther said He had not a Temptation to Covetousness Prevention is the Life of Policy and better than Deliverance He deserves great Praise that freeth a City from the Enemies when they have beleaguered it but he deserveth greater that so fortifieth a Place that the Enemies dare not assault it It is somewhat to keep off Lusts but it is more to keep them down so to deaden the Affections and exercise our selves unto Godliness that it cannot have room to work She is chaste that doth check an unclean Sollicitation but she is more worthy of Praise whose grave Carriage hindreth all Assaults so should we be constantly mortified and exercise our selves to Godliness and deaden the Root of Sin that the Devil may despair of entrance and be discouraged from making his Approaches It is a step to Victory to hope to prevail Possunt quia posse videntur Resistance is good but yet utter Abstinence is a Duty and falls under a Gospel-Precept as much as we can we should prevent the rising of any carnal Thought or disobedient Desire 2. The next degree is timely to suppress them to conquer Lusts when we cannot curb and wholly keep them under We must keep a watchful Eye and a hard Hand over our Lusts dash Babylon's Brats against the Wall take the little Foxes smother Sin in the Conception and disturb the Birth as the Apostle speaks of the conceiving of Sin Iam. 1.15 When Lust hath conceived it bringeth forth Sin Look as it is a great Sin to quench the Spirit 's Motions so it is also to be negligent in watching over your Hearts not to take notice of the first thoughts and risings of Sin The little Sticks kindle first and set the great ones a fire so Lusts kindle first and then they break out into a Flame and make way for greater Sins to come in upon the Soul When a Country was infested with hurtful Birds and they consulted the Oracle how to destroy them it was answered Nià os eorum ubique destruendos their Nests were to be destroyed We must crush the Cockatrices Eggs and not dwell upon Sin in our Thoughts If there arise a wanton Thought a lustful Glance a distrustful or revengeful Injection it should be cast out with Loathing and Detestation Every Lust should have a Check from the contrary Principle Gal. 5.17 The Flesh lusteth against the Spirit and the Spirit against the Flesh. We have often Experience that the Flesh lusteth against the Spirit we should have Experience also of the Spirit 's lusting against the Flesh deny it Harbour We cannot hinder the Bird from flying over our Heads but we must not suffer it to rest and nestle So many times Corruption will get the start tho we mortify it never so much but we must not suffer it to root in the Heart to encrease and grow there If Carnal Thoughts and Desires arise in the Heart they must not rest there let it be only a Motion let it not gain Consent David chides away his distrustful Thoughts Psal. 11.1 In the Lord put I my Trust how say ye to my Soul flee as a Bird to your Mountain It is a Rebuke to his own Thoughts and Fears no other Speaker is introduced With such Indignation should we rise up against every carnal Suggestion Avaunt evil Thoughts distrustful Fears fleshly Counsels Remember these very intervening Thoughts are Sins before God tho no Effect should follow therefore do not give them Harbour and Entertainment For a Man to have thoughts to betray his Country or to have Communication with the Enemy is a Crime punishable with Death though it come not to Execution It is done in God's sight if it be resolved on as God accounted Abraham to have offered up Isaac because he intended it Heb. 11.17 By Faith Abraham when he was tried offered up Isaac 3. Let not Worldly Lusts be put in Execution if thou hast neglected Mortification and deadning thy Affections if Sin hath got the start of thee and gained the Consent of thy Soul yet at least restrain the Practice If the Conception be not disturbed the Birth will follow Iames 1.15 Then when Lust hath conceived it bringeth forth Sin There are the Works of the Flesh that follow the Lusts of the Flesh Gal. 5.19 Now the Works of the Flesh are manifest c. Therefore it is good to put a stop at least not to suffer Lusts to break out Rom. 8.13 If ye through the Spirit mortify the Deeds of the Body ye shall live We should mortify the Lusts of the Soul but if that cannot be then prevent the Deeds of the Body Tho Lust grieves the Spirit or God yet the Work besides the Grief brings Dishonour to God gives an ill Example brings Scandal to Religion makes way for an habit and proneness to Sin therefore to act it is the worst of all See what the Prophet saith Mich. 2.1 Wo to them that devise Iniquity and work evil upon their Beds when the Morning is light they practise it because it is in the power of their Hand Mark it is naught to harbour the Motion to plot to devise Evil to muse upon Sin but it is worse to practise because every Act strengthneth the Inclination as a Brand that hath been once in the Fire is more ready to burn again and we know not how far Lust may carry us when we give it scope and leave to work Therefore it is good to interpose by a strong Resolution and to cry out for Strength and to continue fighting that we may not be utterly foiled III. To shew the Difficulty of this Denial of deadning suppressing and hindring the Execution of worldly Lusts. There are many things which will sollicite for Lusts and plead hard so that we have need of a great deal of Grace to give them the Denial there 's Nature Custom Example and Satan 1. Nature that is strongly inclined to close with worldly Lusts a carnal and worldly Disposition is very natural to us as for a Stone to move downward or Fire to move upward Now the Course of Nature is not easily broken and diverted if it be hindred a while it will return again That these worldly Lusts are rooted in our Nature is clear from many Scriptures Ever since Adam turned from the Creator to the Creature he hath left this Disposition in all his Children that come of his Loins that their Hearts hang off from God toward the Creature The Nature we have from Adam is a carnal Nature which savours and affects things that are here below And therefore
it is the great Work of Grace to cure this Disposition to take us from the World first our Hearts then our Bodies It is made an Effect of the new Birth 1 Iohn 5.4 Whatsoever is born of God overcometh the World And 2 Pet. 1.4 By which we are made Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. Heavenliness follows Grace there is something Divine a higher Birth than that we receive from Adam else we should live as other Men do There is the Spirit of the World and the Spirit of God now natural Men are endowed with the Spirit of the World they use their Souls only as a Purveyor for the Body to turn and wind in the World to feed high to shine in worldly Pomp to affect Honours and great Places these things we learn without a Master we bring these Dispositions into the World with us Therefore to deny worldly Lusts is to row against the Stream to roul the Stone upward to go quite contrary to the Course and Current of Nature When the Apostle speaks of the new Nature he calls it a putting off concerning the former Conversation the Old Man which is corrupt according to the deceitful Lusts Ephes. 4.22 2. Custom which is another Nature Carnal Affections are not only born with us but bred up with us we are acquainted with them from our Infancy and so they plead Prescription Religion comes afterward and therefore very hard it must needs be to renounce our Lusts because they have the start of Grace The first Years of humane Life are merely governed by the Senses which judg of what is sweet and not of what is good whence it cometh to pass that when a Man is come to that Age wherein he beginneth to have the Use of Reason he can hardly change his Custom and alter his Course of Life and therefore continueth to live as he hath begun still the Senses act in the first place Earthly Contentments are present to our Sense the other only to our Faith these are before our Eyes and we still see the Need and Use of them We know how hard it is to break a Custom especially if it yield any Pleasure or Profit Ier. 13.23 How can ye do Good that are accustomed to do Evil 3. Example increaseth Sin though it doth not cause it At first Sin is natural it is not caused by Imitation but yet Imitation doth much encrease Sin Isa. 6.5 I dwell in the midst of a People of unclean Lips that 's a Snare certainly So we are born worldly and the greatest part of those Men with whom we do converse they are all for present Satisfaction There are many that say Who will shew to us any good Psal. 4.6 The Multitude are for worldly Wealth and Profit A mortified Man is rare one that renounces Interest and Contentments is a Wonder in the World 1 Pet. 4.4 They think it strange that you run not with them to the same Excess of Riot Therefore this is a great Snare to the Soul we are in Danger to miscarry by Example as well as by Lust for Men will say Why should not we do as others do there are but a few that are otherwise given and the World thinks them to be mopish precise and singular The greatest part seek worldly Good We easily contract Contagion and Taint one from another and learn to be carnal and worldly There are few heavenly and mortified Christians and Men think these do thus and thus and hope to be saved we that have the same Nature learn the same Manners surely there is some what in the World or else these wise Men would not follow it so earnestly 4. Satan he joins Issue with our Lusts and makes them more violent he finds the Fire in us and then blows up the Flames Therefore carnal Men are said to walk after the Prince of the Power of the Air in fulfilling the Will of the Flesh and the Mind Ephes. 2.3 Wherein in time past ye walked according to the Course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Among whom also we all had our Conversation in times past in the Lusts of the Flesh fulfilling the Desires of the Flesh and of the Mind Satan hath a Hand in it he presents Objects poisons the Fancy and stirs up those corrupt and carnal Motions therefore the Apostle saith 1 Cor. 7.5 Lest Satan tempt you for your Incontinency He marks our Temper and to what we are flexible and pliable what is our Sin and then he joins Issue with it when Satan seeth our carnal Affections run that way he makes an Advantage of it As when the matter of a Tempest is prepared the Devil joins and makes it more terrible and violent so he doth deal here with our Corruptions when he seeth our Hearts strongly carried out either to the Delights Pleasures or Honours of the World he blows up the Fire he finds in us into a Flame Well then to deal with Nature Custom Example Satan this is hard All these plead for worldly Lusts. IV. Upon what Grounds and Encouragements are we to deny worldly Lusts How doth Grace teach us to deny them partly by way of Diversion partly by way of Opposition and partly by way of Argument Discourse and Perswasion 1. By Diversion acquainting us with a better Portion in Christ. The Mind of Man must have some Oblectation and Delight Love is a strong Affection and cannot remain idle in the Soul it must run out one way or another Look as Water in a Pipe must have a Vent therefore it runs out at the next Leak So we take up with the World because it is next at hand and we know no better things Well then Grace for Cure goes to work by Diversion Why should we look after these things when better are shewed to us in Christ Grace acquainteth us with Pardon of Sin with the Sweetness of God's Love in Christ with the Comfort of Forgiveness with the spiritual Delight that is in Communion with God with the Hopes of Glory And look as the Woman of Samaria John 4.28 when she was acquainted with Christ left her Pitcher so when Grace acquainteth us with Christ and draws out the Stream of our Affections that way the Course of them is diverted and turned from the World why should you look after these things when you have a better Portion Rom. 13.14 There the Apostle describes this Diversion or turning the Stream another way Put ye on the Lord Iesus Christ and make no Provision for the Flesh to fulfil the Lusts thereof If Christ be put on and take up the Heart if he be delighted in as the Treasure of the Soul Lusts will not engross so much of our Care and Esteem Get Christ as near the Heart as you can for those that are acquainted with him and his Sweetness with Pardon Peace
subdue our own Lusts but because we are negligent of that Work God is forced to lay on heavy Crosses Secondly Let me now deal with these Lusts in particular Pride Sensuality and Covetousness these are immediate Issues of corrupt Nature the Apostle calls them Lusts of the Flesh Lusts of the Eye and Pride of Life 1 st Sensuality or the Lust of the Flesh. Let me begin there because we live first by Sense before we live by Reason These Lusts are deeply rooted in the Heart of Man Other Sins defile a part Covetousness and Pride defile the Soul but sensual Lusts defile Soul and Body too they leave Guilt upon the Soul and Dishonour upon the Body By Gluttony and Drunkenness the Body which is God's Temple is only made a Strainer for Meats and Drinks to pass through and by Adultery it is made the Sink and Channel of Lust. In short that you may know what these Lusts of the Flesh are Sensuality is an inordinate desire of soft and delicate Living an intemperate use of Pleasures of what kind or sort soever an undue liberty of Diet Sports and other Appurtenances of Life There is allowed a due care of the Body to keep it serviceable and there is allowed a Delight in the Creature for he that created Water for our Necessity created Wine for our Comfort The Body must not be used too hardly that it may be serviceable to the Purposes of Grace But then what is this inordinate Desire this intemperate Use this undue Liberty How shall we trace and find out the Sin Different Natures and Tempers make Rules uncertain but the two general Bounds which God hath set to our Liberty in this kind are the Health of our Body and the Welfare of the Soul But when bodily Health is overturned and the Soul clogged and perverted then your Lusts have carried you too far 1. When bodily Health is overturned Too much care for the Body destroys it As the Romans were wont to have their Funerals at the Gates of Venus's Temple to shew that Lusts shorten Life When Health is destroyed or the Vigour of Nature is abated as too much Oil puts out the Lamp then you sin Hos. 4.11 it is said Whoredom and Wine and new Wine take away the Heart The Heart that is the generousness and sprightliness of Man When gallant and active Spirits are effeminated and brave Hopes are drowned and quenched in excess of Pleasures and we lose our masculine Agility and Vivacity all is melted away then we sin against the Bounds and Limits God hath set us Thus there is a Restraint that ariseth from the Body 2. When the Soul is clogged or unfitted for Duty or disposed for Sin 1. Then we are unfitted for Duty when there 's less aptitude for God's Service The Matter of carnal Pleasure is burdensome and gross it oppresseth the Soul that it cannot lift up it self to God and Divine Things because it is bowed down and humbled to Pleasures and the Heart is overcharged Luke 21.34 Take heed to your selves lest at any time your Hearts be overcharged with Surfeiting and Drunkenness and Cares of this Life Men drive on heavily and Duty grows burthensome and irksome by turning out our Affections to present Contentments and Delights we cannot pray with that readiness The strength of our Delight should be reserved for Communion with God and for those chaste Pleasures that flow in his House and are to be had in his presence 2. When there is more aptitude for Sin Tit. 3.3 We our selves were sometimes foolish disobedient deceived serving divers Lusts and Pleasures Lusts and Pleasures are fitly coupled and put together The Soul waxeth wanton when natural Desires are too far indulged If we do not watch over our Senses but the Heart grows wanton and libidinous and restraints of Grace grow weaker and carnal Motions are more urgent then Pleasure becomes a Snare Grace is disturbed and Nature is distempered and the Heart is more free for Sin Deny these Lusts of the Flesh do not indulge them suffer them not to grow wanton By way of Argument consider 1. Sensual Men have little of God's Spirit Iude v. 19. Sensual having not the Spirit The Spirit is a free Spirit and they are Slaves to their Lusts the Spirit is a pure Spirit and their Desires are unclean and gross the Spirit is active and they are heavy and muddy and of a Nature dull and slow Sensual Men quench the vigour of Nature much more the Efficacy and radiancy of the Graces of the Spirit The Spirit works intellectual Delights and they are all for Sensual They love Pleasures more than God 2 Tim. 3.4 Lovers of Pleasure more than lovers of God those dreggy Delights whereas the Comforts and Consolations of the Spirit are Masculine and they are got by Exercise Look as the manly Heat gotten by Exercise is better than that which is gotten by hovering over the Fire So the Comforts of the Spirit gained by much Communion with God by being instant and earnest in Prayer is better than that Delight which is gotten by hovering over the Creature Well then which will you chuse will you live at large and ease and wallow in earthly Delights and Contentments or would you be stirred up by the active Motion of the Spirit of God Would you dissolve your precious Hours and Spirits in Ease and Pleasure or else be employed in the solemn and grave Exercises of Religion Frogs delight in Fens and the worst Natures are most sensual they are not fit for any worthy Action or any great Exploit 2. It is the first thing you must do if you mean to do any thing in Religion to renounce Pleasure and therefore it is put in the first place the Lusts of the Flesh. It is below Reason to live in Pleasure therefore much more below Grace Alas you will do nothing if this be not done but will lie open to every Temptation If a carnal Motion arise that bids you neglect Duty or practise Sin you lie open to it therefore it is said Prov. 25.28 He that hath no rule over his own Spirit is like a City that is broken down and without Walls He that bridles not his Appetite is like a City whose Wall is broken down When a Town is dismantled it lies open for ever Comer so where the Appetite is unruly there is no room for the Spirit but for every Temptation Ezek. 47.11 But the miry Places thereof and the Marishes thereof shall not be healed they shall be given to Salt The Waters of the Sanctuary could not heal the miry Places which is an Emblem of a sensual Heart Pleasure brings a Brawn and Deadness upon the Conscience a Cloud upon the Understanding and a Damp upon the Affections Daniel that had the high Visions of God lived by Pulse he was a Man temperate Those that mortify Pleasure are of the clearest Understanding And Iohn the Baptist which had most eminent Revelations of the Mysteries of the
When they engross your Time which is the most precious Commodity that can be for it cannot be bought with Gold and Silver and when once lost can never be repaired God hath appointed Pleasures after Labour and when we are grown dull with Exercise but then they should be moderate that as little Time be wasted as may be But now when Men make a Calling of their Recreation and their Life is nothing else but a Diversion from one Pleasure to another and they spend more time than will serve to quicken them to their Work certainly this is a Sin for then they alter the nature of them and make it a Work and not a Sport They that spend their whole Time in Eating Drinking and Sporting live like Beasts rather than Men for it is the Beasts Happiness to take pleasure without remorse nay they live rather like Plants which are a less noble sort of Beings than Beasts Beasts have their Labour but Plants have only Life and Time given them that they may grow bulky for it is the perfection of Plants to grow bulky and increase in Stature And yet this is the Life of many Gallants and idle Gentlemen who live as if they were not born for Business but Recreation Nay tho you do not make a Trade of it yet too much Time is not to be spent for the measure only so much Time as will serve to quicken you again to the Labours of your general and particular Calling An eminent Divine gives this Rule concerning Recreations It is not lawful for a Man in an ordinary course to spend more Time in the Day upon any Pastime than in Religious Exercises He means private Religious Exercises he limits him only thus not constantly Now if we be tried by this Rule how many of us would be taken tardy and guilty of Sin As one said when he read Matth. 5. Aut hoc non est Evangelium aut nos non sumus Evangelici Either this is not Scripture or we not Christians So let us look upon this Rule Either it is not true or we do not act aright Therefore let us debate it a little and see whether is defective Either we come short of Strictness and Circumspection or the Rule comes short of Truth and Weight Think of it certainly it is most equal that the most needful Duties should have most time bestowed upon them To get Assurance and enjoy Communion with God this should be first in your Care Matth. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added to you It is true we cannot spend so much time in private Communion with God as in Business because of the urgency of bodily Necessities yet this is but equal that we should spend as much time in Duties of Religion as we do in Recreation Consider the Soul hath its Delights and Repasts and Recreations as well as the Body and needs it as much and therefore if our first Care should be for the Soul it is but equal that at leaâ—t as much Recreation as we bestow upon the Body so much also should we allow to the Soul Especially when we consider this that it is some Refreshment to the Body to go aside from manual Labour and converse with God Once more that you may think charitably upon this Rule there is a sad Character in Scripture given of that sort of Men 2 Tim. 3.4 that are lovers of Pleasure more than lovers of God Now consider will not this too much describe the Temper of our Hearts Will not this Text stare in the face of Conscience when we are loth to give an equal time to God and to Religion as to our carnal Sports and Delights If your Expences of Time were written in your Debt-Books you would blush to look over the Accounts so much for Pleasure so much for Sports so much for Business and so little for Duty and private Converse with God The Rule is too true let Conscience be Judg. Certainly if we did prize Heavenly Comforts as much as Carnal we should not complain of the Rule as too strict What shall we think of them who grudg no Time spent in Pleasure and yet grudg all Time spent in God's Service 3. When they unfit the Heart for any serious Work by putting the Affections out of Joint then they become a Snare and it is high time to think of setting a restraint All Things are to be measured by their End Now the end of Pleasure is only this to quicken the Mind and revive the Body and fit it for Work and Service The end of Pleasure is not for Pleasure but Work and Service Well then a thing is no longer good than it conduceth to its End Now when the Heart is set back and unfitted more for Duty and less able to pray and meditate and labour in our Callings by reason of our Sports and Recreations it is a sign we have too much let loose the Reins to Pleasure For Pleasure was appointed to make us better not worse more chearful in the Duties of our Callings but now it proveth a Clog and a Snare 4. Then is Sobriety to interpose when our Pleasure doth cheat us of opportunity of Retirement and religious Privacy with God and our selves Certainly it is a Duty to maintain a constant Converse with God Iob 22.21 Acquaint thy self with him and be at Peace He delights to speak with his Creatures and be familiar with them This is that which is called Communion with God a constant Correspondency that is kept up between God and the Soul Now will a Man rob God this is strange and monstrous Well then when Ease and Pleasure will not give way for Communion with God and stops the Voice of Conscience when it pleads for God then it is naught And so for privacy with our selves it is a duty to commune with our own Hearts Psal. 4.4 Commune with your own Heart upon your Bed and be still We and our Hearts should be often together Now carnal Men give themselves up to Pleasure because they cannot endure Solitariness and Self-conversing they are loth to look into themselves like a Mill when it wants Corn it will grind upon it self they shall be forced to speak to themselves which they cannot endure Now Pleasures are unlawful when they use them against holy Soliloquies and as a Remedy against Conscience as Saul would drive away his evil Spirit by David's Musick This is a great Sin Amos 6.3 They put far from them the evil Day And ver 6. They drink Wine in Bowls but remember not the Afflictions of Joseph Men beguile their Consciences by turning from Pleasure to Pleasure and so put off suing out a Pardon the sense of their Sins and humbling themselves before God and making their Peace with God This is the Work of your Lives Therefore when Business Entertainments Sports and Pleasures take up your Time and will not allow you to be solitary
The Day of the Lord will come as a Thief in the Night Here is our Day because God affords Time to us as a Space and Season of Repentance and Reformation but the Day of Judgment that is the Lord's Day the Day of Recompence Rewards and Punishments Vse 1. To reprove them that delay the Work of Repentance and their Change of State There is nothing more usual than Delays and Put-offs Some are full of Imployment and after their Business is a little over then they will think of saving their Souls Luke 9.59 Suffer me first to go and bury my Father still there is something in the way Others when they have arrived to such a Degree of Wealth and made such Provision for their Families then they will look after their Souls Others when their youthful Heats are spent then they dream of a devout Retirement and a religious Age there is nothing more usual The Lord knows these are our inward Thoughts still there is something in the way when we should act holily righteously and godly This is Satan's last shift to elude the Importunity of a present Conviction by a future Promise As a bad Debtor promises Paiment for the future to be rid of the importunate Creditor though he means no such matter so we make Promises for the future Felix when his Conscience boiled dreams of a more convenient Season Acts 24.25 Go thy way for this time when I have a more convenient Season I will send for thee And Matth. 22. when they were invited to the Wedding the Answer is not scornful but civil it is not non placet but non vacat they do not deny but make Excuse they had present Business and were not at leisure to comply with God's Will Always God comes Unseasonably in the Sinner's Esteem Reckoning and Account and Satan's usual Clamour is when we begin to be serious and mind our Salvation Art thou come to torment us before our time Matth. 8.29 The Devil would fain have a little longer Possession and therefore something is pleaded by way of Bar and Hesitancy You find it in particular Cases when you go to perform any thing that is good to pray to meditate to renew your Communion with God something is in the way if such a Business were over then I were at leisure Thus we dream of another time a more convenient Season and we linger and draw back as Lot in Sodom O consider the Work must be once done or you are for ever miserable and you will never have a better Season than now when you are under Conviction and the warm Impulses of the Spirit of God David takes hold of the present Season when his Heart was ingaged and he had a religious bent towards God Psal. 119.60 I made haste and delayed not to keep thy Commandments So when there is such a strong bent in your Souls strike while the Iron is hot you may have more Hindrances but never more Helps Again we owe more than we are worth already and why should we run more in Debt The longer you continue in Sin the higher will your Accounts rise A Tenant that cannot pay the Rent of one Year if he let it run on how will he be able to discharge the Rent of two Years So if it be so troublesome now do you think it will be more easy hereafter when the Heart is hardned by a constant Resistance If there were a sound Conviction you would not delay A sensible Sinner is always in haste Heb. 6.18 He flies for Refuge to lay hold upon the Hope set before him It is an Allusion to the Man pursued by the Avenger of Blood he that hath Wrath at his Heels he runs as for Life to Jesus Christ. It is but a slender and insufficient Touch upon the Conscience He that knows the Danger can never make haste enough to come to Christ as the pursued Man could never make too much haste to get into the City of Refuge that is before him Nay it argues little Love to God and a great deal of Disingenuity of Spirit to continue in Rebellion against God and think to come in at last when you can stand out no longer This is meerly Self-love when you care not how much God is dishonoured and his Spirit grieved provided at length we be saved The Lord did not so deal with us his whole Duration and Existence is for our sakes from Eternity to Eternity he is God and from Eternity to Eternity his Loving-kindness is great to them that fear him Psal. 103.17 The Mercy of the Lord is from everlasting to everlasting to them that fear him If God thinks of us from one Eternity to another before the World and after the World can we be content to thrust him into a narrow Corner of our Lives Can you satisfy your Hearts when you have nothing to give God but the Rottenness Weakness and Aches of old Age and Sickness Consider once more Sin leaves thee in Sickness thou dost not leave Sin it is not a Work of Choice but of Necessity as a Merchant throws his Goods over-board in a Storm tho he loves them well enough At least it is a very suspicious Act a natural Aversation from our own Misery and a desire of our own Happiness it is a yielding upon force when a Man never yields to God but when God hath him under and he can sin no longer And what assurance have we that we shall have a Heart to mind Salvation at all and turn to God hereafter When all our Distractions are out of the way is Grace at our beck There is an offer of it to day Heb. 3.15 While it is said To day if ye will hear his Voice harden not your Hearts Nay there 's a shrewd Presumption to the contrary that Obduracy Hardness of Heart and Despair will grow upon us Long use makes the Heart more obdurate and long Resistance grieves the Spirit of God and makes him more offended with us By putting off the Change of your Lives you put your Souls into Satan's hands by Consent for a while He that delays his Conversion doth as it were pawn his Soul into the Devil's Hands and saith if he do not fetch it again at such a day it is his for ever Again it is a great Honour to seek the Lord betimes Mnason was an old Disciple Seniority in Grace is a very great Honour The Apostle saith Rom. 16.7 Salute Andronicus and Junia who were in Christ before me And the Lord saith Ier. 2.2 I remember thee the kindness of thy Youth and the love of thine Espousals God prizeth these pure Virgin-Affections when before our Hearts be prostituted to the World we apply our selves to seek his Face You lose the Advantage of much early Communion with God whenever you are called to Grace and if ever you taste of the Sweetness of Grace it will be your Grief that you were acquainted with it no sooner and all the time that remains
but a small matter in comparison of what God hath provided for you A Christian's Blessings are future his Crosses are present therefore we need some Support Now Hope is of great use in Affliction and Temptation this appears by the Comparisons that are used it is called an Anchor in the stormy Gusts of Temptations and a Helmet in all Spiritual Conflicts There are Fightings without and Fears within here is an Helmet here is an Anchor Hope is the Anchor of the Soul and the Apostle reckons up all the Properties of a good Anchor it must be firm sharp and enter into good Ground so saith he Heb. 6.19 Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Vail here is a sure hold-fast upon good Ground it is a weighty Anchor which will not bow nor break Mariners when they have cast out a good Anchor which is fastned to the Ship with a strong Cable they sleep quietly tho the Winds blow and the Storms and Tempests arise they know the Anchor will keep them from floating and dashing upon the Rocks So Hope is a good Anchor Then it is an Helmet Ephes. 6.17 And take the Helmet of Salvation that is Hope 1 Thess. 5.8 And for an Helmet the Hope of Salvation The Apostle reckons up all the pieces of the Spiritual Armour Faith that is a Shield for the Body but Hope that is an Helmet for the Head as long as we can lift up our Heads and look up to Heaven we are safe whatever befals us it will hold out in the midst of all the fiery Darts that are cast at us 6. This looking for the blessed Hope is of use to resist Temptations Sin makes many Promises and so prevaileth by Carnal Hopes Balaam was moved to curse God's People against his Conscience but when he boggled and stuck at it Come saith Balac I will give thee Gold and Silver this puts quickening into him The Fool in the Gospel promised himself long Life Luke 12.19 Soul Soul thou hast Goods laid up for many Years take thine Ease eat drink and be merry So Ier. 44.17 We will certainly do whatsoever thing goeth out of our own Mouth to burn Incense unto the Queen of Heaven as we have done we and our Fathers our Kings and our Princes in the Cities of Judah and in the Streets of Jerusalem for then had we plenty of Victuals and were well and saw no Evil. And so the Devil comes to Christ and makes the Temptation as strong as he can Mat. 4.8 9. He sheweth him all the Kingdoms of the World and the Glory of them And saith unto him All these things will I give thee if thou wilt fall down and worship me And Babylon's Fornication was presented in a Golden Cup there are Baits of Honour and Preferment to draw them to Popery and Heresy Now Faith sets Promise against Promise and Heaven against Earth and the Pleasure at God's Right-hand against Carnal Delight As one Nail drives out another so one Hope and one Promise drives out another Carnal Motions are defeated by Spiritual Promises and those Motions that are presented to the Soul SERMON XIII TITUS II. 13 Looking for c. Vse 1. INformation 1. It informs us that we may look for the Reward Those Men would be wiser than God that deny us a Liberty to make use of the Spirit 's Motives they begrudg God's Bounty To what end should God propound Rewards but that we should close with them by Faith Graces may be exercised about their proper Objects without Sin It requireth some Faith to aim at things not seen The World is drowned in Sense and present Satisfactions they are Mercenaries that must have Pay in hand their Souls droop if they do not meet with Credit Applause and Profit they make Man their Pay-master They have the Spirit of a Servant that prizes present Wages above the Inheritance but it is the Work of Grace to look for the blessed Hope and a great help to us in our Work It was the Comfort of Christ's Human Soul Heb. 12.2 Who for the Ioy that was set before him endured the Cross despising the Shame Christ as Man was to have rational Comforts and human Encouragements Nothing is sinful but coveting the Reward whilst we neglect the Work when we will be Mercenarii but not Operarii we would receive the Reward but not do our Work We are all born Libertines we would sever the Reward from the Duty Hosea 10.11 Ephraim is an Heifer that is taught and loveth to tread out the Corn but not to break the Clods in treading out the Corn there was Pleasure and Profit but in breaking the Clods Pain and Labour Or else we sin in having a carnal Notion of Heaven our looking for Heaven is like their looking for Christ as the Consolation of Israel Some of the Jews look for a carnal Messiah so do many Christians for a carnal Heaven for base Pleasures fleshly Delights such Hopes debase the Heart it is the Priviledg of our Profession that we have a sublime Hope Or else we sin in looking for the Reward as the Fruit of Merit if we expect it as Wages for Work done we are Mercenaries Sin and Death are as Work and Wages Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Iesus Christ our Lord. Eternal Life is a Donative What is the reason of this Difference because wicked Men stand upon their own bottom but Christ hath obtained this Priviledg for us Wicked Works are ours meerly evil but the Good we do is by God's Grace as a Servant tradeth with his Master's Estate I am bound to do Good and am forbidden to sin when I do that which is forbidden I deserve Punishment but when I do that which is commanded I do not deserve a Reward because I am bound to do it Jude 21. Looking for the Mercy of our Lord Iesus Christ unto Eternal Life It is Mercy that we are called Mercy that we are glorified neither before Conversion nor after Conversion do we deserve any thing We serve a good Master he hath provided Comforts for us not only against our Misery but our Unworthiness we have not only Glory as a Reward but Mercy as the cause of it Glory out of the hands of Mercy Thus must you look for the Reward and build your Hopes of it As you pray so must you expect now you will not pray Lord give me Heaven for I deserve it natural Conscience would blush at the Immodesty of such a Request Who would not have the Title of Inheritance rather than of Hire Again our own Happiness must not be our ultimate End Man was made for a twofold End to glorify God and enjoy him for ever they must both go together we must desire the Enjoyment of God that we may glorify God to all Eternity otherwise Interest swayeth us more than Duty First we love God out of
I shall tell you what Application there must be if we cannot attain to Assurance There are three degrees of Application beneath Assurance 1. Acceptation of God's Offer that is one degree of Application Iob 5.27 Hear it and know thou it for thy good Put in for these Hopes and take God on his Word stipulate with him and undertake thy part of the Covenant upon a confidence God will not fail thee As Moses when the Book of the Law was read Exod. 24.6 took half the Blood and sprinkled it on the Altar to shew that God undertook to bless them and ver 8. the other half he sprinkled on the People by which they were engaged to obey There must be in all Christians the Answer of a good Conscience 1 Pet. 3.21 2. Adherence Stick close to this Hope in a course of Obedience If we do God's Work we shall not fail of Wages 1 Cor. 9.26 I therefore so run not as uncertainly so fight I not as one that beateth the Air. 3. Affiance noting waiting upon God tho with some Doubts and Fears for the Revelation of this Glory Tho you cannot say It is yours yet wait with hope till your Change come looking for the Mercy of Christ so that you durst venture your Soul in that Bottom This is committing our Souls to him in well-doing as to a merciful and faithful Creator 1 Pet. 4.19 You put your Souls into God's Hands that made them 3. Expect it This is the formal Act of Hope which is pressed in the Text. This Hope and Expectation of Blessedness is the Strength of the inward Man The Devils have a Faith but because it is without Hope it yieldeth no Refreshment James 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble The word signifies such a trembling as the raging of the Sea it is a Light that does not refresh but scorch There would be Comfort in Hell if there could be Hope there It is the Duty now in season here we must expect Rom. 8.24 We are saved by Hope In Innocency there was little or no use of Hope and in Heaven there will be none at all the Object of Man's Happiness will be present and enjoyed but now all is to come we have only a Taste and Pledg to make us long for more and expect more Faith by Hope maketh them present Substance Heb. 11.1 Faith is the Substance of Things hoped for Things of Eternal Life seem as a Shadow and Fiction to a carnal Heart This Hope is an earnest Elevation of the Mind to look for what Faith counteth real Vse 3. To direct us how to look for this blessed Hope 1. Consider it Hope is a temperate Extasy a Survey of the Land of Promise As God said to Abraham Gen. 13.14 15. Lift up now thine Eyes and look from the Place where thou art Northward and Southward and Eastward and Westward For all the Land which thou seest to thee will I give it and to thy Seed for ever So Psal. 48.12 Walk about Zion and go round about her tell the Towers thereof It is a great Advantage to think often of Heaven it maketh it present to us Heaven deserveth our best Thoughts We should always do it in the Morning it were a good Preservative to keep us from being under the power of present things Psal. 17.15 I shall be satisfied when I awake with thy Likeness In some special Seasons doth Hope set the Mind a-work in times of Trouble and present Sufferings we enjoy a happy Dedolency the Mind is untouched whatever the Body suffereth When we are summoned to the Grave and bodily Sicknesses put you in mind of Death when Sense and Speech fail the Love of God never fails this pale Horse is sent from Christ to carry us to Glory and though we go down to the Grave to converse with Worms and Skulls this Hope may comfort us Iob 19.26 27. And thoug◠after my Skin Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self and mine Eyes shall behold and not another tho my Reins be consumed within me 2. Long for it Hope cannot be without Groans Every day wind up your Affections for here is nothing but Conflicts and Sorrows Love to Christ cannot be without him it will never be content Nature desires Perfection Col. 3.1 2. If ye then be risen with Christ seek those things which are above where Christ sitteth at the right Hand of God Set your Affections on Things above not on Things on the Earth There is our God our Christ our Rest Where your Treasure is there will your Heart be also Mat. 6.22 not only the Mind but the Heart what we are much thinking of the Desires will be working that way The new Nature cannot be without these Desires every thing tendeth thither whence it came Eph. 1.3 Who hath blessed us with all spiritual Blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly Places God sits in Heaven that dispenseth Grace Christ that conveyeth it thence come our Mercies Comforts and Joys therefore it is against the tendency of the new Nature not to be tending thither where Christ is who is our greatest Happiness There is your Father your elder Brother the best of the Family and your spiritual Relations whom you most valued the best Company is in the other World Here you have Maintenance as in a foreign Land but there is your Interest and Estate How unworthy soever we are there is infinite Mercy to give it there it acts like it self infinite Merit to purchase it there we receive the full Fruits of our Redemption and the present Fruits of the Spirit are the Earnest of it as an Earnest is something in part of a greater Sum. 3. Wait for it There are Groans of Expectation as well as of Desire You have a fair Charter granted by God the Father written with the Blood of Christ sealed by the Spirit To make your Expectation more firm consider 1. Christ's Goodness and Mercy Looking for the Mercy of our Lord Iesus Christ unto eternal Life Jude v. 21. He never discovered any backwardness to thy Good or inclination to thy Ruin 2. God's Faithfulness Heb. 9.18 19. That by two immutable things in which it was impossible for God to lie we might have strong Consolation God stands more on his Word than on Heaven and Earth If an honest Man has made a promise of any thing he will make it good much more may we depend on the faithful God 3. God's Power If our Souls were in our own keeping we might fear but we are kept by the Power of God through Faith unto Salvation 1 Pet. 1.5 Abraham being perswaded of God's Power against Hope believed in Hope Rom. 4.18 4. Christ's Merit and Intercession Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh
when his Lust was satisfied Imperfections that before lay hid then appear to view and so our Affections are confuted by Experience But there the more we enjoy God the more his Infinite Perfections are manifested and our Pleasure is augmented by our Enjoyment 3. There is a compleat Union with God and Fruition of him 2 Cor. 5.6 Knowing that whilst we are at home in the Body we are absent from the Lord. Phil. 1.23 I am in a strait between two having a Desire to depart and to be with Christ. Here we are united to Christ by Faith but that is nothing to Sight and immediate Intuition we lay hold upon Christ but have not such an absolute Possession of him He is a Head that gives out himself not by Necessity but Choice and Pleasure therefore our Communion with Christ is not so perpetual and familiar as it shall be then As an Iron that lieth long in the Fire seemeth to be changed into the Nature of it so we are then more conformed and changed into the Likeness of Christ Psal. 16.11 In thy Presence is fulness of Ioy at thy Right-hand there are Pleasures for evermore All Comforts in this Life we enjoy in God's Absence and have them at the second third and fourth hand by the Ministration of the Creatures Sun Moon and Stars or by the Ministry of Men. Now these are not Vessels capacious enough to convey so much of God to us as we shall receive when God is All in All immediately 1 Cor. 15.28 And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be All in All. There is no Temple nor Ordinances in Heaven but the Lamb is the Light thereof We shall enjoy God without Means or intervention of Ordinances We are fed among the Lillies but it is but till the Day break and the Shadows flee away Cant. 2.16 17. My Beloved is mine aend I am his he feedeth among the Lillies until the Day break and the Shadows flee away turn my Beloved and be thou like a Roe or young Hart upon the Mountains of Bether Secondly The Happiness of his Relations and Society In our Company we shall be blessed God and Christ and Saints and Angels Heb. 12.22 23 24. But ye are come unto Mount Sion and to the City of the living God the heavenly Jerusalem and to an innumerable Company of Angels to the general Assembly and Church of the First-born which are written in Heaven and to God the Iudg of all and to the Spirits of just Men made perfect and to Iesus the Mediator of the new Covenant c. We shall see God in Christ the bodily Eye that cannot look upon the Sun shall be perfectly glorified and strengthened tho it cannot see the Essence of God yet it shall see greater Manifestations of his Glory than it is able to behold here How will the Father welcome us as he welcomed Christ Psal. 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 So he will say to us as Mat. 25.21 Well done thou good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the Ioy of thy Lord. We shall come into his Presence with Shame Sin causeth Shame and maketh us shy of God but as the Eye cannot endure the Light if it be wronged so a wronged Conscience makes us afraid of the Presence of God but when we shall be perfectly sanctified and Sin shall be done away we shall be able to stand in the Presence of God So as to Christ he cannot be contented without your Company and you should not be satisfied without his John 14.3 And if I go and prepare a place for you I will come again and take you to my self that where I am there ye may be also O what a joyful meeting will there be between us and our Redeemer it will be much sweeter than the Interview between Iacob and Ioseph Christ longeth for the blessed hour as you do The wise Men came from far to see him in a Manger Zacheus climb'd up the Tree to see him riding to Ierusalem There will be another manner of Sight of Christ in Heaven than there was of him in the days of his Flesh. When Ioseph discovered himself to his Brethren and said Gen. 45.4 I am Joseph your Brother what rejoycing was there much more will there be Joy in Heaven when Christ shall say I am Jesus your Brother your Saviour your Redeemer when he shall lead us to God in a full Troop and goodly Company and say Behold I and the Children which thou hast given me Heb. 2.13 what a blessed Sight will that be Then as to the Angels what Welcome will there be between you and them When Christ entred into Heaven they entertained him with their Applauses and Acclamations Psal. 24.11 Lift up your Heads O ye Gates and be ye lift up ye everlasting Doors and the King of Glory shall come in So will they welcome the Saints to Heaven with Acclamations They delight in the good of Men in their Creation Redemption Conversion so surely will they delight in the Glorification of a Sinner And as to the Saints your Acquaintance with whom you have prayed suffered and familiarly conversed Memory is not abolished in Heaven but perfected Those whom we knew here we shall know again A Minister shall see his Crown and the Fruit of his Labours 1 Thess. 2.19 You are our Crown and our Ioy. And those which have been relieved by us shall welcome us into Heaven who therefore are said to receive us into everlasting Habitations Luke 16.9 Yea we shall know those that we never saw why else is it made a part of our Priviledg to sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven Mat. 8.11 As Adam knew Eve as soon as he saw her and in the Transfiguration Peter knew Moses and Elias who were dead many hundred Years before so shall we know one another certainly we shall not go to a strange People where we know no body As Men at a Feast are free and familiar with one another we shall be discoursing of God's Wisdom Mercy and Justice in the Work of Redemption So did Moses and Elias talk with Christ Luke 9.30 31. Behold there talked with him two Men which were Moses and Elias who appeared in Glory and spake of his Decease which he should accomplish at Jerusalem Of the wonderful Providence of God in conducting us to Glory as Travellers in their Inn take Pleasure in discoursing with one another of the Dirtiness and Dangers of the Way The Saints are clothed with Majesty and Glory more lovely Objects than ever they were upon Earth and here is an innumerable Company of them With what Joy were the Disciples wrap'd when they saw but
the Fruit of his Sufferings When Christ was about to die he made his last Will and Testament Heaven was his by Purchase to bestow upon all his Heirs He had bought it at a dear Rate therefore now he shews what he would do with it Iohn 17.24 Father I will that those whom thou hast given me may be where I am that they may behold my Glory And then he is gone to Heaven again as our Harbinger to prepare a Place for us Ioh. 14.2 I go to prepare a Place for you to take up Mansions and Rooms for us in his Father's Palace He is gone as a Guardian or Feoffee in trust to seize upon Heaven in our Right to keep it during our Non-age and he will come again in Person as the Husband of the Church to bring us into his Father's House with Triumph therefore it is said Rev. 4.10 That the Elders did cast their Crowns before the Throne not as despising their Glory but as professing their Homage and Dependance and Rev. 5.8 9. The four Beasts and four and twenty Elders fell down before the Lamb c. saying Thou art worthy to take the Book and to open the Seals thereof for thou wast slain and hast redeemed us to God by thy Blood His Abasement was for our Preferment and therefore even here upon Earth may we bless God for the Elders represent the Church upon Earth for his great Mercy to us in Christ. 3. Consider how much we are engaged to God the Spirit who fits and prepares us for this happy State and seals up our Interest to us therefore it is called the Earnest of the Spirit Now he that hath wrought us for the self-same thing is God who also hath given to us the Earnest of the Spirit 2 Cor. 5.5 The Holy Ghost shapes and fashions all the Vessels of Glory fits and prepares them for Heaven It is the Spirit of God dwelling in us that wrought us and fits us for this great and blessed Hope therefore when-ever you think of it your Hearts should be raised in Thanksgiving It is not only their Duty to praise God that are in actual possession of Glory but ours also to whom these Hopes are revealed Rev. 5.8 There was a mixture of Harps and Vials full of Odours which are the Prayers of all Saints Compare this with Vers. 11. And I beheld and heard the Voice of many Angels round about the Throne and the Beasts and Elders Not only Angels and blessed Spirits but Saints on Earth all join in Consort praising the Lamb. We must praise the Lord in the time of our Pilgrimage for this great Estate reserved for us in Heaven 3. It informs us how desperately wicked the Hearts of sinful Men are that can run the hazard of eternal Death and forfeit this blessed Hope of eternal Life for a little carnal Satisfaction Survey all the Temptations of the World how much they come short of it If the Heart were not desperately wicked we would not be carried out to these things What is Vain Glory to Eternal Glory What are a few dreggy Delights to those Pleasures which are at God's right Hand for evermore What are the Riches of the World to our glorious Inheritance You would count him a mad Gamester that would throw away whole Lordships and Mannors at every Cast. A Sinner forfeits a blessed Hope that is above all the Kingdoms and Possessions of the World It is for this you will be the Scorn of Angels at the last Day Psal. 52.7 Lo this is the Man that made not God his Strength but trusted in the abundance of his Riches and strengthned himself in his Wickedness This will make you ashamed in the great Congregation that you were so foolishly bent to your own Ruin Nay this will torment you for ever nothing torments Men more than their foolish Choice Conscience will for ever tell them with what disadvantage they have forsaken God for a thing of nought Disappointment to a reasonable Creature is the worst vexation and what Disappointment is more than to be disappointed of our glorious Hopes and that for Trifles and a little carnal Satisfaction This will be our Shame and Torment to all Eternity We may guess at the gnawings of Conscience in the Damned by the Horrors of carnal Men when they come to die O then how do they bewail the Folly of their Choice O that they had been as mindful to serve God as to provide for the World as careful to satisfy the Motions of the Holy Ghost as to satisfy a Lust and carnal Desire When they are on a Death-bed and upon the Confines of Eternity then all worldly Comforts cease and there is a real confutation of the folly of their Choice a Sting then begins that never ceaseth Jer. 17.11 At his End he shall be a Fool. When he comes to die his Conscience will rage and call him Fool Beast and Mad-man for hazarding such eternal Joys for a Trifle 4. It informs us of the Excellency of the Gospel or Christian Profession Wisdom should be justified by her Children And all that do profess Religion should see the Excellency of it what there is in their Beloved more than in another Beloved Cant. 5.9 This there is in the Christian Religion there are purity of Precepts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes Then there is sureness of Principles of Trust and Dependance established between us and God that we may depend upon God with Comfort and Satisfaction there do you find rest for the Soul Ier. 6.16 Stand ye in the Ways and see and ask for the old Paths where is the good Way and walk therein and ye shall find rest for your Souls Then there are no such Rewards any where as in the Christian Profession 2 Tim. 1.10 Life and Immortality are brought to Light by the Gospel The Heathens had Dreams of Elizium Fields and Mahomet tells his Followers of a sensual Paradise but Life and Immortality is a Revelation proper and peculiar only to the Gospel The Heathens were at a loss for the Reward of Vertue Austin out of Varro gives us an account of 288 Opinions concerning Happiness and the chief Good of Man but now here is all brought to Light we may look beyond the Grave now and there is not such a Mist and Darkness upon Things to come God having acquainted us with the Gospel Nay there 's more revealed than was in the time of the Law If God had still kept this Secret in his own Bosom what a Support should we have wanted in our Trouble what Encouragement to the practice of Holiness O therefore prize the Gospel it is the Charter of your blessed Hope 5. It informs us what little cause we have to be slack in God's Work or to
the World whether Christ should come or no do you think carnal Men would give their Vote this way for Christ's Coming The Voice of corrupt Nature is Depart Iob 22.14 Therefore they say unto God Depart from us for we desire not the knowledg of thy Ways that 's the Language of their Hearts Carnal Men are of the Mind of the Devil when Christ wrought a Miracle in casting out a Devil and discovered somewhat of his Divine Power the Devils were afraid as if he were coming to Judgment already Matth. 8.29 Art thou come hither to torment us before the time The Devil cannot endure to hear of Christ's Coming no more can carnal Men for they are of his Mind If Thieves and Malefactors might have the Liberty to choose whether there should be Assizes yea or no do you think they would look for and long for the Judg's Coming and the Day of his Approach So corrupt Nature hath no Desire of this Day It is the Spirit in the Bride that says Come as soon as the Spirit of Grace works in us there is a Bent and Inclination this way 1 Pet. 1.3 Who hath begotten us again unto a lively Hope Spiritual Desires come from Heaven and thither they tend As soon as the Spirit works Grace in the Heart it looks out this way the Heart is bent thither from whence it receives all it hath as all Creatures love the Place of their Original The great Work of the Spirit is to bring us and Christ together The Spirit comes from the Father and the Son to bring us to the Father by the Son and therefore the Spirit stirs up those holy Groans in us When will he come Then look upon the Graces of a Christian there is Faith Love and Hope 1. Faith The Ground of this Looking is the Promise now Faith stands waiting for the Promise as if it were already begun to be accomplished Look as Rebeka espied Isaac a-far off so Faith espies Christ a-far off Faith is the Evidence of things not seen and looks upon Christ as if he were already on his way and so makes the Soul stand ready to meet and receive him As a loving Wife stands upon the Shoar and looks for the Return of her Husband and the Sight of every Ship makes her to realize by an active and loving Fancy the Sweetness of an Interview So Faith stands waiting for the Coming of Christ and the Approaches he makes towards the Church 2. Love 1 Pet. 1.8 Whom having not seen ye love The Saints love Christ whom they never saw We know Christ by hear-say here in the Church not by Sight he wooes us as Princes use to do by Picture therefore they long for his Appearing Whosoever is a Friend to Christ will find his Heart long for Christ of whom he hath so often heard in the Word and so often tasted in the Supper Love is an Affection of Union it desires to meet the Party loved so is Love to Christ it is not satisfied with the present State but it cries out Come come Why is his Chariot so long a coming It longs to see him whom it hath heard of so often and so much and of whose Sweetness it hath already tasted for this Love is not only kindled by the Knowledg we have of him by hear-say but by Experience Christ first comes in the Heart by Grace and then the Soul having tasted the Sweetness of it longs for another Coming When will he come in the Clouds that we may see him as he is And as Love to Christ so also Love to the Saints enkindles this Desire We have not all our Company here in the World and till we all meet together we shall never be satisfied 3. Hope that is another Grace God sitteth us with Graces as well as Happiness The Lord doth not only provide a glorious Estate for us but Grace to expect it and stirs up Affections in us sutable thereunto As in the privative Part of Salvation Christ doth not only deliver us from the Hurt of Death but from the Bondage and Fear of Death Despair is the Beginning of Hell So in the positive Part of Salvation the Lord doth not only provide Heaven and Happiness for us but Hope that we may look for this Happiness We are begotten again to a lively Hope 1 Pet. 1.3 And to wait for his Son from Heaven 1 Thess. 1.10 Hope was made on purpose for this thing that we expect our full and future Happiness When the Affection of Hope is elsewhere placed and turned to carnal things it is like a Member out of Joint It was made and framed on purpose that we might look for this glorious Appearing of Jesus Christ. 2. Look upon their Relation to Christ. There are two Relations the Scripture usually takes notice of with respect unto the Day of Judgment Christ is our Master and our Husband As he is our Master we must look for him It is the Property of a good Servant to wait for his Master 's Coming Mat. 24.46 Blessed is that Servant whom his Lord when he cometh shall find so doing Here we have only present Maintenance but hereafter we shall receive our Wages Rev. 22.12 Behold I come quickly and my Reward is with me A Servant of God should remember that when Christ comes he will not come empty-handed he is your good and bounteous Master Here you have but an Earnest as when you hire a Man you give him Earnest But now because God would not have our Affections to be servile therefore there is a sweeter Relation we are to look for him not only as a Lord and Master but as an Husband and therefore it is the Bride that saith Come Rev. 22.17 Here we are only contracted to Christ he hath pass'd his Promise to us but the Day of Judgment is the Day of solemn Espousals Hos. 2.19 I will betroth thee unto me for ever Here in the Covenant of Grace Christ doth pass a Promise to the Church here he comes to give us a Pledg and take a Pledg from us As Tertullian saith Christ took from us the Token and Pledg of our Flesh and is gone to Heaven to make all things ready and he hath left with us the Token of his own Spirit that so we might long for the time when he shall come again for the Consummation of this happy and glorious Marriage that is between him and us We are to wait for Glory as a Servant for his Master and as a Bride or Virgin betrothed doth wait for the Coming of him that hath promised Marriage to her 3. Look upon a Christian's Privileges which we shall then enjoy and certainly Christians must needs desire Christ's Coming The Day of Judgment is the Day of Manifestation the Day of Perfection the Day of Congregation and the Day of Glorification 1. It is called a Day of Manifestation of the Sons of God Rom. 8.19 The earnest Expectation of the Creature waiteth for the Manifestation of
glorify us his Coming is sutable to his Work that is visible in Power and great Glory therefore it is said Col. 3.3 When Christ who is our Life shall appear then shall we also appear with him in Glory Christ is to have all first and we at second-hand when he comes in Grace Iohn 17.19 For their sakes I sanctify my self that they also may be sanctified through the Truth So we must be glorified at second-hand first Christ and then we 4. Christ comes not simply to glorify us but to bring the Saints to Heaven with the more State O Christians remember Christ thinks he can never do you Honour enough Christ doth not send for us but he will come in Person Iohn 14.3 I will come again and receive you unto my self that where I am there ye may be also Look as the Bridegroom comes with the Youth and Flower of the City to bring in his Bride in State so Christ brings the Flower of Heaven all his holy Angels to conduct us in State to our everlasting Mansions 5. He comes in Glory that all Creatures might see his Glory to the full Men and Angels were made for this Spectacle that they might behold the Glory of Christ. It was evidenced in part at the Resurrection Rom. 1.4 And declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead But that was but a private and more covert Declaration to the Jews and when it was published to the World in the Gospel many believed not We have the spiritual Evidences of it to Faith but not to Sense and Sight But now the Personal Union shall fully and undeniably appear which before appeared but in part he is now declared to be the Great God 6. His Appearing shall be glorious because then Christ shall have the full Conquest over all his Enemies Some of his Enemies are still let alone for our Exercise Satan is not destroyed The infernal Spirits are held with the Chains of an irresistible Providence and shall then be brought trembling into the Presence of Christ Jude v. 16. The Angels which kept not their first Estate but left their own Habitation he hath reserved in everlasting Chains under Darkness to the Iudgment of the Great Day They are now in expectation of greater Doom and Terror Mat. 8.29 Art thou come hither to torment us before the time The good Angels come forth as Christ's Companions the evil Angels as his Prisoners The Saints shall judg Angels as well as Men 1 Cor. 6.3 Know ye not that we shall judg Angels Christ will have his People come and set their Feet upon the Necks of their Enemies for the present God hath a Ministry for them But tho the Devils now tempt trouble and molest the Saints for their Exercise yet then the Saints shall triumph over them when they shall be brought like Captives into Christ's Presence Vse 1. For Information in two things 1. That Humility is the way to Glory This Lesson we learn from the two Comings of Christ first in an humble manner and then in a glorious manner The Devils aspired after Greatness they would be great and not good The fallen Angels set us an ill Copy but Christ came to set us a better He came not from Heaven to teach us to make Worlds and work Miracles but to teach us to be humble and lowly Mat. 11.29 Take my Yoke upon you and learn of me for I am meek and lowly in Heart The way to spiritual Preferment is to be low and vile in our own Eyes as the Ball that is beaten down riseth the higher 2. We learn what cause we have to be patient under present Abasement Jesus Christ is contented for a while to lie hid and not to shew himself in all his Glory till the End of the World In the Days of his Flesh he was trampled upon by wicked Men and now he is in Heaven he is despised in his Gospel in his Cause and in his Servants tho his Person be above Abuse but he is content to tarry till the Day of Manifestation when he will appear in all his Glory so should we Vse 2. 1. Here is Comfort to the Godly To you Christ's Appearance is glorious but not terrible it is as Light but not as Fire the Trumpet sounds but it summons you to be crowned The Sign of the Son of Man shews your Lord is come it is as the Shadow of the Husband before his Person appeareth this is your Jesus Certainly they that have an Interest in him will not be afraid of him foâ— his Angels are your Guardians his Saints your Companions his Appearance is to pronounce your Pardon a Crown shall be set upon your Heads in the face of all the World That which is so formidable and dreadful to our Thoughts in it self is all comfortable to a Child of God Christ came as God but still in the Humane Nature as your Brother if he be glorious it is for your sakes that you might be like him he comes as a Pattern of your Glory 2. Here is Terror to them that lie in their Sins How can they hear of these things without Astonishment You that despise the still-Voice when God speaks to you by the Angel of the Church what will you do when you hear the Great Trump which will be an Alarm to Death and Execution Your Avenger is come Christ's Sign is not Light but Terror to you If you tremble not you are worse than Felix an Heathen for Felix's Heart trembled when he heard of Judgment to come Acts 24.25 he had a more tender Conscience Nay such as do not they are worse than Satan for the Devils fear and tremble Iames 2.19 Loose and carnal Persons scoff at that at which Devils tremble It is storied of a King that wept when his Brother came to him being asked the Reason O saith he I that judg others must be judged my self Shall not I tremble at the great Trumpet that shall awaken the Dead O take Sanctuary in Grace 3. Here is Advice to All. It is a good check to Sin it stays the boiling of the Pot. Remember when thou art in the carreer and heat of thy Lusts for all these things God will bring thee to Iudgment Eccles. 11.9 Whenever thou sinnest thou art entring into the Lists with Christ as if thou wert stronger than he But Man canst thou grapple with him then it is an Engagement to Repentance When Iacob heard Esau was coming with a great Power and Force against him he sends to make Peace with him You have heard that Christ comes in a glorious manner and will be terrible to his Enemies Let us compromise all Difference between us and God O go and make Peace with him it is Christ's own Advice Luke 14.32 Or else while the other is yet a great way off he sendeth an Ambassador and desireth Conditions of Peace And repent saith the Apostle that your
Judgment and Hell are a part of our Bondage But now what cause have we to bless God Rom. 8.1 There is no Condemnation to them that are in Christ Iesus Then to be under the Power of Sin is a woful Bondage to be at the beck of every Lust and carnal Suggestion Men rejoice in their Bondage they think there is no such Life as to live at large and to do as we list but the more liberty we take in Sin the greater Slavery the Work is Drudgery and the Reward is Death Sin hath reigned unto Death Rom. 5.21 2 Pet. 2.19 While they promise them Liberty they themselves are the Servants of Corruption for of whom a Man is overcome of the same is he brought into Bondage It is the saddest Judgment to be given up to our own Will to be given up to Satan to be given up to Self What a Slavery is this when we see Mischief and know not how to avoid it Conscience is held a Prisoner we cannot see a Vanity but the Heart lingereth after it and groweth sick as Ahab for Naboth's Vineyard Duties of Godliness are esteemed an heavy Task the Law of God is impelling to Duty and the Law of Sin impelling to Evil. What Thanks is due to God for delivering us from so great a Bondage Vse 2. To press us to avoid Sin Mortify the Lust and prevent the Action let it not reign in the Heart nor be discovered in the Life and Conversation Christ died that the Body of Sin might be destroyed Rom. 6.6 And he died to redeem us from our vain Conversation 1 Pet. 1.18 Consider when Sin remains in its Power and while you serve Sin what Dishonour you do to God and what Disadvantage it is to your selves 1. The Dishonour you do to God to all the Persons in the Godhead To the Father by making void the whole Plot of Redemption This was the eternal Project and Design as it were of God the Father the wise Counsel his Wisdom found out to remedy the Fall of Man Jesus Christ was ordained before all Worlds to redeem us from our vain Conversation 1 Pet. 1.20 Who verily was fore-ordained before the Foundation of the World The Lord projected this way of Restitution from all Eternity that this Course should be taken to destroy Sin Now will you go about to make all this void Then you wrong God the Son and that many ways You disparage the worth of his Price as if it was not sufficient to purchase Grace and so seek to put your Redeemer to shame Nay you disparage the Purity of his Person for you were redeemed with the Blood of Christ as a Lamb without spot and blemish Nay you disparage the Greatness and Extremity of his Sufferings It cost him dear to purchase Grace and Deliverance from Sin and you slight it and make nothing of it Then you rob him of the Greatness of his Purchase he bought us with this great Price that we might not be our own and live to our Lusts. Such as are bought with Money are theirs who bought them 1 Cor. 6.20 For ye are bought with a Price therefore glorify God in your Body and in your Spirit which are his Did Christ pay our Debts and shall we like desperate Prodigals do nothing but encrease them by our Sin Then you disparage the Holy Ghost the Spirit whom Christ doth shed abroad to accomplish his Work 2 Cor. 3.17 Where the Spirit of the Lord is there is Liberty The great Work of the Holy Ghost is to free us from the Bondage of Sin Have you the Assistance of such a Spirit and can you not resist carnal Motions And are you taken with every vain Delight a Fashion a sensual Bait Thus consider what a dishonour it is to God to let Sin live if Christ died to redeem us You do as much as in you lieth to defeat the Project of God the Father the Purchase of the Son and the Work of the Spirit 2. It is a Disadvantage to your selves You cut off your own Claim and declare you have no Interest and Share in Christ if Sin live for he came to redeem us from Iniquity We cannot have an Interest in any part of Christ's Redemption till this be for all these go together God's Anger is not appeased the Devil's Power is not restrained the Law 's Curse is still in force as long as Sin lives You can have no Comfort if you be not freed from Sin the Wrath of God is against you and Hell is your Portion nay if you are not redeemed from all Sin for he redeems us from all Iniquity A Bird that is tied by the Leg may make a shew of escape but it is fast enough So though many may abstain from gross Sins for they that commit such shew plainly they are acted by the Spirit of the Devil yet if one Sin remains unmortified it enthralleth as well as many but if it reigns in the Soul you have no Interest in Christ. Object You will say Why should we mortify what should we trouble our selves about this Christ hath done all this Answ. No Christ hath redeemed us from all Iniquity but his Redemption doth not make void but oblige our Endeavours for he undertook as God's Surety that Sin should be destroyed and as our Surety that we should not serve Sin Rom. 6.6 Our Old Man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin There 's a Work on God's part he undertook for the pouring out of Grace and on our part that we should be watchful and strive against Sin and watch against all Occasions of it And he hath given us encouragement so to do Non pugna sublata est sed Victoria It is not the Conflict against Sin that is taken away by Christ but the Victory of Sin Look as when the Israelites had a Promise that God would give their Enemies into their Hands the meaning was not that they should not strike a Stroke but they were to fight the Battels of the Lord So when Christ hath redeemed us from Iniquity yet we are to use all spiritual means of Mortification to subdue the Lusts and to prevent the Act of Sin It will be our great Condemnation when we have so much help that still Sin should remain Certainly he is very lazy that will not ply the Oar that hath both Wind and Tide on his side And when the Lord Christ hath purchased Grace and the Spirit yet we will not endeavour against Sin Stand fast therefore in the Liberty wherewith Christ hath made us free and be not intangled again in the Yoke of Bondage Gal. 5.1 Vse 3. Direction When-ever you are troubled with your Sins and Lusts are too hard for you go to Christ. It is his Office to redeem you from your Iniquity and the Tyranny of Sin Therefore when you feel any Corruption stir go and complain to him as Paul did I cannot do the things
earnestly Micah 7.3 It is the difference between us and civil Men but unregenerate they are like Cypress Trees fair and tall but fruitless of a comely Life but none of these good Works are to be found in them It is the difference between us and Hypocrites A Hypocrite like a Carbuncle seems to be all on a fire but when you touch it it is quite cold so they pretend to Religion talk much but have no true regular Zeal no spiritual Warmth It is notable our Lord himself proves his Divine Original by his Works Iohn 10.38 Tho ye believe not me believe the VVorks that ye may know and believe that the Father is in me and I in him So is this the sensible Evidence you are in Christ and Christ in you Graces are not always evident in feeling but in Fruit the Effects cannot be hid Then they are Signs and Evidences to God himself the Lord will look upon them as Marks and Evidences of his People Look as the destroying Angel was to be guided by a Sign Exod. 12.12 13. by the sprinkling of the Door-posts not that he needed it but because God would have it to be so So the Lord sutes his Dispensations and guides them by a Sign It is true God in his Gifts is arbitrary but in his Judgments he proceeds by Rule according to our Works At the last Day God will judg you not by your Profession but by your Practice what you have done he will not say You have prophesied in my Name you have eaten and drunk in my Presence but you have fed me clothed me visited me That the Faith of the Elect might be found to Praise and Honour he will have Works produced Not that God wants Evidences of our Sincerity but he will have all the World know we have not been unfruitful A Man that expecteth to be posed is preparing to answer and would give somethink to know the Questions aforehand Christ hath told us what are the Questions upon which we shall be examined and taxed at the Day of Judgment he will say Have you fed and clothed my People have you ministred to their Necessities have you relieved them with spiritual Counsel and Admonition have you been good holy and just Therefore let us provide to give an Answer that we might not be ashamed at the last Day Thus this Zeal for good Works hath the place and room of a Witness to God as the Rule and Measure of his Process to our selves as the ground of our Assurance and to the World as the great vindication of the Honour of our Profession 2. It is a Fruit of Christ's Death partly by way of Obligation for certainly God hath not been at all this cost and labour for nothing he did not project the sending of Christ and Jesus Christ did not so give up himself in the Work of Redemption for nothing but to inflame us to a great height of Piety They that live at a low rate of Holiness cross and disgrace the whole Design of the Gospel they are not apprehensive of the Love of God in giving Christ nor the Love of Christ in giving himself Our Redemption was carried on in such a way not only that the Comfort but also the Duty of the Creature might be raised to the highest Partly again as Christ hath purchased the Gift of the Spirit to fit us for good Works yea to make us zealous in them Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour Now the Spirit dwelleth in our Hearts to set our Graces a working Iohn 4.14 The Water that I shall give him shall be in him a Well of VVater springing up into everlasting Life So Iohn 7.38 39. He that believeth on me as the Scripture saith out of his Belly shall flow Rivers of living VVater This spake he of the Spirit which they that believe on him shall receive The Spirit is not a Fountain sealed up but flowing forth The Spirit of God is a mighty Spirit and comes in upon the Soul not only as a gentle Blast but as a mighty rushing Wind he comes not only in the appearance of a Dove but of cloven Tongues of Fire Acts 2. He comes as a Spirit of Power to quicken and awaken the Soul to great heights and fervours in Obedience Look as Men acted by Satan the unclean Spirit are restless in Evil and carried headlong as the Herd of Swine into the Sea so those that are acted by the Spirit of God are much more carried on with great Earnestness in the Ways of God The Devil hath not such Advantages to work upon his Instruments as the Spirit of God hath upon us The Devil works and operates in all the Children of Disobedience Ephes. 2.3 The Spirit that now worketh in the Children of Disobedience But the Devil cannot work but by Man's Consent neither can he work immediately upon the Soul but only by the Senses and by the Fancy but the Spirit of God can work immediately upon them in whom he acts Therefore being acted by him they must needs be zealous and earnest for the Spirit of God nescit tarda molimina knows no slow Motions The Soul in it self is dead and slothful and apt to yield to Laziness and Delays but when we are acted and quickened by the mighty Spirit then draw us and we will run after thee Cant. 1.4 When the Spirit puts forth its Force upon the Soul such as are drawn by the Holy Ghost they are not in jest as carnal Men are but in earnest they do not dally with Religion but make it their great business to surprize Heaven and carry on constant Communion with God Matth. 11.12 The Kingdom of Heaven suffereth Violence and the Violent take it by force Vse 1. Information 1. That Grace is no Enemy to good Works Libertinism is ancient and natural Christ died to improve Piety not to lessen it but to raise it to the highest to make us zealous of good Works that we might be carried on to Heaven with full Sails Therefore he that grows looser less watchful against Sin less diligent in the exercise of Holiness less frequent in Communion with God less humble and penitent after committing of Sin offers the greatest Abuse to Grace that may be and perverts its natural Use. There is no freezing by the Fire we may freeze indeed by painted Fire that may make us contract Chilliness and Drowsiness but true Grace is a Fire that warms and inflames our Affections Christ came to make us more chearful and lively but not slack careless and cold 2. It informs us what little Reason the World hath to cry out upon Zealots for Christ died to make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of good VVorks Men that are only contented with a brain Religion speculative Notions they cannot endure Heats and Fervors they would have
us the more dreggy Delights oppress Reason wound Conscience and so make way for Sorrow 2. Or else it is called strong Consolation in comparison with it self with respect to less or more imperfect degrees of Comfort There is a Latitude in Comfort some have more and some less some have only weak Glimmerings and Drops others have strong Consolation Ioy unspeakable and full of Glory 1 Pet. 1.8 Now a Christian should aim at the highest Degree the stronger your Consolation the better is Christ pleased with it John 15.11 These things have I spoken unto you that my Ioy may remain in you and that your Ioy might be full This makes the Heart of Christ glad when our Counsels are more able to swallow up our Sorrow and revive the Soul in the midst of Trouble In some this Confidence is accompanied with more sensible Doubts Staggerings and Weaknesses though Comfort gets the upper hand in others it is more strong clear and lively and they act in the Ways of God with greater Encouragement 3. It may likewise be called Strong in regard of its Effects 1. It marreth Carnal Joy it puts the Soul quite out of taste with other things Men used Acorns till they found out the use of Bread We content our selves with Husks till we taste of the fatted Calf in our Father's House The Soul must have some Oblectation Love cannot lie idle we are taken with Garlick and Onions till we taste Manna When once we have tasted of the Love of God other things will not be so sweet Cant. 1.4 We will be glad and rejoice in thee we will remember thy Love more than Wine 2. It is stronger than the Evil which it opposeth it swalloweth up all our Sorrows whatever they be Look as we say of Wine or of any Spirits it is very strong when a few Drops can change a great deal of Water into its own Nature So because it overcometh the greatest Evils Terrors of Conscience worldly Miseries and the greatest Anguish and Distress which may befal us therefore it is called strong Comfort A mighty Joy a sense of God's Love in Christ swalloweth up all our Sorrow whatever The Wrath of God is a dreadful thing we can hardly think of it without amazement The fear of Hell Death and Judgment to come these are wont to raise a great Storm in the Conscience but spiritual Joy can only allay it As a wounded Conscience can say there is no Sorrow like unto my Sorrow so a peaceable Conscience can say there is no Joy like unto my Joy Phil. 4.7 The Peace of God which passeth all Vnderstanding shall keep your Hearts and Minds through Iesus Christ. The strength of this Joy is seen by Experience rather than Expression In outward Troubles they can take pleasure in Infirmities 2 Cor. 12.10 Glory in Tribulation Rom. 5.3 The more the Devil seeks to trouble the Saints they have the more Joy and are more than Conquerors Rom. 8.37 and all by the Power of this Joy as the more we seek to wrest a Staff out of a Man's Hands he holds it the faster Tribulations Anguish Distress Fears Torments Difficulties they are all overpowred by this Joy II. How this strong Consolation ariseth from Assurance and Certainty To establish Joy and Comfort two things are necessary Excellency and Propriety The thing in which I rejoice it must be Good and it must be Mine Sutably here in the Text there is an assurance of excellent Privileges and then there is a Qualification annexed that we may understand our own Interest God by his Oath assures us of excellent Privileges in Christ and that 's a ground of strong Consolation Then he requireth a Duty of us that we fly for refuge to take hold of the Hope set before us 1. For the Excellency of our Privileges You know that which will minister solid Comfort to the Soul it had need be Excellent A small Matter though never so sure will not occasion a strong Consolation the Joy is according to the Object Now whether a Christian look backward or forward there is Matter of Rejoicing to the Heirs of Promise Backward there is the Immutability of his Counsel Forward there is a Hope set before us From one Eternity to another may a Believer walk and still find cause of rejoicing in God If he looks Backward there God reveals to him the unchangeable Purposes of Grace before the World was If he looks Forward there is an eternal Possession of Glory when the World shall be no more It is sweet to know what 's past and what 's to come there 's naturally a Curiosity in us which would be satisfied We know what God was doing before the World was and what he will do when the World shall be no more We may know for our comfort God was treating and dealing with Christ about our Salvation putting it into an unchangeable course and he hath for ever provided for the Comfort and Welfare of our Souls that we may enjoy him love him and delight in him for evermore Man out of a natural Curiosity hath a great delight both in History and Prophecy to read what is past and to fore-know what is to come especially what concerns his own Destiny Now God in condescension tells us under the assurance of an Oath what he has done for us what Thoughts of Love he had towards us from Eternity what he will do and how happy our Estate shall be for ever God doth not only satisfy the Curiosity of our Nature that desireth Knowledg but the bent of it that poiseth us to our own Happiness It is sweet to read our Names written in the Book of God's everlasting Decree Luke 10.20 Rejoice because your Names are written in Heaven That God hath set us down as Heirs of all that Grace and Mercy he hath dispensed in his Covenant It is sweet and pleasant to reflect upon his antient Purposes of Grace and by the Eye of Faith to read our Names written and recorded in the Rolls of Heaven When you hear any Offer in the Gospel to say this was God's Purpose and eternal Counsel to bestow this upon me before all Worlds he thought of me then And then there is an Hope set before us thy Lot is fallen to thee in a fair Ground O what Joy is this to Believers that their Souls are fully provided for for ever and ever and they shall have what infinite Mercy can bestow and what infinite Merit hath purchased 2. Another Cause of strong Comfort is Interest and Propriety Besides the Excellency of the Privilege there must be the Clearness of our Interest The Object of Joy is not only good in common but our Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is a Man 's own is sweet to him It doth not enrich a Man to hear there are Pearls and Diamonds in the World and Mines of Gold in the Indies unless he had them in his own possession So it doth not fill us with
Comfort and Joy to hear there are unchangeable Purposes of Grace and that there was an eternal Treaty between God and Christ about the Salvation of Sinners and that there is a possible Salvation but when we understand this is made over to us When God led Abraham through the Land of Promise to view the Breadth and the Length of it and see the Goodness of it he saith All this will I give thee Gen. 13.15 So here we speak of rich Comforts but happy is the Man that can apply them We speak of abundance of Comfort but it is to those that have an Interest in it not to those that live in their Sins Here is a description of the Parties which must be regarded if we would establish this Comfort When once we take Sanctuary in Christ and run to him as our City of Refuge then God saith All this will I give thee this Hope is thy own and you are those to whom belong these unchangeable Purposes of Grace otherwise it is but a Joy in fancy and conceit It is said of David 1 Sam. 30.6 But David encouraged himself in the Lord his God He comforted himself not only in God but in the Lord his God That God is ours this is a Ground of Comfort As the Father said Tolle meum tolle Deum Take away mine and take away God So the Church Hab. 3.17 18. Altho the Fig-tree shall not blossom neither shall Fruit be in the Vines the labour of the Olive shall fail and the Fields shall yield no Meat the Flock shall be cut off from the Fold and there shall be no Herd in the Stall yet I will rejoice in the Lord I will joy in the God of my Salvation III. How it is dispensed on God's part and how far it is required on ours because every Heir of Promise cannot speak of these lively Comforts those sweet and strong Consolations of the Spirit First On God's part There is a great deal of difference between Christians in respect of God's Dispensations 1. Consider Christ though he loved all his Disciples yet he did not use them all alike familiarly some were more intimate with him and were more in his Bosom In his Transfiguration he takes with him Peter Iames and Iohn Mat. 17.1 And when his Agonies came upon him in the Garden he took the same Disciples with him Mat. 26.37 Tho they were all dear to Christ yet these were chosen out above others to be Witnesses of his Agonies and Transfiguration So though all the Elect are dear to Christ yet there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elect of the Elect some chosen out above others with whom God will be more intimate and familiar All the Saints with respect to the substance of the Covenant are alike beloved Those poor Christians who were scattered throughout Pontus Asia Galatia Cappadocia and Bithynia had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like precious Faith with Peter the Apostle 2 Pet. 1.1 A Jewel in the hand of a Man and of a Child is of the same value though a Man holds it more firm and faster So Faith being conversant about the same Object the Righteousness of Christ as to Acceptance with God is alike precious tho because some have a greater Faith and hold the Jewel faster God may more manifest himself to them and be more intimate and familiar with them We are all saved by the same Mercy redeemed by the same Merit and called to the same Grace and Glory for the substance of it yet in degrees of Grace and dispensations of Comfort there is a vast difference some are feasted with Loves while others are exercised with Sorrows trained up in a way of Duty without Comfort their Apprehensions being more sad and doubtful and their Comforts more dark and litigious For Comfort is not absolutely necessary to Salvation tho we should all aim at it The highest degree of Comfort pleaseth Christ best when our Joy is full then Christ's Heart is most delighted Iohn 15.11 These things have I spoken unto you that my Ioy might remain in you and that your Ioy might be full tho we may go to Heaven without it Look as many carnal Men go to Hell and die away without any actual sense of Wrath to come so I am perswaded it is possible that some Christians may neither in Life nor Death have any feeling of Comfort and Joy Certainly we find some have it not all their Lives till Sickness and the Hour of Death and they are even in the Borders and Suburbs of Heaven their Pulses of Desire and Love beat vehemently after Christ when they are in the end and close of their Lives then their Hearts are filled most with Peace and Joy as natural Motion is swiftest the nearer the thing moved draws to its Center Again others have Comfort and may lose it again these spiritual Swavities are liable to change and such Dispensations may be removed The 5 th of Canticles begins with a Feast and ends with a Story of Desertion There are many ups and downs in a Christian's Comfort and after great Enlargements when a Soul hath been feasted with the Loves of Christ there may be a sad Suspension and our Gourd which seemed to cast a comfortable Shadow upon the Soul may be devoured and eaten up by the Worm of Conscience If our Joy were always full we should look for no other Heaven Thus there is a great deal of difference in regard of God's Dispensation without any breach of Faithfulness he doth not break his Oath in not ministring to us this strong Consolation for God hath not absolutely promised Degrees of Comfort 2. Tho God deals here with great difference yet it is usual with the Lord to give most Comfort to three sorts of Persons 1. To the Poor in Spirit Look as Parents use their weak Children with most Indulgence and Fondness so poor weak Christians that are sensible of their Weakness Wants and Sins have that Comfort which is denied to Persons it may be of greater spiritual Ability Comfort is promised to Mourners and Blessedness to the Poor in Spirit Mat. 5.3 4. Blessed are the Poor in Spirit for theirs is the Kingdom of God Blessed are they that mourn for they shall be comforted Their Interest many times is most sensibly cleared up and they feel the greatest Elevation of Joy and Comfort It is God's wonted Method to revive the Spirit of contrite ones and to bind up broken Bones Isa. 57.15 For thus saith the high and lofty One that inhabiteth Eternity whose Name is Holy I dwell in the high and holy Place with him also that is of a contrite and humble Spirit to revive the Spirit of the Humble and to revive the Heart of the contrite ones God loves to comfort poor humble afflicted Believers whereas others that are full of themselves and of their own Abilities are carried on in a more dark and low way A broken Vessel is fitter to hold the Oil of Gladness than a
Spirit worketh it for he is the Comforter Rom. 14.17 The Kingdom of Heaven is not Meat and Drink but Righteousness and Peace and Ioy in the Holy Ghost Nay it is not only God's Allowance but his great Aim the solemn Assurance that is given by his Covenant is that you may grow up in believing to a strong Consolation and be able to laugh at Fears and Sorrows 1. You may pray for it when you want it Psal. 90.14 O satisfy us early with thy Mercy that we may rejoice and be glad all our Days 2. Nay when you have lost it by your Default it is not Boldness to ask Grace and Comfort again when you have wasted Conscience and weakned your Hopes as David Psal. 5.12 Restore unto me the Ioy of thy Salvation When your Candle is put out you may get it lighted again 3. You may wait for Comfort and still continue your Attendance upon God Psal. 85.8 I will hear what God the Lord will speak for he will speak Peace to his People and to his Saints 4. You may entertain it when it comes Comfort is a Fruit of the Spirit as well as Grace he which is the God of Grace is also the God of Consolation and the same Spirit which works Grace witnesseth for our Comfort and it is as great a Crime to smother his Witness as to resist his Work Whatever we think God would have us not only to be holy but to be chearful Would you make the Heart of Christ glad See Iohn 15.11 These things have I spoken unto you that my Ioy may remain in you and that your Ioy may be full Christ rejoiceth most in his Heritage when they live up to the Provision and Preparation he hath made for them in the Gospel The Devil envieth our Comfort he knows how useful it is in the Christian Life to make us thankful for Mercies chearful in his Service to wean us from carnal Delights and make us willing to do and suffer for God he seeks to weaken our Confidence as knowing the Joy of the Lord is our Strength he would either keep us from Grace or from a Sense of it and make us either wicked or sad and keep us from a comfortable Feeling and Apprehension of Grace 2. If strong Consolation be a Fruit of Certainty upon God's Oath then it informs us that it is a false Comfort and Peace which is not the Fruit of Certainty and Confidence in Christ which ariseth either from a Neglect of Duty or carnal Pleasure and all that wicked Men have comes from one of these Grounds It is good to look to the Fountain and Spring of our Joy and Comfort that we may be able to say with the Psalmist Thy Comforts delight my Soul Psal. 94.19 We should look to the Ground and Reason of our Peace and Security Why am I thus quiet Is it because God is reconciled to me in Christ because of Assurance from him under his Oath upon my taking Sanctuary in Christ The Devil â—ulls Men asleep by other means Carnal Men their Comfort ariseth from Carelesness and Negligence in the spiritual Life they do not trouble the Devil nor he them When a strong Man armed keeps his Palace his Goods are in Peace Luke 11.21 The Devil lets us alone when we let him alone when we do not exasperate Lusts nor trouble his Kingdom in our Heart Look as the Sea is very calm when Wind and Tide go together so when our Corruptions and Satan's Temptations run the same way all is calm and quiet As a Man feels not the Sickness that grows upon him till the Humours are stirred by Exercise So when there is a Spirit of Slumber and Security and Men are neglectful and careless in the spiritual Life and let Satan alone to possess the Heart they sleep but their Damnation slumbers not Then for carnal Pleasure this will not give them leave to think of their Condition Their whole Life is nothing but a knitting of Pleasure to Pleasure and a Diversion from one Contentment to another so they put far off from themselves the Thoughts of their own eternal Condition The outward Man is gratified and the inward Man hath no time they fill the Soul with Work that it may not fall upon it self as a Mill grinds not it self as long as it hath something to work upon as the Prophet observes of those that drink Wine in Bowls and put far away the evil Day Amos 6.3 They melt away their Days in Pleasure and charm and lull their Souls into a deep Sleep with the Potion of outward Delights lest Conscience should awake and talk with them Therefore look to the Ground of your Comfort and Security whence it cometh Psal. 94.19 Thy Comforts delight my Soul Ever now and then we should be making Experiments and try the Strength of it Can you venture your everlasting Estate upon the present Confidence Would I be thus found of God 1 Iohn 2.28 Little Children abide in him that when he shall appear we may have Confidence and not be ashamed before him at his Coming In Afflictions and Sickness Men are wont to be serious Is your Faith found to praise and honour 3. It informs us that the State of a Believer is far better than the State of those that flow in worldly Delights A Man of a great Estate and that abounds in all the Comforts of this Life may seem to live a merry Life O but a Believer hath strong Consolation such as when it is put to the Trial will bear him out in Life and Death Wicked Men may rejoice as a Bird sings in the Fowler 's Snare they may take Comfort in their Portion for a while but in their latter End they will be Fools Alas your Comforts cannot ease you of the Colick or Head-ach nor give you a good Night's Sleep Small Comfort that can neither satisfy the Heart in any Distress nor ease the Conscience Solomon saith Prov. 11.4 Riches profit not in a Day of Wrath. Take it for Man's or God's Wrath. In Man's Wrath Riches many times prove our Burden and none lie so obnoxious to publick Displeasure as rich Men the Comfort is soon lost it lieth without us An Estate cannot be carried about you though it be in Jewels it is liable to hazard The rich Jews were carried captive when the Poor were left to till the Land So in the Day of Man's Wrath it falls most upon worldly great Men they have poor Comforts which will not bear them out but we read of those which took joyfully the spoiling of their Goods knowing in themselves that they have in Heaven a better and an enduring Substance Heb. 10.34 Though with Ioseph they lose their Coat yet they keep a good Conscience and this makes amends for all their outward Losses But I take the Place rather for God's Wrath there is the Trial in Trouble of Conscience and in the Pangs of Death Christian as sure as the Lord liveth there will a
time come when the Strength of your Comforts will be tried Here you sit a brooding upon Wealth as the Partridg upon rotten Eggs and what then At his latter End he shall be a Fool Jer. 17.11 Why at his latter End Then he shall be so in the Conviction of his own Conscience his own Heart will call him Fool O Fool O mad Man that I was in lavishing out my Time Strength and Care upon that which will yield me no Comfort Mr. Fox tells us of a rich Cardinal when about to die cried out And must I die that am so rich Will not Death be bribed Will Money do nothing now This will be your Case and Condition when you come to die if you get not an Interest in this strong Consolation As that Pagan Emperor warbled out to his Soul O animula blandula vagula quo nunc abibis c. O where is this Soul of mine going You that now shine in Bravery that eat of the fattest and drink of the sweetest when your Day is gone what will become of you you must die and go from all this Nothing then but Peace of Conscience and spiritual Comfort will serve the turn O for one Dram of this Comfort then when Death is nigh and God is angry Men keep a great deal of Bustle now to get Honour and break through all Restraints of Honesty and Conscience to work themselves into worldly Greatness O but when they come to die how will this be upon their Heart What would they give then for Peace of Conscience and this strong Consolation which God vouchsafeth to the Heirs of Promise But then no Price will be given to God That look as a Husband when he surprizeth his Wife in her Adulterous Imbraces He will not spare in the Day of Vengeance he will not regard any Ransom neither will he rest content tho thou givest many Gifts Prov. 6.34 35. So when God hath surprized you in the midst of your Whoredoms when you have diverted your Respects from and been disloyal to him it is the Day of his Vengeance and he will take no Ransom What will a Man give in Exchange for his Soul There will be such a dying-hour which thou must expect it is hard by Christians have you Comforts strong enough to encounter the Terrors and Horrors of Death within a little while you will be put to trial 4. It informs us that Christians put a Disparagement upon their Comforts when they are dejected with every Fear and Trouble This is much beneath God's Oath the Merit of Christ and the Joy of the Holy Ghost and all the Provision the three Persons have made As for Instance 1. When your Comforts are too weak as you fain in every Affliction Prov. 24.10 If thou faint in the day of Adversity thy Strength is small Thou hast small Comfort if it will not bear thee out in outward Trouble God and Christ and the Spirit they are as it were trying their Skill I would speak it with Reverence to raise up a Confidence in Believers that shall be Affliction-proof now if you are presently gone when put to trial you disparage this strong Consolation and frustrate all the Provision they make for you Many a Heathen would do better upon moral Principles and behave themselves with a greater Generosity and Bravery of Spirit You know that Question Iob 15.11 Are the Consolations of God small with thee the meaning is Is all the Provision of Comfort and Grace and Joy in the Spirit too slender to bear you up in this Affliction What do you expect Christians Would you have better Provision than God hath made Dost thou expect greater Promises surer Mercies and a more able Christ to bear up thy Heart Are not all the Consolations of God able to raise you up Thus when you are overcome in every Trial. 2. When you are full of Doubts Bondage and servile Fears you disparage God's Consolation As for Instance when you cannot think of the Judgment without Horror Acts 24.25 As he reasoned of Righteousness Temperance and Iudgment to come Felix trembled or of Death without Bondage Heb. 2.15 Through fear of Death they were all their Life-time subject to Bondage Christians now and then we should be making Experiments and trying the Strength of our Comforts and say thus Can I venture my everlasting Estate upon this Confidence Would I be thus found if Christ were coming to Judgment 1 John 4.17 Herein is Love made perfect that we may have Boldness in the Day of Iudgment Take it for God's Apprehensions of his Love to us or our Apprehensions of our Love to God we should still be providing for that Day and citing our selves before Christ's Tribunal that we might see of what Strength our Consolation is SERMON IV. HEB. VI. 18 We might have a strong Consolation c. Vse 2. TO press you to look after this strong Consolation O! be not contented until you have the Fruit of God's Oath that you may be able to live up to the Provision and Preparation he hath made for your Comfort in the Covenant It is a Condescension that God will give us his Oath and this is the Fruit of it that we might have strong Consolation to see our Names in God's Book and our Heaven in Christ's Possession I shall press you with Arguments both of Duty and Profit First For Arguments of Duty 1. It is for God's Honour that his People should walk comfortably Two things there are which God glories most in the Holiness and the Comfort of his People in the Holiness as he is a God of Grace in their Comfort as he is a God of Consolation It is said in Scripture There is none holy as the Lord. God would have the World know that there is none can sanctify but he alone Moral Principles may change the Life but he only can change the Heart And then it is said there is none like him in Pardon Mich. 7.18 Who is a God like unto thee that pardoneth Iniquity God would have the World know that there is no Comfort so strong and sweet as that which he conveyeth In your Lives God will be glorified in Holiness in your Deaths God will be glorified in your Comfort Ier. 6.16 Where is the good Way and walk therein and you shall find Rest for your Souls Is there any such Comfort to be had as my People have as they have found in the way they have beaten the beaten Path of Faith Repentance and Godliness 2. As it is for God's Glory so for our Profit we look upon Comfort with Jealousy knowing we have deserved none we are guilty Creatures therefore are loth to entertain it even upon God's Terms Joy is the strength of the Soul Neh. 8.10 The Ioy of the Lord is your Strength and that in all Duties Satan knoweth that while the Conscience is kept raw the Soul is unfit for Action A Christian never acts so strongly so regularly as when he is filled
expectation of Blessedness to come Sure those think themselves wiser than God that deny us the use of the Spirit 's Motives why else doth God set these things before us It requireth some Faith to aim at things not seen The World is drowned in Sense and present Satisfaction it is a great help to us to look upward Christ made use of it Heb. 12.2 For the Ioy that was set before him he endured the Cross and despised the Shame As Man he was supported with humane Encouragements Our Flesh is weak and our Task is difficult and therefore we need all Helps But yet we are not so to covet the Reward as to fever it from Duty and neglect our Work SERMONS UPON St. IOHN XIV 1 SERMON I. JOHN XIV 1 Let not your Heart be troubled ye believe in God believe also in me THE Disciples had heard our Lord Jesus discoursing of his Death and Departure and the great Trials which they were to undergo and that one Disciple should betray him another eminent among them deny him and all take offence and leave him therefore Fear and Trouble seized upon them Our Lord perceiving this Distemper growing upon them seeketh to relieve and ease them He had Sorrow and Agonies of his own to think upon but he is so taken up with comforting his Disciples that he seemeth to forget himself and his own approaching Death and wholly applieth himself to them Let not your Heart be troubled c. In these Words we have 1. An Evil dissuaded Let not your Heart be troubled 2. A Cure prescribed and that is the Exercise of Faith set forth by its double Object God and Christ Ye believe in God believe also in me In God as the supream Fountain of all Blessing in Christ as Mediator or the only Way to come to God In God as the Creator and Preserver of all things in Christ as the Redeemer to whom the Care and Conservation of the Church belongeth They did believe in God they were trained up in that as Jews but they had not hitherto so clear so distinct so strong a Faith in Christ as they should have their Faith was but dark and weak as to the Dignity of his Person Therefore he presseth them to believe not only in God as Iews but in himself as Christians that was the Point the Faith of which would be now assaulted by his ignominious Death and Sufferings There are two Points First That Christians should carefully guard themselves against Heart-trouble Secondly The proper Cure of Heart-trouble is Faith Doct. 1. That Christians should carefully guard themselves against Heart-trouble 1. What is this Trouble of Heart that is here spoken of There is a twofold Evil Natural Evil which is Misery and Moral Evil and that is Sin The one we act of our own accord the other we suffer against our Wills The one ariseth from something within the other from something without This Text speaketh not of Troubles for Sin but of Troubles in the Flesh which being many and grievous to be born it cannot be supposed but that the Heart will be touched with them 2 Cor. 4.8 We are troubled on every side Yet let not your Heart be troubled A â—ense of them 〈◊〉 not only laâ—ful but necessary The two Extreams must be both aâ—â—â—ded Slighting and Faiâ—ting Heb. 12.5 My Son despiâ—e not thâ—u the chasteâ—â—ng of the Lord nor faint â—hen thou art rebuked of â—im Without 〈◊〉 sense of them they cannot be improved neither do we shew that Reverence that is due to our Father's Anger as not to be afflicted and humbled under his mighty Hand Numb 12.14 If her Father had spiâ— in her Face should she not be ashamed seven days Some kind of Spirits are stupid and sensless neither affected with Sin nor Misery Not with Sin tho they provoâ—e God to his very Face with their continual brutish Practices yet they never lay their Condition to heart Conscience is feared or at least benummed they are past feeling Eph. 4.19 Shall we say to these Let not your Hearts be troubled No these usurp a Peace and Exemption from Trouble as if Joy and Comfort were their Portion The only way for such is to be troubled that their Trouble may prepare them for Comfort Christ came to save Sinners but they are penitent and broken-hearted Sinners that are weary and heavy-laden under the Burden of Sin Mat. 11.28 Come unto me all ye that labour and are heavy-laden and I will give you Rest. Not the Heart that is whole but the Heart that is wounded These he calleth and calleth to Repentance Mat. 9.13 I came not to call the Righteous but Sinners to Repentance Not with Misery neither with their Fathers Anger nor their Brethrens Misery Jer. 5.3 O Lord are not thine Eyes upon the Truth Thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive Correction they have made their Faces harder than a Rock they have refused to return Amos 6.3 Ye that put far away the evil Day and cause the Seat of Violence to come near Fall out what will they set their Hearts for Ease and Pleasure and carnal Delights and are given altogether to Mirth and â—ollity Riot and Revelling and all manner of Vanity Should we say to these Let not your Hearts be troubled and lull them more asleep in carnal Security by tincturing their Sensuality with Religion and adding a Dram of spiritual Comfort to make their carnal Potion more effectual No Christ speaketh not to such kind of Persons as mind neither his Presence nor Absence and regard not whether he do Good or Evil. No to such we must rather say Be afflicted and weep and mourn let your Laughter be turned to Mourning and your Ioy to Heaviness James 4.9 We call not upon them to rejoice but to howl for the Misery that is coming upon them A Sense there must be Q. What is then dissuaded Answ. A perplexing oppressing Trouble about sensible and worldly things Here I shall shew you First The Causes of this Trouble Secondly The Nature of it First The Causes of this Trouble which are 1. Carnal Self-love which is all for bodily Ease and Welfare or the Pleasures and Honours or Profits of the World They that are under the power of it seek great things here and the disappointment of their carnal Expectations breedeth Trouble Solomon telleth us what was the result of his accurate and deep search into all worldly and humane Affairs Eccles. 1.14 I have seen all the Works that are done under the Sun and behold all is Vanity and vexation of Spirit He found all worldly things not only vain and ineffectual to confer Happiness but which is worse apt to bring much Trouble and Affliction upon the Hearts of those who are too earnestly conversant about them Therefore the best way to be free from Trouble is to look for no great Matters here in the World 2. The Life of Sense which
only looketh to the present State of things and if we have not all things which we affect under the View of Sense Trouble filleth our Hearts Heb. 12.11 No chastening for the present seemeth to be joyous but grievous There are two emphatical Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the present and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth they both intimate the Causes of our Trouble present Sense and false Appearance Of the latter I shall speak in the next Head the former is to our purpose now All Affliction is ungrateful to Flesh and Blood and so cannot but be troublesome to us if we look only to the present but then in the End it giveth us a full Recompence for all our Patience namely such an Increase of Grace as bringeth Peace along with it 3. Fancy Vain conceit and false Appearance And so we are often troubled at what may afford Joy The sad Point which the Disciples could not digest was Christ's Departure yet our Lord telleth them how necessary it was for his own Honour and their Comfort His Honour Iohn 14.28 Ye have heard how I said unto you I go away and come again to you If ye loved me ye would rejoice because I go to the Father for my Father is greater than I. If ye were kind to me ye would have looked upon it with Joy because his going to the Father was the advancing him to an higher Condition than that in which he was now the ignominious Cross was the way to Dignity and Honour Again it was for their Comfort Iohn 16.7 It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you They were full of Sadness at the Thought of his Departure as if it were their utter Ruine and Undoing But the coming of the Holy Ghost would be of more Advantage to them than his staying with them it was for his Glory and their Benefit Thus we often misinterpret God's Dispensations those hard Trials which are ordered for our Comfort and Peace increase our Troubles and Perplexities We judg according to Appearance and therefore do not judg righteous Judgment So we wound our selves by our own Fancies and make our Evils much worse than they are by our vain Conceit All these concurred in the present Case They had Dreams of sharing Honours in Christ's Kingdom all which would be disappointed by his ignominious Death And they looked to the present Face of things and so could not see Glory in this Shame And besides they did quite mistake the Dispensation Secondly The Nature of this Trouble wherein it consisteth In three things 1. A Fear of Danger or Evils to come 2. Sorrow for Evils present 3. A fretting Indignation or Dislike of God's Dispensations It is Distrust to be troubled about what is to come Despondency or uncomely Dejection to be troubled about what is present Impatiency and Murmuring to dislike God's way of dealing All these constitute that Trouble of Heart from which Christ dissuadeth his Disciples 1. There was Fear in it of approaching Dangers Christ was to depart and they were to be left to an unquiet World Iohn 14.27 Let not your Heart be troubled neither let it be afraid They were afraid what should befal themselves when their Master and Guide was gone from whose Direction and Protection they promised themselves so much Comfort and Safety Future things are to be left to God's Providence Every Day that bringeth its Cares and Difficulties bringeth also its incident Comforts Matth. 6.34 Take no Thought for the Morrow for the Morrow shall take Thought for the things of it self sufficient unto the Day is the Evil thereof We must not be over sollicitous about future Contingencies nor be anxious for that to Day which may be soon enough cared for to Morrow But we usually anticipate our Troubles and make our present Condition more grievous by hearing the Charge and Burden of the future also and so by our Cares and Fears about Futurity oppress and so both overwhelm our selves and take God's Work out of his Hands 2. This Trouble did arise from Sorrow and immoderate Dejection because of the loss of Christ's bodily Presence Iohn 16 6. Because I have said these things unto you Sorrow hath filled your Hearts Usually upon the Loss or Absence of some prized Comfort we let loose the Reins of our Affections and keep no Moderation in our Sorrow and Grief as if God could not supply the Loss of the Creature by the Presence of his Spirit 3. Indignation or a fretting Dislike of God's Dispensations That this was a part of the Disciples Trouble appeareth from Christ's whole Discourse with them The bodily Presence of Christ was comfortable to them upon a spiritual Account as they injoyed many a sweet Instruction by it but they also looked for great things in the World and were confounded with the Disappointment of their Expectations The temporal Kingdom ran in their Minds and therefore the News of his ignominious Death was so afflictive to them Our Lord taxeth them for this but in a gentle condescending manner that for want of Faith and Love they were so unsatisfied with God's Design which was so expedient and useful for them and the World Now this is the usual Ground of our Troubles we set up an Anti-providence in our Hearts and obtrude some Model and Scheme of our own upon God which if he doth not comply with we are troubled But God's Way is more for our real Good though our own Way suteth better with our Fancy and vain Opinion II. Why Christians should not let their Hearts be troubled 1 st It is very incident to us We have somewhat within us and without us which will always be an occasion of Trouble There is Corruption within and an evil World without A Believer is not to become as a Stock or Stone or cease to be a Man our Flesh is not as the Strength of Brass nor are our Sinews Iron Our Saviour himself was troubled Iohn 12.27 Now is my Soul troubled But his Trouble was like the shaking of pure Water in a chrystal Glass there was no Mud at bottom Certainly it is lawful and requisite to be sensible and to be affected with our Condition but we are apt to exceed in our Fear and Grief and so it becometh a Fault There is a Dejection and Discouragement which cloggeth us in our Duty and causeth sinful Negligence and Deadness of Heart This is a Distemper which we should oppose by all spiritual means 2 dly This is contrary to our Duty and Obedience which consisteth partly in a Subjection to God's governing Will revealed in his Laws partly in a Submission to his disposing Will discovered in his Providence 1. For the first The Case is clear there if God hath forbidden Cares and Fears and immoderate Sorrows if he hath said Be careful for nothing Phil. 4.6 and fear them not therefore Matth. 10.26
and 28. Fear not them that kill the Body but are not able to kill the Soul And again Weep as if you wept not 1 Cor. 7.30 And mourn not as Men without Hope 1 Thess. 4.13 But such is the Goodness of our God that he hath said all this and much more and so made our Comfort and Chearfulness a great part of our Work and hath made it unlawful for us to be miserable and to pierce our selves through with divers Sorrows The Lord foresaw what sinful Anxiety was incident to us because of our Difficulties and Discouragements and how we would be distracted in our Duty if he should leave the Burden of Care and Sorrow upon us Therefore he would only have us mindful of our Duty leaving all Success and Events to him A small matter occasioneth much Vexation of Spirit to us when we take the Care of it upon our selves Therefore it is not only our Privilege that we may but our Duty that we must disburden our selves of these distrustful Fears and Cares and Sorrows It is his peremptory Command which his People must not disobey unless they will incur his Displeasure 2. A Submission to his Providence He is absolute Lord to dispose of our Persons and Conditions as it shall seem good in his Sight For he is our Potter and we are his Clay Isa. 45.9 Wo unto him that striveth with his Maker let the Potsherd strive with the Potsherds of the Earth Shall the Clay say to him that formeth it What makest thou Therefore we must not be troubled when he exerciseth this his Soveraignty Iob 33.13 Why doest thou strive against him for he giveth not an account of any of his matters Who shall be Judges and Arbitrators to take the Account of his Proceedings And before whom will you call him to render a Reason of his Actions No he ruleth with absolute Dominion and Soveraignty but yet sheweth himself a loving and tender Father to his People Matth. 6.32 Your heavenly Father knoweth you have need of all these things The Lord will keep off Dangers provide every thing needful and is more sollicitous for your Well-being than you can be your selves There is a constant fatherly Providence watching over his People for good if we do believe it why are our Hearts troubled Let our Father take his own way to bring his Children to Glory Luke 12.32 Fear not little Flock for it is your Father's good Pleasure to give you the Kingdom That Clause concerneth not only our final Blessedness but all the ways and means which conduce thereunto 3 dly It is contrary to that Peace Comfort and Happiness we might otherwise take in the rich Provisions and Preparations of Grace which God hath made for us It is said Psal. 94.19 In the multitude of my Thoughts within me thy Comforts delight my Soul It is a great Point of Sincerity to comfort our selves with God's Comforts such as he alloweth to us provideth for us and worketh in us Many careful Troubles and perplexing Thoughts are apt to arise in our Minds in a time of danger Now where is our Ease and Relief but in God's Comforts These will yield not only Support but Delight they have a Power to revive and chear the Soul All the business is to enquire what are God's Comforts The Comforts of the Gospel such as result from the sense of our Reconciliation with God Rom. 5.11 Ye Ioy in God through our Lord Iesus Christ by whom we have received the Atonement The Pardon of our Sins Mat. 9.2 Son be of good chear thy Sins be forgiven thee Our Adoption or being taken into God's Family Heb. 12.5 Ye have forgotten the Exhortation that speaketh unto you as unto Sons It cannot be otherwise with those that have a Father in Heaven but they may have some Comfort if not in the Creature yet in God if not on Earth yet in Heaven Besides this there is the hope of Glory Rom. 5.1 2. Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ. By whom also we have access by Faith into this Grace wherein we stand and rejoice in hope of the Glory of God Sin hath woven Calamity into our Lives and filled us with Troubles Griefs and Fears but God hath sent his Spirit not only a Sanctifier but Comforter into our Hearts to fill us with all Ioy and Peace in believing Rom. 15.13 Now shall God make all this Provision for our Comfort and we never the better Luke 24.38 Why are ye troubled and why do Thoughts arise in your Hearts Surely the comforting Work of the Spirit should not be interrupted by us It is our Sin if these Comforts be despised our Infelicity if they be not injoyed they being necessary for us for our Incouragement in the way of Holiness and to quicken our Praise and Thanksgiving and raise our Hearts in Love to God Vse Let us all take heed then of the Evil of a troubled and uncomfortable Spirit What shall we do to prevent it 1. Something is pre-required that a Man be upon good terms with God 1 Sam. 30.6 David encouraged himself in the Lord his God He was in a great distress at that time the City wherein he left his Family and the Families of his Followers was taken and burnt their Wives and Children carried away and all gone So that David and those that were with him lifted up their Voices and wept till they had no more power to weep and to make up the Calamity his Souldiers were ready to stone him In this desperate condition David incouraged himself in the Lord his God So Psal. 42.11 Why art thou cast down O my Soul Why art thou disquieted within me Hope thou in God for I shall yet praise him who is the Health of my Countenance and my God David speaketh this when he was deprived of Ordinances and his constant recourse to God's solemn Worship which was a sad Reflection to him yet he rebuketh himself for being utterly cast down or immoderately disturbed And why because he had some Supports in the midst of all this Sadness God is the Health of my Countenance and he did not despair but God would return in Mercy to him and he should find some way of escape because God was his God This is a stay to our drooping Souls that we be not too much dejected and disturbed that God is our loving Father when we are under his sharpest Chastisements If God be ours in Covenant with us Why should we be troubled If you have consented that God shall be your God your Portion and Saviour and Sanctifier there needeth no more for your Comfort Are you resolved of this 2. See that your Hearts be mortified to the World and fixed on Heavenly Things Whilst you have too great a value for Worldly Things your Hearts will be overwhelmed with Griefs and Cares and Troubles Our Affections increase our Afflictions Iob 1.22 In all this Job sinned not nor charged God foolishly
of fruitfulness Rev. 2.10 Be thou Faithful to the Death and I will give â—hee a Crown of Life 1 Thess. 2.19 What is our Hope or Ioy or Crown of Rejoicing Are not even ye in the presence of our Lord Iesus Christ at his coming Vse 1. Let this asswage the Envy and Trouble of the meanest If thy Gifts be mean thy Account will be so much the easier Alas it is no easy thing to stand in the Judgment How much have others to account for 2. To perswade those who have received greater Gifts than others to do so much the more good with them That which God will accept from others he will not accept from you You will be deeper in the state of Condemnation if your Fruit be not proportionable The Rich in this World must be rich in good Works 1 Tim. 6.18 That they do good that they be rich in good VVorks ready to distribute willing to communicate Those that have more Helps than ordinary should have the more Grace He fenced it and gathered out the Stones thereof and planted it with the choicest Vine c. and looked that it should bring forth Grapes Isa. 5.2 Heb. 6.7 8. The Earth which drinketh in the Rain that cometh oft upon it and bringeth sorth Herbs meet for them by whom it is dressed receiveth Blessing from God But that which beareth Thorns and Briars is rejected and is nigh unto Cursing whose end is to be burned So for them that have more Grace Others have common Mercies but you have the great and special Mercies and should not you abound in Love and Holiness You are made partakers of a Divine Nature and therefore you should be somewhat more than ordinary Men. You have the Spirit and will you not walk in the Spirit and mortify the Flesh by it Surely God expecteth more from you for he hath given you more and will do more for you As there is a great difference between Heaven and Hell so should there be between your Lives and theirs that shall perish for ever A SERMON UPON DEUT. XXXII 51 Because ye trespassed against me among the Children of Israel at the Waters of Meribah-Kadesh in the Wilderness of Zin because ye sanctified me not in the midst of the Children of Israel I Shall give you some Strictures or short Notes on this Scripture The Words contain a Reason why Moses and Aaron were shut out of Canaan Because of their Sin at Meribah-Kadesh or the Waters of Strife Their Sin is doubly expressed here 1. Ye trespassed against me 2. Ye sanctified me not The one Expression seemeth to imply a Sin of Commission Ye trespassed against me that is disobeyed God The other a Sin of Omission Ye sanctified me not in the Eyes of the Children of Israel Or rather the one is a more general Expression it was a Trespass The other more particular shewing what sort of Trespass it was Not sanctifying God For the first This Sin is called Numb 27.14 A Rebellion against the Commandment of the Lord. In the Text a Trespass or a Transgression For the second More particularly Not sanctifying God is a Transgression with a Scandal annexed to it To sanctify God is to carry our selves to him as to a God of such Glory and Power to fear him above all and to love him and trust him above all In short to do that which God commandeth depending upon his Word and Promise by which we ascribe to him the Glory of his Truth Goodness and Power as counting him worthy to be feared and trusted whatever Temptations we have to the contrary Thus Isa. 8.13 Sanctify the Lord of Hosts himself and let him be your Fear and let him be your Dread 1 Pet. 3.15 Sanctify the Lord God in your Hearts and be ready always to give an answer to every Man that asketh you a Reason of the Hope that is in you with meekness and fear There was a Scandal annexed for it is said in the Text Among the Children of Israel and in the midst of the Children of Israel And elsewhere in the Eyes of the Children of Israel They publickly dishonoured God before all the People Moses used like words of Unbelief when the People lusted for Flesh at Taberah as now he did at Meribah when they murmured for want of Water Numb 11.21 22. And Moses said The People among whom I am are six hundred thousand Footmen and thou hast said I will give them Flesh that they may eat a whole Month. Shall the Flocks and the Herds be slain for them to suffice them Or shall all the Fish of the Sea be gathered together for them to suffice them And the Lord said unto Moses Is the Lord's Hand waxed short thou shalt see now whether my Word shall come to pass to thee or not Unbelief will be always urging Difficulties against God's Promises But there was no threatning then that Unbelief was only professed in Secret only before the Lord but this was before all Israel And both Moses and Aaron are charged with this Sin and being both Partners in the Transgression they are both concerned in the Chastisement both are shut out of Canaan and died the one at Mount Hor the other at Mount Nebo Doct. That the Sins even of God's Children may cost them dear here in this World I. I shall reflect on the Instance in the Text. II. Give you general Reasons I. To give you some Reflections on the Instance in the Text. The History of it you have Numb 20. The People when the Water failed gather together against Moses and Aaron to chide ver 3. that is to resist or speak with bitter and reproachful words They menaced and therefore Moses and Aaron withdrew for fear of them and because of their Outrages and fell upon their Faces praying in the Door of the Sanctuary ver 6. and it is said the Glory of the Lord appeared to them that is in the Cloud as a sign that he heard their Prayer and would save them And the Lord biddeth Moses ver 8. to take his Rod and he and Aaron to speak to the Rock to give out Water enough for all Israel for them and their Beasts And this speaking to the Rock was to be done in the sight and hearing of all the People Upon this Moses and Aaron gather all the Congregation together before the Rock ver 10 11. and then he said Hear now ye Rebels must we fetch Water for you out of this Rock And he lift up his Hand and with his Rod smote the Rock twice and Water came out abundantly and the Congregation drank and their Beasts also This is the account of the History The Question now is Wherein was Moses his Sin in all this Some think in that Moses smote the Rock and spake to the People It is not said that he spake to the Rock as he is commanded by God he should only have spoken to the Rock not have smitten it But when God biddeth him take his Rod
it is most probable to imagine that he intended he should smite the Rock with it as was before done at Rephidim Exod. 17.6 Thou shalt smite the Rock and there shall come Water out of it that the People may drink But here there is no Command of smiting therefore some think he should only have lifted up his Rod in the Eyes of the People as the Signal of former Miracles Others think his Error was in smiting twice when once had been enough to declare their Faith and Reliance on God's Promise But the Scripture doth seem to refer us to another cause their Disobedience and Unbelief not manifested in his smiting so much as in his speaking Psal. 106.32 33. They angred him also at the Waters of Strife so that it went ill with Moses for their sakes because they provoked his Spirit so that he spake unadvisedly with his Lips Therefore the Sin was Impatience mingled with Diffidence and this in the sight of all the People 1. He was in a great Passion more than was usual with him at other times as appeareth by the manner of his speaking Ye Rebels and also the doubling of his Stroke sheweth the Heat of his Anger Now the Wrath of Man worketh not the Righteousness of God James 1.20 The Passion was in it self a fault but withal it disturbed him so that he could not discharge that Duty which was incumbent upon him in the manner that he ought to do it with Faith and Affiance in God or so as he might set out his Goodness Power and Truth He spake in a Provocation not as became a meek and faithful Servant of the Lord that desired to glorify him in the Eyes of the People 2. There was Unbelief and Distrust in it Must we fetch you Water out of this Rock A Speech that savoured of doubting which needed not considering what an express Promise they had from God Therefore God saith Numb 20.12 Because ye believed me not They spake as if it were impossible to fetch Water out of the Rock when God had assured them of the contrary or at least such an abundance for them all as might be sufficient for all the Multitude with their Beasts and Cattel Or if their Faith in God's Power was clear they might doubt of his Mercy that God would do such a thing for a murmuring and unthankful People 3. There was Scandal in it In this they did not endeavour as they ought to set forth God's Glory and Power in the Eyes of all the People They should have charged the Rock to yield forth Water and have given the People a good Example of believing and obeying God's Words in their greatest Straits ver 12. Ye believed me not to sanctify me in the Eyes of the Children of Israel That is they did not publickly before the People shew Affiance in God as became them Therefore the words are to be noted ver 13. This is the Water of Meribah because the Children of Israel strove with the Lord and he was sanctified in them Tho Moses and Aaron sanctified him not by Faith and Obedience yet God sanctified himself 1. Among the People by giving Water for their Thirst So it 's said Isa. 48.21 When he led them through the Deserts he caused the Waters to flow out of the Rock for them he clave the Rock also and the Waters gushed forth And as for them so for their Cattel yea the wild Beasts of the Wilderness had benefit by this Mercy of God to his People So Isa. 43.20 The Beasts of the Field shall honour me the Dragons and the Owls because I give Waters in the Wilderness and Rivers in the Desert to give Drink to my People my Chosen 2. He was sanctified in Moses and Aaron by punishing their Disobedience Thus it is taken Ezek. 38.16 That the Heathen may know me when I shall be sanctified in thee O Gog before their Eyes that is by punishing them for their Sins for thereby God makes himself known to be an holy and powerful God So Levit. 10.3 I will be sanctified in them that come nigh unto me and before all the People I will be glorified either by doing good to them that serve him aright or by punishing them that transgress his Precepts This is the History Now observe it in three things 1 st The State and Quality of the Persons 1. Moses was an eminent Servant of the Lord faithful in all his House Deut. 34.5 So Moses the Servant of the Lord died Tho Men be holy for the main yet it doth not justify their Failings or excuse their evil Actions as if they were not Sins nor hinder God's Wrath from breaking out upon them temporally tho they be exempted from eternal Condemnation For God is no Respecter of Persons Behold the Righteous shall be recompensed in the Earth much more the Wicked and the Sinner Prov. 11.31 If the Faults of the Righteous whom God loveth with a Fatherly Love in Christ be not without Chastisement surely the Wicked cannot escape Their Sins are not by design but by surprise not committed with a strong Will but out of Frailty and being commited they are retracted by Repentance As Moses often mentioneth this Sin and at his Death maketh here an acknowledgment of God's Justice against him for it that his Example might be a warning to all People not to disobey God's Commandments or disbelieve his Word Yet God will be known to be an holy God by the notable Inconveniences God's People often bring upon themselves here in the World This Truth is ushered in with an Ecce Behold the Righteous shall be recompensed in the Earth that is observe the just and most wise Government of our supream Lord Behold it it is a certain Truth and deserveth our most solemn Consideration Many Miseries we may have in our Pilgrimage for they are recompensed upon Earth and our Chastisements are confined only to the present Life 2. He was a very meek Man Numb 12.3 Now the Man Moses was very meek above all the Men that were upon the Face of the Earth This Commendation the Spirit of God giveth to Moses tho by Moses his own Pen. Now Meekness is a Vertue which keepeth a mean in Anger and avenging our selves when we are offended wronged and contemned Yet this meek Man could be thus angry Psal. 106.32 They angred him also at the Waters of Strife and ver 33. They provoked his Spirit In the holiest Men there are Relicks of Sin unmortified and such Weakness as they may readily fall into Sin in the hour of Temptation and such Sin as may cost them dear Who would have thought his Spirit should be so grieved and imbittered It is a dangerous Sin to mingle our Passions with God's publick Service or to go about the Work that he sets us to do with any carnal Perturbation Therefore we had need watch over our selves 3. He was a Man greatly provoked yet this doth not exempt him from Blame and Correction Tho Men
of Trial God hath his end in these things for humbling and exercising the good and hardning the wicked But in the day of Recompence then it shall be only ill with them that do Evil and well with them that do Good and the Retributions of his Justice shall be fully evidenced 3 dly The Person By that Man whom he hath ordained meaning thereby Christ. But why doth he call Christ Man rather than God 1. Partly with respect to the Gentiles Incapacity to apprehend the Mystery of the Trinity or the Incarnation of the Son of God and it concerneth us to dispense Truths as People are able to bear them as Christ taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were able to bear it Mark 4.33 Therefore Paul would not offend them by Doctrines which they could not yet understand You will say the Resurrection was as offensive Answ. That was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the first Points of the Apostolical Catechism Heb. 6.1 2. Therefore leaving the Principles of the Doctrine of Christ let us go on unto Perfection not laying again the Foundation of Repentance from dead Works and of Faith towards God of the Doctrine of Baptism and of laying on of Hands and of the Resurrection of the dead and of eternal Iudgment So that the Apostle could not preach the very Rudiments of Christianity if he had not mentioned that 2. Christ is to discharge this Office in the visible Appearance of Man As the Judgment was to be visible so the Judg. The Judgment is not to be acted by the Father or the Spirit but by Christ in the Human Nature Therefore his coming is called an Appearance Tit. 2.13 Looking for that blessed Hope and the glorious appearing of the great God and our Saviour Iesus Christ. And 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the righteous Iudg shall give me at that day and not to me only but to all them that love his Appearance And when the Judgment is spoken of Christ is often designed by this Expression the Son of Man Mat. 24.30 They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory And Mat. 16.27 For the Son of Man shall come in the Glory of his Father with his Angels and then he shall reward every Man according to his Works He is the visible Actor in the Judgment sitting on a visible Throne that he may be seen and heard of all and the Godhead doth most gloriously manifest it self by the Perfections of his Human Nature 3. This Power is given to Christ as a Recompence of his Humiliation For therefore hath God highly exalted him and given him a Name above every Name That at the Name of Iesus every Knee shall bow of things in Heaven and things i◠Earth and things under the Earth Phil. 2.9 10. which is at the day of Judgment Rom. 14.10 11. We shall all stand before the Iudgment-seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me Then all Creatures in Heaven Earth and Hell are to own the Soveraign Power and Empire of the Crucified Saviour Some do it willingly as the elect Angels and Men others do it by constraint as the Reprobate and evil Angels when they are forced to stand before the Tribunal of Christ to receive their final Doom and Sentence This is the last Act of his Kingly Office and the Fruit and Consequent of his Humiliation Therefore this Christ spake of when he stood before the Tribunals of Men Mat. 26.64 Hereafter ye shall see the Son of Man sitting on the Right-hand of Power and coming in the Clouds of Heaven The despised Man who was before them as a Criminal in their repute summoneth them to answer before his Tribunal at that Day when his Shame shall be turned into Glory and the Scandal of his first Estate shall be fully taken off and those that despised him as Man shall be forced to acknowledge him as God Secondly The Subsequent Proof Whereof he hath given assurance to all Men in that he hath raised him from the Dead I hat is a sufficient Testimony to convince the whole World The Resurrection is a Certain Proof and Argument of the Dignity both of Christ's Person and Office It is an Attestation to his Person Rom. 1.4 Declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead To his Office and Doctrine Iohn 5.27 28 29. And hath given him Authority to execute Iudgment also because he is the Son of Man Marvel not at this for the hour is coming in which all that are in the Graves shall hear his Voice and shall come forth they that have done well unto the Resurrection of Life and they have done evil unto the Resurrection of Damnation How doth this make Faith to all the World for that is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ. God hath not given Faith to all Men but he hath given an Argument to all Men that is a ground of Faith from whence Faith may evidently conclude that Christ is our Judg for he hath raised him from the Dead Where is the force of this Demonstration Others were raised from the Dead as Lazarus and the like and yet they are not Judges of the World I answer Christ died in the repute of Men as a Malefactor but God justified him when he would not leave him under the Power of Death but raised him up and assumed him into Glory thereby visibly declaring unto the World that the Judgment passed upon him was not right but that he was indeed what he gave out himself to be the Son of God and the Judg of the World to whom Power is given over all Flesh to save or destroy them If he live with the Father in Glory and Majesty it will necessarily follow that he was not a Seducer but that Holy and Righteous One by whom God will execute his Judgment Secondly What Influence this hath upon Repentance 1. The very Day appointed inferreth a necessity of Change both of Heart and Life For how else shall we stand in the Judgment who have broken God's Laws and are obnoxious to his Wrath and Displeasure If we should never be called to an account for what we have been and done here in the World we might then freely indulge our selves in all fleshly Delights and do what we please But this is a Principle of Fear and Restraint that for all these things God will bring thee into the Judgment Eccles. 11.9 Rejoice O young Man in thy Youth and let thy Heart chear thee in the days of thy Youth and walk in the ways of thine Heart and in the sight of thine Eyes but know thou that for all these things God will bring thee into Iudgment None of us can hide or withdraw our selves from that great Tribunal before which we are to give an
gave Christ honourable Titles Hail King of the Iews but buffeted him and spit upon him and so here Why callest thou me good 2. He takes occasion to draw him from his Error of conceiving him as a meer Man the Attribute of Good belongeth truly and properly to none but God Now saith Christ Is that thy meaning to acknowledge me for such Our Lord was now about to try his Obedience by a special Precept and therefore it was first necessary that he should be apprehended and acknowledged as God and Law-giver to the Souls of Men. Meer moral Goodness could not qualifie him for that Christ will be known to be God by those that come to him or else they cannot worship him aright 3. Our Lord would teach us by his own Example to cast all the Honour we receive upon God We may own Goodness in Creatures but not to the wrong of God at least all must be acknowledged to be transferred by him and we may be faithful to the Supream Giver This is a Common Sin that when God doth any good by the Creatures the minds of Men stick in the Creatures and never look up to God and from thence came Idolatry first into the World Therefore to cure this Evil when we receive any Praise and Commendation we should referr it to the Father of Lights from whom cometh every good and perfect gift James 1.17 The Apostles that did not set up a Trade for themselves but went abroad as Factors for Christ were very jealous of usurping Divine Honour When Peter had made a Lame Man walk Acts 3.12 Why look ye so earnestly on us as thô by our own power or holiness we had made this man to walk He was loth that the Glory of God should be hidden So Acts 14.14 15. When the men of Lystra would have worshipped them they rent their Cloaths and ran in among the People crying out and saying Sirs why do you these things we also are men of like Passions with you On the contrary it cost Herod dear for owning the applauses of the People Acts 12.22 23. The People gave a shout saying It is the voice of a God and not of a Man And immediately the Angel of the Lord smote him because he gave not God the Glory and he was eaten of worms and gave up the Ghost The Receiver is as bad as the Robber and therefore Herod was smitten for taking what the People ascribed to him We should be very tender in this Point when good is done by us or ascribed to us to referr all to God who is the Author of all that little good we do for him This is the constant practice of humble and Self-denying Spirits Luk. 19.16 He doth not say My Industry but Thy pound hath gained ten pounds And when Paul had been much in Labours much in Afflictions and mighty in Spirit he said 1 Cor. 15.10 By the Grace of God I am what I am and Not I but the Grace of God that was with me So Gal. 2.20 I live yet not I but Christ liveth in me As the Heathens were wont solemnly to cast their Crowns and Garlands into their Fountains this is to Crown the Fountain of all our Mercies God's Children that are seen in the Work disappear in the Praise that God only may be acknowledged and therefore they are rather buffeted than pleased with their own Praises Look as Ioab when he had conquered Rabbah sent for David to wear the Honour of the Conquest 2 Sam. 12.27 28. so should we deal with God cast all our Crowns at his feet If we do any thing let God have all the Glory Christ himself hath taught us so to do Why call you me Good there is none good but one that is God 4. I suppose the chief Reason was to beat down this Pharisaical Conceit This Young man was too highly conceited of his own and others External Goodness and Righteousness before men Good Master what good thing must I doe Not looking to the inward Power of Grace in the Heart The Pharisees whose Leven he was tainted with had this Conceit as if men were of themselves good and perfectly good and therefore to teach him Humility and Self-annihilation he takes this Advantage from the Compellation given him to inform him that in proper Speech God only is good and that Humility and Brokenness of Heart doth better become men than the Conceit of their own Goodness and Righteousness and Self-sufficiency and therefore Why callest thou me Good Secondly I come to Christ's Instruction of him There is none good but one that is God and there you have two Propositions 1. That in some sence there is no man good 2. That God only is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put not Exceptively as if God were a Man but Adversatively no man is good but there is one good that is God 1 Doct. There is no meer man that is Absolutely and Perfectly good It will be needfull to Explain this I shall do it Negatively and Affirmatively First For the Negative part 1. It is not to be so understood as if in no sence Man were good for it is said in Luk. 6.45 A good man out of the good Treasure of his heart bringeth forth that which is good Some degree and kind of Goodness may be ascribed to Men And it is said of Barnabas That he was a good man and full of the Holy Ghost Acts 11.24 And Ioseph of Arimathea was said to be a good man and jâ—st Luke 23.50 Therefore certainly in some sence a man may be said to be good 2. This is not so to be understood as if there were no distinction between men but they were all equal in Sin No but as Ieremiah had two Baskets of Figgs some very good and some very bad so there are two sorts of Men in the World some good some bad some that walk after the Spirit and others that walk after the Flesh some that mind Earthly things and others that mind Heavenly things This is an everlasting distinction between Man and Man that will out-live Time the distinction of Great and Small ceaseth at Death but the distinction of Good and Bad lasts for ever and issueth it self into these two places Heaven and Hell It is a misconceit for any to go away with this Thought that because Christ says there is no Man good therefore there is no distinction between the State of Nature and the State of Grace between the Regenerate and Unregenerate There are some that are totally wicked that make a Trade to do evil there are others that have a Principle of Goodness infused into them Some whose Spot is not the Spot of God's Children Deut. 32.5 and others who thô they have Sin remaining in them yet it reigns not over them 3. It is not so to be understood as if it were unlawful wholly to acknowledge that Goodness that is in others We have God's own Example to warrant us God as soon as he
Diseases he ascended up into a Mountain or retired into a Ship and leaves the Multitude and when they would have crowned him King he refused it all these were Arguments and Instances of his Humility Hear and wonder at what you read Iohn 13.3 Iesus knowing that the Father had given all things into his hands and that he was come from God and went to God A magnificent Preface Now one would have thought that some rare act of Empire Soveraignty and Domination should have followed No Verse 4.5 He riseth from Supper and laid aside his Garments and took a towel and girded himself After that he poureth water into a bason and began to wash his Disciples feet and to wipe them with the towel wherewith he was girded The Disciples did not wash the feet of their Lord but the Lord washed the Disciples feet and what was the meaning of this see Verse 15. For I have given you an example that ye should do as I have done to you 3. In Love to the Saints Iohn 13.34 A new Commandment I give unto you that ye love one another as I have loved you that ye also love one another And Iohn 15.12 This is my Commandment that ye love one another as I have loved you Oh how express are these Injunctions There is nothing in which Christ was more Eminent than in his Love no rancour of Spirit no boyling up of Envy but all Love The Apostle propounds it to Husbands Eph. 2.25 Husbands love your Wives even as Christ loved the Church Now how did Christ love his Church with a great Love so as to dye for his Church The Love of Christ was sincere not for By ends he loved Saints as Saints because of his Interest in them So should we love those in whom we see most of the Image of God It was not a blaze but a constant abiding Love whom he loves he loves unto the end so must we love the Saints It is true Jesus loved some above others Iohn was the beloved Disciple John 21.20 There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Flower of the Disciples whom he loved most but he loved them all We should Love not in Word but in Deed and in Truth Oh be filled with Love to God and Love to the Saints who have his Image stamped upon them You that are Believers have cause to love one another have we not all the same Father Are we not Children begotten of the same Holy Seed the Word Do we not all suck at the same Breasts of the Promises Do we not all sit at the same Table at the Lords Supper Are we not all cloathed with the same Robe of Christ's Righteousness and do we not all expect the same Glory 4. In his Vsefulness and Profitableness And of this the whole Gospel is a Narrative and History Therefore when the Apostle would summ up the Life of Christ he tells us this Acts 10.38 He went about doing good giving Eyes to the Blind Feet to the Lame Speech to the Dumb healing every sickness and every Disease among the people Matth. 9.35 full of Compassion to the Souls of Men. Jesus Christ was nothing else but Charity covered over with Flesh and Blood he was always either giving of Blessings or forgiving of Sins All his Miracles were not actions of Pomp but of Relief and Succour unless it were blasting the Fig. tree and sending the Herd of Swine into the Sea and the Figg-tree was Barren and the Swine was of little use in the Jewish Countries All the Miracles of Christ were salutary and healing We never read he destroyed one Man by Miracle but saved many Eph. 5.1 2. Be ye therefore followers of God as dear Children and walk in love as Christ also hath loved us Oh that we could learn this none is born for himself but for the Community and it is better to give than to receive 5. In his Piety towards God If you consider the History of Christ you will find him much in Acts of Devotion he was Frequent and Fervent and Reverent in Prayer Frequent Mark 1.35 And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed And Luke 6.12 He went out into a Mountain to pray and continued all night in Prayer to God Alas we are weary in our ordinary stinted Offices of the day how soon do we grow weary of calling upon God! but Christ spends whole Nights in Prayer He was Fervent Luke 22.44 And being in an Agony he prayed more earnestly And he was Reverent when he was in the Garden he kneeled down and prayed Luke 22.41 And he fell on his face and prayed Mat. 26.39 He was a most diligent Observer of the Sabbath Luke 4.16 As his custom was he went into the Synagogue on the Sabbath day he was diligent in frequenting the Publick Assemblies Oh how doth this confute those that out of height of Spirit and a proud Conceit of themselves are above Ordinances and say they were appointed only for Christians of the lower form He praised God for mean and course fare when he had but five Barley Loaves and two Fishes He took the loaves and when he had given thanks he distributed to the Disciples John 6.11 Alas when our Tables are full furnished we have scarce any serious Thoughts of God that giveth us richly all things to enjoy 6. In his Spirituality and Heavenly-mindedness Christ came from Heaven and he lived in Heaven all the while he was upon the Earth When he was at the Well of Samaria conferring with the Woman there he discourseth of the Well that springs up to Everlasting Life Iohn 4.14 Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life He drew her from a Discourse of ordinary water to a Discourse of the Water of Life When he was at Supper at the Pharisee's House he discourseth of eating Bread in God's Kingdom Luke 14.15 Blessed is he that shall eat bread in the Kingdom of God When he had wrought the Miracle of the Loaves he discourseth of the Bread of Life and the Mannah that came down from Heaven Iohn 6.27 Labour not for the meat which perisheth but for the meat which endureth to everlasting Life which the Son of Man shall give unto you When he was at the Feast of Tabernacles where they were wont to pour out water and so to make a Pool near the Temple he discourseth of Rivers of water and of the flowings of the Spirit Iohn 7.38.39 He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water This spake he of the Spirit which they that believe on him should receive A rare Pattern for us to follow We should labour as to see all things in God so to see God in all things and to be heavenly minded
Christ forgave you so also do ye We are of touchy spiteful revengeful Spirits and cannot pass by the least wrong and think it a Disgrace so to do we think a Man is a Dolt and hath no Mettle in him if he be not presently heated into a Distemper but Solomon says Prov. 19.11 The discretion of a man deferrs his anger and it is his glory to pass over a Transgression This was the Temper of Christ to exercise Love and tender Affection to his Enemies Now if we imitate Christ in these things then are we Christians and Disciples indeed SERMON VIII ON MARK X. v. 21. And take up the Cross. 3 Doct. ALL those that follow Christ should prepare their Shoulders for the Cross. Here I shall shew 1. What it is to take up the Cross. 2. The Reasons why they must so do I. What it is to take up the Cross. 1. Negatively 1. Not to devise a voluntary Affliction to our selves as Baal's Priests gashed themselves 1 Kings 18.28 They cryed aloud and cut themselves after their manner with knives and lancers till their blood gushed out upon them and the Pharisees had their Self-Disciplines Christ is a lover of Humane Nature and he hath put no such severe Penance upon us This is to make the Cross not to take it up Origen that was too Allegorical in plain Texts was too literal when he castrated himself upon that Text Matth. 19.12 There be Eunuchs which have made themselves Eunuchs for the Kingdom of Heaven's sake Christ only intended power over our Natural Affections 2. Not to draw sufferings upon our selves by our own Rashness and Folly Iames 1.2 My Brethren count it all joy when ye fall into divers temptations He saith when ye fall into them not when ye draw them upon your self It was Tertullian's Error to say That Afflictions are to be sought and desired Man is never satisfied with his present Condition sometimes we question God's Love when we have no Afflictions and anon when we have nothing but Afflictions In all these things we must referr our selves to God's Pleasure not desire Troubles but bear them and improve them when he layeth them on us Christ hath taught us to pray Lead us not into Temptation it is but a fond Presumption to cast our selves upon it Philastrius and Theodoret speak of some that would compell Men to kill them out of an Affectation of Martyrdom this was a mad Ambition not a true Zeal And no less fond are they that seek out Crosses and Troubles rather than wait for them or by their own Violence and Miscarriage draw a just hatred upon themselves Christ would not that for his sake we should run headlong into Dangers and without Necessity there is a Medium between Faintness and Rashness Christ himself did not take up the Cross till it was laid upon him If a Man set fire on his own House he is liable to the Law if it be fired by Accident he is pitied and relieved Therefore we are not to seek the Cross or make it but bear it and take it up not to fill the Cup our selves but to drink it off when God puts it into our hands to take it up when we cannot avoid it without Sin or a breach upon our Consciences we are not to shift then or avoid it by unlawful means 2. Positively To bear it patiently and willingly when we cannot avoid it without Sin When we are brought into a Necessity of either Suffering or Sinning in such cases there must be a chearful free voluntary submission of our selves to suffer the whole Will of God To take up the Cross implyeth 1. Faithfulness and Integrity without shifting 2. Patience and Submission without murmuring 3. Joy and Chearfulness without fainting 1. Faithfulness and Integrity without Shifting Many distinguish themselves out of their Duty and when God calleth them to suffering put a Fallacy upon their Souls Gal. 6.12 As many as desire to make a fair shew in the flesh they constrain you to be Circumcised only lest they should suffer persecution for the Cross of Christ. They cannot live without Honour and Ease and Plenty and therefore turn and wind themselves to shift the Cross. Our Lord Jesus offered himself Psal. 40.7 8. Then said I lo I come in the Volume of the Book it is written of me I delight to do thy will O my God! yea thy Law is within my heart So should we resign our selves when the Will of God is so and give up the Comforts of our Lives when we can hold them no longer and be glad we have something of value to esteem as nothing for Christ. The Apostle speaks of some who are Enemies of the Cross of Christ whose God is their Belly whose glory is in their shame who mind earthly things Phil. 3.18 19. Multum interest inter Theologum gloriae Theologum crucis Men that have no love to God but only serve their fleshly Appetites and look no higher than Riches and Honours and Pleasures and Applause will never be faithful to Christ. There are a sort of Men that study to save themselves not from Sin but from Danger and accordingly accommodate themselves to every Interest As the men of Keilah dealt with David they entertained him for a while but when Saul pursued him they resolved to betray him they would come into no Danger and Trouble for him so they deal with Religion 2. Patience and Submission without Murmuring We shew our Obedience to God in suffering his Will as well as doing his Will He is Soveraign in his Acts of Providence as well as in his Laws And this we must do without murmuring or repining against God as if he did us wrong or did deal hardly with us Isa. 30.15 In quietness and confidence shall be your strength that is in Faith and Patience humbly submitting to Gods Will and depending on his favour and gracious Protection There must be a submissive Attendance upon God Psal. 62.1 Truly my Soul waiteth upon God from him cometh my Salvation Psal. 39.9 I was dumb I opened not my mouth because thou didst it not uttering impatient words God's Will silenceth all 3. Chearful Behaviour under the Cross Rom. 5.3 And not only so but we glory in Tributation also James 1.2 My Brethren count it all joy when ye fall into divers temptations Afflictions to God's People do not only minister occasion of Patience but great Joy 2 Cor. 7.4 I am exceeding joyful in all our tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I overflow with Joy A dejected Spirit doth not behave it self answerably to its Principles Priviledges and Hopes Are you at peace with God and have you Communion with him at every turn And have you Hopes of Glory and are you so troubled when you are a little cut short in your Temporal Comforts A Christian should be at an indifferency to rejoyce as if he rejoyced not and mourn as if he mourned not Dejection of Spirit argueth too great addictedness
stiffle our Convictions so as they come to nothing Matth. 13.22 He also that receiveth seed among the thorns is he thâ—t heareth the word and the cares of this world and the deceitfulness of riches choak the word and he becometh unfruitful They will distract the Head with Cares and put out all Thoughts of our Eternal Condition If a Man begins to do some outward thing it wiil make us soon weary of Religion and attendance on Holy Duties as if all time laid out upon God were lost and they cry out When will the Sabbath be over that we may set forth wheat Amos 8.5 The Heathens counted the Jews a foolish People as Seneca saith because they lost a full seventh part of their lives he speaks it with respect to the Sabbath So other Men are of his Mind they think all lost that is laid out upon God And it distracts us in Duty and carries away our Heart Ezek. 33.31 They come unto me as the people cometh and they sit before thee as my people and they hear thy word but they will not do them for with their mouth they shew much love but their heart goeth after their Covetousness It interlines our Prayers and holy Services with worldly Projects and Thoughts Nay it turns Religion into a Trade and Market Men live by it it makes Religion to serve their worldly Ends they make a Market of their Devotion as the Sechemites for then say they their Substance and their Cattle will be ours VSE To inform us of the Evil of Worldliness We need to be set right in that for most Men stroke it with a gentle Censure They will say he is a good Man but a little worldly as if it were no great matter to be so nay Men are apt to applaud those that are guilty of this Sin Psal. 10.3 They bless the Covetous whom the Lord abhorreth He that by hook and crook gets Honour and Riches is the only prudent Man in their Account If our Children are Loose and Drunkards and Riotous we are offended but if we see them worldly we are not troubled O it is a foul Sin but the Men of the World will not believe it surely we have too mild thoughts of it and therefore we do not watch and strive against the Love of the World Luke 12.15 Take heed and beware of Covetousness the words are doubled for the more vehemency he doth not say take heed only but take heed and beware of Covetousness Sins that are more gross and sensual are easier discovered and such a Sinner is sooner reclaimed but this is a secret Sin that turns away the Heart from God And to make you more careful to avoid it in Scripture a Covetous Man is called an Idolater Eph. 5.3 and Covetousness is called Idolatry Col. 3.5 and is that a small Crime What to set up another God who are you that dare to harbour such an Evil in your Bosoms and make no great matter of it Will you dethrone that God which made you and set up the World in his stead It is called Adultery Iames 4.4 It is a breach of your Conjugal Vow You did promise in your Baptism to renounce the World and give up your selves unto Christ's Service and will you cherish such whorish and disloyal Affections as will carry you to the Creature instead of God O we cannot think bad enough of such a Sin 4 Doct. A Carnal worldly Man may be sorrowful when he cannot win Heaven in his own way When he cannot get Heaven and his own will in the World also as this Young man was when he could not be a Christian at a cheaper rate He departed from Christ sad as loth to miss this Felicity and yet loth to pay so dear for it There is a Sorrow that worketh Repentance to Salvation never to be repented of 2 Cor. 7.10 but this is of another Nature it makes a wound in the Conscience and doth no more It troubled him much that he had moved this Question when he did not find Christ's Answer according to his desire and expectation And this is just the Disposition of a Man that hath a sense of Eternity and yet is wedded to his Lusts Fain he would be happy hereafter but will not leave his Lusts now so they are troubled they cannot have Christ and the World too Christ for their Consciences and the World for their Affections They love this World and yet would fain be saved in the world to come and therefore are grieved when they cannot have both On the one side they are troubled with a sense of Religion and on the other side with a fear of losing their worldly Interests See a like trouble in Herod Matth. 14.9 The King was sorry nevertheless for his Oaths sake and for them that sat with him at meat he commands it to be given her He was loth to put Iohn to Death and yet loth to deny her So Balaam would have the Reward and yet loth to go against the Express Command of God 21 st and 22 d. Chapters of Numbers So Pilate was loth to condemn Christ against his own Conscience Thus shall we be affected till we seek God with our whole Hearts This Sorrow of the Young Man will give us some Light as to the difference between those conflicts that are in a Gracious and Renewed Man and those conflicts that are in the Unregenerate There are conflicts in both yet they differ much In the Unregenerate Graceless Soul the conflict is between Conviction and Corruption Conscience wrestles with their Lusts and Lusts wrestle with Conscience and so Men are sorrowful upon Carnal not Godly Reasons whereas the conflict in the Regenerate is in the same Faculty Carnal Reason against Spiritual Reason and Carnal VVill against Spiritual Will Carnal Affections against Spiritual Affections the Battle is fought in every Faculty In the Conflict betwixt the Flesh and Spirit in the Regenerate the Spiritual part prevails Herod and Pilate and Balaam had a Conflict Natural Conscience did restrain them for a while but at last they yielded And here the Young Man yielded and went away sorrowful This Conflict and Sorrow may have a wound in the Conscience but it doth not prevail to cause them to look after Heaven on Christ's own Terms The last Point is taken from the Reason of his heavy and sorrowful Departure For he had great possessions He had them is that a Fault Here is no Note of Crime put upon him as to his getting of them He is not taxed with an insatiable desire of Riches nor with unconscionable means to get them only it is said that he was marvellously Rich and had great Possessions and therefore he went away sorrowful so that the Point will be this 5 Doct. That the Disease of Worldliness is very incident to great Persons and Men of Quality If we have not a mortified Heart the very having an Estate may prove a Snare to us I observe this because many please
Suppose these Worldly rich Men should take to the serious Profession of Religion as some of them do and so mask and varnish over a Heart wholly wedded to the World and Worldly things with some kind of form and garb of Religion and it may be the strictest too yet they can never walk worthy of it nor hold and maintain it with any power and vigour They are Enemies to the Cross of Christ and why they mind earthly things Phil. 3.18 19. Christ speaks of selling and forsaking all and they are for getting and taking all into their own hands Now it is more difficult for them that have any thing in the World to comply with Christ's Commands Surely they that live in a lower Condition have less Temptations The young Man here went away sad For he had great Possessions I shall mention a Story of a Souldier of Antigonus which is well known because it helps to set forth what we have now in hand This Person had a very loathsom Disease upon him which made his Soul desire to be divorced from his Body and then none so ready and forward to venture himself in all Battails as he and when the General admiring his Valour got him to be Cured then he that had been so prodigal of his Life before was as shy tender and wary of it as others when he had a Life worth the keeping he was loth to venture and expose it to danger I apply it to this purpose It may be when the World disappoints thee thou art ready to venture thy little All for Christianity but if any thing may make the World sweet to thee none so sparing so afraid and ashamed to own Christ as they Certainly it conduceth much to the safety of Grace to have the Temptation removed as well as to have the Lust abated Rebus in angustis facile est contemnere vitam He that hath little can soon part with it whereas Riches expose to Apostacy 2 Tim. 4.10 Demas hath forsaken us having loved this present World 4. It maketh Men apt to take up their rest here and to sit down satisfied with the World as their chiefest good without any earnest longing for or looking after a better Estate Psal. 17.14 From men of the World which have their portion in this Life small hope or desire of the Pleasures of another World they will have their Heaven here and therefore how hardly shall they enter into the Kingdom of Heaven The Lord will not remove us à deliciis ad delicias from Dalilah's Lap to Abraham's Bosom from carnal to spiritual Delights and the truth is they have no mind to be removed Iames 5.5 Ye have lived in pleasure on the Earth and been wanton Here we are in a place of Exile Banishment separation from God where God doth not exhibit himself in that Latitude which he doth in the other World and yet here they seek their Felicity Luk. 6.24 Woe unto you that are rich for you have received your Consolation God requires of us Contentation and allows us a temperate use and holy delight in the Blessings of his Providence but we are not to take our whole Comfort here for that is meant by our Consolation and sit down drunk with Temporal Happiness that will make us mindless of those other things offered to us in the Gospel and kept for us in the World to come 5. They are apt to wax proud and scornful and impatient of Reproof and so grow licentious and lose the benefit of the Remedies that might reclaim them from their Errors 1 Tim. 6.17 Charge them that are rich in this World that they be not high minded I interpret it of this sort of Pride when Men grow scornful of Admonition Licentious in sin and hate Reproof All Pride is incident to Riches but especially this Pride for as soon as a Man hath any thing about him he begins to speak higher and look higher and fare higher and to display the ensigns of his Vanity in his Apparel but chiefly his Heart is higher and so grows impatient of check and so cannot bear the means God hath appointed to warn him of his Danger and Duty They think we are too bold thus to deal with them and speak to them It is observed of Beasts that they never grow fierce but when they are in good plight so usually Men when they are full grow scornful and fierce and cannot endure to hear the mind of God powerfully and plainly set forth Great Men have great Spirits and they will not stoop to such base and mean Persons as the Messengers of Christ Ier. 5.5 I will get me to the great Men and will speak unto them c. but they have altogether broken the yoke and burst the bonds Jer. 13.15 Hear ye and give ear be not proud for the Lord hath spoken Men are high and scornful and if they have any thing to bear them out in Contempt of the Lord's Message they set themselves to oppose Christ and his Interest and dash against the Corner-stone thô they are broken in pieces They are the great and Yokeless Men of the World that will come under no Rule and no Awe of Christianity 6. They are Wanton and Sensual and so must needs be careless of Heaven and heavenly things Partly as Sensuality brings a Brawn and Deadness upon the Heart and takes off all sense and feeling and savouriness of Spirit Hos. 4.11 Whoredom and Wine and new Wine take away the Heart that is infatuate Men and make them of such a base Bruitish Spirit that they are uncapable of sound reasoning or of entertaining the Doctrine of Godliness 1 Tim. 5.6 She that liveth in pleasure is dead while she liveth A Life of Pleasure brings on a strange Deadness and Infatuation upon the Soul partly as Sensuality engrosseth the time and causeth us to waste those precious Hours in which we should make Provision for Eternity to eat drink and be merry and knit one Carnal Pleasure to another and so leaves no room for any serious sober Thoughts of God Christ and the World to come and Necessity of Regeneration and taking the way of Holiness Luk. 12.19 I will say to my Soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry And partly as Sensuality doth strengthen our Enemy The greatest Enemy we have is the Flesh and the more we please it the more we set back our Salvation Now when Men nourish their Heart and strengthen their Corruptions how can they be overcome by the Power of the Lord's Grace Iames 5.5 Ye have nourished your hearts as in a day of slaughter They add Fuel to their Lusts and make Corrupt Nature more active and stirring than otherwise it would be Now rich Men are very sensual and apt to please the Flesh yea they can hardly avoid it in the Plenty of Accommodations they enjoy as Scripture and Experience witnesseth Sodom was a pleasant and fruitful Place
day That an Elephant cannot pass through the Eye of a Needle Our Saviour indeed a little changeth the Proverb instead of the Elephant a Beast which few had seen putting a Camel a Creature very ordinary in Syria It is easier for a Camel to go through the Eye of a Needle I will not say that this Similitude was chosen because they were wont to lade their rich Wares upon Camels and so the Camel doth most decipher the rich Man who is the Pack-horse of his Wealth and hath the burden but not the use of it However two things I may gather from it as Origen hath done before us 1. That there is something in turning Christian or entering into the Kingdom of God that answers the Needles Eye and that is the strate-gate and the narrow way which leads to life Matth. 7.14 the strait gate of Repentance and the narrow way of constant Mortification 2. That there is something on the rich Man's part which answers the Camel namely that they grow so great and bulky in regard of their Pride worldly Lusts Joys and Confidences that they cannot reduce themselves to those straits that are necessary for entering into the Kingdom of God as the Camel's bulk and bunch back hinders his entrance into a strait place This without straining I might observe tho' I must tell you I think the main intent of this Proverbial speech is nothing else but this to express an extraordinary difficulty on the rich Man's part not to be removed but by the Almighty Power of Grace Such Similitudes are frequent in Scripture Ier. 13.23 Can the Aethiopian change his skin or the Leopard his spots so Matth. 23.24 Ye blind Guides which strain at a Gnat and swallow a Camel Well then you see it noteth the Difficulty if not utter Impossibility for Men of that rank without peculiar Grace to avoid the Snares of Satan or to render themselves capable of Eternal Blessedness And since Christ doth again and again press this we have had it three times and now doth amplifie it by a Comparison I shall observe Doct. That the danger of Riches and the Difficulty of rich Men's Salvation is a Point ought much to be prest and seriously thought of There are two propositions included in this Observation 1. That the Salvation of rich Men is very difficult 2. That this must be much prest and seriously thought of I. The Difficulty of their Salvation I have formerly proved this by reason of the sins incident to this State and Condition of Life therefore now I shall quit that and prove there is a great deal of difficulty for rich Men to enter into the Kingdom of God because of the Duties required of them 1. There are Common Duties that concern them and all Christians 2. There is something peculiar and singular expected from the Rich which makes their Entrance into Heaven more difficult First There are Common Duties that concern them and all Christians that are more difficult for them than for others to perform and these are set down Mat. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me Christ saith If any Man without Exception small and great rich and poor they must all submit to those Terms The Duties are three and they make way one for another 1. He must deny himself and he must comply with this 2. That he may take up his Cross and bear it kindly and willingly and that fits for the 3 d. Duty Following Christ or cleaving close to him These are the three Duties that are required of all that will come after Christ and would follow him as their great Lord and Master and Captain of their Salvation He must deny himself his own Wit his own Will his own Affections and Interests and be wholly at the Disposal of God pleasing him in all things 'Till we come to this nothing else in Christianity will down Well when this is done then he must take up the Cross first Deny our Selves that bows the back of a Sinner then take up and bear the Cross kindly that is to say rather suffer the Loss of all than wilfully sin against God and hazard his Favour And after this he must follow Christ not forsake him because of the Cross but stick the closer to him walking according to his Doctrine and Example Let us treat of these Duties apart and withall shew how hard it is for the Rich Man to comply with them 1. He must deny himself whatever his Corrupt Heart desires how dear and pleasing soever it be tho' his parting with the Contentments of the Flesh should be like cutting off the right hand and plucking out the right Eye Mat. 5.29 30. Yet this must be done and he must fully resign up himself to please God in all things Now this is very hard and difficult for all Men which we may soon be sensible of if we do but consider how earnestly Man affects a Dominion and Sovereignty over himself to be sui juris at his own dispose as those Rebels against God said Psal. 12.4 Our lips are our own who is Lord over us A Libertine yokeless Spirit possesseth them We conceit that our Hearts are our own to think what we please our Tongues our own to speak what we please our Hands our own to do what we please Man affects to be a God to himself and to be solely under the Government of his own Will and to have all his Comforts in his own hand and at his own dispose denying himself nothing which his Heart affects as Solomon saith he did Eccl. 2.10 Whatsoever mine Eyes desired I kept not from them I withheld not my heart from any joy Natural Pride and Self-love is such that we cannot endure the Yoke of any restraints but we let loose the reins to a full Fruition of whatever our Hearts affect Now as Self-denyal is difficult to all because of this Yokeless and Libertine Spirit much more to the rich and to the great and to those that flow in Ease and Plenty and have no bands and restraints of Providence upon them they are more licentious impatient of contradiction or of having their Wills thwarted and therefore by a lawless Liberty they wholly seek to please themselves and to feed their own Lusts without any Care and Respect to God Ier. 5.5 I will get me to the great men and will speak unto them but they have altogether broken the yoke and burst the bonds that is they cast off all the Bonds of Loyalty and Obedience to God And why because they think they can subsist alone and apart from him Ier. 2.31 Wherefore do my People say We are Lords we will come no more unto thee Men think themselves to be Lords of their own Fortune and therefore slight God break through the restraint of his Laws cannot deny themselves any thing that their corrupt Hearts affect Those that are in a low Condition kept bare and in
Murmur against God because Heaven is not to be had upon cheaper Terms and his ways lye so cross to our desires Take heed of this as if he were envious and had not a good respect for the Happiness of his Creature It is but reasonable that we should labour for Heaven as we do for all other things that are good and excellent That which Costs nothing is worth nothing Besides there are so many Corruptions to be mortified Duties to be performed and Trials to be endured that the Faith of the Elect may be found to the more praise and honour 1 Pet. 1.7 and therefore all the Pains and Shame and Loss and Trouble is but necessary This is an ill Use and End to murmur against God and repine against his Sovereignty and Dominion over the Creature and yet this is the Use that many make of it Ioh. 6.60 Many of his Disciples when they heard this said This is a hard saving who can hear it what nothing but mortifying our Desires nothing but thâ—arâ—ing oâ—r pleasing Inclinations nothing but performing such Works which we cannot abide Why hath God planted such desires in us if he would not have them satisfyed 2. Not that we should Despair or wholly Despond as those Ier. 18.12 There is no hope but we will walk after our own devices and we â—â—â—l every one do the imagination of his evil heart And Ier. 2.25 There is no hope No for I have loved strangers and after them will I go Well I see my Condition is helpless and hopeless therefore I resolve to make the best of it When Men hear how hard it is to go to Heaven they throw off all in a Despondency they shall never bring their Heart to this work But we should not Despair and think it altogether impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there cannot be a Pursuit of that which is impossible Past Cure they say past Care Many their Affections are so strongly set upon Carnal things and they are so inveagled with the Comforts of the World and the Pleasures of the Flesh that they are discouraged and so think it impossible to do otherwise than they do O No that 's not the Use of it do not say there is no hope of the World to come therefore let us make the best of this Life God would have the fallen Creature to despair of himself indeed With Man it is impossible but with God all things are possible as in the next Verse 2. Positive Why should these Difficulties be thought of and laid to Heart to what end 1. To prevent slightness of Spirit There is not a greater Bane to Religion nor a greater Judgment lights upon a Creature than a vain frothy slight Heart and therefore to prevent this and that we may in good earnest mind the things of our Eternal Peace it is good to understand sufficiently the difficulty of it A slight Heart thinks it no such great matter to get to Heaven there is no such danger of missing it as Men talk of tho' they be not so religious as Preachers would have them nor so strict in Conscience as to abstain from every smaller matter yet through the Grace of God they shall do well enough Hell is made for the Devil and Devilish Men and outragious Sinners if they live fairly and do as their Neighbours do they shall do well enough tho' they do not pine and whine over their sins or busie their Brains about clearing up their Interest in God tho' they be not so Nice and Scrupulous and take God's Word too strictly they shall do well enough for all that Christians these Conceits with which most Men are leavened are the bane and eat out the heart of all Religion It is no such easie matter to go to Heaven as the World imagines a cold faint Wish will never bring us thither nor a desire to enjoy it when we can live here no longer No there must be watching and labouring and striving this must be your great business and employment Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the Beauty of the Lord and to enquire in his temple O! whatever is neglected this business must be looked after day after day namely in what Posture we are for the Enjoyment of the blessed God Phil. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I follow after it if that I may apprehend that for which also I am apprehended of Christ Acts 26.7 Vnto which hope the twelve Tribes served God instantly some render it but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all their strength day and night hope to come Now it is necessary Men should be sensible of the difficulty of being saved to quicken their endeavours and to bring them out of this slight frame of Heart which is so natural to us they think there needs not so much ado that we make the way straiter than God hath made it they will not believe it is half so hard as it is We see how great is our sloth and negligence now if after he hath told us it is as hard as to go through the Eye of a Needle what would we do if all were easie Think of the Difficulty to prevent this slight Heart 2. To keep us in a due Dependance upon and an Admiration of Grace God would have us sensible of the difficulty What Carnal Hearts have we how hard a matter is it to guide and govern them in the Fear of God that we may keep up an Admiration of the Power of God that is perfected in our weakness 2 Cor. 12.10 When I am weak then am I strong Alas when we look to our selves we may cry out when we think of these things Who can be saved This awakeneth our Prayers for special Grace from day to day and maketh us to look up to God for new supplies because we find it is not in our selves The way of man is not in himself it is not in man that walketh to direct his steps Jer. 10.23 We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 3. That we may be forearmed with Resolutions They that take a walk for Recreation do not prepare for all Weathers as they that resolve upon a Journey or they that go to Sea for Pleasure if they see a Storm coming easily go to shoar again but they that go for Business resolve upon all hazards to finish their Voyage Now that we may resolve to make a thorough work of Christianity and to hold on our way in Christ's strength notwithstanding all difficulty our Lord would have us to sit down and count the charges Luk. 14.28 to consider what it will cost us to go to Heaven not to discourage us but to provoke us to put on the more Resolution lest we tire when we find more difficulty than we did
proves a Snare to him 1 Ioh. 2.16 All that is in the World the lusts of the flesh the lust of the eyes and the pride of life is not of the Father but is of the World Lust or distempered Appetite finds an answerable Diet. There are sensible Objects which to our Souls as thus Constituted prove shrewd and dangerous Temptations and Snares If we will find the Lust the Will will afford us the Object for the Lusts of the Flesh there are Pleasures and Carnal Delights to beset our Souls to inveagle and entice us from the strictness and severity of the Christian Profession for the Lusts of the Eye there are Riches and all kind of Profits for Pride of Life there are Dignities and Superiorities and popular Acclamations and all sorts of Preferments or any thing Men are naturally proud of so that a poor Creature living in the midst of so many Snares and Temptations may sadly cry out as Bernard doth O woe is me here are Sâ—â—es and Temptations and there is a sensual Nature in us that is strongly drawn forth by all that is about us It is true Riches Pleasures and Honours were not Snares in their Original Institution or God's Intention but they prove so through our Corrupt Affection God ordained them as Miserimae necessitatis solatia as Ierom tells us to be Helps and Comforts in our Mortal Condition but through the strong Affection we bear to them they prove Snares 2 Pet. 1.4 The Corruptions that are in the World through lust It is from unmortified Corruption and lustings after them Here then is that which increaseth the Difficulty these sensible Objects to which we have a great Inclination by Nature and which are continually present with us do inchant and divert the Heart from God and heavenly things so that we either sin in them or for them in the use of them or for the getting and keeping of them we offend God many times and cross the Rule that is given unto us So that besides the natural Impotency that is in us to all things spiritual the Soul is further depraved and corrupted by evil habits or particular inclinations to any of these sensible Objects this is a superadded Impediment to our Condition by Nature as a crooked stick by growing becomes more difficult to be made strait It is impossible for any meer Man to receive the things of the Spirit but much more for one that is wedded to any of these sensible things For here Christ puts the impossibility upon a Carnal rich Man because he hath so much of the World to divert his Heart from God and true Happiness There are degrees of Impossibilities as some have fewer Letts and Impediments and some have more so it is more or less impossible as they need more or less of God's special and Extraordinary Grace For let us consider any dispositions to these sensible Objects Let us consider any of the Dispositions to these sensible things be it Riches the Lusts of the Eye so he calls Covetousness or an Inclination to Riches for by the Eye the Heart is wounded and so the difficulty of Salvation is increased When once Men set up this as their scope and make it their business to be rich and great in the World They that will be rich fall into temptation and a snare 1 Tim. 6.9 Or be it an Inclination to Honour either to Popularity or Esteem of the People or to Ambition or an inordinate desire of Preferment by the Magistrates and Potentates of the World Iohn 5.44 How can ye believe that receive honour one of another it makes the Impotency the greater Or if it be an Inclination to Pleasures Lovers of Pleasures more than lovers of God 2 Tim. 3.4 But mostly doth our Lord here put the Difficulty upon Riches Why because that is a Complicate Temptation and that 's the Fuel of Pleasure and the means by which we get to Honours and Greatness in the World therefore here is the greater Difficulty for a rich Man in his Corrupt Estate to enter into the Kingdom of God 3. There is Inimica Oppositio if we would go to Heaven there are Enemies to Oppose The Devil 1 Pet. 5.8 Your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour And wicked Men Iohn 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hates you And Whosoever will live godly in Christ Iesus shall suffer Persecution 2 Tim. 3.12 But because the great Opposition is from Satan therefore I shall insist upon Eph. 6.12 We wrestle not against flesh and blood but against principalities against the rulers of the darkness of this World against Spiritual wickedness in high places There is a more terrible and dangerous party against us than Bodily and humane Power Indeed we have Bodily Enemies and they are great Letts and great Discouragements in the way of Salvation when the Lord le ts loose their hands against us These are but Satan's Auxiliary Forces whom he stirs up and employs but the Principal part of our Conflict and wrestling is against Devils and damned Angels Enemies of great Power and Strength and Influence upon the Rulers of the darkness of this World they have a mighty Power upon the Ignorant Carnal and blind part of the World and it is with these we contend and wrestle about the things which concern the Honour of God and the Eternal Welfare of our Souls Now this terrible Opposition how soon will it bear down a poor Creature that stands meerly by his own strength Alas set Creature against Creature and Satan is too hard for us he exceeds us in the rank of Beings and so we are no match for the Devil Our Adversary is of a Spiritual Immaterial Substance and so invisible both in his Nature and Approaches and doth often reach us a deadly blow before we know it is he and in the very simplicity of our Hearts we run into the Snare And again he is so restless in his Assaults so unwearied in his Motions 1 Pet. 5.8 Your Adversary the Devil as a roaring Lyon walketh about seeking whom be may devour the best Christian will be suprized if there be not a greater than he to stand by him and for him he is either weakning our Comforts or enticing us to Sin or making us weary of the ways of God If he cannot pervert us and draw us by some gross Sin to dishonour God he ceaseth not to vex us and make our heavenly Course uncomfortable to us The Devil never ceases to pursue his Designs but observes all our Motions all the Postures of our Spirits when we are merry and when we are angry when we are laughing and when we are mourning He sees how the Tree leans and then joyns his Force to run us down And he is of great Power one that can make terrible Opposition
that are in the World are held up by God's hand They do not subsist by their own Nature so much as by Divine Manutenency He upholds all things It is an allusion to a weighty Body that is held up by the hand of Man which if loosned it falls to the ground so the Creature would fall to nothing if not kept up by God Now what an Almighty grasp hath he that holds up all things He that feedeth so many mouths with the opening the hand of his Bounty Psal. 145.15 16. The eyes of all wait upon thee and thou givest them their meat in due season Thou openest thy hands and satisfiest the desire of every living thing He that sustains and guides so many Creatures that preserves the Confederacies of Nature that sets bounds to the Sea and makes Decrees for the waves to obey beyond which they shall not pass Ier. 5.22 Which have placed the sand for the bounds of the Sea by a perpetual decree that it cannot pass it and thô the Waves thereof toss themselves yet can they not prevail thô they roar yet can they not pass over it He that holds the Winds in his Fist is not not he mighty and strong And therefore if God should but loosen his hand the World would soon fall into Confusion and nothing Thus his sustaining and preserving all things speaks him an All-powerful God 2. His Internal Providence The Providence of God is chiefly seen in his Power over the Spirits of men that are voluntary Agents He hath such a Power over them that they are not Masters of their own Affections and Dispositions but act contrary many times to their intended purposes Prov. 21.1 The Kings heart is in the hand of the Lord as the rivers of waters he turneth it whither soever he will Look as a Man by cutting a Channel draws the water this way or that way hither and thither so doth God move the Hearts of all men in the World nay even of Kings and Princes Prov. 16.7 When a man's ways please the Lord he maketh even his Enemies to be at peace with him Strange thing that God can put a Bridle upon the Spirits of men and they shall be at peace with him whom they hated their Hearts are turned many times to what formerly they resolved against Esau is an Instance he had vowed Iacob's Death and meets him with purpose to destroy him but when God brings them together Esau falls embracing of Iacob Gen. 33.4 And Esau ran to meet him and embraced him and fell on his neck and kissed him Egypt dismissed Israel with Jewels Balaam comes to curse and he falls a blessing Israel This bridling turning changing the hearts of men it is a notable discovery of God's Omnipotency Look as there is more Power seen in governing a skittish Horse than in rolling a Stone so in ruling those Beings which have a Principle of Resistance doth the Lord shew forth his Power Angels Men and Devils can do nothing but as God will and as God gives them leave The Devils are fain to ask Christ's leave to enter into the herd of Swine Mat. 8.31 and therefore how may the flock of Christ's Sheep rest secure under the Power of his Providence when those damned Spirits are held in by the irresistible Providence of God that they can do nothing but what God will As Tertullian said If the Bristles of Swine be numbred much more are the Hairs of the Saints God hath such a mighty Power that not a Creature can be troubled without his leave even by those Spirits that are most opposite to him so that his Power over the Affections and Hearts of men shews he is a great and mighty God 3. That God is Almighty appears by the strength that is in Creatures which is an effect and shadow of the Power of God All the Power that is in Creatures is from God and he wastes not by giving as we do That expression suits to this Case God took from the Spirit of Moses and put it upon the Elders and yet Moses had not the less because of their participation We cannot communicate to others but we lessen our selves but God remaineth in an Infinite fullness and therefore if he hath given Power to Creatures he hath more power himself Now there is great Power in Creatures Iob 41.8 Iob tells us of great Whales that have Bones as Brass and strong as pieces of Iron And David tells us of Angels that excell in strength Psal. â—33 20 so that one of them slew a hundâ—ed fourscore and five thousand in one night in Senacherib's Host And if there be such strength in Creatures what is there in God from whom they have it For nothing is in the Effect but what was first in the Cause Secondly Let me come to Explain this Power of God by three Distinctions 1. God's Power is twofold either Absolute or Actual 1. His Absolute Power is by which he can do that which he never will do This is spoken of Mat. 26.53 Thinkest thou not that I cannot now pray to my Father and he shall presently give me more than twelve legions of Angels Mark 3.9 God is able of these stones to raise up Children to Abraham he can do more than ever he did or will do He can do not only what Men and Angels conceive can be done but what he himself conceiveth can be done 2. His Actual Power is that by which he doth whatever he will Psal. 115.3 Our God is in the heavens he hath done whatsoever he pleaseth And Psal. 135.6 Whatsoever the Lord pleased that did he in Heaven and in Earth in the Seas and all deep places Never shall any thing be done but what God wills and what God wills shall surely come to pass which is a notable support in all accidents 2 Distinction God's Power is Ordinary and Extraordinary 1. Ordinary is that which is according to the Course of second Causes and Law of Nature when he preserves the Creatures and works by them according to the Order which he himself hath established Psal. 119.91 They continue this day according to thine Ordinance for all are thy Servants All the Creatures Sun Moon and Stars do keep the Track and Path which God hath set unto them and God preserves the Beings of all things and keeps the Covenant of night and day as it is called in the Prophet 2. There is God's Extraordinary Power by which he can suspend the whole Course of Nature as he hath done sometimes upon eminent Occasions as when the Sun stood still in the Valley of Ajalom Iosh. 10.12 13. or when the Sun went back ten degrees on the Dyal of Ahaz 2 Kings 20.11 His interdicting the Red Sea that it should not flow Exod. 14.21 22. His causing Iron which is a heavy Body to swim upon the top of the water at the Prayer of Elisha 2 Kings 6.6 His suspending the burning of the Fire when the three Children were in the Furnace Dan. 3.27
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
goods to feed the poor and though I give my Body to be burned and have not Charity it profiteth me nothing I am nothing without saving Grace Therefore these are the Mercies for which God will be praised Thirdly These are brought about with more ado than Temporal Favours God as a Creator and Upholder of all his Creatures doth bestow Temporal Blessings upon the Ungodly World even upon the Heathens that know him not that never heard of Christ yet Saving Grace he bestoweth only as the God and Father of our Lord Jesus Christ who was to purchase these Blessings by his Death and bloody Sufferings before we could obtain them Eph. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. Other Blessings run in the Channel of common Providence these in the Channel of Christ's Mediation Fourthly Because these are pledges of Eternal Blessings and the beginnings of our Eternal well-being The Life that is begun in us by the Spirit is perfected in Heaven Ioh. 5.24 He that heareth my words and believeth on him that hath sent me hath everlasting life and shall not come into condemnation but is passed from death to life It is a spark that shall not be quenched and the Food that feedeth it is the meat that perisheth not but endureth to everlasting life John 6.27 Those Graces and Eternal Blessedness are to be linked together that they cannot be separated Rom. 8.30 Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Sanctification is included in the last word here in the Beginnings by Sanctification and hereafter in the full possession of Eternal Glory So 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. It loseth it self in the Ocean of Eternal Glory and Happiness Fifthly These incline and fit the Heart for praise and Thankfulness to God There is an Occasion to praise God and a Disposition and an Heart to praise God outward Benefits give us the Occasion to praise God but these not only the Occasion but the Disposition other Benefits are the Motives but these the Preparations as they do fit and encline the Heart The Work of Faith and Love do set the Lips wide open to magnifie and praise the Lord Grace is the matter of God's Praises and give also a ready will to praise him yea the very Deed of praising him Psal. 63.5 My Soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips When they feel the Love of God shed abroad in their Hearts they are enclined to praise God Sixthly Temporal Favours may be given in Anger but the Graces of the Spirit are never given in Anger God may give us worldly Honour and Riches in Judgment and indulge large Pastures to Beasts fatted for destruction but he giveth not Faith and Love in Anger or a Renewed Heart in Anger but as a token of his Special Love To you it is given to know the mysteries of the Kingdom of Heaven Matth. 13.11 To you it is given to believe Phil. 1.19 So that for these principally we should praise the Lord. We have a quick sense in Bodily Mercies but in Soul Concernments we are not alike affected We think God dealeth well with them to whom he giveth Greatness and Honour but doth he not deal well with you to whom he hath given his Spirit Seventhly These render us acceptable unto God A Man is not accepted with God for his worldly Blessings he is indeed the more accountable unto God but not of greater Account with him Luke 12.48 For unto whomsoever much is given of him shall the more be required The more Helps and the more Encouragements the more Work and Service God expecteth but they are not more precious in his sight for Temporal things sake Under the Law the Rich and Poor payed the same Ransom the Rich is not accepted for his Riches nor the poor Man despised for his Poverty but now the Saving Graces of his Spirit are acceptable with God It is said 1 Pet. 3.4 A meek and quiet Spirit it is in the sight of God of great price God esteemeth this more and therefore it should heighten the esteem of Grace in our Hearts and quicken us more to get and encrease it Eighthly These Benefits should be acknowledged that God may have the sole Glory of them for he is the Father of Lights from whom cometh every good and perfect gift Jam. 1.17 It was the Opinion of the Stoicks Quod vivamus Deorum munus est quod bene vivamus nostrum Our Natural Being we ascribe to God but our Moral Perfections we are apt to usurp the Glory of them to our selves Iudicium hoc est omnium mortalium saith Tully All Men think that Prosperity and Success is to be asked of the Gods but Prudence and good Management belongeth to us But these Opinions are Sacrilegious and rob God of his chiefest Honour Therefore to prevent Spiritual Pride we must be sure to bless God for Spiritual Blessings our Crowns must be cast at the feet of the Lamb Rev. 4.10 11. for he only is worthy to receive Honour and Blessing and Glory and Power Whatever we do 't is from him who worketh all our works in us Isa. 26.12 Thou wilt ordain peace for us for thou also hast wrought all our works in us And 1 Chron. 29.14 All things come of thee and of thy own have we given thee By his Grace we are what we are 1 Cor. 15.10 By the Grace of God I am what I am And Luk. 19.16 Thy pound hath gain'd ten pounds VSE Is to Exhort us to two Things First To be in a Capacity to bless God for Spiritual Blessings Secondly To be most Affected with these Mercies First See that you be in a Capacity to bless God for Spiritual Blessings First see that you have these Mercies and then bless God for them It would trouble a Man even to trembling to hear slight and vain persons take up a Form of Thanksgiving which no way is proper to them as to Bless God for their Election before Time their Sanctification in Time and their Hopes of Glory after all Time As if a Leper should give thanks for perfect Health or a Mad-man that he is made wiser than his Neighbours or a Man that is ready to die to thank God that he is pretty well and recovering so they give thanks for Grace which they never knew nor felt This is to mock God while we pretend to adore him It is true there are Spiritual Mercies for which all are bound to give Thanks such as the Mystery of Redemption the New Covenant the Offers and Invitations of Grace Means and Time to Repent these you
the Flesh is flesh and that which is born of the Spirit is Spirit 1 Cor. 2.14 15. But the natural Man receiveth not the things of the Spirit of God for they are Foolishness unto him neither can he know them because they are spiritually discerned But he that is spiritual judgeth all things yet he himself is judged of no Man And Iude v. 19. These be they who separate themselves sensual having not the Spirit Now the more we live this spiritual Life the more thorough Christians we are Another kind of spirit cometh upon a Man he liveth as a Man of another World he can bear up when the Outward and Animal Life is exposed to the greatest difficulties 2 Cor. 4.16 He fetcheth his Solace and Comfort from those great and glorious things which are kept for him in Heaven 'T is a mighty thing to have this spirit of Faith 4. We cannot hold out with Christ whilst any Temporal and Sensitive thing lyeth too near the Heart 1 Tim. 6.10 For the love of Money is the root of all evil which while some coveted after they have erred from the Faith and pierced themselves through with many sorrows And 2 Tim. 4.10 Demas hath forsaken us having loved this present VVorld The Devil hath them in a string and are easily taken again though we seem to make some escape from him 3. Faith is the Grace that is employed in overcoming the World 'T is not only said to be a means of overcoming but the Victory it self for 't is the Nature of Faith there are Terms in it as in other Graces 't is a Recess from the World and an Access to God a drawing off the Heart from things Visible and Temporal to those which are Invisible and Eternal How doth Faith overcome the World 1. As 't is an Assent to God's Word and chiefly to the Promises of the Gospel Now this strong and firm Assent doth preposses the mind with the Glory of the World to come Heb. 11.26 Moses had an eye to the Recompense of Reward And 2 Cor. 4.18 VVe look not to the things which are seen but at the things which are not seen And Heb. 11.1 Faith is the substance of things hoped for the evidence of things not seen By this sight and View of Heavenly things our Esteem of the World is abated so by consequence the Force of the Temptation Alas whatever this World offereth must be left on this side the Grave Pomp Pleasure Estate â— Tim. 6.7 For we brought nothing into this VVorld and 't is certain we can carry nothing out Here we lust for greatness but Death soon endeth the quarrel In the Grave no difference is to be discerned between Rich and Poor both are alike Obnoxious to Rottenness and Corruption but Faith perswadeth us of better things Heb. 11.13 These all dyed in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the Earth 2. As 't is a Consent It causeth us to Surrender our selves to Christ's Discipline or that Religion which wholly draweth us off from this World to the World to come Its purpose and drift is that we may deny our selves bear the Cross and follow him this we Promise in Baptism 1 Pet. 3.21 Baptism saveth us not the putting away the filthiness of the Flesh but the Answer of a good Conscience towards God by the resurrection of Iesus Christ. The Spirit of our Religion is not the Spirit of the World 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God 3. As it is a Dependance and Trust in Christ's Power and Sufficiency to maintain you and defend you safe 'till you are brought home to God He dyed for this end Gal. 1.4 Who gave himself for our sins that he might deliver us from this present evil World according to the Will of God and our Father He intercedeth for us to the Father for this end Ioh. 17.15 I pray not that thou shouldst take them out of the World but that thou shouldst keep them from the evil He overcame the World in his own Person for this end not only to encourage us but to enable us by his example Ioh. 16.33 These things I have spoken unto you that in me ye might have peace in the World ye shall have tribulation but be of good cheer I have overcome the World He sendeth his Spirit into our Hearts to preserve us against the Assaults of the Devil the World and the Flesh 1 Ioh. 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 VVorld And because every state of Life is thick set with Temptations he reneweth his Influence upon us Phil. 4.13 I can do all things through Christ which strengthens me He had before spoken of carrying an equal mind in all Conditions Christ enabled him as well as taught him this Contentment Well then reckon the growth of your Faith by the exercise of your Mortification and weanedness from the World rather than by strong Confidence of your good Estate or high flown Joys and Comforts The Comforts of the Spirit will not be tasted by an unmortified Worldly Heart Most men's Confidence cometh from their Security and mindlesness of these things The Comforts are more suspicious when the Mortification is a sure Note Seventhly The seventh Property of Faith is quieting the Heart against Fears and Doubts and Waiting on God I joyn these two things together because the Scripture doth Lam. 3.26 It is good that a Man should both hope and quietly wait for the Salvation of God But we must handle them asunder 1. Waiting Sense is all for present satisfaction but Faith can tarry God's leisure 'till these good things which we do expect do come in hand Isa. 28.16 He that believeth shall not make haste Men that cannot tarry for relief will yield up a Town upon the basest Terms The Children of God were always forced to eat their Words when they spoke in haste Psal. 31.22 For I said in my haste I am cut off from before thine eyes nevertheless thou heardest the Voice of my Supplication when I cryed unto thee And Psal. 116.11 I said in my haste all Men are Lyars But where Faith and Hope is there is Patience Rom. 8.25 If we hope for what we see not then do we with Patience wait for it James 5.7 8. Be patient therefore Brethren unto the coming of the Lord Behold the Husbandman waiteth for the precious fruit of the Earth and hath long patience for it until he receive the early and latter Rain Be ye also patient stablish your hearts for the coming of the Lord draweth nigh Unbelief leapeth overboard on the first danger Impatience and Precipitation is the Cause of all Mischief What
Faith and wherein the greatness of it lay 2. How this Faith was bred and begotten in him 3. The Effects and Fruits of it or how it discovered its self I. The Nature of his Faith It was a firm Perswasion that all Power and Authority was eminently in Christ and that he could do what he pleased The great End of Christ in all his Miracles was to discover himself to be the Son of God and one in whom the Divine Nature and Power resided and so by consequence that true Messiah and Saviour of the World This was Peter's Confession of Faith Matth. 16.16 Thou art Christ the Son of the living God The Promised Messiah the anointed Saviour of the World And with Peter all the rest of the Disciples join Iohn 6.69 We believe and are sure that thou art that Christ the Son of the living God This the Samaritans being Convinced and Converted confessed also Ioh. 4.42 We know that this is indeed the Christ the Saviour of the World This Martha acknowledges Ioh. 11.27 She saith unto him yea Lord I believe that thou art the Christ the Son of God that should come into the VVorld This was it which the Apostles preached Acts 13.23 Of this Man's seed hath God according to his Promise raised unto Israel a Saviour Iesus This they required of all whom they Converted to the Christian Faith Acts 8.37 I believe that Iesus Christ is the Son of God Now this the Centurion cometh off roundly with being firmly perswaded of a Divine Power and Authority in Christ for he ascribeth an Omnipotency to his Word and reasoneth it out notably Speak but the word and my Servant shall be healed Ver. 8 9. For I am a Man under Authority having Souldiers under me and I say to this man goe and he goeth and to another come and he cometh and to my Servant do this and he doeth it Here then was the greatness of his Faith Objection You will say then all have great Faith for all the Christian World professeth this truth that Jesus is the Son of God Papists and Protestants Carnal and Renewed the rabble of Nominal Christians as well as the seriously Godly are of this Opinion that Jesus is the Son of God and the Saviour of the World Answer 1. Distinguere Tempora You must distinguish of the times In that Age there was no humane reason to believe this Truth Antiquity was against it and therefore when Paul preached Jesus they said He seemeth to be a setter forth of strange gods Acts 17.18 Authority was against it 1 Cor. 2.8 Which none of the Princes of this World knew for had they known it they would not have Crucifyed the Lord of glory Authority not only Civil but Ecclesiastical was against it Acts 4.11 This is the Stone which was set at nought of you builders The universal Consent of the habitable World was against it Only a small handfull of contemptible People owned him Luk. 12.32 Fear not little Flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At that time it was the Critical Point the hated Truth that the Carpenter's Son should be owned as the Son of God Those bleak Winds that blew in our Backs and thrust us onward to Believe blew in their Faces and drove them from it Those very Reasons which move us to own Christ moved them to reject him For many Ages the Name of Christ hath been in Request and Honour but then it was a despised way For Men to lay aside their old Religion and Temples and Altars and Ceremonies and Rights of Worship for the new way of Jesus of Nazareth never heard of before born of a Jewish Woman living in a mean way Crucifyed like a Malefactor and dead and buried that he should be owned as the Son of God and the Saviour of the World what could be to appearance more unreasonable Alas what should we have done if we had been put to encounter with these Difficulties and Prejudices and no sooner did any Man own this truth but he was presently exposed to all manner of Troubles and Persecutions brought before Magistrates tortured murthered by all the Cruel Deaths that could be devised and all this to be endured upon the hopes of an unseen World Therefore then it was an undoubted Truth 1 Iohn 5.1 Whosoever believeth that Iesus is the Son of God is born of God And 1 Iohn 4.2 Every Spirit that confesseth that Iesus Christ is come in the Flesh is of God Nay somewhat less than Faith and great Faith At his first appearance a certain perswasion impressed upon the Soul by the Spirit of God of the Divine Power and Alsufficiency of Christ so as to repair to him for help was Faith and great Faith when the vail of his Humane Nature and Infirmities did not keep the Eye of Faith from seeing him to have a Divine Power thô they could not unriddle all the Mysteries about his Person and Office this was accepted for Saving Faith 2. The Speculative Belief of this Truth was not sufficient then no more than it is now but the Practical Improvement Grant that Truth that Jesus is the Son of God and other things will follow as that we must obey his Laws and depend upon his Promises and make use of his Power and trust our selves in his hands otherwise the bare acknowledgment was not sufficient If a Man had at that time with some kind of Belief owned Christ as the Son of God and yet could not overcome the shame and fear of the World he would not have been accepted for it is said 1 Iohn 5.5 Who is he that overcometh the World but he that believeth that Iesus is the Son of God Unless that effect followed the Belief was vain Therefore it is said Iohn 2.23 24 25. Many believed in his Name when they saw the Miracles which he did But Iesus did not commit himself unto them because he knew all men And needed not that any should testifie of man for he knew what was in Man Christ knew the inside of Men and therefore knew this Faith was unlikely to bear any stress or hold out against Temptations Men might be convinced of some Excellency and Divine Power in Christ and yet remain unconverted So Acts 8. Simon Magus believed in Christ yet remained in the gall of bitterness and bond of Iniquity So we read again Iohn 8.30 31. As he spake these words many believed on him Then said Iesus to those Iews which believed on him if ye continue in my word then are ye my Disciples indeed Some are his Disciples in shew not truly and really being not settled and rooted in the Faith So it is noted Iohn 12.42 43. Nevertheless among the chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue For they loved the praise of men more than the praise of God They had Faith but it was too weak to encounter Temptations they were too
Christ had let out a beam of his Divinity in that great draught of Fishes Peter said Lord depart from me for I am a sinful man Luke 5.8 The Prodigal Luke 15.19 I am not worthy to be called thy Son So 1 Cor. 15.9 I am the least of the Apostles and am not meet to be called an Apostle So tho' the Iews had said of our Centurion Lord go to him for he is worthy Luke 7.4 Yet he saith of himself Lord I am not worthy that thou shouldest come under my roof Qu. Why are true and sound Believers so ready to profess their Unworthiness Answer They have a deeper Sense of God's Majesty and Greatness than others have and also a more broken-hearted sense of their own Vileness by reason of Sin They have a more affective light and sight of things God is another thing to them than before so is Sin and Self The more unworthy they are in their own Apprehension the more is God and Christ exalted Faith is an emptying Grace and the best Men have lowest thoughts of themselves a proud Man thinketh all things due to him but an humble Man nothing 4. He is content with Christ's Word without his bodily presence Speak but the word and my Servant shall be healed God's word is enough to a Believer he doth not limit him to a certain way of working as if there were no way of working but that way only that is a sign of weakness of Faith Psal. 78.41 They limited the holy One of Israel We are to depend upon him and submit to him and not prescribe how and when he should help us nor straighten and confine his Power to such or such means Compare Iohn 4.47 48. with this Centurion A certain Nobleman whose Son was sick at Capernaum the Town where this Centurion was in Garrison he again and again besought Iesus that he would come down and heal his Son for he was at the point of death And Iesus said Except ye see signs and wonders ye will not believe The Cure must be done in their way Verse 49. The Nobleman saith unto him Sir come down e're my Child dye Christ refuseth to go to the Rulers House being twice intreated but here he offereth to come to visit this poor Servant but the Centurion saith Speak but the word he was loth to give him this trouble to come to his House one word will as easily cure him as if he come personally he doth not tye his Vertue to his bodily presence but ascribeth all to his Word God made the World by a word sustaineth the World by a word therefore the Centurion only desireth a word There is a threefold Word of God 1. Verbum Scriptum his written Word his Promise and that is the Food of Faith and a Believer can make a Feast to himself in the Promises when he is seemingly starved in the Creature 2. There is Verbum Benedictionis his Word of Blessing So Matth. 4.4 Man liveth not by bread only but by every word that proceedeth out of the mouth of God It is quoted out of Deut. 8.3 In the Wilderness where they had neither Bread nor Water they were not famished with want nor compelled to use unlawful Means for their relief God blessed Manna He that provided forty years for such an huge Multitude in the Desart will not be wanting to his own Son who had fasted but forty days It is not Bread but the Blessing of God that sustaineth us If they reserved ought of the Manna till morning it putrified and stank yet the same Manna kept by the Commandment of God was sweet and good in the Ark God gave his Blessing to the one and not to the other 3. There is Verbum Potentiae the Word of his Power He spake and it was done Psal. 33.9 so here the Centurion desireth a word The Word made the World and the Word upholdeth it Heb. 1.3 Vpholding all things by the word of his Power The powerful Word of God doth all in the World He sendeth forth his Commandment upon earth his word runneth very swiftly Psal. 147.15 So Psal. 107.20 He sent his word and healed them it is dictum factum with God So the word of the Lord tryed them Psal. 105.19 that is his Power there is a powerful commanding word which is enough 5. Here is Christ's Power and Dominion over all Events and Events that concern us and ours fully acknowledged and that is a great Point gained He is Lord both of the dead and living Rom. 14.9 Health and Sickness are at his command So Isa. 45.7 I form the light and create darkness I make peace and create evil I the Lord do all these things So Iob 34.29 When he giveth quietness who then can make trouble and when he hideth his face who then can behold him whether it be done against a Nation or against a Man only Here is a clear Confession of Christ's Omnipotency and Soveraign Dominion This Soveraign Dominion is backed with Omnipotency and extendeth to all things To Devils Mark 9.25 I charge thee come out of him thou dumb and deaf Spirit To Sickness Luke 4.39 He rebuked the Feavour and it left her Christ can speak to the Leprosie I will be thou clean Mat. 8.3 To the Winds and Seas Then he arose and rebuked the Winds and the Seas and there was a great Calm Mat. 8.26 27. To Death Lazarus come forth John 11.43 To nothing as if it had Ears and Reason Rom. 4.17 And calleth those things which are not as tho' they were To the Fishes in the Sea Ionah 2.10 The Lord spake to the Fish and it vomited up Ionah upon the dry land Thus all Creatures have an Obediential Ear to hearken to what God saith and God can make use of them according to his own pleasure yea he can speak to Sinners who are the most stubborn and obstinate pieces of the Creation Ezek. 16.6 I said unto thee when thou wast in thy blood live Eph. 5.14 Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Every Creature is a Servant of Omnipotency and doth suspend or exercise it's Natural Operations as God biddeth it Christ hath this Power as God and Heir of all things 1. Let us see what is this Alsufficient Power and Dominion of Christ. It lyeth in three things 1. A right of making and framing any thing as he will in any manner as it pleaseth him Ier. 18.6 Behold as the Clay is in the Potters hand so are ye in mine hand O house of Israel 2. A Right and Power of possessing things so made all is his they are Rebels that said Psal. 12.4 Our tongues are our own who is Lord over us 3. A Right of using governing and disposing of all things so possessed Mat. 20.15 Is it not lawful for me to do what I will with my own whether Men or any other Creature in the World 2. This Dominion and Alsufficient Power is a
God having raised up his Son Iesus sent him to bless you in turning away every one of you from his Iniquities There the Blessing is Interpreted Secondly That Eternal Life is included in it also is evident from the Nature of the Thing For this being the chief Blessedness it cannot be excluded and may be farther proved from the double reasoning of the Apostle from this Covenant 1. Because the Patriarchs sought it by vertue of this Promise Heb. 11.13 14 15. All these died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the Earth For they that say such things declare plainly that they seek a Countrey And truely if they had been mindful of that Countrey from whence they came out they might have had opportunity to have returned But now they desire a better Countrey that is an Heavenly The Argument is They did not think themselves to be at home in Canaan but sojourned there as in a strange Countrey The Apostle is speaking of Abraham Isaac and Iacob who were Heirs of the same Promise namely of Blessedness in the Seed of Abraham they still sought another place 2. Because else God could not act suitably to the greatness of his Covenant-love and Relation and did not make good his Title Verse 16. Wherefore God is not ashamed to be called their God for he hath prepared for them a City God having made so Rich a Preparation for them may be fitly called their God Note our Saviour's reasoning Matth 22.31 32. But as touching the Resurrection of the Dead have ye not read that which was spoken to you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the Dead but of the Living II. Come we now to the Strength of his Faith That is seen in Two Things 1. His Clear Vision 2. His Deep Affection 1. His Clear Vision and Sight of Christ He saw my Day The Eagle-Eye of Faith will see afar off and through many Impediments and draw Comfort not only from what is present visible and sensible but from what is distant and future and but obscurely revealed The sight of Faith may be Illustrated by Bodily Sight Three Things argue the Strength of Bodily Sight 1. When the things are afar off that we see for a weak Eye cannot see afar off 2. When there are Clouds between though the things be clear To pierce through these Clouds argueth the fight is strong 3. When there is but a little sight to see by To see a thing at a distance either in the Morning or Evening-Twilight argueth a strong fight All these concurr here 1. The things to be seen were at a great distance not to be accomplished in their time nor a long time after Thousands of Years and many Successions of Ages intervened e're the Messiah was Exhibited to the World and came in the Flesh to Erect his Gospel kingdom yet they went to the Grave in Assurance of this Promise That in due time the Redemption of sinful Man should be accomplished Well then we see the Nature of Faith that it can look upon things absent and future as sure and near And without it Man looketh no farther than present probabilities 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Purblind Man cannot see things at a distance from him But Faith surmounts all Successions of Ages and can fly over many Thousands of Years in a Moment to the Object expected as the Apostle Iohn Revel 20.12 I saw the Dead small and great stand before God He saw it in the Light of Prophecy but the Light of Faith and Prophecy differ little They agree in the general ground viz. Divine Revelation they differ only as the general Revelation is the ground of Faith a particular Revelation is the ground of Prophecy They agree in the manner of Perception by Divine Illumination the Spirit inlightneth Believers and the Spirit inlightned the Prophets for they were moved by the Holy Ghost But only Believers by that general way of Illumination which is common to all the Saints the special Illumination is peculiar to Prophets They agree in the Object things absent and future and at great distance here there is no difference They agree in the certainty of Apprehension only by Prophecy they may define particular Events by the other the accomplishment of general Promises They agree as to the Affections of the Heart but they differ in the degree the one hath more Extatick Motions the other is a more Temperate Confidence So that you see by this comparison a strong Faith can see things at a distance and we are affected with them in some manner as if they were present 2. When Clouds come between Faith and the Object to be seen When the Promise was given to Abraham he was Childless and so remained a long time In the Course of Nature his own Body and Sarah's Womb were dead and after he had a Son God commands him to slay him and Offer him in Sacrifice A Command not only against his Natural Affection but Hope And then afterwards his Seed was few in number for a long time and when they did multiply they were oppressed which was revealed to Abraham Now to strive against all these difficulties was to believe in Hope against Hope Rom. 4.18 But this I must reserve to the next time However it is said of Abraham He saw my Day he rested in the Truth and Power of God and by it resolved all difficulties To see through such Natural Impossibilities argueth a strong sight of Faith 3. For their Light to go by it was but a little the Revelation was but obscure the Patriarchs had only that Promise Gen. 3.15 And I will put Enmity between thee and the Woman and between thy Seed and her Seed it shall bruise thy Head and thou shalt bruise his Heel Abraham's was a little clearer all that he had was but this In thy Seed all Nations shall be blessed Yet this was but a small glimmering Light in Comparison of what we enjoy far short in clearness and plainness of the many precious Gospel promises which are made to us The Day-light is not only broken out but it draweth â—igh to high Noon Though they saw not Christ so nearly and clearly revealed as we do yet they could do more mighty things with their Faith than we can do with ours and did more excell both in Comfort and Holiness You will say What is this clear Vision of Christ to us How shall we judge of the strength or weakness of our Faith by this Answ. 1. As to Christ there is a sight of Christ past present and to come which still belongeth to Faith 1. Past To see him whom we have not seen that is so to be affected with his
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
the Guilt of hainous Sins and be insensible after gross Falls they may lie in Hardness for a while till God rouse them up again Great Falls are like a Blow upon the Head that stuns us and amazes us for a while and it is some good while ere we recover again David's Conscience was not presently awakened Spiritual Lethargies are long Fits David lay ten Months from the Conception to the Birth of his Child and yet all this while did formally use God's Ordinances and publick Service Nathan comes to him after the Child was born 2 Sam. 12.14 The Child that is born unto thee shall surely die And he never relented till Nathan came to him as appeareth by the Title of the fifty first Psalm A Psalm of David when Nathan the Prophet came to him after he had gone in to Bathsheba All this while Grace was not dead but in a deep Sleep The least Sin maketh way for hardness of Heart much more Sins against Conscience there is a more long Sequestration then God will not let you enjoy the Comforts and effectual Presence of his Spirit These Blows and Wounds will leave you for dead for a long while SERMON II. MARK III. 5 And Iesus looked round about on them with Anger being grieved for the Hardness of their Hearts IV. THE Causes of hardness of Heart 1. Ignorance The blind Mind and the hard Heart always go together Iohn 12.40 He hath blinded their Minds and hardned their Hearts that they should not see with their Eyes nor understand with their Hearts Men are first unteachable then unpliable Obstinacy beginneth at Sottishness of Conceit He that knoweth not what he ought to do careth not much what he doth The Children of God never feel hardness in their Hearts but when the Light in their Minds is unactive or obscured there is a kind of Darkness for that time We see that the most carnal Wretches when they come to die are sensible when the Mind is cleared from the Fogs of Lust and Conscience is awakened then they feel a great Weight of Sin upon them Light always begets Tenderness as in a clear Vessel the Dregs do soon appear Well then either they are ignorant or have but a naked Theory not the lively Light of the Spirit and hence it is that their Hearts are hardned 2. Unbelief for it is Faith that maketh all Truths active and lively The great Motives and Arguments of Religion are mainly fetched from things to come Now it is not enough to know the things of the World to come but there must be an hearty Assent to them as if we did see them before our Eyes Things that are at a distance are as nothing to us as the Stars appear as so many Spangles they lose much of their Greatness Men sin and no Evil cometh of it therefore they grow bold and sensless in Sin Eccles. 8.11 Because Sentence against an evil Work is not executed speedily therefore the Heart of the Sons of Men is fully set in them to do evil They grow remiss and slack in their Duty The Reward is not by and by Mal. 3.14 Ye have said It is in vain to serve God and what Profit is it that we have kept his Ordinances and that we have walked mournfully before the Lord of Hosts We are for a present Good Now Faith is the Substance of Things hoped for and the Evidence of Things not seen Heb. 11.1 It maketh Things present as if we did see them with our Eyes as if the Judgment-Seat were set and the Books were opened Those that hardned their Hearts did not believe what God said was true Heb. 3. from the seventh to the eighteenth Verse If Men did believe there were an Heaven and Hell and Judgment to come they would not lie in their Sins they could not be unpliable to God's Motions All disrespect of Promises and Threatnings cometh from Unbelief Christ did chide his Disciples for their Unbelief and hardness of Heart Mark 16.14 What is the Reason that though we preach the Law and the Judgment of God so much to you and beseech you to come in and receive Christ and you shall be saved and this Time after Time and Day after Day and yet the Word hath no Effect upon you you are as ignorant and careless as ever The Reason is you do not believe Certainly the Word would work otherwise than it doth if you did believe it If one should tell a Man that such an earthly Potentate if he would but come to him and visit him would raise him to great Honour it would be the first thing he would do Truly so if you did believe that coming to Christ were the only way to Happiness you would mind it more seriously than you do Again if you did believe that the Word of God is true that God is a just God if the Drunkard did believe that Drunkards shall be damned or the Adulterer did believe that no Adulterer shall inherit the Kingdom of God or if the vain Person or the Gamester did believe that they must give an Account of their mis-spent Time and idle Words and vain Communication they would not sport themselves in their Sins as they do If Men did believe that God calleth when and whom he listeth they would not defer their Repentance and put off the Motions of the Spirit but would strike while the Iron is hot and let out the Sails when the Wind bloweth But Men do not believe and therefore go on in their Sins as they do Tell Men of earthly Things of a Commodity which if they would but by it would yield an hundred for one surely they would not neglect the Market We press Men to renounce but a little Ease and carnal Pleasures and to use Diligence to get Christ into their Hearts and they shall have a hundred for one but Men want Faith therefore Christ lieth by as a refuse Commodity There is nothing breedeth hardness of Heart so much as Unbelief of what God can and will do 3. Custom in Sinning As an High-way is trodden hard by long travelling in it so the Heart by long Custom groweth more obstinate every day In Sin there is not only a Fault Guilt but a Blot a stronger Inclination to the practice of the same Sin again as a Brand that has been once in the Fire is more apt to burn again Every new Oath is as Oil to the Tongue to make it more glib and fleet in the repetition of that Oath or vain Speech There is a natural Tenderness in Men whilst young at least a lesser degree of Hardness which will get Strength by Use and Age if not in time cured Ier. 13.23 How can ye do Good that are accustomed to do Evil Water when it first freezeth will not bear the weight of a Pin but afterwards by continual freezing it cometh to bear a Cart-load 4. Hypocrisy Take it for Dissembling whereby we deceive others or Formality whereby we deceive our selves For
Exod. 5.1 Thus saith the Lord God of Israel Let my People go And this proud Creature hath the Boldness to deny him Ver. 2. And Pharaoh said Who is the Lord that I should obey his Voice to let Israel go I know not the Lord neither will I let Israel go And he standeth it out after many Warnings and foregoing Judgments And he doth not stand alone but hath more Fellows in the World Nehem. 9.29 They dealt proudly and hearkned not to thy Commandments but sinned against thy Iudgments and withdrew the Shoulder and hardned their Neck and would not hear Every Command of God every Offer of Grace is a Message from God To you is the Word of this Salvation sent Acts 13.26 and it should be respected with as much Reverence as if an Angel himself were the Messenger Only here is the Difference God saith to Pharaoh Let my People go To us he saith Let Sin go It is pity he should have the Repulse Sin will be as bad an Inmate to the Soul as the Israelites were a Snare to Egypt they were fain to thrust them out at length and were glad they could be so rid of them I say this is the Contest between God and his Creatures whether Sin shall go or tarry whether Christ shall be accepted or no He sent Moses and Aaron to Pharaoh and he hath sent Prophets Apostles Pastors and Teachers to us Let Idols Images and false Worship go Swearing Sabbath-breaking Adultery Murder Disobedience to Parents Lying Covetousness let it all go there should not be an Hoof left This is God's Message Now if you will try it out you shall see whose Word shall stand God's or yours Jer. 44.28 his Threatnings or your vain and delusive Imaginations If you put it to the Trial you have more Boldness than an Angel Iude 9. Yet Michael the Arch-Angel when contending with the Devil he disputed about the Body of Moses durst not bring against him a railing Accusation An Angel durst not use one passionate Word and will you dare to set up other Gods to profane the Sabbath to swear lie or be drunk and to say we will not let these things go let God say or do what he will to the contrary The Contest on God's part is managed for a long time in a mild condescending way He beseecheth his own Creature Ier. 13.15 16. Hear ye and give Ear be not proud for the Lord hath spoken Give Glory to the Lord your God before he cause Darkness and before your Feet stumble upon the dark Mountains and while ye look for Light he turn it into the Shadow of Death and make it gross Darkness Be not obstinate it is better that you should take down the Stoutness of your Hearts than that I should pull it down Let me have the Glory of this Conquest voluntarily I shall carry it at length You dream of Happiness and Pleasure alas you cannot injoy these vain Delights long Come leave them and I will make you as happy as Heart can wish but if not take that that followeth you will stumble into the Dungeon of Hell and then be as miserable as Almightiness can make you Iob 9.4 He is wise in Heart and mighty in Strength who ever hardned himself against God and prospered You will never get the day of God if you contend with him there is nothing to be expected but Blows You may indeed overcome him but it is not by resisting but stooping a tender Heart overcometh him Jer. 31.20 Is Ephraim my dear Son is be a pleasant Child for since I spake against him I do earnestly remember him still therefore my Bowels are troubled for him I will surely have Mercy upon him saith the Lord. And Isa. 57.18 I have seen his Ways and will heal him I will lead him also and restore Comforts to him and to his Mourners But a hard Heart is no Match for God it is ever foiled in the Enterprize if they yield not to his Mercy they are consumed by his Wrath. Pharaoh would contend with God but found his Maker too hard for him at last So Iulian the Apostate Ezek. 22.14 Can thy Heart endure or can thy Hands be strong in the Days that I shall deal with thee I the Lord have spoken it and will do it And 1 Cor. 10.22 Do we provoke the Lord to Iealousy are we stronger than he It is a foolish Contest it ever endeth with our Destruction 2. It is in it self the sorest of all Judgments when other means are urged in vain God giveth them up to Hardness of Heart it is one of the Chains of Darkness in which captive Souls are held unto eternal Judgment A stormy Conscience that lieth under the Power of perplexing despairing Fears is not so bad as an hard Heart They are both Chains of Darkness Despair and Obstinacy as in the Devils but in Men Despair may make way for Repentance God hath them in the Briars many are brought to Heaven by the Gates of Hell God hath begun with them but left these Again it will end in Despair the Heart that is not sensible now will then be sensible enough We read of the Worm that never dieth and the Fire that shall never be quenched Mark 9.44 In Hell Men will remember how every Sabbath God did stretch out the Arms of his Mercy to imbrace them and they would not how Christ offered a Plaister of his own Heart's-blood to cure them but they refused it and made light of it how the Holy Ghost put many good Motions into their Hearts but they rejected these Thoughts and would not be interrupted in their Ease and false Peace O the deep Wounds and Stings these Thoughts will occasion when 't is too late 3. It never goeth alone but bringeth other Judgments along with it Pharaoh had Plague upon Plague Zech. 7.12 They made their Hearts as an Adamant Stone lest they should hear the Law and the Words which the Lord of Hosts hath sent in his Spirit by the former Prophets therefore came a great Wrath from the Lord of Hosts more than ordinary Displeasure So Prov. 29.1 He that being often reproved hardneth his Neck shall suddenly be destroyed and that without Remedy They shall be destroyed not afflicted only and that without Remedy there shall be none to help And Rom. 2.5 After thy Hardness and impenitent Heart treasurest up unto thy self Wrath against the Day of Wrath and Revelation of the righteous Iudgment of God God will harden his Heart against you shut up his Bowels against you in your greatest Straits when his Patience is quite spent God will retaliate Zech. 7.12 13. They made their Hearts as an Adamant Stone lest they should hear the Law c. Therefore it is come to pass that as he cried and they would not hear so they cried and I would not hear saith the Lord of Hosts There is a time when the stoutest-hearted Sinner who careth least for God shall stand in need of his Help
am I what have I done Yea they slight their Danger take up every vain Pretence and Allegation to maintain their carnal Peace and Quiet Deut. 29.19 And it come to pass when he heareth the Words of this Curse that he bless himself in his Heart saying I shall have Peace though I walk in the Imagination of my Heart to add Drunkenness to Thirst. The Lord will yet spare him c. Broken-hearted Christians are sensible of the Holiness of God and what an hard matter it is to hold Communion with him and observe their own Weakness and Unworthiness and therefore they complain of the Badness of their Hearts that there is no greater bent towards God and are always suspicious of their spiritual Condition 5. Hardness of Heart is most apt to creep upon us in times of Ease and Prosperity Solomon saith Prov. 1.32 The Prosperity of Fools shall destroy them And Rom. 2.4 5. Despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance But after thy Hardness and impenitent Heart treasurest up unto thy self Wrath against the Day of Wrath. Usually in the times of God's Goodness and Patience Men are besotted with the Pleasures of the Flesh and then lose their Feeling Nothing bringeth a Brawn upon the Heart so much as Sensuality and an inordinate Use of the Creatures it taketh away the Heart and usually in a prosperous Condition Men grow sensual and careless Pharaoh himself when under the Rod could speak as good Words as another but when he was well at Ease then his Hardness returned upon him As Metal in the Furnace is very yeilding and melting capable of any Impression but out of the Furnace it returneth to its wonted Firmness and Consistency The greatest Plague was upon his Heart when he wanted other Plagues Men do well in their Wickedness injoy themselves with Comfort and then fear nothing We see in the brute Creatures when they are in good Plight they grow more fierce so doth Man that aboundeth in Ease and Pleasure his worldly Happiness maketh the Heart gross and sensless We had need to take heed of an hard Heart at all times but especially when we are like to be corrupted with Ease and Pleasure A sensual Heart will be sensless 6. Hardness of Heart is a grievous Sin at all times but then most sinful when most unseasonable for Time is an aggravating Circumstance in all things so in this Now when is it unseasonable In times of Judgment and times of Gospel-Grace 1. In times of Judgment 2 Chron. 28.22 In the time of his Distress did he trespass yet more against the Lord This is that King Ahaz There is a Brand set on him Certainly the Times we live in are extraordinary Times we have seen many Changes and great Effects of God's Anger for Sin we have now many spiritual Judgments upon us Error and Blasphemy great Divisions and Breaches among God's People and Scandals of them that profess the Gospel An hard Heart now is most unsutable it is like a Garland of Rose-buds in a Day of Mourning Clearly upon some the Stroaks of God's Providence have lighted very sore if they shall add Hardness of Heart to their other Plagues who will pity them When all the Corrections of an angry God cannot draw any sensible and serious Thoughts from them how sad is this I tell you Christians it looketh like Hell to continue Sinning under Suffering and to be obstinate against God and the Counsels of his Grace for your Salvation it speaketh much of a spiritual Plague added to temporal Judgments If we did perswade you to a Party only it were more excusable but when we press you to come to Christ and you still remain obstinate and hard-hearted this is sad If the Ministry were only used as a State-Engine to ingage you in such a Faction and Design you might have something to plead for your selves Pardon me for dealing thus freely with you we are Debtors to all Rom. 1.14 Would you be troubled if the Base should rise against the Honourable it were a Judgment certainly but what are you to God Poor base Worms will you contend with your Maker You would complain of it as an heavy Burden and strange Inversion of all States and Conditions if Men of mean and low Fortunes should be at the Top and have Power and Domination over the ancient Gentry and Nobility of the Land Be it so but I would have you to consider in the mean time what an horrible Presumption it is and how God may take it that you stout it out against the Fear of God Alas there is a greater Distance between you and him than between you and your Fellow-Creatures For you to contest it with God! to swagger it and outbrave his Ordinances to contend with his Spirit how may God complain of this if it be so grievous to you to be outbraved by your Fellow-Creatures 2. Times of Light and great Gospel-Grace An hard Heart in Gospel-Days is the very Reproach of Ordinances Many think the Ministry and Ordinances useless things why because there is so little Success You make them useless and then there will not want those that decry them apace 2 Cor. 6.1 2. We then as Workers together with him beseech you also that ye receive not the Grace of God in vain for he saith I have heard thee in a time accepted and in the Day of Salvation have I succour'd thee Behold now is the accepted time behold now is the Day of Salvation An heard Heart should be a thing now quite out of Fashion In a time of Ignorance or a time of Restraint of Preaching when Visions are not open or under a dead sleepy Ministry God might dispense with what he will not under a clear Discovery of his Will But now when the Doctrine of the Gospel is so clearly opened and Christ so freely tendred now to be estranged from the Fear of God is as unsutable as if we should revert to the Fashions of Barbarism or those kind of Clothes or Dresses which our Ancestors wore before they were reduced to this Pitch of Civility whereunto we are now arrived You would laugh at Garments of an antique Fashion and if the Gallants of the Age should put on the Dress of Adam or be clothed with Skins newly taken from the Beasts offered in Sacrifice A blind Mind and a sottish obstinate Heart is more uncomely in the Eye of God Will you be Strangers in Israel and lose the Blessings of the times by refusing the stricter ways of God 7. Hardness of Heart groweth and increaseth on us more and more if we let it alone Zech. 7.11.12 But they refused to hearken and pulled away the Shoulder and sâ—opped their Ears that they should not hear Yea they made their Hearts as an Adamant Stone lest they should hear the Law and the Words which the Lord of Hosts hath sent in his Spirit by the
Chair of the Scorner is a Preferment in Sin Psal. 1.1 Blessed is the Man that walketh not in the Counsel of the Vngodly nor standeth in the Way of Sinners nor sitteth in the Seat of the Scornful Jer. 23.34 to 39. And as for the Prophet and the Priest and the People that shall say The Burden of the Lord I will even punish that Man and his House Thus shall ye say every one to his Neighbour and every one to his Brother What hath the Lord answered and what hath the Lord spoken And the Burden of the Lord shall ye mention no more for every Man's Word shall be his Burden for ye have perverted the Words of the living God of the Lord of Hosts our God c. The Prophets used to begin their Prophecies with the Burden of the Lord and they would in mockery demand What Burden they had from the Lord for them Now shall we hear again of the Burden of the Lord. Saith God Every Man's Word shall be his Burden that is you shall dearly pay for this scoffing Language your Words shall be your Burden But these Marks may not be close enough let me propound other things 1. Did you ever lay down the Buckler before God and say I have done foolishly I will do so no more Were you ever feelingly convinced and your Lusts powerfully subdued Did you ever say as Paul Acts 9.6 Lord what wilt thou have me to do Every Man carrieth on his Opposition against God till he be brought to yield by a mighty Spirit breaking in upon him When were the Wings broken that you could fly no longer the Will subdued that you said Lord I have too long stouted it out against thee so that you were willing to be at peace with God Isa. 27.5 Let him take hold of my Strength that he may make peace with me and he shall make peace with me Were you ever forced to cry Quarter Didst thou ever apprehend God ready to smite and give Fire upon thee and then in a submissive Posture didst intreat him to stay his Hand 2. What Effect hath the Word upon you Isa. 66.2 To this Man will I look even to him that is poor and of a contrite Spirit and trembleth at my Word It is a great part of Sensibleness to tremble at the Word What meltings and yieldings of Heart do you express Doth it put you upon recourse to God 2 Chron. 34.27 Because thine Heart was tender and thou didst humble thy self before God when thou heardest his VVords against this Place and against the Inhabitants thereof and humbledst thy self before me and didst rent thy Clothes and weep before me I have even heard thee saith the Lord. Didst thou ever humble thy self before the Lord to clear up Matters between God and thy Soul and to get thy Doubts resolved and thy Lusts mortified 3. What pliableness has there been in thee to the Holy Ghost's Motions A Man that hath a tender Heart yieldeth to the Motions of the Holy Spirit Psal. 27.8 VVhen thou saidst Seek ye my Face my Heart said unto thee Thy Face Lord will I seek There is a quick Eccho to God's Voice Isa. 6.8 I heard the Voice of the Lord saying Whom shall I send and who will go for us Then said I Here I am send me There is not only a readiness to obey but he offers himself to the Work When we grow lazy and backward in holy things and hang off it is a high degree of hardness of Heart Vse 2. Exhortation 1. To press us to beware of hardness of Heart It is a grievous Sin I shall use three Arguments 1. It depriveth you of Grace See before pag. 507. 2. It unfitteth you for Duty while we are under the power of it An hard Heart is forced and superstitious With what Coldness and Formality did David pray during the suspension of God's Grace We come into God's Presence with great Backwardness and Reluctancy while we are under the power of a hard Heart 3. It fitteth for Judgment The Heart groweth harder and harder and the Mind blinder and blinder till it be cast into an utter Indisposition and Impossibility of Repentance Hardness of Heart turns a Man into a Beast nay into a Devil and according to our Sin so is God's Wrath Rom. 3.5 After thy Hardness and impenitent Heart thou treasurest up unto thy self Wrath against the Day of Wrath and Revelation of the righteous Iudgment of God 2. To press us to come out of this evil Frame of Spirit Arguments 1. As long as the Heart is hard you are very remote from the Comforts of the Gospel Christ came to heal the broken-hearted Luke 4.18 So Matth. 9.12 13. They that be whole need not the Physician but they that are sick I came not to call the Righteous but Sinners to Repentance You are full of Sin but not sick as a Toad is full of Poison but the Toad is not sick because it is natural to him Will a Physician go about to cure a Toad Men lie under a great weight of Sin yet they sleep and eat and drink and trade and look as well as ever feel no Pain nor any thing to trouble them These Men have no Need and Will to be cured and of all Men are most properly said to be dead in Trespasses and Sins they neither break an hour's sleep nor abate one drachm of their carnal Delights but are Heart-whole The Physician hath no desire to meddle with them that will not take what he prescribeth as carnal Men will not submit themselves to God's Directions 2. You are very remote from the Work of the Gospel As God maketh a way for his Anger so he maketh a way for his Mercy and Grace The Heart is fitted and prepared for the Spirit 's Residence It is softned before it is quickned Ezek. 36.26 27. I will take away the stony Heart out of your Flesh and I will give you an Heart of Flesh. And I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Iudgments and do them The vital Spirit is not infused till the Body be organized and formed God made Adam out of the Dust of the Ground and then breathed into him the Breath of Life The Spirit of Grace coming into the tender Heart maketh way for it self Now for the Cure of it I will recommend unto you two Means two Graces and two Ordinances First Two Means Light and Love 1 st Light Jer. 31.19 Surely after that I turned I repented and after that I was instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth Men that know not the Nature and Danger of Sin are little troubled about it Where there is no Knowledg there is little Conscience When the Troops of Syria were smitten with Blindness they were easily led into the midst of their Enemies 2 Kings 6.18 19. And when they thought themselves
Power but also with his Goodness and Mercy and therefore it must needs succeed ill with us Before God breaketh out with Fury he treateth with us in a mild condescending way he beseecheth his own Creature Jer. 13.15 16. Hear ye and give ear be not proud for the Lord hath spoken give Glory to God before he cause Darkness and before your Feet stumble upon the dark Mountains and while ye look for Light he turn it into the Shadow of Death and make it gross Darkness 2. An hard Heart makes us Rebels to God and Slaves to every thing else for we are wedded to some inferiour thing we are our own Pharaohs and will not let our selves go 2 Tim. 3.4 Lovers of Pleasures more than Lovers of God 3. It is in it self the sorest of all Judgments 4. It never goes alone but brings other Judgments along with it 5. It is the great hindrance of the Spiritual Life See Sermon on Mark 3.5 pag. 505 506 507. 2 dly From the Parties whom it may befal not only the open Wicked but in some measure God's own Children for God may harden two ways as a Judg and as a Father by way of Punishment and by way of Correction By way of Punishment again two ways totally and finally Some are totally hardned and have nothing of a soft Heart in them and yet not finally the dreadful Sentence of Obduration is not yet past upon them as it may be upon others and that during Life when God leaveth them to their own Hearts Counsels without any Check or Restraint of Providence or Purpose to reclaim them These three Kinds I must then speak of God's hardning the Wicked in general his final hardning and his hardning in part his own Children SERMON II. EXOD. IV. 21 I will harden his Heart that he shall not let my People go First OF God's hardning wicked Men in general as a Judg. The Causes of it are 1. Ignorance for Light and Love make the Heart tender Light is that which we are now to take notice of Light begets Tenderness as it discerneth Sin and maketh us sensible of it especially the lively Light of the Spirit Rom. 7.9 I was alive without the Law once but when the Commandment came Sin revived and I died Sense of Guilt and Punishment soon flashed in his Face as in a Dungeon the Worms crawl as soon as Light is brought in Jer. 31.19 After I was instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth Instruction breedeth Remorse and awakneth Men out of their stupid Security but while Men continue in their Ignorance they are stupid and sensless Now thus Men may be for a long time and yet afterwards God may make the Scales fall 〈◊〉 from their Eyes and open their Eyes and turn them from Darkness to Light and from the Power of Satan unto God Acts 26.18 However affected and vincible Ignorance when Men are willingly ignorant and err in their Hearts that is when Men have powerful and enlightning Motives and yet remain ignorant this is very dangerous And for the present that Ignorance is one cause of their hardning is evident because the worst usually when they come to die are sensible their Mind is then cleared from the Fogs and Steams of Lust and Conscience being awakned they then feel their Load and a great weight of Sin lying upon them and most wish they had lived in a more strict and ready Obedience to God's Will 2. Unbelief There is an Hardness of the Heart against the Light and Offers of the Gospel when Christ is tendred but not received and the cause of that is Ignorance affected Ignorance and there is an hardning of the Heart against the Truth once received out of love of their temporal Peace Liberty and Safety of Life and Estate this cometh from Unbelief and want of a sufficient sense and sight of the World to come Which Hardness is caused by the Veaglement and Importunities of the Flesh craving its Satisfactions in the present World and denying or disbelieving the Blessedness to come If Men did believe Heaven and Hell they would be more pliable to God's Motions and more deaf to the Importunities of the Flesh but that this is a cause of hardning appeareth by Christ's chiding his Disciples for their Unbelief and hardness of Heart Mark 16.14 Afterward he appeared unto the Eleven as they sat at Meat and upbraided them with their Vnbelief and hardness of Heart because they believed not them which had seen him after he was risen 3. Sinning against Light either by way of Omission or Commission This provoketh God to give us over to more hardness of Heart By way of Commission is easily granted but it is also by way of Omission Iames 4.17 To him that knoweth to do Good and doth it not to him it is Sin They will find it to be Sin in the sad Effects of it See Sermon on Mark 3.5 pag. 508. 4. Custom in Sinning See on Mark 3.5 pag. 504. 5. Small Sins may occasion this Judgment and harden the Heart as well as great Sins It is not easy to say which doth most indeed great Sins get into the Throne presently but small Sins insensibly and by degrees Psal. 19.13 Keep back thy Servant also from presumptuous Sins let them not have Dominion over me A small Sin may get the upper hand of a Sinner and bring him under in time and after that it is habituated by constant Custom so that he cannot easily shake off the Yoke and redeem himself from the Tyranny thereof as if a Man be addicted to any Vanity and foolish Delight These do not exercise Dominion over the inslaved Soul till they have gotten Strength by many and multiplied Acts. But presumptuous Sins by one single Act weaken the Spirit and give a mighty Advantage to the Flesh even almost to a compleat Conquest So that for the present little Sins do not harden the Heart so much as greater See Sermon on Mark 3.5 pag. 508. Now all these Causes concur to the hardning of the Heart and making it as a Stone but yet out of these Stones God can raise up Children to Abraham Secondly Of God's final hardning when God leaveth Men to perish and will no more treat with them Now here I shall shew 1 st That there is such a Dispensation 2 dly The Causes of it 1 st That there is such a Dispensation 1. It is an usual Dispensation for God to leave Men to perish in their Sins and that irreversibly even before Death and will be intreated no more for them It appears by many places of Scripture Rev. 22.11 He that is unjust let him be unjust still and he which is filthy let him be filthy still Those which remain obstinate after many Warnings and Calls it is usual with God to give them over to their Lusts that they may be ripe for Hell Ezek. 3.27 He that heâ—â—eth let him hear and
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
is that which the Apostle calleth the Power of Death and the Terrors which follow upon it Heb. 2.14 15. That through Death he might destroy him that had the Power of Death that is the Devil and deliver them who through fear of Death were all their Life-time subject to Bondage The Devil hath no Power as a Judg to condemn Sinners He is not Dominus Mortis the Lord of Death but Minister Mortis the Minister of Death For being condemned of God the poor Sinner is put into his Hand that he may either terrify or stupify him and so more and more involve him in the Curse of God's broken Law and also he may hasten his Death and everlasting Destruction 2. Satan hath a Tyrannical Usurped Power So the Devils are called Rulers of the Darkness of this VVorld Ephes. 6.12 the blind idolatrous superstitious World And Satan is called the Prince of this VVorld John 14.30 And the God of this World 2 Cor. 4.4 God made him an Executioner but we make him a Prince a Ruler and a God Now Christ as a Priest disannulleth his legal Power by his Death and the Merit of his Sacrifice And Christ as the true King and Head both of Men and Angels pulls down Satan as an Usurper delivers the poor captive Souls out of his Power And as a Prophet he discovereth his Cheats and Delusions 2. His Works There is a twofold Work of Satan the Work of the Devil without us or the Work of the Devil within us 1. The Work of the Devil without us is a false Religion or those Idolatries and Superstitions by which Satan's Reign and Empire is upheld in the World This is destroyed by the Doctrine of the Gospel accompanied with the all-powerful Spirit of God And therefore when the Gospel was first preach'd by Christ's Messengers the Devil fell from that great and unlimited Power which he had before in the World Luke 10.18 I beheld Satan as Lightning fall from Heaven 'T is an Allusion to his first Fall as Lightning flasheth and vanisheth and never recollecteth it self again So Iohn 12.31 Now shall the Prince of this VVorld be cast out When Christ did first set upon the Redemption of Mankind the Apostles went abroad to beat the Devil and hunt him out of his Territories and they did it with great Effect Therefore this is made one Argument by which the Spirit doth convince us of the Truth of the Gospel John 16.11 He shall convince the VVorld of Iudgment because the Prince of this VVorld is judged The silencing of his Oracles the suppressing of his Superstitions the destroying of the Kingdom of Wickedness and Darkness was an apparent Evidence of the Truth of the Gospel The old Religion by which the Devil's Kingdom was supported every-where went to wrack no more the same Temples the same Rites the same Gods all was made to stoop and bow before God as worshipped in Christ. 2. There is the Work of the Devil within us This concerneth the recovering particular Persons out of the Snare of the Devil who were taken captive by him at his Will and Pleasure Here we must distinguish between the Purchase and Application The Purchase was made when Christ died Col. 2.15 Having spoiled Principalities and Powers he made a Shew of them openly triumphing over them in it that is on his Cross. Christ's Death was Satan's Overthrow then was the deadly Blow given to his Power and Kingdom This was the Price given for our Ransom and the great means of disannulling all that Power Satan had before The Application is begun in our Conversion for then we are said to be turned from Satan unto God Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God Then we are rescued out of the Devil's Clutches and adopted into God's Family that being made Children we may have a Child's Portion III. That in this Conflict his Heel was wounded bitten or bruised by the Serpent 1. Certain it is that Christ was bruised in the Enterprize Which sheweth how much we should value our Salvation since it costs so dear as the precious Blood of the Son of God incarnate 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as Silver and Gold c. but with the precious Blood of Christ as of a Lamb without blemish and without spot He thought not his whole Humiliation from first to last too much for the overthrowing of the Devil's Kingdom nor any Price too dear to redeem poor captive Souls 2. But how was he bruised by the Serpent Certainly on the one hand Christ's Sufferings were the Effects of Man's Sin and God's Hatred against Sin and his governing Justice for it is said Isa. 53.10 It pleased the Father to bruise him Unless it had pleased the Lord to bruise him Satan could never have bruised him On the other side they were also the Effects of the Malice and Rage of the Devil and his Instruments who was now with the Sword's-point and closing Stroke with Christ and doing the worst he could against him In his whole Life he indured many outward Troubles from Satan's Instruments for all his Life long he was a Man of Sorrows wounded and bruised by Satan and his Instruments Iohn 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning and abode not in the Truth because there is no Truth in him But the closing Stroke was at last then did the Serpent most eminently bruise his Heel When Iudas contrived the Plot it is said the Devil entred into him Luke 22.3 Then entred Satan into Judas Iscariot being one of the Twelve When the High Priest's Servants come to take him he telleth them Luke 22.53 This is your Hour and the Power of Darkness The Power of Darkness at length did prevail so far as to cause his shameful Death This was their Day 3. It was only his Heel that was bruised It could go no further for tho his bodily Life was taken away yet his Head and Mediatory Power was not touched Acts 2.36 This same Iesus whom ye have crucified God hath made both Lord and Christ. Again his bodily Life was taken away but for a while God would not leave his Soul in the Grave Psal. 16.10 Thou wilt not leave my Soul in Hell neither wilt thou suffer thy holy One to see Corruption The Counsel and Purpose of God concerning Man's Redemption had then been wholly frustrated For if Christ be not risen your Faith is vain ye are yet in your Sins 1 Cor. 15.17 Once more tho Christ was bruised yet he was not conquered When the Jews and Roman Souldiers were spoiling him and parting his Garments then was he spoiling Principalities and Powers And when Satan and his Instruments were triumphing over the Son of God then was he triumphing over all the Devils in Hell for by Death he
my Soul and forget not all his Benefits who pardoneth all thy Iniquities and healeth all thy Diseases Psal. 103.1 2 3. 3. Our own personal Victory over Satan's Temptations In part now We renew that Covenant now wherein we ingaged to fight against Satan 1 Iohn 2.14 I have written unto you young Men because ye are strong and the VVord of God abideth in you and ye have overcome the wicked one Fully hereafter Rom. 16.20 The God of Peace shall bruise Satan under your Feet shortly The God of Peace as pacified in Christ. Now this is matter of Thanksgiving 1 Cor. 15.57 Thanks be to God who giveth us the Victory through our Lord Iesus Christ. That Christ will take us along with him in his Triumphant Chariot and help our weak Faith and faint Hope and that we may conquer the Tempter and Accuser IV. Tho Christ's Heel was bruised in the Conflict yet it endeth in Satan's final Overthrow For his Head was crushed which noteth the subversion of his Power and Kingdom To explain this we must consider First What is the Power of Satan Secondly How far Satan was destroyed by Christ. First What is the Power of Satan It lieth in Sin And Christ destroyed him as he made an end of Sin and brought in everlasting Righteousness and made Reconciliation for Iniquities Dan. 9.24 Namely as he reconciled Man to God and restored God's Image and Life eternal In short the Power of Satan may be considered either as to single Persons or his Interest in the corrupt World or the sinful Race of Apostate Adam who in their degenerate Estate make up a Confederacy or Party that may be called the Kingdom of the Devil 1 st As to single and individual Persons All his Power over them is by reason of Sin which was introduced by his Subtilty and Malice There are three things in Sin the Power the Guilt the Being Whilst any of these remain Satan hath some Power and all these Christ came to dissolve but by several Means and at several Times 1. The Devil's Power lieth in the Corruption of our Natures for Men continuing in the Apostacy from God are of Satan's Party Eph. 2.1 2 3. And you hath be quickned who were dead in Trespasses and Sins wherein in time past ye walked according to the Course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Among whom also we all had our Conversation in Times past in the Lusts of our Flesh fulfilling the Desires of the Flesh and of the Mind This was the Power that Satan had over us to rule us and govern us by the Lusts of the Flesh. This was our daily Walk and Trade without any Remorse for it or any desire to change our Condition And we are the more confirmed in it by the general and corrupt Example of those among whom we live Now whilst we follow these sinful Motions and Suggestions Satan is our Prince and God the corrupt Nature maketh us readily to entertain his Motions and we are taken captive by him at his Will and Pleasure 2 Tim. 2.26 Now how doth Christ take away this Power I answer By converting Grace which is not only a turning from Sin to God but from Satan to God Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan to God Whereby the Reign of Sin is broken for as long as Sin reigneth Satan is in peaceable Possession Luke 11.21 When a strong Man armed keepeth his Palace his Goods are in peace And the Devil who hath â—ost his Seat in Heaven hath still a Throne in the Hearts of Men and lords it over them as his Slaves Now the Reign of Sin is broken when Christ puts an Enmity into your Hearts against it I will put Enmity between thy Seed and her Seed For Sin dieth as your Love to it dieth and is mortified and subdued as your Enmity increaseth Well then they that are converted to God are possessed with a Spirit of Enmity to Satan and his Ways such as they had not before whilst they remained in the degenerate Estate Therefore 't is said Ezek. 36.26 A new Heart will I also give to you and a new Spirit will I put within you such as none else have till the Redeemer work upon them 1 Cor. 2.12 We have received not the Spirit of the World but the Spirit which is of God The Spirit which possesseth the Generality of Men is the worldly Spirit that inclineth to earthly and sensual Satisfactions but this Spirit maketh them look after the great things promised by Christ and the great things required by Christ In short a Spirit quite opposite to the Satanical Spirit The Satanical Spirit is contrary to God and Man To God Col. 1.21 And you that were sometimes alienated and Enemies in your Mind by wicked Works yet now hath he reconciled To Man James 4.5 The Spirit that dwelleth in us lusteth to Envy But this Spirit begetteth in us Love to God and Man that we may seek his Glory and the Good of others Now till this Spirit be planted in us we have not changed Parties and Masters The Being of Sin is found in all but the Reign only in the Unconverted Therefore the Reign of Sin must be broken by the dwelling of this Spirit in us Sin will put strongly for the Throne again but you must pray earnestly Psal. 119.133 Order my Steps in thy Word and let not any Iniquity have Dominion over me And watch constantly as ever mindful of your Baptismal Vow and Covenant Rom. 6.11 Likewise reckon ye your selves to be dead indeed unto Sin but alive unto God through Iesus Christ our Lord. And then you will find Christ overcoming more and more the Satanical Spirit and inlarging you into the Liberty of God's Children 2. The Guilt of Sin which is an Obligation to Punishment and ariseth from the Sentence of Condemnation pronounced by the Law against Sinners Our Misery ariseth first from the Violation of the Precept of the Law and then from the Sanction and Penalty threatned And so also therein lieth Satan's Power as we are obnoxious to the Wrath of God for therein he is the Minister and Executioner of Death as God maketh use of all his Creatures according to their Inclination And so this wrathful revengeful Creature is the Instrument of his Wrath he hath an advantage against us by the Law of God the Precepts whereof we have broken and so incurred the Penalty and so Satan cometh on as one that hath the Power of Death Those obstinate and careless Souls who refuse the Government of the Lord's Grace and Spirit are put into his Hands as when the Spirit of the Lord departed from Saul an evil Spirit from the Lord troubled him 1 Sam. 16.14 He doth or may terrify and afright the Consciences of Men with the dreadful Expectations of Death and the Consequences of
refreshment as the Christian hath 2. More Practical and Applicative Meditation is when we take our selves aside from worldly distractions that we may solemnly debate and study how to carry on the Holy Life with better success and advantage when we are wise in our Sphere Luke 16.8 The children of this world are in their generation wiser than the children of light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their generation it is an Hebrew Phrase for the Manner Course and Sphere of our Lives Gen. 6.9 These are the generations of Noah Noah was a just man and perfect in his generation and Noah walked with God so to be wise in our generation is to be wise in our manner of living and business So it is said Psalm 122.5 He will guide his affairs with discretion which noteth plotting and wise fore-sight choosing our way or devising our way as Solomon calleth it Prov. 16.9 A mans heart deviseth his way It is a great part of a Christians Employment The Scriptures call for it for a Minister 2 Tim. 2.15 Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth to devise how to carry on his Ministry with most Honour and Success So for Private Christians Heb. 10.24 Let us consider one another to provoke unto love and to good works We should consider one another each others Gifts Dispositions and Graces that so our Spiritual Converse and Commerce might be the more improved By this kind of Meditation Piety is made more prudent reasonable and orderly Christians that live at hap-hazard and order their Lives at adventure without these rational and wise Debates if they do not stain their Profession with foul indiscretions yet find much inconvenience and toyl in the Holy Life and are not half so useful as others are Certainly we should learn this of the Children of this World a wicked Man is plotting for his Lusts Rom. 13.14 Make no provision for the flesh to fulfil the luste thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they make Provision they are catering how they may feed such a Lust and satisfie such a Carnal Desire Therefore certainly we should take care for the Conveniencies of the Holy Life how we may be most needful for God and pass through our Relations with most advantage and cast our businesses that they may be the least disadvantage to Religion and consider how particular Duties may be the most dexterously accomplished Psal. 116.12 What shall I render unto the Lord for all his benefits towards me These are the kinds of Meditation The Definition may be formed thus Meditation is that Duty or Exercise of Religion whereby the Mind is applyed to the serious and solemne Contemplation of Spiritual things for Practical Vses and Purposes I shall open the Description by the parts of it 1. It is a Duty and Exercise of Religion 1. That it is a Duty and Exercise of Religion appeareth by the Evidence of Scripture where it is commanded Ioshua 1.8 This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night It is made a Character of a Godly Man Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night It is commended in the Practice and Example of the Saints that were most famous in Scripture Isaac in the Text Moses and David And as it is plain by the Evidence of Scripture so by the Light of Nature and Reason God that is a Spirit deserveth the most Pure and Spiritual Worship as well as such as is performed by the Body The Thoughts are the Eldest and Noblest Off-spring of the Soul and the solemn Consecration of them is fit for God In the Gospel Meditation is called for I find in the Old Testament the main thing there called for is Meditation in the Law in the Gospel we are directed to a new Object the Love of Christ Eph. 3.17 18 19. That ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge that is the Study of Saints I confess it is more called for in the Old Testament being gross and carnal they needed greater enforcements to Spiritual Duties but now it suiteth every way with the Nature of our Worship Iohn 4.24 God is a spirit and they that worship him must worship him in spirit and in truth Now Worship in Spirit and in Truth is more agreeable to our State Meditation is a pure and rational converse with God it is the flower and height of Consecrated Reason 2. It is not a Duty of an Arbitrary Concernment It is not only a Moral help that may be observed or omitted but a necessary Duty without which all Graces would languish and wither Faith is lean and ready to starve unless it be fed with continual Meditation on the Promises as David saith Psalm 119.92 Vnless thy law had been my delight I should then have perished in my affliction Thoughts are the Caterers of the Soul that purvey for Faith and fetch in Food and refresh it with the Comfort of the Promises Hope is low and doth not arise to such a fullness of expectation till by Meditation we take a deliberate view of our Hopes and Priviledges Gen. 13.17 Arise walk through the land in the length of it and in the breadth of it for I will give it unto thee Our Hopes arise according to the largeness of our Thoughts it is a great advantage to have our Eyes open to view the Riches of our Inheritance and to have a distinct view of the hope of our Calling The Apostle prays for the Ephesians Chapt. 1.18 The eyes of your understandings being enlightned that ye may know what is the hope of his calling and what the riches of ehe glory of his inheritance in the Saints Men of barren thoughts are usually of low hopes and for want of getting to the top of Pisgah to view the Land our Hearts sink within us Certainly Hope thriveth best on the Mount of Meditation Then for Love the sparkles of Affection will not flow out unless we beat upon the Will by constant Thoughts Affection is nourished by Apprehension and the more constant and deliberate the Thoughts are the love is alwaies the deeper Those Christians that are backward to the Duty of Meditation find none of those impulses and meltings of Love that are in others they do not endeavour to comprehend the height and breadth and length and depth of the love of Christ and therefore no wonder that their Hearts are so narrow and so much straitned towards God Affections alwayes follow the rate of our thoughts if they are ponderous and serious Then for Obedience or keeping the Spirits constantly in a Religious Frame to others good Motions come like flashes of Lightning and are as soon gone as their thoughts
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
but Gods They were in an high pang of Zeâ—l when they offered so freely to the Service of the House of God but David prayes 2 Chron. 29.28 Oh Lord God of Abraham Isaac and of Israel our fathers keep this for ever in the imaginations of the thoughts of the heart of thy people and prepare their hearts to seek thee Our Motions are fleeting and vanishing God must preserve in us these Resolutions of consecrating our selves and all that is ours to him SERMON III. GENESIS xxvi 63 And Isaac went out to meditate in the field at the even-tide IV. MY Work now is to handle the Letts or Hindrances of Meditation together with the helps and means that may quicken you to the performance of it The Letts may be sooner discovered then remedyed as the Nature of many Diseases is better known than the Cures and therefore they are called Opprobria Medicorum the Disgrace of the Physitians skill So these remain as Marks and Memorials of the Fall Intire and uninterrupted Visions are the Priviledges of Heaven we must be contented with our broken and imperfect Measures it is enough that we have Doves Eyes Cant. 4.1 That we can peck and look upward and enjoy some temperate glances on the Glory of our Hopes though we be not transported with the ravishments of a constant and steady Vision We cannot expect to be absolute we shall still have cause to be humbled it is enough if we can be encouraged against despair for many find themselves so unfit that they have not hopes enough to attempt the Duty To these I shall speak chiefly in this Discourse I had thought to have handled the Letts severally and then the helps but I think it would be better to suit each discouragement with its proper helps The Letts and Hindrances are of several sorts some common to this with other Duties and others more peculiar to the Duty of Meditation First I begin with the first sort such Hindrances as are common to other Duties and they are Four Sloath Love of Pleasure a Guilty Conscience and an unwieldy Mind 1. There is a Spiritual Sloathfulness Men lye upon the Bed of Ease and are loath in good earnest to apply themselves to what is painful and difficult If Grace would drop to them out of the Clouds or God would be contented with some faint lazy wishes or some cold and yawning Expressions of a drowsie Devotion they would be Religious but where Duties must cost labour and self-denyal and put them to pains Men withdraw the Shoulder and hang off Therefore Solomon saith Prov. 21.25 The desire of the sloathful killeth him for his hands refuse to labour They would fain have Grace and performe what God requires but are loath to take pains Now as this is a Prejudice against all other Duties so especially against the Duty of Meditation partly because of all Duties it is most difficult and tedious to the Flesh it is a Duty lying within the Soul we cannot so easily command our own thoughts now inward Duties are the most difficult because we cannot alwayes exercise a Dominion over our own Spirits Partly because it is a Private Duty to which God alone is conscious In Publick Duties Secular Interests and Ends have a great constraint and therefore we excite the Heart to be more intent and serious We see by-ends make Men deny themselves but where there is not this to prompt them they either omit the Work or turn it into a slight and idle practice How shall we do to shake off this Spiritual Sloath I Answer 1. You must consider that a lazy Spirit is most unfit for Christianity The whole Christian Life is carryed on with much Labour and Diligence you were as good never look after Christ and Heaven as refuse Labour There is nothing required in the whole compass of Religion but what will cost you a great deal of pains Faith is a work Iohn 6.29 That is the work of God that ye believe on him whom he hath sent It is not a barren idle speculation nor a naked apprehension but a matter of difficulty and diligence to bring Christ and the Soul together and to lodge the Soul in the bosom of Christ. Love is Labour Heb. 6.10 God is not unrighteous to forget your work and labour of love It is not a Naked Profession but there is Labour in it take it either for Love to God or Men for Love to God that is not a fellow-like familiarity but a laying out our selves in his Service or for Love to Men that doth not consist in a few good words Debts are not paid with a noise of Money you do not satisfie the Commandment by saying Depart in peace be ye warmed be ye filled if you give them not those things which are needful to the body Iames 2.16 So for Obedience it is expressed by a constant course of Work and Labâ—ur 1 Cor. 15.58 Be ye stedfast and unmovable alwaies abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Religion is but a constant Exercise there are no Loyterers in Heaven Gods Work must not be followed with a faint wish and a slack hand Men mistake Religion if they think it a broad and easie way where Men may live at large no the Gate is narrow and the Path is streight and few there be that find it it is a Work not a Sport and Play and Men had as good lay all thoughts of God and Christ aside as to resolve upon an easie course and flatter themselves with an expectation that they shall go to Heaven with a lazy wish and fancy such a short cut and passage to Heaven as will cost no pains 2. It is better to take pains than to suffer pains and to be bound with the Cords of Duty than with the Chains of Darkness The Bonds of Duty are not Gives but Ornaments for Duty is the greatest Freedom Psal. 119.45 I will walk at liberty for I seek thy precepts You will never be more free then when you once make Experience of Gods Service How sad is it to see Men prejudiced against such pains as yield Freedom and Comfort for the present and Glory for the future and take pains for that for which they shall suffer Eternal pains Isa. 5.18 Wo unto them that draw iniquity with cords of vanity and sin as it were with cart ropes They moyl and toyl in the work of Satan as a Horse in a Mill and labour for their own destruction Consider the Devils Work is Drudgery and his Reward is Death yet such is the wretchedness of Man that he accounteth nothing toilsome but God's Work and nothing pleasant but the Accomplishment of his own Lusts to be Lusts Vassal and Prides Slave and to be at the command of every Covetous and Unclean Desire How do Men toyl in the World go to Bed late rise early eat the Bread of Sorrows exhaust and waste their Strength
It is a pleasure to see things by Picture though we know the Person so though we have an Image of Christ in the Word and may know his Person there yet it is a great relief to us to see Christ in the Supper by these outward Symbols where Sense may teach Faith what strength of Grace and what sweetness of Comfort to expect from Christ. These thoughts through the blessing of God will raise the Soul into a frame of Religion that when you come to this Ordinance you will not be so dry and barren 2. Wandring when the Heart is prepared and set towards God how shall we do to keep it from roving and prevent those excursions which are apt to carry away the Heart 1. Get an Awe and Dread of God Labour to have the deepest Apprehensions of the Presence of God as possibly may be Strong Affections especially Fear lock up the Mind and do not suffer it to flit abroad Now Fear is not unseasonable to this Duty but rather proper because of the Excellent Mysteries by which God condescendeth and approacheth us Chrysostome calls it terribilis mystica mensa the dreadful Mysterious Table and therefore now our Apprehensions should be most awful When Iacob had a sight of God saies he Gen. 28.17 How dreadful is this place And the Psalmist saith Psal. 68 35. Oh God! thou art terrible out of thy holy places Mixt Affections do best in the sweetest Worship Psalm 2.11 Serve the Lord with fear and rejoyce with trembling Hosea 3.5 They shall fear the Lord and his goodness in the latter dayes Here we are to have distinct thoughts of his Holyness and Goodness and therefore we should fear before him lest we forget our selves to be poor guilty Creatures and Fear confineth the Soul and will not suffer it to run abroad 2. Chide the Heart for your vain Excursions Christians might have more command over their Hearts if they would but hold the Reins a little straiter and check their Souls they are not so sadly sensible of the idle roving of the brain which do not so directly carry them after the evil as when they make them to neglect the good Take up your selves as David doth about his lumpishness Psalm 42.5 Why art thou cast down O my soul and why art thou disquieted in me Did I come hither to think of any thing but Christ and Heaven Did I come to think of News Vanity Business and Lust My work is to discerne the Lords Body not to think of Worldly Toyes Is this to remember and fruitfully to insist upon his Death Look as Christ did chide his Disciples Matth. 26.40 What! could ye not watch with me one hour So chide your Heart cannot I keep my Heart free for God a little while In Heaven Duty will be my constant work and if my Heart wander now How shall I be able to hold it for ever In the Supper God tyes my Soul by outward Rites least my Eyes should carry away my Heart God would exercise my Eyes Certainly if you would chide your Souls the Heart would not steal so many glances But usually our Hearts do not steal away we dismiss them and let them go God gave Reason a command of your Thoughts at first and we might exercise it more than we do 3. Stupidness Many times the Soul is surprized with deadness and amazement it neither actually thinks of Evil nor of Good but is at a dead pawse and stay For this I shall urge a double help 1. By earnest Ejaculations call in the help of the Spirit Cant. 4.16 Awake O north-wind and come thou south blow upon my garden that the spices thereof may flow out Desire God to breathe upon the Soul with a fresh gale and excitement that he would take a Coal from his own Altar that the perfume might burn bright Censers must not be kindled with strange Fire Oh raise and quicken this dead Soul Remember the first Adam was made a living soul the last Adam was made a quickning spirit 1 Cor. 15.45 2. Call upon your own Hearts It is a mistake of Christians to think they are only to call upon God you are also to call upon your selves and to deal with your own Souls by way of quickning Psalm 57.8 Awake my glory awake psaltery and harp I my self will awake early Charge your Souls awake to the consideration of Heavenly Mysteries Speak to your own Hearts as David layes a charge upon himself Psalm 103.1 Bless the Lord O my soul and all that is within me bless his holy name The Children of God are brought in speaking to themselves Oh my drousie blockish Heart How coldly dost thou think of Christ This dead Heart will not become the Service of the Living God 4. A lazy Formality Either we cannot get the Soul to this Worship or we performe it slightly We content our selves with a few careless glances and lazy baren thoughts To remedy this consider in so sweet a Duty God doth not only require Affection but height of Affection an Holy ardor earnestness and raisedness of Spirit Cant. 4.6 Vntil the day break and the shadows flee away I will get me to the mountain of myrrh and to the hill of frankincense an allusion to the Censers used in the Levitical Worship God requires such thoughts as will comfort revive and quicken our Souls Such thoughts as end in Affection Leave not off till you can say as the Spouse Cant. 2.5 Stay me with flaggons comfort me with apples for I am sick of love Do not leave meditating of Christ till you can bring your Souls to a Holy ravishment and your Hearts are wounded with impatient Desires after Communion with Christ. No thoughts will work but those that are serious Secondly I will propound some cases which shall not only concern the Duty of the Lords Supper but some of them the Duty of Meditation in general 1. Case How can we do because of variety of Matter that is to be meditated upon that plenty makes us barren And in such streights of time how can we run through all I shall answer to this in three Propositions 1. The Mind of Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working and much may be done by thoughts in a short time The Minds motion is not so slow as that of the Body which is burdened with a mass and clod of flesh and therefore must have time for its Action but the Soul is quick There are two sorts of Meditations in the Supper as indeed in all other Matters pregnant Apprehensions and enforcing Reasons 1. Pregnant Apprehensions sutable to each Circumstance of the Duty Now these are absolutely necessary as in blessing the Elements and setting them aside for this use think of the Eternal Decrees of God by which Christ was separated to the Office of Mediator In breaking the Bread your Thoughts must act afresh on the Sorrows of Christ's Cross and those bruises wherewith he was broken for our Iniquities Thus it is good
SERMON V. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide 4. Case WHEN must we Meditate 1. In the General something should be done every day seldom Converse begetteth a strangeness to God and an unfitness for the Duty It is a Description of Gods Servant Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night At least we should take all convenient occasions It is an usual way of Natural Men to make Conscience of Duties after a long neglect they performe Duties to pacifie a Natural Conscience and use them as a Man would use a sleepy Potiori or Strong Waters they are good at a pinch not for constant Drink Alass we lose by such wide gaps and distances between performance and performance it is as if we had never done it before 2. For the particular time of the day when you should meditate that is Arbitrary I told you before you may do it either in the silence of the Night when God hath drawn a Curtain of Darkness between you and the things of the World or in the freshness of the Morning or in the Evening when the Wildness and Vanity of the Mind is spent in Worldly Business 3. There are some special solemne times when the Duty is most in season As 1. After a working Sermon after the Word hath fallen upon you with a full stroak it is good to follow the blow and when God hath cast Seed into the Heart let not the Fowls peck it away Matth. 13.19 When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart Ruminate on the Word chew the Cud many a Sermon is lost because it is not whet upon the Thoughts Iames 1.23 24. He is like a man that beholdeth his Natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was Matth. 22.22 When they heard these things they marvelled and left him and went their way You should rowl the word in your thoughts and deeply consider of it 2. Before some solemn Duties as before the Lords Supper and before special times of deep Humiliation or before the Sabbath Meditation is as it were the breathing of the Soul that it may the better hold out in Religious Exercises it is a good preparative to raise the Spirits into a frame of Piety and Religion When the Harp is fitted and tuned it doth the better make Musick so when the Heart is fixed and setled by a preparative Meditation it is the fitter to make Melody to God in Worship 3. When God doth specially revive and enable the Spirit It is good to take advantage of the Spirits gales so fresh a Wind should make us hoise up our Sails Do not lose the Spirits Seasons the Spirits Impulses are good significations from God that now is an acceptable time 5. Case What time is to be spent in the Duty I Answer That is left to Spiritual Discretion Suck the Teat as long as Milk cometh Duties must not be spun out to an unnecessary length You must neither yield to laziness nor occasion Spiritual wearyness the Devil hath advantage upon you both wayes when you rack and torture your Spirits after they have been spent it makes the Work of God a Bondage And therefore come not off tiâ—l you find profit and do not press too hard upon the Soul nor oppress it with an indiscreet Zeal It is Satans Policy to make you out of Love with Meditation by spinning it out to a tediousness and an unnecessary length 6. Case Whether should the time be set and constant I Answer It is good to bind the Heart to somewhat and yet leave it to such a liberty as becomes the Gospel Bind it to somewhat every day that the Heart may not be loose and arbitrary we see that necessity quickneth and urgeth and when the Soul is engaged it goes to work the more throughly Therefore the Lord asks Ier. 20.21 Who is this that engaged his heart to approach unto me It is good to lay a tye upon the Heart and yet I advise not to a set stinted Hour lest we create a snare to our selves Though a Man should resist Distractions and Distempers yet some business is unavoidable and some Distempers are invincible I have observed this that even Religious Persons are more sensible of their own Vowes then of Gods Commands when Men have bound up themselves in Chains of their own making their Consciences fall upon them and dogg them with restless Accusations when they cannot accomplish so much Duty as they have set and prescribed to themselves And besides when Hours are customary and set the Heart groweth formal and superstitious 7. Case Are all bound to meditate Are the Ignorant Are Men of an unquiet Nature Are Servants Are Ministers 1. Are the Ignorant and Men of barren Minds that have not a good stock of Knowledge I answer Yes they are bound to this as well as other Duties though they cannot do it well it is their Duty to strive that the Word of God may dwell richly in them It is a mark of a Godly Man every Man is bound to be skilful in the Scriptures Ier. 31.34 They shall all know me from the least of them to the greatest of them saith the Lord. God hath no Child so little but he knows his Father therefore all are bound in some measure to be able to discourse of God and of the things of God 2. But some are of an unquiet Nature fit for Publick Duties but not for Private Exercises are they bound as well as those of softer Spirits and fitter for Meditation I answer This is not Temper but Distemper the unquiet Spirit must not totaliter cessare wholly discontinue this work They are to mind wherein they may serve God most but not totally desist from a work so necessary and of such great importance 3. Are Servants bound to it whose time is not their own I Answer They should do what they can God is more merciful to them but those that are in bondage to others may find some leisure for God 4. Are Ministers obliged Their whole work is a Study their Imployment is a continual Meditation I Answer There is a difference between Meditation and Study In Study we mind the good of others in Meditation the good of our own Souls Things work with us according to our end and the aims that we propose to our selves Things work with us according to our end and the aims that we propose to our selves Publick Teaching is no such Tryal of our Hearts there is a Natural Pride in us to urge us to teach others and that makes so many intrude into the Ministry there is some kind of Authority in it that we exercise over others but we are to mind the good of our own Souls and to regard
be wise in his Generation that is in the Course and Sphere of his Employments to manage the Holy Life by a wise foresight a Man that is a Child of God hath Wisdom if he would improve it Luke 16.8 For the children of this world are in their generation wiser than the children of light Christ makes it to be the Application of the Parable of the unjust Steward he was plotting aforehand how he should maintain himself when he was turned out of his Service so Christ would hence commend to us Spiritual Wisdom how the Children of Light should plot and contrive how to manage their course according to the Will of God As the Prodigal contrives aforehand how he shall make his Address most acceptably to his Father Luke 15.18 I will arise and go to my Father and will say unto him Father I have sinned against heaven and before thee He is searching out meet words words of humbleness and submission by which he might work upon his Fathers Bowels So if this be my End to enjoy God and glorifie him how shall I order my Life so as to maintain most Communion with him and so as I may most promote his Glory Nehem. 1.11 Grant me mercy in the sight of this man for I was the kings cup-bearer He showeth the Reason why he did undertake the work he was a Courtier and had the liberty of Address to Artaxerxes Mnemon he was devising what he might do for God in that Station So you should be contriving this is my place and these are my Relations what shall I do for God as I am a Minister a Magistrate a Master of a Family How may I serve the great End of my Creation and promote the Glory of God Such foresights makes the Holy Life to be a Life of Care and Choice not meerly of Chance and Peradventure but managed and guided with Discretion for the Glory of God Thirdly For the Arguing Work In such a Meditation as this is you must Dispute and Argue with the Soul that you may gain it from base and inferiour Objects which would divert you from looking after the great end of your Conversation which is the glorifying and enjoying of God Follow the Method formerly prescribed by Pregnant Reasons Apt Similitudes Forcible Comparisons and by Holy Colloquies and Soliloquies 1. By Pregnant Reasons Debate thus with your selves Why should I look after other things when my end is to enjoy God Take these Reasons 1. Other things cannot satisfie and yield any solid contentment to the Spirit Isa. 55.2 Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not Carnal Affections are most irrational why should I ravish away my choice respects upon those things that will do me no good The things of this World cloy rather than satisfie A Man is soon weary of Worldly Comforts therefore he must have shift and change when we have Wealth and Honour we want Peace and Contentment nay sometimes the particular Pleasure must be changed because of satiety and loathing which will grow upon us a Man may be weary of Life it self and it may be a burden to him but never of the Love of God you never heard any one complain of too much Communion with God Heavenly Comforts are more lovely when they are attained than when they are desired one tast ravisheth and Imagination is nothing to feeling Worldly things cannot satisfie the Affections Mans Heart is made up of vast and unlimited Desires because it was made for God and cannot be quiet till it enjoy God He that is All-sufficient can only fill up those crannyes and chinks that are in Mans Heart But alass if they could satisfie the Affections they cannot satisfie the Conscience they cannot calm and lull Conscience asleep There is no proportion between Conscience and Worldly Things these are a Covering too short for us there will be Trouble though we have abundance 2. They are not durable and lasting An Immortal Soul is for an Eternal good It is the greatest Misery that can be to out-live our Happyness we have a Soul that will never perish and why should we labour after things that perish When the things are gone our Affection will increase our Affliction we shall be the more troubled because we loved them so much All things under the Sun are therefore Vexation because Vanity Eccles. 1.14 I have seen all the works that are done under the sun and behold all is vanity and vexation of spirit That which is vain and flashy will vex the Soul with disappointment we can enjoy nothing with contentment but what we enjoy with security Isa. 40.6 All flesh is grass and all the goodliness thereof is as the flower of the field The Flower may be gone the blustring of the Wind and the scorching of the Sun may soon deface the Beauty and Glory of the Flower and then it remains a rotten and neglected Stalk Prov 23.5 Wilt thou set thine eyes upon that which is not The Men of the World call them Substance they think they are the only things when of all these Solomon saies they are not How fading are Honours Haman was one day high in Honour and the next day high on the Gallowes Therefore these things being so fickle and of such uncertain enjoyment they cannot give the Soul any quiet 3. They are inferiour and below the Soul they do not perfect Nature but abase it they suit only with the outward and baser part of Man and serve only the Conveniences of the Body That which makes a Man happy must be something above a Man better than himself now this is beneath your Souls You would count it absurd to adorn Gold with Dirt or lay on Brass upon Silver it is a stain and disgrace not an Ornament to it One Soul is more worth than an whole World Matth. 16.26 What is a man profited if he shall gain the whole world and lose his own soul Or what shall a man give in exchange for his soul God created the World only with a word but Christ redeemed the Soul with his Blood and Sufferings and why should you degrade your selves Heaven thought your Souls worthy of the Blood of Christ and you should think them too worthy to be prostituted to the World Men do not know the worth of a Soul till they come to dye and then what would a Man give in exchange for his Soul to redeem his Soul from the destruction of fears Iob 27.8 For what is the hope of the hypocrite though he hath gained when God taketh away his soul When God comes by a Fatal Stroak or a Mortal Disease to take away your Soul you will see that a Soul once lost can be redeemed by no price and how little doth the Hypocrite then think of all his gain that he hath heaped together Oh then do not debase your Souls It is dishonourable among Men to match beneath their birth and dignity oh
Since thou wast precious in my sight thou hast been honourable and I have loved thee therefore I will give men for thee and people for thy life All the rest of the World are but as Dust and Refuse which God will give up to his Justice if Justice must have an object whereon to exercise it self I will give up Seba and Ethiopia and Egypt to Justice a Thousand of them shall perish rather than my people So verse 14. For your sake I have sent to Babylon and have brought down all their nobles God will stain the Glory of all the World for the Elects sake If God throw them into the Furnace he sitteth by the Furnace prying and looking after his Mettal Malachy 3.3 And he shall sit as a refiner and purifier of silver and he shall purifie the Sons of Levi and purge them as gold and silver that they may offer unto the Lord an offering of righteousness The Fire shall not be too hot that nothing be lost 4. Providence must not be considered by pieces but all together You must consider the Way of God with the Aim of God and the Means with the End You must not measure things by present feeling Rom. 8.28 All things shall work together for good to those that love God to those that are the called according to his prupose A single part of Providence taken out of the frame is odd and unseemly Providence is a draught of many pieces there is the manifold Wisdom of God in it All the Links of the Chain of Providence are not of one size If you would think aright of Providence you must take in your own Case and God's Aim 1. Consider your own Case not what is absolutely good but what is respectively good for you Gold absolutely is better than a dâ—â—ught of Water but not to Sampson who was ready to dye for thirst cutting a Vein is in it self ill but good in a Feavour so such or such a Providence though not good in it self may be better for you 2. You must take in Gods Aim with your own Case the single Links of Providence are not all of a sort like Nebuchadnezzars Image partly Gold partly Iron partly Brass and partly Clay To an observant eye there is a wonderful Beauty in the Providences of God there is no beauty in the parts of a building till they be set together no more is there in the several pieces of Providence till you consider them together and compare one with the other The first dashes of a Picture are uncomely therefore do not look on Gods Work by halves but all together 5. God doth manage and govern all things without labour and difficulty It is much for us to spread a small Net The care of a Family and the care of a Congregation is too great for our Shoulders but the Lord governs all the World without difficulty and pain he is not burdened with the multitude of cares it costs him no more to govern Angels than to govern Ants to govern Palaces than Cottages Look as the Sun doth as easily shine upon a Thousand places at one time as upon one Field so the Lord doth as easily manage the Affairs of the whole World as of any one place in the World his Care is without Trouble his Work is without pains Lucian scoffs at Gods running here and there no all things are represented to him in one view 6. Gods Providence is conversant about sin yet without sin God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Work with us but he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come into the fellowship of our sin or guilt As the Sun-beams may shine upon a Dunghil and in a filthy place the warm Sun draweth forth stinking Vapours but the Sun is not stained hereby The Apostle saith Acts 17.28 For in him we live and move We are moved by him but as the lameness of the Horse is no blemish to the Rider so neither is the defect of the Creature to be imputed to the Providence that doth support it 7. Providence doth not take away either the Industry or the Liberty of the Creature Acts 27 22. compared with 31. verse it is said verse 22. There shall be no loss of any mans life among you but of the ship and yet verse 31. Except these abide in the ship ye cannot be saved We must plough though the Clouds drop fatness Still there is a place for Humane Industry and Humane Council and Deliberation Ezek. 21.21 For the king of Babylon stood at the parting of the way at the head of the two wayes to use divination c. There were two wayes one way led to his Countrey the other way led directly to Ierusalem God had determined which way he should go yet freely out of his own Spirit he is moved to take the way he went still there was place for Humane Counsel and Humane Deliberation 8. Observe the Providences of God to your selves in the Womb and from the Womb Psalm 139.12 How precious also are thy thoughts unto me O God! How great is the summ of them Gen. 32.10 With my staff I passed over this Iordan and now I am become two bands Broad Rivers come from a small fountain Iob 8.7 Though thy beginnings were small yet thy latter end should greatly increase 9. The great aim of Providence is Gods Glory and the Salvation of the Elect. Gods Glory Rom. 11.36 For of him and through him and to him are all things to whom be glory for ever Amen Psalm 119.91 They continue this day according to thine ordinance for all are thy servants The Salvation of the Elect Rom. 8.28 All things shall work together for good to them that love God to them that are called according to his purpose The World would soon shatter to pieces but that God had some Elect to gather out of it IV. When you have meditated and taken some view of Providence treat with your own Hearts about the Use and Comfort of it either about the Providences of God in general or to your selves in particular 1. About the Providences of God in General consider of the care which God hath over all Creatures Urge the Providence of God against your Fears Is it Fear of Mans Policy Oh consider Divine Providence is above Humane Prudence Iob 5.13 He taketh the wise in their own craftiness and the counsel of the froward is carryed headlong Suppose they be able to contrive mischief yet God can hinder the Execution of it that they cannot find their hands for their enterprize Or do you fear the cunning of Satan Consider Providence is chiefly exercised for this end to defeat the Power of Satan There is a Providence over the Swine much more over the Flock of Christ and as Tertullian saith He that has told the brissels of swine hath much more numbred the hairs of the Saints Urge your hearts with the Providence of God to encourage your trust in God for outward Provision when you are humbled
with straits and pinched for maintenance of your Families consider there is a Providence The World is Gods great Common and he doth not over-stock his own Common All things wait upon God how do the Beasts live but upon Providence Psal. 104.27 These all wait upon thee that thou mayest give them their meat in due season Who is it that feeds the Ravens Psal. 147.9 He giveth to the beast his food and to the young ravens which cry And Psal. 145.16 Thou openest thine hand and satisfiest the desire of every living thing Compare it with verse 19. He shall fulfil the desire of them that fear him he also will hear their cry and will save them Urge your hearts herewith to Patience under Miseries Not a Sparrow falls to the ground without a Providence therefore certainly your Crosses fall under the wise dispensation of God Psalm 39.6 Surely every man walketh in a vain shew surely they are disquieted in vain Again urge your hearts to thankfulness for Mercies look upon the first cause and acknowledge the Providence of God in all that you enjoy 2. Consider the Providences of God to your selves in particular for thou art a little World Consider how the Providence of God watched over thee in the Womb when he took thee out from thence how he provided two Bottles to sustain thee how he hath borne thee up from the Womb hitherto especially how he took care of thee when thou hast been in distress Oh it is sweet when we can cry as David Psalm 34.6 This poor man cryed and the Lord heard him and saved him out of all his troubles I have been in these and these distresses yet the Lord hath heard and delivered me especially if he hath blessed thee from small beginnings and increased thy substance urge thy heart to trust in him for the future 1 Pet. 5.7 Casting all thy care upon him for he careth for thee Fifthly The next Object of Meditation is the Excellency and Happyness of our Estate in Heaven See this Subject treated on in a Sermon on Tit. 2.13 Looking for that blessed Hope A Fourth Volume OF SERMONS ON Several Texts of Scripture BY THE Late Reverend and Learned Thomas Manton D.D. PART the Second Containing LXXVI Sermons WITH AN ALPHABETICAL TABLE To the Whole LONDON Printed by I. D. and are to be sold by Ionathan Robinson at the Golden Lion in St. Paul's Church-Yard MDCXCIII Place this Title immediately before Page 671. TO THE Lady BAWDON MADAM IT needs no Apology that I have prefixed your Ladiship 's Name to this Part of the late Reverend Dr. Thomas Manton's Works since the Memory of the Author is so precious with you by whom you and your Children were baptized into the Christian Faith under whose Ministry you were brought up in the Knowledg of the Mysteries of the Gospel and whose Works published both before and since his Death have been so highly valued by you But your Ladiship has a more especial Title to these Sermons because a great part of them being committed to my Care to publish the preparing them for the Press was performed in a great measure under your Ladiship 's Roof when the Providence of God called me there in my Attendance on your Honoured Mother the Lady Wharton in the last Scene of her Life The Duty I owe to the Memory of that Great Person obliges me to testify to the World what I as well as others who had the Honour of knowing her observed in her She was one whom God had indowed with more than common Gifts and Graces one of a piercing Judgment quick Apprehension great Presence of Mind useful in all her Relations But that which adorned all was her eminent Godliness which was visible in the whole Course of her Conversation She had a great understanding of the Mysteries of the Gospel and though she abounded in good Works yet she knew how to account all things Loss and Dung for the Excellency of the Knowledg of Christ Jesus her Lord. She was often in the Admiration of the Riches and Freeness of God's Grace in Jesus Christ and all her Hopes Trust and Confidence were in his Merits and Righteousness She had a very high Valuation and Esteem of the Ordinances of God and when her long Sickness had for some time hindred her from a publick Attendance on the Worship of God she would often complain of it That she was as a Leper shut out from the Sanctuary of God She was of a noble generous and charitable Frame of Spirit and her Charity was dispensed with great Prudence I cannot but mention one Branch of it viz. The relieving of sick Persons especially providing and giving Medicines to the Poor who had no Money to buy them and God did wonderfully own her with great Success herein In her latter Days God was pleased to exercise her with great Trials her Sickness was long and tedious her Pains great and sharp but under all her steady Adherence to God shewed the Strength of her Faith and the Truth of her Patience I have often heard her say this one thing silenced all Complaints It is God who hath done it All the Breaches God made upon her made no Breach between God and her Soul In her languishing Hours when her Strength failed her she expressed the inward Tranquillity and Repose of her Mind it being almost the last Words she said All is well all is well Thus she lived and thus she died and is now joined to that Great Assembly of Glorified Saints who are always praising blessing and adoring God where she is always beholding the Face of her God in Glory and fully understands the meaning of all the dark Providences of God towards her in the latter part of her Life I mention not these things to renew your Ladiship 's Grief for so great a Loss and to make your Wounds bleed afresh but to provoke you to a holy Imitation of so great a Pattern and to be a Follower of her as she was of Christ. Good Examples have a powerful Influence upon us for we are led more by Pattern than by Precept especially the Examples of those we love for such we are prone to imitate but more especially of those who are in nearest Relation to us for there Nature sides with Grace And what an Advantage your Ladiship has had in having such a Precedent before your Eyes appears by the fair Transcript you have been of so fair a Copy Madam God hath been pleased to exercise your Ladiship also with great Trials but you have had your Comforts and Supports God hath taken away some of your nearest Relations but he hath continued others to you What a Blessing hath God bestowed upon you in those excellent Daughters that have sprung from you But alas we are too apt to pore on our Losses and overlook our Enjoyments to make our Afflictions the Grave of our Mercies God hath given your Ladiship a better Frame of Spirit and taught you how
times or an inchanter or a wiâ—ch or a charmer or a consulter with familiar spirits or a wizard or a necromancer For all that do these things are an abomination unto the Lord and because of the abominations the Lord thy God doth drive them out from before thee For these nations which thou shalt possess hearkned unto observers of times and unto diviners but as for thee the Lord thy God hath not suffered thee so to do The Lord thy God will raise up unto thee a Prophet from the middest of thee of thy brethren like unto me unto him ye shall hearken It would make Religion ridiculous like a story of Hobgoblins and Bugbears wherewith we fright Children or like the fond superstitions of the Heathens that held the World under the servility and bondage of scrupulous fears 2. It is not so sure a way How could we trust or believe any one that should bring a message from the dead since impostors are so rise Satan can turn himself into an Angel of Light What security can we have against delusions How miserably we may be deceived by Stories from the dead is to be seen in Popery Therefore it is a favour that we have such a sure rule Gal. 1.8 But though we or an angel from heaven preach any other gospel unto you than that we have preached unto you let him be accursed We shall never be free from evil designs 3. It is not so effectual a course as some think The great Doctor of the Church arose from the dead which was confirmed by Five Hundred Witnesses nothing so credible and yet they would not believe and repent for all that The Iews would not believe Lazarus when after he had been four days dead he was raised up again 4. 'T is not so familiar a way and therefore not so fit to instil Faith and reduce Men to God's purpose by degrees as the written word to which we may have recourse without affrightment and that at all times This Spirit must be supposed to appear but rarely for if it were frequent and settled into a constant converse the way would be contemned But here we may view and review the Counsel of God in our most deliberate and serious thoughts and by searching come to know the mind of God Faith groweth in a rational way Acts 17.11 These were more noble than those in Thessalonica in that they received the word with all readiness of mind and searched the Scriptures dayly whether these things were so 1. VSE Information 1. That Man is apt to indent with God about believing and repenting upon terms of his own making Matth. 27.42 If he be the king of Israel let him now come down from the cross and we will believe him Psal. 78.19 Can God furnish a table in the wilderness Matth. 4.3 If thou be the Son of God command that these stones be made bread Many require Miracles or new Apostles that maketh them turn Seekers or a Testimony from the dead a Spirit or a Vision and that maketh them turn Atheists or an Infallible Interpreter that should solve all questions or excuse them from the pains of Study and Prayer and that maketh them turn Papists Thus foolishly would we give Laws to Heaven and prescribe to God how he shall reveal his mind to Men. God will not alwaies give sensible confirmation 2. There lye more prejudices by far against any way of our devising than against the course which God hath instituted for the furthering of our Repentance Man is an ill Caterer for himself the People slighted Moses and would hear God himself speak But when he thundred upon the Mount then they say Let us no more hear the voice of God for then we shall dye Exod. 20.19 And they said unto Moses speak thou with us and we will hear but let not God speak with us lest we dye All Gods institutions are full of reason and if we had Eyes to see it we could not be better provided for 3. God in giving the Scriptures hath done more for us than we could imagine yea better than we could wish to our selves He hath certainly done enough to leave us without excuse You think if one came from the dead this would be better but you have more and therefore if you be damned it will not be for want of Power but want of Will you have more than if one came from the dead Try what you can do with Moses and the Prophets It is a great Mercy to have a Rule by which all Doctrines are to be tryed to have a Standard and Measure of Faith and that put into Writing to preserve it against the weakness of Memory and the Treachery of evil designs and that translated into all Languages That we have such a Rule and so thoroughly finished is a great Mercy 4. That we are apt to betray present advantages by wishes of another Dispensation as that we may have Oracles and Miracles It is but a shift to think of other means than God hath provided They that believe not the Word will not believe one that should come from the dead Extraordinary means will not work upon them upon whom ordinary do not prevail Whatever Dispensation God uses Man is Man still Psalm 78.22 23 24. They believed not in God and trusted not in his salvation though he had commanded the clouds from above and had opened the doors of heaven And had rained down Manna upon them to eat and had given them the corn of heaven There were Unbelievers and Carnal Wretches when there were Miracles and so there would be still Though there were never so sufficient proof yet such is our perverseness that we shall slight Gods Counsel Man is ever at odds with the present Dispensation It is a sign the heart is out of order or else any Doctrine that is of God would set it a work 5. Those that like not the Message will ever quarrel at the Messenger and when the heart is wanting something is wanting We have means enough to believe it is our own carelesness and obstinacy that we do not Matth. 11.18 19. Iohn came neither eating nor drinking and they say he hath a Devil The Son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of publicans and sinners There is alwayes one exception or another 6. How credulous we are to Fables and how incredulous as to undoubted Truths Spirits and Apparitions these things are regarded by us but the Testimony of the Spirit of God speaking in the Scriptures is little regarded 2. VSE To exhort us to improve the Scriptures to Repentance This is the great work Here I shall shew you 1. What Repentance is 2. What the Holy Scriptures offer to work us to Repentance 3. How we may improve these I. What Repentance is It is a turning of the whole Heart from Sin and Satan to serve God in newness of Life Or a turning from Sin because God
and is referred to the common good to preserve Order and for an Example to others Certainly Punishment doth not belong to the wronged party as such then every one would have a right to punish and so invade the Power of the Magistrate A private Person hath a right of seeking Restitution or Compensation for the wrong done to him unless higher reasons of Charity forbid him but not a Power to compel them to punishment unless satisfaction be given But the case is different here God punisheth non qua laesus sed qua Rector not as the Offended Party but as a Governour Now the Government of the World requires Gods Holyness should be demonstrated and his Laws vindicated and a brand put upon Sin 2. From the Gift which is the sanctifying Spirit which being the gift of his Love must needs be the fruit of his Peace and Reconciliation with us Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost Other things may be given us during his Anger for God sheweth himself placable in the whole course of his Providence Yea they may be given in Anger But the Regenerating Spirit is never given us during his Anger or in Anger Sanctifying Grace doth evidence his special Favour Look as the payment of the Ransom was testified by the visible pouring out the Spirit Acts 2. so is our particular Reconciliation by the gift of the Spirit to us 1. VSE is of Instruction 1. How we are to look upon God in our Prayers as the God of Peace reconciled to us by Jesus Christ. When we pray to him we look upon him as a God of Grace 1 Pet. 5.10 But the God of all Grace who hath called us c. This sheweth his propension and inclination to communicate his Grace freely to Unworthy Sinners we also pray to him as the God of Power Rom. 16.15 Now to him that is of power to establish you according to my Gospel But here we are directed to look upon him as the God of Peace as pacified in Christ which is a greater ground of confidence If a Socinian were to pray to him he could only use the plea of Benhadad to Ahab we have heard the Kings of Israel are merciful Kings So we have heard the God of Israel is a merciful God If the Papist would pray with confidence he thinketh he must appease God by himself by his poenal satisfactions and costly Offerings As Iacob would appease Esau by sending gifts to him Gen. 32.20 But the Penitent Believer is reconciled to God by Christ Rom. 5.1 2. Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ by whom also we have access by faith c. He cometh to God in his Name and no other Iohn 16.23 24. In that day ye shall ask me nothing verily verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you Hitherto you have asked nothing in my Name ask and you shall receive that your joy may be full He runneth to the Horns of the Altar accepteth of the Peace published in the Gospel devoteth himself to God and rests upon Christ's Mediatorial Sacrifice as sufficient Here is his hope and confidence 2. How careful we should be that no breach fall out between us and God least we stop grace at the Fountain head Continued Sanctification cometh from the God of Peace as well as the first Renovation of the Heart The giving the Spirit is a sign of Gods Love and the with-holding of the Spirit is a sign of his Anger and Displeasure the one is the greatest Mercy the other the greatest Misery In his Internal Government the one is the highest Reward the other the greatest punishment As a Reward it is spoken of Prov. 1.23 Turn you at my reproof Behold I will pour my spirit upon you I will make known my words unto you As a punishment Psalm 51.10 11 12. Create in me a clean heart O God! and renew a right spirit within me Cast me not away from thy presence and take not thy holy spirit from me Restore unto me the joy of thy salvation and uphold me with thy free spirit The one is to be sought Luke 11.13 How much more will your heavenly Father give the holy spirit to them that ask him the other to be deprecated Take not thy holy spirit from me Psalm 51.11 Therefore take heed the Spirit be not grieved but obeyed 3. What ground of thankfulness to Christ. 1. That he hath made our peace with God at so dear a rate All your Repentings if you had wept out your Eyes for Sin would not have made your peace with God nor have satisfied his Justice nor procured Pardon and Life for you Now God is appeased Christ having slain the enmity by his cross Eph. 2.16 2. That the New Covenant is procured wherein Pardon and Salvation is offered to you as sealed by the Blood of Christ who hath payed our Debts Luke 22.20 This cup is the New Testament in my blood which is shed for you There had been else no place for your Repentance Faith Prayer or Hopes 3. That such free and easie conditions of Mercy with Power to performe them are propounded in the Gospel Lord Thou wilt ordain peace for us for thou also hast wrought all our works in us Isa. 26.12 4. That he should call us and have such favourable thoughts to us who for a long time were dead in Sin and in Hostility against him Rom. 5.10 For if when we were enemies we were reconciled to God by the death of his Son Much more being reconciled we shall be saved by his life A SERMON Preached on a DAY of Publick Thanksgiving II. CHRONICLES xxxii 25 But Hezekiah rendred not according to the benefit done unto him for his heart was lifted up therefore wrath was upon him and upon Iudah and Ierusalem THAT I may not detain you in a Preface let me tell you the Words hold forth 1. A Sin But Hezekiah rendred not according to the benefit done unto him 2. The Proof and Argument of it for his heart was lifted up 3. The sad Effects and Punishment of it both as to his own Person and the People under his Government Let me Explain these Branches and then come to observe something in order to the work of the day I know Christians you look not for things luscious but savoury 1. In the Sin there was a benefit done unto him and Hezekiah's fault is that he rendred not accordingly The Benefit done him implyeth a Complication of Mercies not only his Miraculous Recovery out of Sickness and Fifteen years added more to his Life but also the destruction of his Enemies the Assyrians Mercies which fell out near about the same time though I dare not say with the Iewish Writers that three dayes before the slaughter of the Assyrians this Sickness and Recovery fell out yet certainly they were near together as appeareth
joint again that is once out So David Psalm 51.10 Create in me a clean heart O God! and renew a right spirit within me He speaketh of it as a second Creation and Renovation not that there was a total expulsion of Faith or Charity but to shew that the loss is not soon repaired 2. There is Counsel given him Strengthen thy Brethren When by Repentance thou art recovered out of thy Sin be more careful to confirm and strengthen others 1. To prevent falling pray for them warne them be an example of Constancy to them that they may not fall or fail in like manner which he did by his three-fold profession of Love to Christ and in glorifying God in his whole Life and Death Iohn 21.19 This spake he signifying by what death he should glorifie God Christ warneth him of his future Sufferings shewing that he should be more stout than in his former Tryal Such a difference there was between Peter trusting in his own strength and Peter supported by God He that before was blown down by the weak blast of a Damosels Question could then confidently look a cruel Death in the Face 2. Recover them if lapsed with Meekness that they may not despair Gal. 6.1 If a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted If the possibility of falling be an Argument the actual experience is much more Christians should not exercise too great severity on them that are fallen considering we have or we might fall into like Sin in the time of Temptation Thus would Christ season and prepare his Servants for their Office and by their own Experience teach them meekness and tenderness to others In general it is said 2 Cor. 1.4 Who comforteth us in all our tribulations that we may be able to comfort them which are in any trouble with the comforts wherewith we our selves are comforted of God Such Comforts are not only for our good but for the benefit and advantage of others Confirme thy brethren saith Christ here to Peter They are Brethren and they need to be strengthned for all these Afflictions are incident to all our Brethren which are in the Flesh and our Example and Consolation from experience are a great relief to them Thus you have a full view and prospect of the words I shall observe this Point from the whole Doct. That though Sathan by Gods permission may soarly trouble and vex his people yet we are not wholly exposed to his fury to be dealt with as he pleaseth Let me shew you 1. How many wayes Sathan may vex and trouble Gods People Either by inward Suggestion or by outward Persecution and Affliction 1. By inward Suggestions as when he tempted David to number the People 1 Chron. 21.1 Sathan stood up against Israel and provoked David to number Israel Namely as he moved him to Pride and Glory in the Arm of Flesh or in his Grandure or multitude of Subjects God had an hand in it 2 Sam. 24.1 And the anger of the Lord was kindled against Israel and he moved David against them to say Go number Israel and Iudah To punish David and his People for their Sins God as a just Judge using Sathan as his Minister therein God by permission and a wise Ordination of it for good and Sathan by Suggestion and Malicious Intention for evil God as a Judge in a just punishment for Sin and Sathan as an Enemy and an Actor of Sin It is no excuse to Sathan or David that God moved nor any blot in God that Sathan moved they acting from divers Principles and divers ends Well but to our present purpose Sathan moved David a Man after Gods own heart Alas the best have their Infirmities and Sathan hath many hidden secret Arts to mischief Souls which we think not of 2. By Persecutions or Afflictions Many of Satans Temptations are conveyed by Afflictions that he may make the People of God weary of their Profession and either quit the Truth or cast off their Duty to him Thus when the Apostle telleth us of the Devils unwearied Malice and Enmity to Souls he biddeth us resist him stedfast in the faith knowing that the same afflictions are accomplished in our brethren which are in the world 1 Pet. 5.9 And again Revel 2.10 The Devil shall cast some of you into prison Surely they were put in Prison by Men but these Men were Sathans Instruments They have their Hour some Times and Seasons when they work great Trouble to the People of God God doth not so altogether bind up Sathan but that he suffereth him to act many strange parts in the World either by himself immediately or by his Instruments II. Our Tryals are the more soar because Sathan hath an hand in them 1. Not only because that is cumulative to the Malice of Men or superadded to it And so the Apostle Eph. 6.12 We wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this world against spiritual wickednesses in high places Our business lyeth not with Men with Flesh and Blood only but with Sathan Men are but the Devils Instruments Humane and Bodily Powers are Sathans Auxiliaries whom he stirreth up and imployeth so that there is a double Party The invisible Agents and the invisible Powers by which they are assisted and acted But 2. There are special Reasons why the Devil is a more terrible and dangerous Party than any Humane Power As partly 1. Because of his great Enmity to Mankind especially the redeemed by Christ Because he looketh upon them as likely to possess the vacant places from which he and his Angels are faln He is alway called the Enemy with respect to War Adversary or Opposite Litigant Party with respect to Law 2. Partly because of his unwearied activity He is alwaies going about 1 Pet. 5.8 Your adversary the Devil as a roaring lion walketh about seeking whom he may devour And in the Book of Iob chap. 1.7 From going to and fro in the earth and from walking up and down in it And 3. Partly for his insatiable Cruelty His Malice is bitter and extream seeking whom he may devour His aim is utter Ruine and Damnation to prejudice us in our Eternal Estate or our Spiritual and Heavenly Concernments It is not your Temporal and Bodily Interests that he would mainly bereave you off He can let you injoy the pleasures of the World that he may deprive you of your delight in God He can be content that you shall have Dignities and Honours Ease and Safety so they prove a Snare to you all is to ruine your Souls If he cannot prevail so far yet he would thereby draw you to scandalous Sins that you may dishonour God 2 Sam. 12.14 By this deed thou hast given great occasion to the enemies of the Lord to blaspheme and destroy your own peace Psalm 32.3 My bones waxed
to the Devils Power that he might be recovered to God And in the Text Sathan hath desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath required him of God demands to have him delivered up to him as to an Executioner and if God thinks fit to answer this Request then he delivereth them up to Sathan Now this should be regarded by us It is a sad thing when the Devil hath a just plea in Law against us The Apostle warneth Christians not to give place to the Devil Eph. 4.27 This may be done effective or meritorie effectually when you comply with his Insinuations and give way to your Inordinate Passions and Carnal Affections then you set open the door to Sathan for he watcheth for any opportunity to recover his old possession and exercise his former Tyranny again Pharaoh was not so hasty to pursue after the Israelites as this Malicious Spirit is to recover the prey taken out of his hands When you give way to any known Sin and continue and lye asleep in it Sathan is incouraged and God provoked And so meritorie meritoriously you give place to Sathan as you make God to withdraw his assistance or to give Sathan leave to tempt you 2 Chron. 32.31 God left him to try him that he might know all that was in his heart And so fearful havock is made in the Soul not only of Comfort but Grace as to many degrees of it One Sin prepareth for another as a Spark doth for a Flame and the longer and oftner we sin so much the worse it is for us Repentance is the sharper because of the wrong done to God and the harder because it is not easie to settle and restore such a Soul that the influences of Gods Grace and Favour may have their wonted Course IV. That God doth not expose us to the fury of Sathan to be dealt with as he pleaseth but doth bridle and restrain his rage 1. God is the Soveraign Orderer of this Business of Temptations As the shaking and tossing of the Saints is by his leave so is the protection of their Faith from his Grace The Devil is a Creature under Government as all other Creatures are and it is a great Comfort to the Saints that when they are in Sathans hands Sathan is in Gods hands Neither the Devil nor the World can help or hurt us without his leave The Devils are represented to be under chains and chains of darkness Iude 6. 2 Pet. 2.4 These Chains are Gods Irresistible Power and Terrible Justice Either the Restraints of his Powerful Providence called therefore chains or the horrour of their own dispairing fears called therefore chains of darkness They can do nothing but as far as Gods Justice and Holy Wisdom permitteth them 2. As our Protection cometh from God so it cometh to us by the Intercession of Christ who prayeth for his People a Copy whereof we have Iohn 17. and a pledge of which is this He hath intendered his own heart by experience and so is more likely to pity us Heb. 2.18 For that he himself hath suffered being tempted he is able to succour them that are tempted There is Ability of Power Ability of Idoneity and Fitness as it is proper and agreeable that he should become compassionate and willing to relieve those that fall into the like or same Evils namely sharp Persecutions in this World for his Names sake Heb. 4.15 He was in all points tempted as we are He hath felt the weight and trouble of temptations himself and will be sensible of our condition As a Man that has had the Stone or Gout knows better how to sympathize with others in the like case And as Israel was commanded to be merciful and pitiful to strangers because they knew the heart of a stranger Non ignara mali miseris succurrere discas 3. Christs Love is never more at work for us than when under temptations He hath a tender sense of our danger by Sathan When he followeth them out of malice and spight then God puts forth the strength and efficacy of his Mediation Zach. 3.1 2. And he shewed me Ioshua the high priest standing before the angel of the Lord. And Sathan standing at his right hand to resist him And the Lord said unto Sathan the Lord rebuke thee O Sathan When his People are assaulted by Sathan he hath most love for them and taketh care afore-hand Iohn 13.1 Having loved his own that were in the world he loved them to the end Saith Christ of them Poor Creatures they are left to Storms and Tempests and they are undone if I help them not 4. Though he permit the Temptation yet he alloweth not a Total Victory As he prayed that Peter might not utterly forsake the Faith Non pugna sublata est sed victoria He doth not hinder the Fight but the Victory He overcame the Devil and the World therefore fear not God promiseth help for Humane Frailty not for rashness and sloath We are sure of Victory whilst we resist and keep up the Fight Iames 4.7 Resist the devil and he will flee from you 5. Being kept from the evil is better than to be exempted from the trouble of vexatious Temptations Our Lord prayeth so Iohn 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil He teacheth us to pray so Matth. 6.13 Lead us not into temptation but deliver us from evil There is a direct Prayer and a Prayer by way of reserve First if it be the will of God lead us not into temptation But if that be then keep us from the evil It is a more wonderful Providence to be kept from the evil than to be kept from temptation A Garison never assaulted is easily kept And partly because the evil of Sin is greater than the evil of Trouble Sin separateth from God Affliction driveth us to him and to be preserved from the Reign of Sin is better than not to be permitted to fall into a signal Act of Sin For the Act may be consistent with Grace but not the Reign VSE 1. Let us not be secure Christ was tempted so was Iob so was Paul We have a fierce and subtil Adversary to encounter with many Tryals we must look for None are so tempted as the best Christians the Pirate doth not set upon an empty Vessel Wicked Men are not troubled they are already in the Snares Slaves and Vassals to Sathan of whom he is sure already Luke 11.21 Where a strong man keeps his palace his goods are in peace A middle sort of Men God permitteth not to be tempted 1 Cor. 10.13 God will not suffer you to be tempted above what you are able They are not seasoned enough nor furnished with Life and Light Sathans Malice aimeth at the best but he prevaileth with the presumptuously confident and fool-hardy They know not their own weaknesses If we sleight these things and thrust our selves into temptations we fall as a ready
without the apprehension of his doing good Psalm 119.68 Thou art good and doest good And of him and to him and through him are all things Rom. 11.36 Gods Essential Goodness is not I confess the first inviting Motive to draw our Hearts to him but his beneficial Goodness Yet the infinite perfection of his Nature is also an Object of our Love and Delight For the Creature was made for him and our good and benefit is not the last end As the Angels admire and adore God not only for his benefits but also for his Holiness and Soveraign Majesty and Dominion Isa. 6.3 Holy Holy Holy is the Lord of hosts the whole earth is full of his glory So should we who are to laud God and serve God on Earth as he is served in Heaven Matth. 6.10 Admire him and delight in him for his Holyness and the infinite perfection of his Nature Surely we are not only to bless him but praise him Psalm 145.2 Every day will I bless thee and I will praise thy name for ever and ever And verse 10. All thy works shall praise thee O Lord and thy saints shall bless thee These two words have their distinct reference Blessing to his Benefits and Praise to his Excellencies and when we praise God for his Glorious Being we should do it in a delightful manner Psalm 135.3 Praise ye the Lord for the Lord is good sing praises unto his name for it is pleasant It is pleasant and delightful to think of or speak of or shew forth the Excellencies of his Heavenly Majesty Again his Holiness is an amiable thing and therefore the Object of our Delectation If we must delight in the Saints because of their Holiness though they have never done us good Psalm 16.3 But to the saints that are in the earth and to the excellent in whom is all my delight If we are to account them the excellent ones of the Earth because of the Image and Beauty of God that is upon them then surely we are much more to love God not only because of his Benefits but because of his Holiness Yea if we are to love the Law of God and to delight in it as it is pure Psalm 119.140 Thy word is very pure therefore thy servant loveth it Then surely we are to love God also because of the immaculate purity of his Nature and to delight in him At least this is one though not the only nor the first reason of our love to him and delight in him 2. We are to delight and rejoyce in God as he hath discovered himself to us in Christ. That was the foundation of his beneficial goodness and the greatest discovery of the amiable Nature of God that ever was made to the Creature Iohn 3.16 God so loved the world that he gave his only begotten Son Rom. 5.8 Bâ—â— God commendeth his love towards us in that while we were yet sinners Christ dyed foâ— us That we might not conceive God to be all Wrath and inexorable unless upon hard terms therefore Christ came as the express Image of his Person full of Grace and Truth Well then God reconciled in Christ is the Life and Spirit of all our joy and gladness In Christ we see him accessable near to us and within the reach of our Commerce as dwelling in our Nature In Christ we see him gracious and propitious to us ready to do us good Luke 1.46 47. My soul doth magnifie the Lord and my spirit hath rejoyced in God my Saviour We have a great and a good God in Christ he is God and our Saviour 3. We rejoyce in God as we reâ—oyce in the fruits of our Redemption or in all those Spiritual Blessings which are offered or given to us by Christ such as Reconciliation or Gods admitting of us into the priviledges of his Holy Covenant Rom. 5.11 We joy in God through our Lord Iesus Christ by whom we have now received the atonement Clear that once and the cause of all our sadness and drooping discouragements is taken out of the way The bottom cause of our bondage and fears is the quarrel God hath against us by reason of Sin we can never be soundly merry and comfortable till that be taken up for as long as we apprehend him an Enemy and an Avenger how can we rejoyce in him So Psalm 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart The Psalmist speaketh of the pardon of Sins it is Davids Maschil an instruction from his own experience he begins the Psalm Blessed is he whose iniquity is forgiven whose sin is covered Blessed is the man unto whom the Lord imputeth not sin Then he concludeth rejoyce ye upright A Man that is condemned for some Criminal Offence and ready to be executed oh what joy hath he when he hath received his pardon So we should rejoyce in God who are as it were brought back again from the Gibbet and have received our Atonement So also in the gift of the Holy Spirit to sanctifie and heal our Natures if the Angels who are but the Spectators and Lookers on rejoyce in the Conversion of a Sinner should not the Parties interessed Luke 15.10 There is joy in the presence of the angels of God over one sinner that repenteth So in the hopes of Glory Luke 10.20 Rejoyce because your names are written in Heaven Rom. 5.2 We rejoyce in hope of the glory of God 4. We rejoyce in God when we delight to do his Will and are fitted for his Use and Service To be set and kept in the way to Heaven is a greater Comfort to us than if we had all the World bestowed upon us Psalm 119.14 I have rejoyced in the way of thy testimonies as much as in all riches David had experience of both as a puissant King and as Gods Servant So 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world In Carnal Rejoycing Men seek to conceal and hide the grounds of their Joy as being ashamed of them the Worldling in his Bags the Voluptuous in the Instruments of his Pleasure the Glutton will not point to his Dishes nor the Drunkard to his Pots and say This is my Rejoycing but a Christian dareth own his Joy this is my rejoycing that God hath taught me his wayes and inabled me to walk in them 5. We also rejoyce in God when we rejoyce in the Blessings of his Providence as they come from God and lead to God Ioel 2.23 Be glad then ye children of Zion and rejoyce in the Lord your God for he hath given you the former rain moderately and he will cause to come down for you the rain the former rain and the latter rain in the first moneth So Gods care in protecting us Psalm 5.11 But let all those that put
their trust in thee rejoyce let them ever shout for joy because thou defendest them Let them also that love thy Name be joyful in thee These common Favours and Benefits manifest Gods respect to us and should be as a step to the Lords People to lead them up to rejoyce in God This was Gods quarrel with his People Deut. 28.47 48. Because thou servest not the Lord thy God with joyfulness and with gladness of heart for the abundance of all things therefore shalt thou serve thine enemies which the Lord shall send against thee in hunger and thirst and nakedness and in want of all things and he shall put a yoke of iron upon thy neck until he hath destroyed thee Whatever we have we should look upon it as a token of Gods Love to us and so rejoyce in them not as satisfied with these worldly things but as they direct us to God Carnal Men rejoyce in the Creature but in a carnal and sensual manner their joy neither ariseth from God nor endeth in God they neither look to God as their Author nor make him their end and it is a naughty Heart that can rejoyce in any thing without God and apart from God II. How this must be constant and perpetual Rejoyce evermore 1. In all Estates and Conditions this joy must not be infringed Gods Children have or may have cause of rejoycing in God whatever their outward Condition be and therefore they should make Conscience of it whether their Affairs be adverse or prosperous 1. A State of Worldly Sorrow and Affliction is reconcilable and agreeable enough or consistent with our rejoycing in the Lord. The Scriptures abound in the proof of this 2 Cor. 6.10 As sorrowful yet alwaies rejoycing 1 Pet. 1.6 Wherein ye greatly rejoyce though now for a season if need be ye are in heaviness through manifold temptations 2 Cor. 7.4 I am filled with comfort and am exceeding joyful in all our tribulations So David Psalm 94.19 In the multitude of my thoughts within me thy comforts delight my soul. Paul and Silas sung in the Dungeon at Midnight Acts 16.25 At midnight Paul and Silas prayed and saâ—g praises unto God Tribulation disturbeth not the Harmony of a wellcomposed mind the reason is because there is more matter of delight in God than can be taken from him in the Creature Iohn 16.22 Your heart shall rejoyce and your joy no man taketh from you Whatever falleth out Gods All-sufficiency and Heavens Happiness are everlasting grounds of rejoycing 1. Gods All-sufficiency Hab. 3.18 Yet I will rejoyce in the Lord I will joy in the God of my salvation Your Right and Interest in God is not made void by the blasting of the Creature So 2. Hopes of Glory remain unshaken Matth 5.12 Rejoyce and be exceeding glad for great is your reward in heaven Though the World be bent against us with all manner of spight and hatred yet there is more cause of Joy than Sorrow There cannot be more evil in our Sufferings than there is good in God and happiness in Heaven 2. A State of Sorrow and Affliction is not only consistent with this Holy rejoycing but doth much promote it Partly as Afflictions conduce to refine and purge the Soul from the Dregs of Sense and make it capable of the Comforts of the Spirit Iude 19. Sensual having not the spirit Till our taste be clarified from the foeculency and dreggs of Sense we cannot rellish Spiritual Comforts nor know their worth and value Whilest we flow in Worldly Comforts the Carnal gust and taste is too strong upon us and so we have mean thoughts of Gods Consolations They do best rellish with the afflicted as Cordials are for the fainting not for those whose Stomacks are full of phlegm and filth Partly as they occasion greater Experiences of God 2 Cor. 12.10 Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weak then am I strong So Rom. 5.3 4 5. And not only so but we glory in tribulations also knowing that tribulation worketh patience and patience experience and experience hope And hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Partly as they are sanctified and increase Grace and an increase of Grace will bring with it an increase of Comfort Heb. 12.11 Now no chastning for the present seemeth to be joyous but grievous Nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby Now from all these Considerations though Afflictions may a little damp it yet they do not extinguish it 2. We must rejoyce evermore because it is not a Duty to be done now and then or which doth only belong to some eminent Christians that are assured of Gods Love but from our first acquaintance with Christ till the last period of our Lives it is of use to us and some act of Joy our first entrance into Christianity 1. Some act of joy our first entrance into Christianity is begun with 1. Before our Interest is well settled and cleared There are general grounds of rejoycing which oblige all as that there is a good God and poor drooping Spirits should apply themselves to him who hath Comforts for his Mourners Isa. 57.15 For thus saith the high and lofty one that inhabiteth eternity whose Name is Holy I dwell in the High and Holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones That there is a merciful and able Saviour a Gospel or New Covenant that bringeth glad tydings to Sinners Luke 2.10 11. Fear not for behold I bring you glad tydings of great joy which shall be to all people For unto you is born this day in the city of David a Saviour which is Christ the Lord. The World being faln under Gods Wrath and deserved Condemnation it is matter of joy that God hath found a Ransom and that he offereth Pardon and Life to those who will seek it and accept it upon his Blessed Termes It is matter of joy before we have interest in these things A possible conditional Reconciliation with God that dreadful Controversie taken up Heaven and Earth kissing each other that Life and Immortality is brought to Light and such a Blessedness discovered as satiateth the Mind of Man without which Man would have been but as Leviathan in a little Pool In short the Gospel shewing a sure way of Reconciliation with God and the Everlasting Fruition of him in Glory the very offers of it stir up a joy in us And wherever the Gospel cometh it hath at his first coming upon these accounts been entertained with joy As when Philip preached the Gospel in Samaria Acts 8.8 There was great joy in that city not only joy but great joy So it is said of the Goaler that
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
my understanding I may work upon my Will and Affections and rouse up my self for the Holy Ghost doth not work upon a Man as upon a block Then the New Nature which inclineth us to God as our chief good and last end for the Holy Ghost doth not blow as to a dead Coal Then the Divine Spirit which exciteth those Graces in us which incline us to God as Faith or a belief of his Being Providence and Covenant Love and Desire of the full fruition of him in the Heavenly Glory and hope of the means and end of the means by which we attain the end and the end that we shall thus enjoy by the means These are the three Agents in Prayer and every Holy work I must do something as a Reasonable Creature something as a New Creature and the Spirit influenceth all The second we are now speaking of the New Nature or Inclination to God which inclination is not barely Natural as the inclination of Creatures without Life as in fire or light bodies to ascend or in a stone or heavy bodies to descend but voluntary as in a rational Agent and therefore it is not so indeclinably set that it needeth not to be strengthned excited and increased in us and this I now press you to if you would keep up your praying frame 3. There is a liberty or confidence which ariseth from our peace and friendship with God 1 Iohn 3.21 If our heart condemn us not then have we confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards God When we walk unevenly we grow shie of God our Mouths are shut our Prayers choaked in the utterance Therefore we should take heed we do not interrupt our peace 1 Pet. 3.7 Dwelling as heirs together of the grace of life that your prayers be not hindered Our access to God in Prayer cannot be carryed on so chearfully unless we walk orderly and peaceably in our Relations A Christian is very careful that he may not interrupt his Communion with God but must avoid hainous wounding Sins And because do what we can do daily infirmities will break out he often renews his Covenant with God that his Heart may be settled VSE III. To exhort us to pray without ceasing Consider 1. The Throne of Grace which God hath erected in the midst of his People standeth alvvaies upon God doth not keep Termes and dayes of Audience The High Priest vvas not to be too familiar vvith God to come to him but once in a year But vve may come every day Heb. 4.16 Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need Let us then be often vvith God 2. Gods Compassions and Mercies never fail There is an inexhausted Treasure and Stock of Grace 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 Compare this vvith Prov. 25.17 Withdraw thy foot from thy neighbours house lest he be weary of thee and so hate thee You may come too seldom but you can never come too often to God 3. We ovve this respect to God that vve must not go about his Service by fits but constantly As the Queen of Sheba pronounced of Solomons Servants 1 Kings 10.8 Happy are thy men happy are these thy servants that stand continually before thee and that hear thy wisdom much more may it be said of the Servants of God Prov. 8.34 Blessed is the man that heareth me watching daily at my gates waiting at the posts of my doors It is a blessed thing to be much vvith God 4. We never vvant occasions of praying either for our selves or for the Church of God Therefore vve ought alvvaies to live in the sense of our ovvn emptiness and in the Faith of Gods fulness and vvillingness to supply our vvants alvvaies sensible of our need to pray and alvvaies confident of Gods readiness to ansvver and pray accordingly 5. Love vvill not suffer us to keep long out of Gods Company They that delight in one another must have their frequent meetings and frequent interviews An instance of this we have in Ionathan and David 1 Sam. 18.1 The soul of Ionathan was knit with the soul of David and Ionathan loved him as his own soul and therefore he could not be long without his Friend David If we have a love to God we cannot keep long out of Gods Company but will be with him pouring out our hearts to him Consider these things that you may quicken your selves to this Duty of praying without ceasing A SERMON On MARK ii 17 When Iesus heard it he saith unto them They that are whole have no need of the physician but they that are sick I come not to call the righteous but sinners to repentance THE words are Christs Apology for eating with Publicans and Sinners They thought no Iew was to eat or drink or converse with Publicans whom they looked upon as the vilest sort of Men. Publicans are often joyned with Sinners in the Iewish scorn thereby is intended Sinners of the Gentiles Gal. 2.15 Publicans and Heathens Matth. 18.17 Because by reason of their calling they conversed often with Gentiles Their calling was counted sordid hiring or farming the Tributes It is an Hebrew Proverb Take not a Wife out of a Family in which is a Publican because they are all Thieves They were wicked Sinners in common repute Now for Christ to be entertained in the House of a Publican and to converse so familiarly with Publicans this the Pharisaical strictness and rigorous institution could not endure The Cavil was brought to his Disciples and Followers They muttered and whispered about them words that tended to disprove this familiar Converse as not becoming the Person which Christ took upon himself The old Hypocrites deal not directly with the Master himself but the young Converts Christ when he heard it vindicates his practice 1. By representing the agreeableness of this Converse to his Office Represented in a Proverb The whole have no need of the physician but the sick Two things are herein represented 1. That Sin is a soar sickness A Disease not of the Body but the Soul A Mortal Disease it will at length prove unless it be in time cured and the Disease is the more grievous because we are so insensible of it 2. That Christ alone is the true Physician of Souls He knoweth our Malady and our Remedy and is ready and offereth his help to cure if we will but submit to his prescriptions Now both make up his Argument Where doth the Physicians work lye but among the Sick 2. From the end of his Commission I came not to call the righteous but sinners to repentance Where observe 1. The Persons with whom he hath to do not the righteous but sinners 2. The way that he taketh he calleth 3. The end or means of cure on their parts Repentance I. The Persons concerned
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
and value of the blessings asked All such as pray aright must have an high estimation of what they seek For if we do not set a value upon it we shall neither seek it earnestly nor will God care to give it us for he will not thrust spiritual comforts upon them that despise them Paul was so earnest to have Christ and his benefits because he counted all things but dung and dross that he might win Christ and be found in him c. Phil. 3.7 8 9. David prized communion with God therefore sought it so earnestly Psal. 27.4 One thing have I desired of the Lord that will I seek after that I might dwell in the House of the Lord all the days of my Life Temporal things are usually over-prized therefore these things are dispensed with a looser providence without prayer and many times to those that never pray and to the godly by way of overplus to direct us to value Spiritual blessings and to seek them in the first place Mat. 6.33 Seek first the Kingdom of God and the Righteousness thereof and all these things shall be added to you First in our Prayers as well as first in our Endeavours 3 Desire That must urge us to ask and doth both open our mouths wide and put Life and Vehemency into our requests and supplications There is a good rule that will be of general use to us Desire nothing in your hearts but what you can Pray for and Pray for nothing but what you desire The former part checketh both worldly and fleshly lusts Have I or can I have so little reverence for the Godhead as apparently to ask meat for my lusts so much by the year such dishes at my table so much in Lands and Honours But the latter checks Formality and Deadness in Prayer Desire must go before and all along with the request and the heart must be the fountain of the words otherwise it is but a vain babling Much speaking is not praying Words are but the body Desires are the soul of Prayer as the body without the soul is dead so are words without a spirit of desire Therefore we should be more careful of afâ—ections than words Eccles. 5.1 2. Be not hasâ—y to utter any thing before God c. The prayer must be framed in such words as we can but our chief business is to awaken and call in our affections from wandring after worldly things or to set our hearts to seek the Lord. The Spirits help in Prayer is not seen in the flow of words but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Groanings that cannot be uttered Rom. 8.26 Holy ardours and groans to God and desires of his help A Prayer without Life and Affection is Thuribulum sine prunis A Censer without Fire 4. Prayer must not only come from the present desires but from the habitual inclination of the mind and heart towards God and heavenly things which is the great effect of healing and sanctifying grace Psal. 119.36 Incline my heart unto thy Testimonies and not to Covetousness This is the radical inclination of grace to be carried out to God and all things that belong to God as they more or less lead to Him more than to Honours Pleasures Profits As Prayer is not a Lip-labour so it is not a Work of the mere Human Spirit or a Fruit of Memory and Invention but an Exercise of Grace A man may exercise his natural faculties in Prayer when he doth not exercise the graces of the Spirit in Prayer Grace is given as the remote preparation to Prayer Zech. 12.10 I will pour upon the house of David and upon the Inhabitants of Jerusalem the Spirit of grace and supplication and they shall look on him whom they have pierced c. We oftner pray from our Memories than our Consciences and from our Consciences than our Affections and from our Affections as presently stirred but soon checked and controlled than from a Fixed bent and Inclination of Heart towards Heavenly things A man may have Wit and Memory to Pray when he hath not a Conscience of Praying He may have an inlightened Conscience when not a renewed Heart which may put us upon asking what we ought rather than what we really desire as Augustine speaketh of interlining his prayers with an At noli modo timebam enim ne me exaudiret Deus not yet Lord and I feared lest the Lord should hear me Or from a present affection stirring when yet there is not a rooted inclination Ioh. 6.34 Evermore give us of this Bread compared with v. 66. Many of his Disciples went back and walked no more with him Many desire pardon desire the spirit but these desires are controlled by other desires soon put out of the humour and carried off by other things 2. We are incouraged in Prayer and so we find it in our hearts to Pray by several things 1. Gods merciful Nature 2 Sam. 7.21 According to thine own heart hast thou done all these great things Ex mero motu God fetcheth not his reasons from without but from his own bowels His own self inclination to do good doth sufficiently provoke him to it Now God is the same to others that he was to David His readiness to hear and to forgive doth incourage poor creatures to come to him The full breast desireth to be sucked as much as the hungry child to suck Psal. 65.2 O thou that hearest Prayer unto thee shall all flesh come God is ready to give audience and doth wait for the coming of the humble supplicant that mercy may be obtained in his own way 2. His great love shewed to the World in Christ Ephes. 3.12 In whom we have boldness and access with confidence Heb. 10.19 Having boldness to enter into the Holiest by the blood of Iesus God out of Christ is inaccessible but in Christ propitious Now in the days of the Gospel God doth not keep state as in the Jewish times Numb 1.53 The Levites shall pitch round about the Tabernacle of Testimony that there be no wrath against the Congregation of the Children of Israel Numb 4.15 The Sons of Kohath shall not touch any holy thing lest they die and vers 20. They shall not go in to see when the holy things are covered lest they die The way to the Sanctuary being not yet open The People murmur at it Numb 17.12 13. The Children of Israel spake unto Moses saying Behold we die we perish we all perish whosoever cometh any thing near unto the Tabernacle of the Lord shall die shall we be consumed with dying It was a grievous thing to them But now the Throne of grace is always open God keepeth not Terms or special days of Audience God in Christ is near to us and we are near unto God in and by him which much increaseth our Love and Confidence and giveth us more familiar thoughts of God who seemed before to be at an unaccessible distance He hath taken the humane nature into himself This should
you If you be sollicitous about the word of Christ and the matters of Duty contained therein you have a great advantage at the Throne of Grace So Psal. 66.18 If I regard Iniquity in my Heart the Lord will not hear me Many that pray are as Ice a little thawed above but hard at bottom they have not such a strong setled Resolution to walk more closely and orderly with God but allow some secret Lust and so marr their own Audience and Acceptance with God II. For Reasons 1. With respect to God 1. His Observance 2. His Acceptance 1. With respect to Gods Observance He is an All-seeing Spirit and therefore will not be mocked with a vain appearance or a little bodily exercise but the Prayers we make to him we must find them in our Hearts 1 Sam. 16.7 For God seeth not as man seeth for man looketh on the outward appearance but God looketh on the Heart We may Act the Parrot before men but God looks to what there is in the Heart 1 Chron. 28.9 Know thou the God of thy Father and serve him with a perfect Heart and with a willing Mind for the Lord searcheth all Hearts and understandeth all the imaginations of the Thoughts A man up in the Air seeth the Spring as well as the River and its course we that stand by see the course but not the Spring God understandeth whether we are inclined and encouraged whether we are habitually inclined to God Ier. 5.3 O Lord are not thine eyes on the Truth Rom. 8.27 And he that searcheth the Heart knoweth what is the Mâ—nd of the Spirit because he maketh Intercession for the Saints according to the will of God He knows a belch of the Flesh from a groan of the Spirit He understandeth our desires as well as our Words So whether we are encouraged by the Grace of the New Covenant and Sense of our own qualification 1 Ioh. 3.20 21. If our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we Confidence towards God 2. With respect to Gods Acceptance God granteth not our Prayers till our Hearts be fixedly bent towards him Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their Heart thou wilt cause thine Ear to hear When God hath put it into their Hearts to pray and awakened their desires then he will hear Dan. 10.12 From the first day that thou didst set thine Heart to understand and to chasten thy self before thy God thy words were heard God hath accepted the Heart without the Tongue but never accepted the Tongue without the Heart Moses cryed to God when he spake not one word Exod. 8.12 and God heard him 2. With respect to us 1. The part which the Heart beareth in all humane Actions It is fons actionum ad extra and it is terminus actionum ad intra In our actings towards God Prov. 4.23 Keep thy Heart with all diligence for out of it are the Issues of Life and in our receipts from God this is the thing that God aimeth at Rom. 6.17 Ye have obeyed from the Heart that form of Doctrine which was delivered you Prayer is not a receiving duty as hearing In praying the Heart begins in hearing it ends the Duty 2. With respect to our carriage in Prayer We do not conceive a Prayer but impose a Prayer upon our selves if the Tongue guide the Heart rather than the Heart the Tongue Like Children that cast stones into the Mine but do not draw Oar out of the Mine Acts 2.26 Therefore did my Heart rejoice and my Tongue was glad I. Vse Information 1. What need is there of Recollection before we come to pray that we may not force upon our selves what chance offereth but may have a Prayer in our Hearts before we have it in our Tongues Psal. 45.1 My Heart is inditing a good matter I speak of the things which I have made touching the King my Tongue is as the Pen of a ready Writer Usually we offer to God a dough-baked Sacrifice Only that I may not grate upon a tender Conscience there is an habitual Preparation and an actual Preparation The habitual Preparation lyeth in a broken hearted Sense of our wants radicated Inclination or bent of Heart towards God and Heavenly Things and in a Confidence and Liberty towards God The actual Preparation lyeth in such a Sense of our Necessities as the present Case doth deserve such a quickening of our desires after Heavenly Things as may fill us with Life such a remembrance of the Grace of God in Christ and our own Sincerity that our Hearts may not reproach us when dealing with God as a Father Again I distinguish that our requests are Ordinary or Extraordinary Ordinary When we ask daily supplies of Grace having no particular streight Temptation Difficulty or Business of moment then in hand Here the Habitual Preparation with little or no Actual Preparation serveth in our daily Prayers for necessary Blessings Extraordinary as in some notable trial difficult Streight Conflict Temptation or when we seek some special Benefit and upon eminent Occasions then as our Necessities are greater so our Acts of Prayer are more earnest Psal 109 4. For my love they are my Adversaries but I give my self unto Prayer Our Lord Jesus Christ being in an Agony prayed more earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.44 And so it resolveth this Case What if I have not such a feeling of strong and earnest desire or the over ruling bent of the general Inclination Yet keep not off from Prayer 1. Good desires are to be asked of God 2. Such desires as you have must be expressed 3. Prayer is the usual way to quicken and increase them 4 Turning away from God is the means to kill them 2. It informeth us what need we have of more help than our own if we must find every Prayer in our Heart which we utter with our Tongues Three things are necessary in Prayer The Humane Spirit or natural Faculty that I may by my Understanding work on my Will The New Nature Faith Hope and Love to believe in God and see him before me to incline me to God as my chief good and to hope for Benefit from him The Divine Spirit to excite these Graces Iude 20. Praying in the Holy Ghost Rom. 8.26 The Spirit it self also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with groanings that cannot be uttered The Spirit works not on us as blocks but as rational Creatures nor does it blow on a dead Coal II. Vse Caution Do not take every thing for Prayer which looks like it 1. Bodily exercise Mâ—ny by the Agitation of the bodily Spirits work themselves into some vehemency their Voice is heard on high but the Heart is dead and cold quibus arteriis opus est These fill up only a little
wherewith Manasseh had provoked him Thus godly Children may bear in their bodies the fruits of their Parents uncleanness and intemperance and their estates which they had from their Parents may moulder away in their hands And this may teach Parents as they love their Children to beware of leaving such sad debts upon the heads of their posterity Their Children shall smart for the fruits of their sin We often see that the godly Children of wicked Parents are ruined for the sins of their Families both in their Persons and Estates If you ask for what sins Perversion of God's Worship as in the Second Commandment Persecution of God's Children so Ahab's Posterity was rooted out 1 Kin. 21.29 I will bring the evil in his Son's days Ill getting an Estate Haereditates transeunt cum onere The Inheritance passeth with its burden There is a Curse goeth along with it Parents sell their own Souls to make their Children great and God will shew the fallacy of it by blasting that greatness Iob 20.10 His Children shall seek to please the poor and his hands shall restore their goods 2. How far godly Parents are blessed in their Posterity 1. Good Men convey many a temporal blessing to their Relations As God blessed Ishmael for Abraham's sake Gen. 16.10 And the Angel of the Lord said unto her I will multiply thy seed exceedingly that it shall not be numbred for multitude Gen. 21.13 And also of the Son of the Bond-woman will I make a Nation because he is thy Seed They have the blessing of Ishmael if not the blessing of Isaac 2. They are without scruple Children of the Covenant in visible relation to God and in better case than the Seed of Infidels not merely as the Off-spring of your bodies nor as deriving Grace from you by generation but because you have dedicated your selves and all that you have to God They are capable of Ordinances Rom. 9.16 For if the first fruit be holy the lump also is holy and if the root be holy so are the branches 3. If they die before they come to the use of reason you have no cause to doubt of their Salvation God is their God Gen. 17.7 I will establish my Covenant between me and thee and thy Seed after thee in their Generations for an everlasting Covenant to be a God unto thee and to thy Seed after thee compared with Gal. 3.14 That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through Faith And they never lived to disinherit themselves As we judge of the Slip according to the Stock till it live to bring forth fruit of its own So here 4. If they live to years of discretion they have greater advantages of being godly than others Partly as your dedication doth oblige you to greater care in their education Eph. 6.4 Ye Fathers provoke not your Children to wrath but bring them up in the nurture and admonition of the Lord. Partly as God tendereth them more means with respect unto the Covenant Act. 3.25 26. Ye are the Children of the Prophets and of the Covenant which God made with our Fathers saying unto Abraham And in thy Seed shall all the kindreds of the Earth be blessed unto you first God having raised up his Son Iesus sent him to bless you You are Children of the Covenant therefore unto you first c. partly as the Grace of the Covenant runneth most kindly in the Channel of the Covenant Rom. 11.24 How much more shall these which be the natural branches be graffed into their own Olive Tree 5. If they take to their parents Covenant and fear and love God their blessings are increased David urgeth that Psal. 116.16 O Lord truly I am thy Servant I am thy Servant and the Son of thine Handmaid When they are serious they have a greater holdfast upon God 2 Chron. 6.42 Remember the Mercies of David thy Servant Well then out of all you see it is such a blessing as is dispensed in the way of a reward yet it is such a blessing as may be turned into a Curse It is a Door whereby God may let in blessing or cursing upon us And though they are an happiness yet not our main happiness but dispensed sometimes as rewards and sometimes as punishments Vse 1. To reprove those who are not thankful for Children but do grudge and look upon it as a burden when God blesseth them with a numerous issue These murmur at that which is in it self a Mercy When we want them we value them when we are full of Children we are full of distrust and murmuring It was counted an honour to be a Father in Israel Surely those that fear God should not count an happiness to be a Burden Psal. 128.3 4. Thy Wife shall be as a fruitful Vine by the sides of thine House thy Children like Olive Plants round about thy Table Behold thus shall the Man be blessed that feareth the Lord. God maketh his People Families like a flock Psal. 107.41 Use 2. Reproof to those who do not acknowledge and improve this mercy 1. Those who do not acknowledge this mercy Surely Parents should acknowledge God in every Child given to them Much of his providence is seen in giving and with-holding Children We have songs of thanksgiving very frequent in Scripture upon this occasion It is a thing wherein God will have his bounty taken notice of by solemn praises And for every Child God should have a new honour from you What hath been done to the Lord for this Therefore do not look upon the birth of a Child as a natural thing see God in it When Rachel fell out with Iacob about her barrenness Am I saith he in Gods stead Who hath with-held from thee the fruit of the Womb Gen. 30.2 Specially confederate Parents should acknowledge this mercy It is a mercy that when a sinner is taken into favour God will accept of our Actions which are the fruit of our souls That the evil that is in all these should not out-weigh the little goodness which is in them nay that they should not only be accepted but rewarded But further that he should make a Covenant with the fruit of our body if you consider your natural sinfulness it is wonderful that your Children should be holy and Gods portion Grace like a mighty River will be pent within no banks but overflow all that a man hath God loveth not to take a single person but grace cometh to our houses Act 16.31 Believe in the Lord Iesus and thou shalt be saved thou and thy house Doth the faith of the Master of the Family save the Family occasionally it doth as it giveth a title to the means of Grace Therefore this should be acknowledged with all thankfulness 2 Sam. 7.19 Thou hast spoken also concerning thy servants house for a great while to come 2. Those that do not improve the mercy nor indeavour to make Children
you addicted to vain pleasures and not able to deny them 2. As it is an argument to confirm us in the certainty of the happiness of the world to come It were best to chuse the easiest life here if we did not believe eternity to live a life of pomp and ease The troubles and miseries of the Godly have been counted a sure argument to confirm it 1 Cor. 5.19 If in this life only we have hope in Christ we are of all men most miserable God would not make us miserable by our Duty And 2 Thes. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a manifest token of the righteous Iudgment of God If the consideration of Godly mens sufferings in this world be of moment to such an inference much more the sufferings of Christ who was not only a man good and innocent beyond example instructing the Souls curing the Bodies of so many men but also the Son of God His exaltation is a pledge of our happiness and his humiliation an argument he is gone there as our fore-runner Application to the Sacrament This Duty bindeth us both to the mediatory and moral consideration of Christs abasement 1. The Mediatory consideration of Christs abasement That we may grow in Faith and Love we remember the Death and sufferings of the Lord Jesus for the increase of Faith and Love 1. Faith Here is the foundation laid of all our happiness and deliverance from sin and misery Here is a merit and a price full enough to purchase all needful graces He became Poor that we might be Rich and not have a slender measure of grace John 1.16 Of his fulness we all receive and grace for grace He was emptied that we might be filled Ephes. 4.10 He that descended is the same also that ascended up far above all Heavens that he might fill all things And 1 Cor. 3. latter end All things are yours and ye are Christs and Christ is Gods John 10.10 I am come that they might have Life and that they might have it more abundantly Tit. 3.5 6. He saved us by the washing of Regeneration and Renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour What may we not Promise our selves from God made man made sin made a curse for us Surely a larger and plentiful measure of the gifts and graces of the Spirit 2. His great Love to lost Sinners For he made himself of no reputation for our sakes Such was the unconceivable Love of our Lord Jesus Christ to the Souls of men that he was willing to condescend to any condition for their good and Salvation Some will do a kindness so as themselves may not be the worse nor the poorer nor disgraced nor adventure the displeasure of others But Christ hath filled us by emptying himself taken our nature and was subject to misery out of Love to the Salvation of lost Sinners He did willingly lay aside his Glory which he had with the Father before the World was to suffer in his Humane nature the utmost of misery and grief which the malice of Men and Devils could inflict and which seemed good to the Father to order and appoint for a satisfaction to provoked Justice Quanto vilior tanto charior Bernard So much more vile as Christ was so much dearer should he be to us 2. Let us improve the moral consideration of Christs being a pattern and example to us We feed upon Christ that we may be like him Other food is assimilated and changed into our Substance but here we are changed into it We who give up our names to Christ must expect to injoy the fruits of his obedience in the same steps wherein he walked before us If we can contemn the World be content to be of no reputation that we may glorifie God and finally save our souls then are we like Christ. We come to arm our selves with the same mind which was in Jesus to get above the the hopes and fears pains and pleasures honours and profits of the present World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing in this World should be great to us These things are transitory soon conveyed out of sight the basest and vilest of men are capable of them the most generous are above them Therefore we should be weaning our hearts more and more from this World and drawing them off to another World for we profess our selves to be followers of a poor Saviour A Sermon on 1 Cor. Viii. 3 If any Man Love God the same is known of him THE Apostle is reasoning in the context against them that abused the knowledge of their Liberty by Christ to the offence and scandal of others and sheweth that we ought to joyn Charity with our Knowledge of God His Arguments are three 1. Bare knowledge without Charity is windy and pussing The flesh may serve it self even of the knowledge of Divine Mysteries as it giveth men occasion to be proud and despise others Knowledge puffeth up but Charity edifieth vers 1. 2. That it is not knowledge unless it be joyned with love Otherwise it is only a talking after others by rote not the effect of Divine Illumination vers 2. And if any man think that he knoweth any thing he knoweth nothing yet as he ought to know For the Spirit of Light and Life is also a Spirit of Love Bare knowledge sufficeth where the matter requireth no more But Christianity is a practical effective knowledge tending to make us good rather than learned And therefore the profit of our knowledge is lost it is as no knowledge unless it produce Love God never intended a Religion to try the sharpness of mens wits but to draw their hearts to himself As God can neither be Loved Obeyed nor Trusted without knowledge for without knowledge the heart is not good So knowledge is not knowledge unless we know him so as to love him John 4.10 If thou knewest the gift of God and who it is that saith unto thee Give me to drink thou wouldest have asked of him and he would have given thee living Water Know him so as to trust in him Psal. 9.10 They that know thy name will put their trust in thee Know him so as to please him and serve him 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Lyar and the Truth is not in him 3. God knoweth such as rightly know him with a knowledge joyned with Love He knoweth them that is doth acknowledge them for his Faithful Servants as will be demonstrated by the effects So in the Text If any man love God the same is known of him But in this Argument the Apostle seemeth to forget his purpose and to alter the terms of the dispute in hand for instead of Charity towards our neighbour he puts in Love to God and instead of our Knowledge of God he puts in Gods Knowledge of us and so seemeth to be carried besides his purpose I. Answer No such matter
That thou mayest love the Lord thy God and that thou mayest obey his Voice and that thou mayest cleave to him for he is thy Life and the length of thy days How thankful are we to him that restoreth the use of an Eye or of decayed Limbs Is nothing due to God who preserveth all these things to us yea continueth Life it self and defendeth and protecteth us against all dangers Psal. 31.23 O love the Lord all ye his Saints for the Lord preserveth the faithful and plentifully rewardeth the proud Doer Many times when they have no friends to uphold them God standeth by them to preserve them against the Powers of Oppression So he heareth Prayers Psal. 116.1 I love the Lord because he hath heard my Voice and my Supplication Every answer is a new ingagement and new fuel to kindle this holy Fire Surely his constant mindfulness of us should induce us heartily to love God and admire his goodness 4 The Rewards of Grace which are provided for them that love him Many blessed Comforts and Supports here in the World and the Happiness of the World to come 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the Heart of man the things which God hath prepared for them that love him 1 John 3.1 2. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God Therefore the World knoweth us not because it knew not him Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Thus is God propounded to us as an object of our love as amiable and as beneficial In short to have Life and being and all kind of Benefits which may sweeten Life to be freed from Sin which is the ground of all our trouble and the wrath of God which is so deservedly terrible to have our Natures sanctified and healed and at length to be brought into that happy Estate when we shall be brought nigh to God and be made Companions of the Holy Angels and for ever behold our glorified Redeemer and our own Nature united to the Godhead and have the greatest and nearest Intuition of God that we are capable of and live in the fullest love to him and delight in him What can be said more Secondly The Act Love Love to God is taken largely or strictly 1. Largely for all the Duties of the upper Hemisphere of Religion or first Table As when Christ distinguisheth the Duties of the two Tables into love to God and love to our Neighbour Mat. 22.37 38 39. Iesus said unto him Thou shalt love the Lord thy God with all thine Heart and with all thy Soul and with all thy Mind This is the first and great Commandment And the second is like unto it Thou shalt love thy Neighbour as thy self So it is confounded with Faith Repentance new Obedience for all Religion is but love acted Faith is a loving and thankful acceptance of Christ and his Grace Repentance is a mourning love because of the wrongs done to our Beloved and the loss accruing to our selves Obedience is but pleasing Love A Christian if he fear it is to offend him whom his Soul loveth If he hope it is to see and possess him who is the Joy and Delight of his Soul If he rejoice it is because he is united to him If afflicted it is because he is separated from him 2. More strictly it implieth that particular Grace which is distinct from Faith and Hope 1 Cor. 13.13 And now abideth Faith Hope Charity these three but the greatest of these is Charity Which because of it's various Operations is diversly spoken of in Scripture 1. Sometimes as a seeking and desiring Love 2. Sometimes as a complacential and delighting Love 3. Sometimes as the Love of gratitude or returning Love 1. Sometimes it is put in Scripture for that which is properly called a desiring seeking Love Which is our great Duty in this Life because here we are in viâ in the way to home in an Estate of imperfect Fruition therefore our love mostly venteth it self by desires or by an earnest seeking after God This Love is desiderium unionis a desire of his Presence or an affection of Union It is often set forth in Scripture Psal. 42.1 As the Hart panteth after the water Brooks so panteth my Soul after thee O God! Psal 63.1 O God thou art my God early will I seek thee my Soul thirsteth for thee my flesh longeth for thee So Psal. 84.2 My Soul longeth yea even fainteth for the Courts of the Lord my Heart and my Flesh cryeth out for the living God It noteth such vehement Affections as left an Impression upon the Body So Isa. 26.9 With my Soul have I desired thee in the night yea with my Spirit within me will I seek thee right early Thus do the Saints express their desires to enjoy God and his Grace Now 1. This desire is acted towards his sanctifying Grace and Spirit called an hungering and thirsting after Righteousness Mat. 5.6 Blessed are they that hunger and thirst after Righteousness for they shall be filled Or the Comfort and effect of Ordinances and Holy Duties that we may get more of God and Holiness into their Hearts 1 Pet. 2.2 As new born Babes desire the sincere Milk of the Word that ye may grow thereby My Soul longeth yea even fainteth for the Courts of the Lord my Heart and my Flesh cryeth out for the living God Psal. 84.2 Not the formality of an Ordinance but to see thy Power and thy Glory so as I have seen thee in the Sanctuary Psal. 63.2 They would not go from God without him The sanctifying Spirit is the sure pledge of Gods love and they do so earnestly desire to be like God in Purity and Holiness that they are instant and assiduous in calling upon God and using all Holy means whereby they may obtain more of his Spirit This doth shew us most of God himself for we know his Love by his Spirit and doth most help us to love him Prov. 4 7. Wisdom is the principal thing therefore get Wisdom and with all thy getting get Vnderstanding Wealth Honour and secular Learning or whatever serveth the Interest of the Flesh may be an Hinderance and Impediment in the ascending of our Hearts and Minds to God These things often keep us from God and allure us to please the Flesh but saving Grace as it immediately cometh from God so it carrieth us to him 2. The perpetual Vision of God hereafter Phil. 1.23 I am in a streight betwixt two having a desire to depart and to be with Christ which is far better 2. Cor. 5.6 8. Knowing that whilst we are at home in the Body we are absent from the Lord We are Confident and willing rather to be absent from the Body and to be
fourth rank is of those things which are evil in themselves and good only by accident in order to some greater good which may be procured by them as War to make way for a lasting Quiet and Peace the cutting off an Arm or Leg to preserve the rest of the Body burning the Harvest to starve an Enemy In a Theological Consideration Afflictions have this use which are not things to be desired and chosen but endured and suffered when sent by the wise God for our good Well now a Christian should love all things according to their value and as they approach nearer to his last end and chief good He valueth all things as they more or less let out God to him the nearer means more than the remote subservient helps Thus he delighteth in the Ordinances more than the Creatures because the Ordinances discover more of God and exhibite more of God to him He valueth Graces more than Ordinances because by the Graces of the Spirit he is brought into more Conformity to God and Communion with him than by the bare formality of a Duty And he delighteth in Jesus Christ more than in Created Graces as being by him nearer to God and God nearer to us Here is the method and order of our value and esteem then First God next Christ as Mediatour next the Graces of the Spirit next the Ordinances next the Creatures and Comforts of this Life 3. A Godly mans Judgment is rectified about the difference between things spiritual and temporal Prov. 23.4 Labour not to be rich cease from thine own Wisdom 1 Cor 2.12 We have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God Psal. 16.7 I will bless the Lord who hath given me Counsel my Reins also instruct me in the night season He counteth that Condition beâ—â— wherein he may be most serviceable to God and best helped to Heaven The natural understanding valueth all things by the Interest of the Flesh for it looketh only to present things 't is the Spirit of the World But one to whom God hath given Counsel he is of another temper seeth things by another light and liveth to another end and scope His End enlightneth him and the Spirit of God enlightneth him The Spirit sheweth him the reality and worth of Heavenly things Eph. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the Knowledge of him The Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints There is no Prospect of the other World by the light of a natural Spirit but by Faith 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off A meer naturaâ— man acteth at little a higher rate than a Beast A Beast seeth things before him tasts what is comfortable to his Senses is guided by Fancy and Appetite But the Spirit of Faith maketh a Man live as in the sight of God and under a sense of another World His end enlightneth him for Mat. 6.22 The light of the Body is the Eye if thine Eye be single thy whole Body shall be full of Light When a man hath fixed his end he will the sooner understand his way Finis est mensura mediorum The End is the measure of the means A good end and scope inlightneth and governeth a man in his whole course As a Man's end is so he judgeth of Happiness and Misery If a Mans end be to live well in the World then Happy are the People that are in such a Case If his end be to enjoy God then Happy is the People whose God is the Lord Psal. 144.15 It is a blessed opportunity to be waiting upon him So he judgeth of Liberty and Bondage If his end be to please God then Corruption is his Yoak if to please the Flesh Duty is his Yoak So he judgeth of Wisdom and Folly A carnal man counteth himself wise when he has made a good Bargain then he applaudeth himself Psal 10.3 The wicked boasteth of his Hearts desire and blesseth the covetous whom the Lord abhorreth The Godly Man then counteth himself wise when he has redeemed time for spiritual uses Eph. 5.15 16. Not as Fools but as Wise redeeming the time because the days are evil And the Eunuch when he was instructed by Philip went on his way rejoicing Acts 8 39. Vse 1. If these things be so then it informeth us how chearfully we should pass through our Sabbath Duties Isa. 58.13 If thou turn away thy foot from the Sabbath from doing thy Pleasure on my Holy Day and call the Sabbath a delight the Holy of the Lord honourable and shalt Honour him not doing thine own work nor finding thine own Pleasure nor speaking thine own Words c. It followeth naturally from the Point in hand for if a day in Gods house be better than a thousand elsewhere then a Christian should be in his Element when he is wholly at leisure for God His Sabbath time should not hang upon his hands nor should he count this day as a melancholy Interruption Few are of this Spirit they are out of their course Amos 8.5 When will the Sabbath be gone that we may set forth Wheat They are weary of Sacred Meetings and long to have them over that they might follow their gain and satisfie their worldly Humour They make the World and their Gain their great Errand and look upon Attendance upon God as a matter by the by and therefore are soon weary of it Vse II. Let us reflect the Light of this Truth upon our own Hearts have we this love and affection to the means of Grace If we profess it the Truth of it is best known to God but in some measure it should be known to our selves also if we would take Comfort in it Therefore let us a little state it 1. This Affection and Respect to Ordinances is to them as pure to those meetings where God is sincerely and purely worshipped As new born Babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere Milk of the Word 1 Pet. 2.2 The new Nature is suited to Gods Institutions As the puking Infant when he sucketh a Stranger doth in Effect say this is not my Mothers Milk Christ is there where he is worshipped in his own way Mat. 28.20 Teaching them all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World The Church hath nothing to do about ordaining or instituting but only about ordering the natural circumstances of Worship 2. It is not the empty formality which the Saints prize but meeting with God Psal. 81.1 2. How amiable are thy Tabernacles O Lord of Hosts my Soul longeth yea even fainteth for the Courts of the Lord
reveal his Son in me 5. It reproves those that marr their Saviour with fleshly lusts and are distracted with hunting after the pleasures and profits of the World Rom. 8.5 For they that are after the flesh do mind the things of the flesh They that were invited to the Feast they made light of it and went their ways one to his Farm another to his Merchandise Matth. 22.5 They do not value the Glory of God and the true Interest of their own Souls Vse 3. Is to perswade us to search into and meditate upon these blessed and glorious Mysteries surely if the Angels desire to look into these things they much more are propounded to our admiration and delight because we have more need by reason of the imperfection of our knowledge and these things do more concern us because we are the parties interessed Needless Speculations we may well spare The things which concern our Redemption by Christ are our own affairs and our greatest and most necessary affairs to know our threatned Misery to prevent it and our promised Happiness to obtain it What we must doe and what we must be for ever is that business which we must most attend upon Here I shall enquire 1. VVhat 2. How 3. VVhy First VVhat the Person of our Redeemer and the work of Redemption 1. The Person of our Redeemer is a point of great concernment to be often thought upon The frame of Nature is set as a Glass wherein to behold and admire God Rom. 1.20 For the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and Godhead Much more the Person of our Redeemer for we best behold God in the Face of Iesus Christ 2 Cor. 4.6 God who commanded the Light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ Wherein we see God in our Nature and as Head over all things to the Church and as our Lord and Saviour God is most honoured in his greatest Works as the Sun doth more honour him than a Star and a Star than a Plant or Herb and Pile of Grass So the Person of Christ doth more set forth God than either Man or Angel or any thing besides Heb. 1.3 Who being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of his glory and the express Image of his Person As God sets forth more of his glory in him so he expecteth it from him and by him We are always looking at our own benefit but we do not look at God's Glory nor what of God is discover'd in Christ in whom his Goodness VVisdom and Power doth eminently shine forth Certainly the knowledge of Christ is the Christian's wisdom the true and proper Feast of a rational Mind Two things are most considerable in Christ his relation to God and his relation to the Universal Church 1. His relation to God as the express Image of his Person So the Angels delight to look upon him those holy Creatures do not consider their own benefit so much as their Creatour's Glory where they find most of God there they are most ravished therefore they greatly delight themselves when they consider the VVisdom Power and Goodness of God as manifested in Christ The Contemplation of these things is their Happiness Now shall the Angels pay this rent of Glory to God and shall not we Surely God should be as dear to us as to them 2. His relation to the Universal Church 'T is more to be the Churches Head and Saviour than ours in particular The Angels adore him for the Excellency of his Office and his transcendent Glory and Dignity It doth us a double good to reflect upon this partly to make our affection more publick and that we may consider the common good for a narrow private Spirit maketh Christians self-seeking and unpeaceable Christ mainly is the Head and Saviour of the Body Ephes. 5.23 Christ is the head of the Church and he is the Saviour of the Body VVhen you see that he is head of all Saints under what form and denomination whatsoever your affections are less liable to partiality for then all Christians will be dear to you as they are united to you in him and you will be more tender of the prosperity of the Church of which Christ is the Head And partly to fortifie you against the splendour of all created Glory for Ephes. 1.21 Christ is exalted far above all Principalities and Powers and Might and Dominion and every Name that is named not onely in this World but also in that which is to come The glory and splendour of Earthly things doth often dazzle our eyes now it is good to divert our minds by considering the Glory and Excellency of Christ. Kings and Emperours are nothing to him less than the light of a Candle compared with the Sun The Angels see him far above them and we should see him far above all created power and glory and so hearten our selves against all discouragements 2. The VVork of our Redemption which is double 1. In reconciling us to God 2 Cor. 5.19 God was in Christ reconciling the World to himself VVe should always ravish our hearts with this Speculation Heb. 3.1 Consider the Apostle and High-Priest of our Profession Christ Iesus He is our High-Priest as dealing with God and our Apostle as dealing with Man God thought it worthy of his eternal thoughts and therefore we should more set our Minds a-work about it Redemption by Christ is so much slighted because we do not consider the high and excellent ends thereof Certainly every faculty must be exercised in praising God Mind as well as Heart and this is the proper object to exercise our Minds as it doth the Angelical Contemplation and by our Minds our Hearts 2. In vanquishing our Enemies and removing the impediments of our Salvation By Merit Christ did it on the Cross Col. 2.15 Having spoiled Principalities and Powers he made a show of them openly triumphing over them in it That is on the Cross. Satan triumphed visibly Christ invisibly It was the hour of the power of darkness and yet of the Conquest of the Son of God Representativè he did it in his Ascention Ephes. 4.8 When he ascended up on high he led captivity captive he foiled his Enemies on the Cross and he triumphed over them at his Ascention But it was before the Tribunal of God in the sight of Angels and our Faith But then there is an actual conquest and triumph the conquest is still carrying on till his Kingdom be compleat Psal. 110.1 The Lord said unto my Lord Sit thou on my right hand till I make thy Enemies thy Footstool The effects are discerned as Christ casteth the Devil out of his Temples and Territories and out of the hearts of Men. The triumph is gloriously visible and sensible and open to the view of
all at the last day In both these things the Angels are concerned in his conquests as Christ doth confound the wisdom of Men and Devils in maintaining and preserving his Church They are a part of Christ's Army and have a great respect to his Church Heb. 1.13 14. But to which of the Angels said he at any time Sit on my right hand until I make thine Enemies thy Footstool Are they not all Ministring Spirits sent forth to Minister for them who shall be heirs of Salvation They are some of God's Messengers that help to restore and recover Man from the power of the Devil and disdain not the Service Christ appoints them for lost sinners but have a great respect to his Church and the Assemblies of his People 1 Cor. 11.10 For this cause ought the Woman to have power on her head because of the Angels 1 Tim. 5.21 I charge thee before God and the elect Angels For his Triumph with them Christ will appear at the end of the World when he hath won the Field and cometh in Triumph to confound his conquer'd Enemies 2 Thess. 1.7 The Lord Iesus shall be revealed from Heaven with his Mighty Angels These things the Angels pry into so should we Secondly How 1. Accurately and Seriously Usually we content our selves with running cursory thoughts never sit and pause with our selves what manner of Saviour and Salvation this is what is required of them that would be partakers of it and so content our selves with a superficial view without an accurate inspection Slight and shallow apprehensions leave no impression on the Soul The Hen thaâ— often stragleth from her Nest suffereth her Eggs to chill We should dwell upon these things till they produce a clearer Knowledge a firmer Belief an higher Estimation a greater Admiration for this is to resemble Angels Eph 3.18 That we may comprehend with all Saints the depth and length and breadth and heighâ—h all which begets solid comforts when the mind is wholly taken up with other things the soundest Knowledge worketh not 2. Spiritually profitably practically Our business is not so much to know new truths about the Gospel as to know them in a more useful manner Let us pry into these things as the Angels do not to satisfie our curiosity with a little notional knowledge or out of pride that we may pertinently discourse of them or hold up an argument about them but that God may be glorified and admired in the Person of the Redeemer and our Souls delighted for our comfort and quickening and weaned from the vanities of the World ver 13. Wherefore gird up the Loins 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. Thirdly Why 1. Because it is an honourable imployment to look into the mysteries of Salvation and to be much conversant about them It will be a great part of our happiness and work in Heaven to behold Christ's Glory Iohn 17.24 Father I will that those whom thou hast given me may be with me where I am that they may behold my Glory All our Faith Hope and Labour tendeth to this The Queen of Sheba took a long journey to behold the Glory of Solomon which did so ravish her that her Spirit even fainted within her and yet that was but an Earthly Temporal Fading Glory But to behold the Majesty and Greatness which Christ our Redeemer hath at the Right Hand of God is the great work which we have to do to all Eternity Therefore now we should busie ourselves about these things that our Mouths may be filled with Praise and Thanksgiving 2. Because it is delightful to Gracious Hearts God findeth a delight in Christ and shall not we There is more in the Gospel than a vulgar Eye taketh notice of or our first apprehensions represent unto us shall Angels wonder at these things joy and delight in these things and shall we slight them Paul counted all things Dung in comparison of the Excellency of the Knowledge of Christ Phil. 3.8 and 1 Cor. 2.2 I determined to know nothing among you save Iesus Christ and Him Crucified Surely unless our thoughts are lawfully diverted or suspended we should think of no other thing Austin cast away Tully quia nomen Christi non erat ibi because the name of Christ was not in it 3. It is useful 1. That all created glory may wax dim and be more obscured in our Eyes their power is nothing their loveliness is nothing in comparison of Christ this should take up thy Soul and draw off thy observation from deluding vanities such as Riches and Honours and Pleasures As the light of a Candle is scarce seen when the Sun shineth brightly so all the tempting baits of the Flesh are nothing when the glories of Christ are considered by us See ver 13. Wherefore gird up the Loins of your Mind and be sober and hope to the end for the Grace that is to be brought unto you at the revelation of Iesus Christ. So for affrighting terrors what are Potentates and Powers to him All authorities and powers lawful or usurped must be subject to Christ 1 Pet. 3.22 Who is gone into Heaven and is at the right Hand of God Angels and Authorities and Powers being made subject unto him This promoteth the joy and constancy of Believers under sufferings 2. To draw out our Hearts after him Iohn 4.10 If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldest have asked and he would have given thee living Water Looking after these things is in order to choice Mat. 13.45 46. The Kingdom of Heaven is like unto a Merchant Man seeking goodly Pearls who when he hath found one Pearl of great Price he went and sold all that he had and bought it What are all things in the World if set against Christ and his Salvation 3. That we should converse with him in holy duties with more reverence 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 Heb. 2.3 How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Now shall we scarce vouchsafe these things a serious thought The Angels are concerned in a way of duty not in a way of benefit It is their duty to worship Christ Heb. 1.6 And again when he brought his first begotten into the World he saith And let all the Angels of God Worship him but not by way of recovery and yet they desire to look into this Glorious Mystery A Sermon on GALATIANS V. 5 For we through the Spirit wait for the hope of Righteousness by Faith IN the context the Apostle perswadeth the Galatians to stand fast in
into our hearts as the pledge of our atonement we receive it when we receive the Spirit Rom. 5.11 And his Sanctifying work is the sure evidence that God is at peace with us 1 Thess. 5.23 The God of peace sanctifie you wholly And doth ingage us to wait on God in the way of well-doing till our pardon be pronounced and we be absolved by our Judges own Mouth in the hearing of all the VVorld In the mean time applyeth to us the Blood of Christ for the pacifying of our Consciences and the comforts of the Pardoning Covenant that our peace with God may be more firmly setled 2. As to Life He doth three things 1. Prepareth us and fitteth us for it 2 Cor. 5.5 He that hath wrought us for this very thing is God who also hath given us the earnest of the Spirit None are received into Glory but those that are prepared for Glory Rom. 9.23 Vessels of Mercy which he had before prepared unto glory He giveth us the Heavenly Mind or an heart working up to God and Heaven and purifieth us more and more for that blessed estate 2. He assureth us of it 2 Cor. 1.22 Who hath anointed us and sealed us and given us the earnest of the Spirit in our hearts The beginning of holiness and love to God is a pledge and assurance of the sight of God and our compleat vision of him and love to him For God would not so against Nature plant such dispositions in us if he meant not to perfect them Nor print his Image upon us if he intended not a more full conformity to himself in another and better World 3. He comforteth us and raiseth our longing after this blessed estate For the beginnings we have here are called also the first-fruits Rom. 8.23 The beginnings are sweet What will the Completion be As he is the earnest to confirm our hopes the first-fruits to raise our affections that we may be diligent and serious in the pursuit of it Vse of all 1. Here you see your scope what you should look for and hope for The forgiveness of sins and Inheritance among the Sanctified 2. Here you see your work and what you should now seek after the righteousness of Faith 3. Here you see your help and what will enable you to obtain through the Spirit Oh let these things be more in your thoughts 1. For your happiness or the great priviledges which you should most value and hope for First The forgiveness of sins I shall onely suggest these Two things to you 1. Till sin be forgiven you can never have sound Peace within your selves but still God will be matter of fear and terrour to you Adam as soon as he had sinned he was afraid Gen. 3.10 I heard thy voice in the Garden and was afraid and hid my self In the Morning of that day he was made by the hand of God and in a few hours runneth away from his Maker as afraid of him So Isai 33.14 The Sinners in Sion are afraid as unable to abide the presence of God Now we that have so much to do with God to depend upon him every moment for all that we are have and want surely it would be a comfortable thing to us to hear not onely that sin may be pardoned but is pardoned Isai. 40.1 2. Comfort ye comfort ye my People saith the Lord speak comfortably unto Ierusalem cry to her that her warfare is accomplished her sin is pardoned There is the true ground of comfort to have sin forgiven Other comforts tickle the Senses but this soaketh into the Heart 2. By waiting on the duties of the Gospel this comfort is more and more setled in the heart With the Serious it is not an easie thing to get this comfort setled for the Conscience of sin is not so soon laid aside We have wronged God and incurred his displeasure but now to believe that he is appeased is not so soon done as spoken Some are guilty and senseless but yet no sound peace Heb. 2.14 Subject to bondage though they feel it not Others are sensible and have a fear of God's wrath It is a great while ere they can get their hearts to settle on the possible pardon or reconciliation offered in the Covenant When they do it is but It may be Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him Zeph. 2.3 It may be ye shall be hid in the day of the Lord's anger But to judge of the sincerity of our qualification so as to say Psal. 103.3 Who pardoneth all thy sins and healeth all thy diseases this cometh not by and by The case is this God is angry his anger is ratified by the Sentence of his Law and Conscience is privy to our own disobedience and applieth the Sentence of his righteous Law to it self Some part of the anger may break out in his Providence Our duties and addresses to God about pardon are very imperfect therefore it is difficult to have Pardon setled yet by acquaintance with God in the exercise of Faith Repentance and New Obedience we come to get the Peace established Job 22.21 Acquaint thy self with him habitually converse with him and be at Peace 2. For eternal life Oh let it be your great hope to be translated into the glory and joys of Heaven when you flit out of this World This Life will not always last you must die but you do not wholly perish when you die Now what shall become of you to all eternity Would it not be a blessed thing to be assured that when you appear before the Bar of your Judge you shall not come into Condemnation but obtain eternal Life Surely happiness is desired by all The Young Man that cheapened the Pearl of the Gospel but was loth to go to the price said Good Master What shall I do to inherit eternal life Mark 10.17 Surely this is the question which all serious people should busie themselves about The Goaler did so Act. 16.30 Sirs What must I do to be saved Alas other things do not touch us so near Not How shall I do to live in the World But How shall I do to live with God for ever Let your hearts be upon that Psal. 24.3 Who shall ascend into the Hill of the Lord Who shall stand in his holy place Having spoke to your hope and scope let me Secondly now speak to your work what you must seek after and that is The righteousness of Faith To inforce this Consider 1. There is no appearing before God without some righteousness of one sort or another Why Because it is an holy and just God before whom we appear And Shall not the Iudge of all the Earth do right Gen. 18.25 And 1 Sam. 6.20 Who is able to stand before this holy Lord God If not now in the time of his Patience how then in the time of his recompence His Holiness inclineth him to hate sin and his Justice to punish
it Again it is an holy Law according to which the process of that day shall be guided A Law that is clean and pure which alloweth not the least evil Thy Law is exceeding pure Psal. 119.140 The Gospel abateth nothing of the purity of it Now when we appear before an holy God and must be judged by an holy Law surely we must have holiness and righteousness answerable or how can we stand in the Judgment It is an holy God before whose Tribunal we must appear and an holy Law that we must be judged by therefore if we be destitute of all kind of righteousness What shall we do 2. No other righteousness will serve the turn but the righteousness of Faith And therefore till we submit to the New Covenant we are in a woful case Now the righteousness of the New Covenant is supream or subordinate The supream by way of Merit and Satisfaction The Subordinate by way of Application and Qualification on our parts 1. The Supream is the Righteousness or Obedience of Christ. VVhich can alone deliver us from Hell Job 33.24 Deliver him from going down to the Pit for I have found a ransom There is no deliverance from eternal destruction which our sins deserve but onely by the Ransom which he hath paid Till his Justice be satisfied by Christ no good can come unto us 2. The Subordinate Righteousness which qualifieth us and giveth us an interest is Faith Repentance and new Obedience All which are hugely necessary and convenient and gracious terms 1. Faith By which we own and acknowledge our Redeemer with love thankfulness dependance and hearty subjection to him Certainly love and thankfulness is due to him who hath indured so much and procured such great benefits for us Would we have the blessings instated on us and not know from what hand they come And acceptance is due for should Christ save us without our wills and against our consent Dependance is due Should they have benefit by Christ's Merits who question the force and efficacy of them Therefore God hath set him forth to be a propitiation through faith in his Blood Rom. 3.25 2. Repentance is necessary Would we have God to pardon us while we continue in our rebellion without sorrow for it or purpose to leave it The case of the obstinate is not compassionable Jer. 3.13 Onely acknowledge thine iniquity and I am gracious And to acknowledge an offence and continue in it is to condemn our selves 3. New Obedience That was due before to our Creator and our Redeemer strengtheneth the Bond and maketh it more comfortable For we have a new Lord by right of Redemption Rom. 14.9 For to this end Christ both died and rose and revived that he might be Lord both of the dead and living A Lord that hath payed dear for our Souls 3. This righteousness is every way sufficient that we may venture our eternal well-being upon it For what is appointed by God will be accepted by God And though there be many defects in our Faith Repentance and Obedience yet there is an intrinsick value in the obedience and death of Christ besides the Institution Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered up himself without spot to God purge your Conscience from dead works to serve the living God And 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by Tradition from your Fathers but with the precious blood of Christ as of a Lamb without blemish and without spot Lastly See your help The Spirit is the great New-Covenant Gift purchased by Christ that it might be dispensed to us the more abundantly John 1.16 And of his fulness have all we received and grace for grace Tit. 3.5 6. By the renewing of the Holy Ghost which he shed on us By his Sanctifying and renewing Grace we are inabled for all this duty We have it by the hearing of Faith Gal. 3.2 And the whole dispensation of the Gospel is called the Ministration of the Spirit 2 Cor. 5.8 Therefore if a sluggish heart did not possess Christians they might do more than they do A Sermon on 2 Pet. III. 9 The Lord is not slack concerning his Promise as some Men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to Repentance THe Apostle in Answer to the Cavil and Exception of the Mockers of Religion is taking off the Scandal of the delay of Christ's Coming Three Considerations are produced to satisfie the Godly 1. The true measure of speed or delay is the Eternity of God which admits of no beginning succession and ending but consists in a constant presentness to all that which to us seemeth past or to come And we must judge as he judgeth This is laid down vers 8. 2. The end of this delay which is the conversion of Sinners It proceedeth not from any culpable slackness in God but onely his patience towards the Elect. God is not slack but we hasty Our temper requireth time and patience to work upon us and bring us under the power of Grace This is in the Text. 3. The manner of coming which is sudden and unexpected like the coming of a Thief upon a sleepy family ver 10. Therefore we should rather prepare for it than complain of slackness We are upon the second consideration Wherein 1. The false cause of this delay is removed The Lord is not slack concerning his Promise as some Men count slackness 2. The true cause assigned But is long-suffering to us ward 3. The end of this long-suffering propounded First Negatively Not willing that any should perish Secondly positively But that all should come to Repentance Wherein the way to escape ruine is intimated which is Repentance The only doubt is about the sense of the words How that is to be understood that God would not have any perish but all come to Repentance For we see many do yet perish all do not come to Repentance And is God frustrated of his end Ans. To this doubt three answers are given and all solid though I prefer the two first 1. The Patience of God according to its nature hath that use and end to invite all sinners to Repentance Rom. 2.4 Despisest thou the riches of his goodness forbearance and long-suffering not knowing that the goodness of God leadeth thee to Repentance Gods continuing forfeited Mercies and tarrying the sinners leisure giveth us an hope that he is willing to be reconciled And if we do not seek his favour and turn to him by Repentance it is long of our selves the fault is our own because we do not improve this hope 2. The Apostle in this place hath special reference to the Elect who are concerned more especially in the promise of Christs coming to put an end to their sufferings and to render them an eternal reward Certain
hansel to the new Gospel by Peters Exhortation three thousand were converted at once and afterwards evidenced the Truth of their Doctrine by Miracles There is no need that Christ should rise again in the Eye and view of all those that would believe in him Here is ground enough in that which was once already done 2. What we must do verse 9. Confess with the Mouth and believe with the Heart that is be really perswaded of the Truth of what is done for us and thankfully own it and acknowledge it to the World resigning up our selves to the discipline of his Spirit whatever it costs us This is all that is required of us But though these two only be mentioned we must understand those things which belong to either of them 1. To begin with that first mentioned If thou wilt confess with thy Mouth There is a Confession both in Word and Deed the one must not contradict the other The Apostle telleth us of some that profess they know God but in works they deny him Tit. 1.16 So it is true of confessing Christ or Holiness of Life Works are a part of Profession or Confession as also Invocation is a branch of this Confession as appeareth by the 13. ver For whosoever shall call upon the Name of the Lord shall be saved Confession then implieth all visible Godliness and Holiness of Life for the Holy Thankful Life is a constant Hymn to God or a practical Acknowledgment of the Benefits we have by â—hrist and so all Christianity is a Confession It is necessary also that this Confession be made in spight of all Persecution and Danger Heb. 4.14 Let us hold fast our Profession In those days believing with the Heart was not so costly as Confession with the Mouth It exposed them to great troubles yet a Christian must be resolute and trust Christ with all Dan. 6.10 Now when Daniel knew that the writing was signed he went into his house and his Window being open in his Chamber toward Jerusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did aforetime 2. So for the other Believing with the Heart implieth not a dead Faith but Operative Iam. 2.20 Faith without Works is Dead Not a cold opinion but such as worketh by Love Gal. 5.6 Not a general Assent but an applicative Faith Gal. 2.20 Who loved me and gave himself for me 1 Tim. 1.15 This is a faithful saying and worthy of all Acceptation that Iesus Christ came into the World to save Sinners of whom I am chief Owning him as our Lord and Saviour Do this and then you believe with the Heart to Righteousness and confess with the Mouth to Salvation That is you are so pardoned that at length you are saved They that could thus take Christ and venture all upon the security of his Word and wholly resign up themselves to God upon these Hopes were in a safe Condition or a state of Peace Fourthly The Gospel so clearly stating these things there is no reason of doubtful suspence All demurring must be upon one of these two Reasons either the Difficulty of the thing or Want of certainty but neither of them is just in this Case 1. Not the Difficulty of the Conditions For believing with the Heart and confessing with the Mouth are easie to be understood and easie to be observed by the Power of the Spirit For the Gospel is the Power of God to Salvation Rom. 1.16 If God will put this into our Heart and Mouth and give what he requireth why should we snuff at these Conditions as unreasonable and troublesome What more reasonable than to own him with the greatest hazard from whom we expect such Benefits as Pardon and Life And to consent to follow his Direction who will bring us out of our Misery to perfect Happiness And to venture all for him who by a condescending Act of astonishing love stooped so low for us It is true Confession may be costly but it is not an impossible thing We should be willing to suffer the loss of all things for his sake Especially when God is ready powerfully to assist and help us Phil. 4.13 I can do all things through Christ which strengthneth me 2. Want of Certainty We do not know whether this be the way of God yea or no I Answer 1. There is no doubt that reasonably can be urged Either this is the way of God or none The way of Heathenism is sottish and fabulous 1 Cor. 8.5 They have Lords many and Gods many And the way of the Iews yieldeth no relief if the Gospel be excluded The way of the Mahometans is ridiculous and beareth no dispute Therefore this is the way or none Obj. But why do you haesitate You did not see Christ in the Flesh. Ans. But we may love him for all that and believe in him though we never saw him 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoice He must not be fetched out of Heaven again nor raised from the dead again It is not necessary to our Faith that we should see Christ with bodily Eyes when we have most certain and firm Arguments by which his Resurrection may be proved Obj. But we live not in the Age of Miracles Oracles and Visions which People had in former times Ans. Man is apt to indent with God and to prescribe to God that he may believe upon Terms of his own making Let him now come down from the Cross then we will believe him Mat. 27.42 Can he prepare a Table in the Wilderness Psal. 78.19 If thou be the Son of God command that these Stones be made Bread Mat. 4.3 We are not to think that God should be at our Beck and do what we require Many require new Apostles and Miracles that maketh them turn Scepticks and Atheists We must not prescribe to God how he shall reveal his Mind to men but submit to the way he seeth best and fittest for us 2. There lye more prejudices by far against any way of our own devising than the course God hath taken The People slighted Moses and would hear God himself speak but when it thundred upon the Mount they cryed out Exod. 20.19 Speak thou with us and we will hear but let not God speak with us lest we die We would have Miracles but thereby the simplicity of Christianity is lost and it would lay us open to the jugling tricks of Wonder-mongers and that would be little for our safety We would have one from the dead Luke 16.30 But they are out of the Sphere of our commerce That is no familiar way nor so fit to instil Faith and reduce men to Obedience to God And if we should learn our Religion from Ghosts and Apparitions we should never be free from Delusion Gal. 1.8 But though we or an Angel from Heaven preach any other Gospel unto you than that which we
of Peace II. The respect that is between these two Faith and Profession There is a double respect such as between 1. The Cause and Effect First We Believe and then Confess our Faith is the cause of our Confession 2 Cor. 4.13 We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak David was sore afflicted and yet professed his Faith in God He could not suppress his boasting of the promises in his greatest distresses So we believe in Christ and therefore cannot but in word and deed express our confidence in him when such a Spirit of Faith cometh upon us there will not need many enforcemenâ—s or excitements publickly to own Christ For this Spirit of Faith cannot be shut up in the Heart but will break out into Confession There cannot be a true and lively Faith without Confession nor a true Confession without Faith For the effect cannot be without the cause nor such a powerful cause without the effect 2. Such as there is between the sign and the thing signified Faith hath always Confession and Obedience joined with it as its proper sign As Flame or Smoâ—k is of Fire or â—reathing of Life so is Confession with the Mouth or an Holy Life an individual companion and note of true Faith by which it is demonstrated to be sincere and real Shew me thy Faith without thy Works and I will shew thee my Faith by my Works Iames 2.18 Men know not our Hearts whether we believe in God yea or no or what we believe of him till they hear and see it in our profession and actions here is the sign the proof of it Look as an evil principle bewrayeth its self by its proper signs as Atheism by Mens ungodly and unholy lives Psal. 36.1 The transgression of the wicked saith within my Heart There is no fear of God before his Eyes What could they do more in a way of sin or less in a way of duty if there were no God The current of a Mans life and actions doth best expound and interpret his Heart any considerate Man may conclude from their manner of living that they have no sense of the Being of God nor never expect to be accountable to him So for the belief of Christianity 't is discovered by owning Christ in the greatest dangers by a ready obedience to his precepts that seem to be most cross to the inclination and interest of the Flesh or by an Holy and Heavenly life 'T is a sign we believe those blessed sublime and weighty truths which are contained in the Gospel In short we judge others by external works alone for the Tree is known by its Fruits Mat. 7.16 we judge of our selves by external and internal together both by the belief of the Heart and the confession of the Mouth also III. The order God hath established appointing Faith as a means to be justified and confession as a means to be saved 1. Let us speak of what is requisite to righteousness so Faith is the means whereby this Righteousness is applied received and freely given us To explain this I shall enquire 1. What is Righteousness 2. Shew you that this Righteousness is applied by Faith 3. That the Cordial and Heart-believer is the Penitent Working Believer 1. What is Righteousness 't is here taken in a legal and judicial sense not for a disposition of Mind and Heart to please God but for the ground of a Plea before the Tribunal of God that we may be exempted from the punishments threatned and obtain the Grace offered or a right to the reward promised Rom. 5.18 As by the offence of one Iudgment came upon all to condemnation even so by the Righteousness of one the free gift came upon all men to justification of life 2. That we are qualified for this Righteousness by Faith So 't is said 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 We get absolution from sin by free pardon through the Merit of Christ and are accepted as Righteous before God when we enter into the new Covenant taking God for our Lord and Happiness Christ for our Redeemer and Saviour the Holy-Ghost for our Sanctifier and Comforter More especially with respect to Christ when we subject our selves to him as our Lord and depend upon the Merit of his Death and Intercession for our acceptance with God Now that this believing with the Heart is required in order to righteousness is every where manifested in the Scriptures Therefore the new Covenant Righteousness is called the Righteousness of Faith Rom. 9.30 The Gentiles have attained to Righteousness even the Righteousness which is of Faith So Gal. 5.5 We through the Spirit wait for the hope of Righteousness by Faith Because Faith qualifieth us for it A righteousness we must have that we may be exempted from wrath which sin hath made our due and that we may be accepted with God unto Eternal Life which they that are destitute of all Righteousness can never attain unto A Righteousness of our own according to the Law of Works we are far from The legal way therefore can never stead us We must only run for Refuge to the Evangelical course or way set down in the Gospel namely that upon the account of the Merit and Obedience of Christ God will pardon the sins of all Penitent Believers and accept them to Grace and Favour Well then 't is by Faith that Christs Death and Obedience are applied and made beneficial to us Rom. 3 2â— The righteousness of God is by the Faith of Iesus Christ unto all and upon all that believe and there is no difference Well then every Believer is qualified If you ask me therefore 3. What kind of Believer is qualified and accepted as righteous I answer 1. The Penitent Believer 2. The Working Believer 1. The Penitent Believer for Faith and Repentance are inseparable Companions and always go together in our first introduction or entrance into the New Covenant Mark 1.15 Repent and Believe the Gospel And Acts 2.38 Repent and be Baptized for the Remission of Sins When we depend upon Christ for Pardon we are willing to return to God and live in his Obedience hating and detesting our former ways wherein we wandred from him Well then though the Righteousness be only the Righteousness of Faith and the Believer be only accepted as Righteous yet 't is the Penitent Believer whose Heart and Life is changed and who is willing by Christ to come to God 2. 'T is the Working Believer So 't is explained what is in Gal. 5.5 called The Righteousness of Faith is ver 6. called Faith working by Love Not all that is called by that Name but the working Faith And so 't is expressed else where Heb. 11.7 By
and pardoned he is unfit for God and uncapable of Salvation or any present communion with God What can we expect from him and how unsufficient are we for either of these two works to renew our Souls and reconcile them to God VVhat can we do to satisfie Justice or break the love of sin in our Souls Therefore the Lord Jesus hath undertaken the Office of being the Redeemer and Saviour of the VVorld by his Sacrifice Merit and Intercession We must be pardoned and accepted and onely by him must we come to God If your repentance towards God and your Faith in him be sincere you shall have all the Blessings of the New Covenant In short Obedience and the Love of God was the Primitive Holiness for which we were created and from which we fell VVe by Repentance are willing to return to this again and therefore depend upon a Saviour and Sanctifier that we may be reconciled and renewed and so are said in this general sense to come to God by him Secondly More particularly we are said to come to God by Christ Three ways First In the exercise of our Graces I shall instance in the Three Radical ones which constitute the New Creature Faith Hope and Love For in the exercise of these communion with God doth consist 1. Faith seeth God in Christ as sitting upon a Throne of Grace ready to give out all manner of Grace and seasonable relief to Penitent Believers in all their necessities and temptations and duties Well then boldly trust him and depend upon him Thus we come to God by Christ 2 Cor. 3.4 Such trust have we through Christ to Godward 1 Pet. 1.21 By him we believe in God This is living by Faith in Christ so often spoken of in Scripture When you make use of him in all your wants duties and difficulties expecting your Father's Love and Blessing to come to you through him alone and the Spirit that must help you and assist you in all your Infirmities and Temptations as coming from the Father and the Son not onely procured but given by him your head In all your doubts fears and wants you go to him in the Spirit and to the Father by him and by him alone this is living by Christ. 2. Love which vents it self in a desire of full Communion with God and delights in him Desire is a coming to God or a following hard after him Delight is an adherence to him as satisfied with so much as we enjoy of him Our enjoyments here are partial and therefore our delight is very imperfect but yet such as it is it begets a study to please God and fear to offend him Our Father is in Heaven but on Earth we have a glimpse of him enough to make him amiable to the Soul Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Thus we love him through Christ or in Christ for we study Christ to see the goodness and amiableness and love of God in him Ephes. 3.17 18 19. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth And to know the love of Christ which passeth knowledge that ye might be filled with all the fulness of God A condemning God is not so loved as a gracious and pardoning God Surely we love him more as a Father than as a Judge And 't is the Spirit of Christ which maketh us cry Abba Father not onely thereby expressing our confidence and dependance but affection Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 3. Hope We come to God as we longingly expect the full fruition of him Love puts us upon seeking after God But alas upon Earth we do but seek in Heaven we expect to find Hope causeth us to hold on seeking till we find and get nearer to him and maketh us resolve that 't is better to be a seeker than a wanderer to wait till the delight of love be perfect than to turn the back upon God and his ways We cannot have Mount Zion in the Wilderness For the present Christ doth but guide us to the Land of Promise we have a refreshing by the way Manna in the Wilderness but not Canaan in the Wilderness Earth at the best will not be Heaven Our perfect Blessedness is when God is all in all For the present as God is seen but as in a glass so he is proportionably enjoyed The Devil the World and the Flesh are not perfectly overcome and therefore we have but little of God And the Ordinances cannot convey him all to us while his interest is so crowded up in our hearts but we wait and look and long till we have more Our onely coming now to him is by hope and that partial enjoyment of his love which we attain unto makes us look for more The New Nature inclineth us to Hope for they that love God will desire to be more like him and to get more of him and our experience quickeneth our hope Rom. 5.4 But all is by Christ. The Apostle saith The Lord Iesus himself hath given us everlasting consolation and good hope thâ—ough Grace 2 Thes. 2.16 As at first he inclined us to set our Hearts on another World and lay up our Hopes in Heaven and to part with all things seen for that God and Glory which we never saw which otherwise by reason of unbelief and sensuality we should never have done so still he inclineth us to hope and wait in the midâ—t of difficulties and disappointments and incourageth us by his tenderness and constant pity Iude 21. Keep your selves in the Love of God looking for the Mercy of our Lord Iesus â—hrist unto everlasting Life 2. This coming to God is by all Divine Ordinances or Acts of Worship the use of our liberty to approach to him in these duties is one special way of coming to him by Christ. To come to him in the Word as our teacher in the Lords Supper as the Master of the Feast in Prayer as our King and Almighty helper is a very great priviledge and comfort certainly if at any time then we come to God we come to him in worship for then we turn our backs upon all things else that we may present our selves before his Throne But now thus we can only come by Jesus Christ. If we come to receive a Blessing in the Word we come to receive the fruits of his purchase Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth Eph. 5.26 That he might sanctifie and cleanse it with the washing of Water by the Word If we come to the Lords Supper that duty was instituted for the remembrance of Christ that his Flesh might be Meat indeed and his blood
are of an Heavenly Temper and Frame do often exercise their minds in Heavenly things Their Happiness lieth there and their Business tendeth thither Our Lord telleth us That where the Treasure is there the Heart will be Matth. 6.21 A Man's Treasure draweth his heart after it And therefore if his treasure be laid up in him his Heart will be there also The Mind is wholly taken up by these great things that other things are little minded by them But alas 't is otherwise with the generality of Men Our thoughts of Heavenly Blessedness are few and cold Oh that we should throng our Hearts with all manner of vanity when we have Eternity to think upon That all the day long we should be regarding this perplexing Business that Carnal vanity and delight and thoughts of Heavenly things should be such strangers to us Is this looking to things not seen We are continually thinking of what we love Worldly Men of gathering and increasing VVealth Luk. 12.17 18. Ambitious Men of Preferment and Applause Voluptuaries of Sports and Pastimes Philopoemen wherever he walked was thinking of Battels If he should be assaulted on such a piece of Ground how he would Model and Dispose his Army for his Defence A Christian should be thinking of Heaven how he may get thither and what he shall enjoy there They who do not think often earnestly and warmly of Heaven and Heavenly things surely have little expectation this way They are transported with pleasing Sensualities and have cold thoughts of the hope of the Glory of God 2. A desirous expectation Looking is often made the Act of Hope in Scripture as Titus 2.13 Looking for the Blessed hope And Phil. 3.20 Our Conversation is in Heaven from whence also we look for the Saviour the Lord Iesus Christ. And so to look to things unseen noteth an affectionate and desirous expectation of them A Man may believe things terrible and yet he cannot be said to look to them That is longingly to wait for them Therefore this looking hath the earnestness of hope in it as well as the firm perswasion of Faith There is a vehement longing and desire after the actual possession of these things without which Faith is a dead Opinion or a Speculative Assent Our Hope is but a few cold uneffectual thoughts or an hasty wish or a slight desire not that earnest looking which the Scripture calleth for Col. 3.2 Set your affections on things above not on things on earth There must be lively Affections there must be groaning earnestly 2 Cor. 5.2 Longing and Desiring to be with Christ Phil. 1.23 Affections add a strong bent and poise to the Will 3. This looking argueth a fixing of the Mind upon these things as our Aim and Scope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the word used That is our Scope which influences all our Actions when we do all things to eternal ends either nextly or ultimately That we may obtain Eternal Life that is the great drift purpose and business of a Christian. This is the end of our Faith 1 Pet. 1.9 The end of our diligence and of all our service and waiting upon God and that which sets us a work in our general and particular calling Acts 26.7 Vnto which promise our Twelve Tribes serving God Day and Night hope to come This is our great ambition the end of all our Labours 2 Cor. 5.9 Still to drive on a Trade for Heaven this is the end of our sufferings 1 Tim. 4.12 Therefore we both Labour and suffer Reproach because we trust in the Living God He had spoken of godliness having the promise of this Life and that which is to come Therefore this is our aim and scope I now come to shew you Secondly Why such have an advantage above other Men and can more easily do and suffer great things for God This appeareth 1. From the object They that look to things unseen and eternal are acquainted with greater things than those are whose thoughts and projects and designs are confined within the narrow bounds of Time Every one hath a choiceness greatness and excellency of Spirit according to the objects He most converseth withal We count them Children of mean Spirits who converse only with Pins and Points and Toys and Rattles We count those of a meaner Spirit that have only a Cow to Milk or a Field to Till or a Lute to Play upon than those that have a Common-wealth to manage or to make a little City greater So those that are gotten upon the Mount of Eternity can look upon the most serious business of the World as a meer may-game in comparison of injoying God and living for ever in delightful Communion with him they that have made eternal things their choice and scope have this advantage above other men that they are acquainted with such excellent things as will darken the Glory of all Worldly things and lessen them in their opinion estimation and affection As a Man that hath looked upon the Sun in its brightness for a while can look upon nothing else as being dazzled with the splendour and brightness of it Things Invisible whether present or future either because of nature or distance They can set God against the Creature the Terrors of God against all the Terrors of sense and the everlasting Enjoyment of God against all the Delights of Sense 1. Things Invisible because of their Essence and Nature There is an Eternal God against a poor Creature whose Breath is in his Nostrils A God who is all in all and a Creature who is nothing Nothing in opposition or contrariety to God or his People Isa. 41.11 Behold they that are incensed against thee shall be as nothing nothing in comparison with God Isa. 40.17 All Nations before him are as nothing They are accounted less than nothing and vanity Dan. 4.35 The Inhabitants of the Earth are reputed before him as nothing Nothing by way of exclusion of God As the Sun beam is nothing when the Sun withdraweth or the Sound is nothing when the Musitian taketh away his Mouth from the Pipe or Instrument Thou takest away thy Breath and they die The Creature beareth a big bulk in the Eye of sense seemeth not only to be something but all things And so long as we look to things Visible what Hope or Comfort have we to fasten upon But to a Man that looketh to things Invisible the amiableness and frightfulness of the Creature vanisheth into nothing Heb. 11.27 By Faith Moses forsook Egypt not fearing the wrath of the King for he endured as seeing him that is Invisible That is with loss of all attempted to bring the People out of Egypt He saw him not by the Eye of Sense but Faith And then all the Princes and Powers of the World are as nothing Alas when we see great and most enraged Enemies our Hearts fail within us but Faith by closing the Eye of Sense winketh the Creature into nothing On the other side If a
best known by those eternal Torments which are appointed for the punishment thereof Present punishments do somewhat discover it Now know that it is an evil thing and a bitter that thou hast forsaken the Lord thy God Ier. 2.19 Briars and Thorns and sensible smart will teach us that which bare contemplation doth not But if the Temporal punishment maketh us know What an evil thing and a bitter it is What will Eternal do Go ask the Damned in Hell whether it be a light thing to Sin against God Mark 9.44 Where their Worm dieth not and the Fire is not quenched Here is the great aggravation of Sin that for Temporal Trifles they have lost Eternal Joys and run the hazard of Eternal Pains for the ease mirth and pleasure of a Moment And then for things evil in opinion it sheweth how falsely we are deluded As Afflictions Sufferings and Losses for Christ Death c. It much concerneth us to have a true notion of these things For Afflictions It sheweth that they are not so bad as the World taketh them to be They are tedious for the present but 't is but for a season 1 Pet. 1.6 Wherein ye greatly rejoice though now for a season if need be ye are in heaviness through manifold Temptations All things are lessened by having eternity in our minds the delights of the World and the sorrows of the World 1 Cor. 7.29 Since the World passeth away and the fashion thereof we should rejoice as if we rejoyced not mourn as if we mourned not the good and evil will be soon over We cry out How long but 't is not for ever 'T is grievous but 't is not Eternal 't is not Hell yea they may be good Psal. 119.71 It is good for me that I have been Afflicted that I might learn thy statutes All things are good as they help on a blessed eternity so Afflictions may be good that part of the World that is led by sense will never endure this but that part which is led by Faith will easily assent to it the World that is led by sense say to a Covetous Man that the loss of an Estate is good to a Worldly Rich Man that Poverty is good to an Ambitious Man that it is good to be despised and contemned to Voluptuous Man that it is good to be in Pain to Afflict the Body for the good of the Soul they will never believe you But go to them that measure all things by Eternity and they will tell you that Poverty maketh way for the true Riches Mourning for the true Glory Want for fulness of Pleasure at Gods Right Hand That misery mortifieth sin 1 Cor. 11.32 When we are judged we are chastned of the Lord that we should not be condemned with the World Sufferings for Christ If we win Eternity with the loss of all the World we are no losers For the World passeth away and the Lusts thereof but he that doth the Will of God abideth for ever 1 Iohn 2.17 But on the contrary 't is a sorry bargain to lose Eternity for the injoyment of all the World Mat. 16.26 For what is a Man profited if he shall gain the whole World and lose his own Soul Or what shall a Man give in exchange for his Soul And then Death the King of Terrors yet 't is not feared by a Christian because it is an entrance into Eternal Life when he dieth then shall he live Iohn 11.25 26. I am the Resurrection and the Life he that believeth in me though he were dead yet shall be live and whosoever liveth and believeth in me shall never die Believest thou this If we have a sense of this why should we be troubled to be uncloathed that we may be cloathed upon with Immortality and Glory It separateth us from our Worldly Friends and Benefits but bringeth us to God with whom we shall abide for ever it puts an end to time that we may enter into Eternity so that death is ours 1 Cor. 3.22 A Friend not an Enemy It maketh an end of Sin and Sorrow to make way for Blessedness and Glory For things Good Good seeming or Good real Good seeming There are many things which the vain deceived World doteth upon which are impertinencies to our great end As Foolish Sports and Recreations Eccles. 2.2 I said of Laughter It is Mad and of Mirth What doth it There are other things which are meer inconsistencies As many evils which we commit for a little Temporal happiness Then real good things Duties Ordinances Graces Christ the Favour of God We know how to value these things by looking to Eternity The good things of this World are not valuable only upon a natural account but as they are helps to Heaven If they be diversions from eternity they are the worst things that can befal us to be condemned to this kind of felicity is a part of Gods Curse Ier. 17.13 They that forsake thee shall be written in the Earth On the contrary to have our names written in Heaven is a great Blessing Luke 10.20 Notwithstanding in this rejoice not that the Spirits are subject unto you but rather rejoice because your names are written in Heaven It is better to injoy a little as an help to Heaven than a great deal as an hindrance to it oh Blessed is the Man that taketh no farther content in the comforts of this life than they may further his Soul to Eternity If an Estate increase upon you 't is most valuable as you may be rich in good works and take hold of Eternal Life 1 Tim. 6.18 When your Hearts rest in them without subordination to Eternal things your estate becometh a Snare whatever the Heart is set upon if it be not in order to this end and scope 't is cursed to thee The Spiritual Blessing of all our natural comforts is in order to this last end But then for Duties time spent with God in order to Eternity is the best part of your lives Acts 26.7 When we are imployed in the World we make provision but for a few Months or Days it may be Hours But in converse with God you lay up for everlasting the Throne of Grace will be the more sweet because 't is the Porch of Heaven Ordinances and publick means of Grace A Child of God valueth them more than the greatest Worldly advantages Psal. 84.12 One day in thy Courts is better than a Thousand I had rather be a Door-Keeper in the House of my God than to dwell in the Tents of Wickedness But why Because there is trading for Eternity there he gets a prospect into Heaven and heareth news of his Long-home And then Graces they are glorious things because they are the seed and earnest of eternal glory 'T is called Immortal Seed 1 Pet. 1.23 When this state is begun it cannot be dissolved and it is called the Earnest of the Spirit Graces as well as comforts are his Earnest By all these things the Holy
Ghost is preparing us for Eternity Rom. 9.23 assuring us of Eternity Eph. 1.13 14. And then Christ is valued as the Auâ—hor of Eternal Salvation Heb 5.9 As the means of coming to God Phil. 3.8 9 10. Things seen are vilified and contemned by them Lastly The favour of God that we injoy here 'T is valuable in its self and as it is a taste and pledge of our everlasting communion with him Psal. 16.11 In thy presence is fulness of Ioy and at thy Right Hand pleasures for evermore Psal. 17.15 As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy likeness Our tast now assureth us of our everlasting satisfaction thus you see Eternity giveth us the true measure whereby to know the worth and weight of every thing 2. 'T is our Motive to quicken us to be more diligent more exact and to pursue after those things with greater vigilancy industry and self-denial Industry a Man that will be Rich in the World chuseth apt means learneth all the ways of Thrift and Uniformity and dexterously pursueth his purpose Rising early going to Bed late piercing himself thorough with many sorrows He beareth it all patiently because 't is his end A Man given to Pleasures chuseth that course of Life wherein he may most injoy them sacrificeth his Time Credit Estate to gratifie his end So one addicted to Honours and Advancement He tortureth himself with many carking Thoughts and tedious Attendances and Projects how to rise and to be built a story higher So a Man that maketh things unseen his scope taketh God's way to injoy them Laboureth for these things Iohn 6.27 Labour not for the Meat which perisheth but for that Meat which endureth unto everlasting Life And Phil. 2.12 Work out your own Salvation with Fear and Trembling And then we must use vigilancy that our lives may not be filled up with impertinencies and inconsistencies Eph. 5.15 See then that ye walk circumspectly not as Fools but as Wise. Heb. 4.1 Let us therefore fear lest a promise being leâ—t us of entring into his Rest any of you should seem to come short of it And then we must exercise self-denial denying our selves in our interests comforts ease peace life and all that is dear and precious to us the Thessalonians are said to suffer for the Kingdom of God because in the midst of Tribulations and troubles they look for a future rest 2 Thes. 1.5 with 7. And so 't is said Heb. 11 35. They were tortured not accepting deliverance that they might obtain a better Resurrection They might have been freed from those cruel pains on certain conditions but they would rather wait for Gods deliverance than accept of Man's though it were invisible and yet so long to come They knew in the Resurrection God would give them an Immortal Glorious and Blessed Life for a short and miserable one and recompense their cruel Pains with Eternal Pleasures Vse 1. To press us to get this Heavenly frame and temper of Spirit To look to things Invisible as sure and near and to make them our great scope that all which we do may tend thereunto and be subordinate to Eternal Life 1. Remember we were made for Eternity for God hath given us an immortal Spirit which cannot be content with any thing that hath an end If we had Souls that would perish it would be more justifiable to look after things that perish No they will eternally survive these present things Eccles. 12.7 Then shall the Dust return to the Earth as it was and the Spirit to God that gave it Here we fly away as a shadow upon the Mountains come to act our part upon the stage of the World and are gone what is this to endless Eternity Surely that estate should be most in our Eyes How do you imagine you shall live after this Life When you die all the thoughts that concern the present World perish and if you did perish too it were no such great Matter But still you live and enter eternity and 't is sad when you have no happiness to injoy 'T is good often to consider what the Soul shall do when it shall be turned out of doors Luke 16.9 Make to your selves Friends of the Mammon of Vnrighteousness that when you fail they may receive you into everlasting Habitations That it may not be left Shiftless and Harbourless 2. Eternity is made known to us Christians and clearly set before us 2 Tim. 1.10 What is the drift of the Religion which you profess but to draw us off to another World 1 Cor. 2 12. Wherefore were you Baptized but in order to Eternity Then you began your Months of Purification therefore it is said 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off and hath forgotten that he was purged from his old sins What is the notion of a Christian Srangers and Pilgrims 1 Pet. 2.11 Dearly beloved I beseech you as Strangers and Pilgrims abstain from fleshly Lusts which war against the Soul Christ came not here to settle us in a state of prosperity nor to make the World our Rest and Portion No he came to bring up our Hearts first and then our selves to a better World which he calleth upon us to seek and make sure of He came to save us from the present evil World Gal. 1.4 Not to fix upon it 3. We are already involved in an eternal misery and stand under a sentence binding us over to the Curse and Wrath of God Iohn 3.18 Condemned already Nothing but the slender thred of a frail Life between Us and Execution How can we sleep in sin so near Eternity and Laugh and Dance over the brink of Hell and trifle away our Times before we have taken a sure way to escape this misery The Scriptures shew us the way of escaping this misery and attaining to eternal Blessedness Oh flee from wrath to come Mat. 3. Run for Refuge A Man cannot be soon enough out of the State of Sin and Wrath. 4 You shall be shortly summoned to your Account Luk. 16.2 Give an account of thy Stewardship for thou mayest be no longer Steward You have received so much from me such Riches such Honours such Parts such Sufficiencies what have you done with them What will the poor carnal wretch Answer in that Day when the diligent shall be rewarded with everlasting Life and the negligent be cast into everlasting Fire In the present time you either win or lose Eternity 5. Consider what poor deluded Souls that are in the everlasting estate would give if they might be trusted with a little time again that they might provide for Eternity How happy would they think themselves if God would but try them once more Their remembrance of their past Folly and evil choice is a part of their perpetual Torment Matter for the Gnawing Worm to feed upon Mark 9.44 If Carnal Careless Creatures would but anticipate the Thoughts of
True Wisdom is from above 6. Do not only seek the light of the Spirit but wait for his renewing Grace that you may make things unseen your felicity and portion Iohn 3.6 That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit Naturally there is in us a foolish inordinate desire after the Dignities Honours and Pleasures of the World But we should earnestly desire the New Birth 1 Pet. 2.3 As new born Babes desire the sincere Milk of the Word that ye may grow thereby 1 Joh. 5.4 Whatsoever is born of God overcometh the World And 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these ye might be partakers of the Divine Nature That we may have a deep sense of and respect to the other World 7. Think often and seriously what a value Eternity puts upon things small much more upon things great in themselves 1. That Eternity puts a value upon things in themselves small whether good or evil evil as what a Torment would an Everlasting Tooth ach be Tho' the pain be not very great nor mortal yet the Eternal length and duration maketh it intolerable So in things good if a Man might have a Cottage but for an hundred years he would prize it more than to have liberty to walk in a Glorious Palace for one day so that things which are eternal do much more excel those things which are temporal though there be otherwise a difference between the things themselves As the Tooth-Ach is not a Mortal disease but every Man would die presently rather than live under an everlasting Tooth-Ach A Cottage is not to be compared to a Palace yet the Inheritance of a Cottage is much better than the liberty of a walk in a Palace for an Hour or a Day A small thing is greatned by Eternity much more a greater Well then since things unseen do so far exceed things seen and the one are Temporal and the other Eternal why should Man be so foolish and perverse as to prefer the one above the other Whatever hurts is but a flea-biting whatever delights is but a May-game The good and evil of the World is not to be compared with the fore-taste of the good and evil of the World to come Horrors of Conscience or Joy in the Holy Ghost Horrours of Conscience Prov. 18.14 The Spirit of a man will sustain his Infirmity but a wounded Spirit who can bear Joy in the Holy Ghost 1 Pet. 1.2 Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with joy unspeakable and full of Glory Horrour of Conscience is a greater pain than any pain And joy in the Holy Ghost is a greater joy than any joy now Eternity cometh and addeth a greater weight to it as to the horrours of the Wicked or the joys of the Blessed If these horrours be so burdensome what is it to lye under them for evermore If we cannot sleep one whole Night as to a man in a Fever a Night is an Year though he lie in a soft bed How do we long for day How tedious is it then to lie under Eternal darkness and to despair of ever seeing day more So for the joys of the Blessed If a day in Gods Courts be better than a thousand elsewhere What 's a Month what 's an Year what are an hundred years what 's six hundred what a thousand what 's Eternity Every thing in the other World as it is great so 't is Eternal there is an Eternity in the evil part of it The Bodies of men are Eternal their Souls Eternal the fire never goeth out for the fewel never ceaseth the Prison in which they are kept is Eternal the Torment is Eternal because the Judge is Eternal and his Sentence shall never be reversed Heb. 10.31 So the Joys as they are unspeakable and glorious so Eternal The Crown of Glory is an Incorruptible Crown 1 Pet. 5.4 The Inheritance an incorruptible Inheritance The Vision of God is not by Snatches but Everlasting the fruition of God is uninterrupted all is great and all is Eternal 2. This must be seriously considered by us and often and deeply If we did so what help should we then have against Temptations It would make us obey Gods Commandments more chearfully subdue the desires of the Flesh and make us more ready to every good work to consider that Eternity ensueth That Everlasting wo and weal is in the Case Meat well chewed nourisheth the more but being swallowed whole breedeth Crudities burdeneth the Stomach and defileth the Body so to hear of Eternity and swallow it without Rumination and due Consideration maketh these things lose their force so that they do not excite our Diligence nor break the force of Temptations Oh that they were wise and would consider their latter end Deut. 29. And my People do not consider Isa. 1.3 'T is our Carelessness and Inconsideration that undoeth us We read in Story which also hath been repeated in a late instance But Originally it is recorded of Agrippina and Nero That when a Prodigal Prince had given away a huge summ they laid all the Money in an heap before him that he might see and consider what he had given away to bring him to retract or in part to lessen the grant So 't is good for us to consider what we lose in losing Eternity what we part with for these vile and perishing things Invisible things if they are small yet they are Eternal but they are great and Eternal too But these other things are small and Temporal Eighthly Consider How certain and sure these Invisible things are which lye in the other World There wanteth nothing but this to strike the Temptation dead which ariseth from temporal things for since these Invisible things are greater and more durable why should they not prevail more with us The Reason is we See Feel Taste the one but the other lye out of sight in an unknown World and so we doubt of them or our perswasions about them are very weak But to Check this disease consider what help is offered to you 1. By the Light of Nature which sheweth it may be 2. The Light of Christianity which sheweth it shall be 1. The Light of Nature will offer proof enough to make us more serious than ever we have been For 1. If there be not a World to come and a state of Invisible Happiness and unseen Glory why is it that such a conceit hath been rooted in the Minds of Men of all Nations and Religions Not only Greeks and Romans but Barbarians and People least civilized Herodotus telleth us that the Ancient Geâ—es thought their Souls perished not when they died but went to Tamolxis And Diodorus Siculus of the Egyptians that their Parents and Friends went to some Eternal Habitation And the Modern Heathens but newly discovered hold the Condition of Men and Beasts different that
good God and have some taste of his bounty It is said Psal. 145.9 The Lord is good to all and his tender Mercies are over all his Works He is good to all Creatures much more to all men the wicked not excepted though some men are but as a wiser sort of Beasts as they cater more for the Flesh and wholly value their Happiness by the Body and the Interests of the bodily Life They shall not want Invitations to lead them to God though they love their Bodies above their Souls yet they shall not want Arguments to love God who giveth them food and gladness and fruitful Seasons and plentiful Estates and many of these common Mercies which point to their Author and discover their End Acts 14.17 Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness These Mercies where they are bestowed argue not a good People but a good God 2. That he may reward some good in them and mortifie the remaining evil in his People by Afflictions None shall be a loser by God they that cannot tarry for the Heavenly Reward shall have a Temporal one such as they prize and affect Mat. 6.2 Therefore when thou doest thine Alms do not sound a Trumpet before thee as the Hypocrites do in the Synagogues and in the Streets that they may have Glory of Men Verily I say unto you they have their Reward So for Prayer verse 5. and for Fasting verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have signifieth an acquittance or discharge they acquit God of other things they have a reward suitable to their affections and their work their affections are altogether upon Temporal things The Spirit of an Heir and the Spirit of an hired Servant differ An Heir can patiently tarry till the Inheritance falleth but an hired Servant must have wages from day to day or from quarter to quarter So worldly men must have something in hand they have not a lively hope of Blessedness to come and cannot tarry for the Eternal recompence So suitable to the Work which is external a meer out-side Duty so is their Reward proportionable Nebuchadnezzar did God some service and God had his Reward for him inlargement of Greatness and Empire Ier. 27.6 And now have I given all these Lands into the hand of Nebuchadnezzar the King of Babylon my Servant So Ezek. 29.18 19 20. The Word of the Lord came unto me saying Son of Man Nebuchadnezzar King of Babylon caused his Army to serve a great service against Tyrus Every Head was made bald and every Shoulder was peeled by carrying Baskets of Earth to fill up the Channel between it and the main Land yet he had no wages nor his Army for Tyrus for the service which he had served against it Therefore thus saith the Lord God behold I will give the Land of Egypt unto Nebuchadnezzar King of Babylon and he shall take her Multitude and take her Spoil and take her Prey and it shall be the wages for his Army I have given him the Land of Egypt for his Labour wherewith he served against it because they wrought for me saith the Lord. The Lord thought of rewarding this Ambitious Man for his hard Labours and Toils Mal. 1.10 Who is there among you that would shut the Doors for nought Neither do ye kindle fire upon mine Altar for nought God's service is good service even to those who do but outwardly and grudgingly perform it Levites and Porters had their allowance and superficial work meeteth with an External Reward 3. To shew that these are not the chief good things by which his special love is manifested unto us God will not now govern the World by sense but by Faith and therefore Prosperity and Adversity of themselves do not clear up a Man's Estate before God and are not perfect demonstrations of his love and hatred nor can a Man judge of his acceptance with God by his outward condition nor should we quarrel with the Wicked about their outward condition which are their portion not ours Eccles. 9. 1 2. No Man knoweth either love or hatred by all that is before them All things come alike to all there is one event to the Righteous and to the Wicked For these things are promiscuously dispensed without any difference evil things to good men and good things to evil men Josiah died in Battles as well as Ahab Is Abraham Rich So is Nabal Is Solomon VVise So is Achitophel Is Joseph honoured by Pharaoh So is Doeg by Saul Hath Demetrius a good report of all Men 3 John v. 12. So had some false teachers that complied with Men's Lust's and Humors Luk. 6. 26. Wo unto you when all Men shall speak well of you Had Caleb Health and Strength Josh. 14. 11. So have VVicked ones Psal. 73. 4. There are no bands in their death but their strength is firm Hath Moses beauty So hath Absolom 2 Sam. 14. 20. Learning and VVisdom is given to the Egyptians as well as to Moses Act. 7. 22. and Daniel chap. 1. 17. Ishmael had long life Gen. 25. 17. as well as Isaac Gen. 35. 29. Is greatness and powerful Reign given to David So to Infidels so that nothing hence can be concluded To bring us to look after more distinguishing mercies these are given to others as well as to his Children II. VVho are those carnal men to whom God will give no more than carnal felicity In the General those that chuse these things for their Portion Men have according to their choice THY GOOD THINGS chuse and have It absolutely holdeth good in Spiritual things Luk. 10.42 Mary hath chosen that good part which shall not be taken away from her But it is not always so in carnal things tho' many times it is here a Man may chuse and not have they that chuse worldly greatness and the wealth and credit of the VVorld cannot always have their choice God denieth it to some in mercy that they may look higher But sometimes he giveth it to others in wrath God giveth them their Hearts desire in Judgment These are their good things the only things suitable to their Hearts the VVorld is all they care for let God keep his Heaven and his Spirit to himself It is good to observe what our Heart calleth ours As Nabal 1 Sam. 25.11 Shall I take my Bread and my Water and my Flesh which I have killed for my Shearers And Laban to Iacob Gen. 31.43 These Daughters are my Daughters and these Children are my Children and these Cattle are my Cattle and all that thou seest is mine A Carnal Man with a lively gust and rellish calleth these things his things A Godly Man owneth them as coming from God and referreth them to him 1 Chron. 29.14 All things come of thee and of thine own have we given thee VVell then how just is God in
and are helped by them Yea the Courts of God are such a kindly soil that they bring forth fruit in old age so moistned by the dews of Heaven and Fountain of the Gardens which is the Spirit The decay of the outward Man shall not hinder the renewing of the inward Man but the last Work 's better than the first Their Bodies when ruinous are yet the Temples of the Holy Ghost then are they kept fresh and lively and shall have great delight in God and be fertile to the last So Prov. 10.29 The way of the Lord is strength to the upright A Man that is sincere and upright with God the more he walketh with God the more incouragement he hath more peace of Conscience more freedom from Sin greater readiness and ability for God's Service there is a Power that increaseth with every Duty as the more a Man swimmeth or writeth or playeth on an Instrument the facility is increased Many are ready to faint and think they shall never hold out in the midst of the difficulties they meet with in the valley of Baca but every new difficulty bringeth new strength with it these promises serve to incourage us to continue with patience in well-doing there shall constantly be a renewed supply of Grace and Strength 2. It is their Duty to go on from Strength to Strength That as a River the further it runneth the broader and deeper it groweth it doth not lose but get by a further accession of Waters the Fountain is small as to the head and first Rise in comparison of the Stream So a Christian is to go on from one degree of Righteousness unto another and still grow stronger in the Graces of the Spirit Ioh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life And abound more in all Holy Actions Paul's instance Phil. 3.13 14. Forgetting the things that are behind and reaching forth to the things that are before I press towards the mark for the prize of the high calling of God in Christ Iesus As a Runner in a Race doth not say there is so much of the way already past now I may slacken my pace but there is so much yet to come and therefore run still So a Christian says there are so many Sins to be mortified so many Graces to be attained such difficulties to be incounter'd still I must hold on my course or else I shall come short of the Goale Reasons why we must go on I. That we may recover what we have lost We have lost in Adam compleat and perfect Innocency and surely we should not cease till it be made up in Christ He is more able to Save than Adam to Destroy Rom. 5.17 For if by one man's offence death reigned by one much more they which receive abundance of Grace and of the gift of righteousness shall reign in life by one Iesus Christ. Adam was a publick Person by Institution Christ was not only Instituted but had an Intrinsick value he was God-man 2. To preserve what we have If we do not grow better we grow worse Heb. 6.1 Let us go on to perfection and then presently he treateth of Apostacy vers 4. c. So 2 Peter 3.17 18. Seeing ye know these things before beware lest ye also being led away with the errour of the Wicked fall from your own stedfastness But grow in grace and in the knowledge of our Lord and Saviour Iesus Christ. We cannot keep that which we have received if we do not labour to increase it Matth. 25.29 Unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath They that row against the Stream or he that goeth up a Sandy Hill if they do not go forward they go backward We are either Ascending or Descending continually in motion When a Tree leaveth off to grow it decayeth Man goeth backward in his Estate if he have constant Expences and no gettings If we would maintain that measure of Grace which we have we must go forward 3. That we may attain to what is promised God hath promised absolute holiness 1 Thess. 5.23 24. The very God of peace Sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Iesus Christ. Faithful is he that calleth you who will also do it When he had prayed he groundeth his confidence on God's faithfulness Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinklke or any such thing but that it should be holy and without blemish Christ died to bring us to a state of perfection and being told so we expect it We do not put off all our filthy Garments at once but there is a body of Sin cleaveth to the best and therefore this work is done by degrees So Col. 1.22 To present you holy and unblameable and unreprovable in his sight Jude 24. Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory c. This work is undertaken by Christ and he is to carry it on from one degree to another till it be compleated at death These Expressions would be in vain if there were not a going on from strength to strength and a constant increase Corn doth not grow in the Barn but in the Field 4. That we may perform what is required The Law of God is perfect and alloweth no Sin or Sinful weakness therefore we should allow none The perfection of the Law is so far still in force 1. as that we should be ashamed of our defects in holiness and mourn over them Rom. 7.14 The Law is Spiritual but I am Carnal sold under Sin Alas poor Captive I cannot do what I would 2. We should be unsatisfied with our present measure of Holiness and still be longing and striving after more Phil. 3.12 Not as though I had already attained either were already perfect but I follow after it that I may apprehend that for which I am apprehended of Christ Iesus The perfection of the Law is of this use that we may be kept humble and aspire after further growth and make further progress every day Perfection in holiness is not attainable in this Life yet we are to aim at no less Christ took hold of us in effectual calling for this end and we are not sincere with God if it be not so 5. That we may answer the Patterns set before us The Saints in Scripture are all set forth for an Example Abraham in Faith 4 Rom. 20. Iob in Patience Iames 5.11 Timothy in Sobriety Paul in Zeal and Diligence We are to take the Prophets for an Example And Paul biddeth us follow him as he followed Christ 1 Cor.
judged by this Law the holiest and the humblest the most penitent and believing Soul and the Soul that most loveth God cannot abide the Tryal and were it not for this promise and its Fellows what could we look for but Eternal Ruine 2. As to the Sanction the Law saith The Soul that sinneth shall die Ezek. 18.4 Now this being the Sentence of God delivered in a Righteous Law how shall we escape it Surely it cannot fall to the Ground Unless some Provision be made it will eternally take place This should the more affect us because it is often verified in the course of God's Providence Rom. 1.18 For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Now when others are punished and we are spared surely we ought to be affected with his Severity towards them but towards us Goodness 3. Our incapacity of appearing before God by reason of the multitude of our Sins There are none of God's Children but have a great and vast Debt upon them and if God should call them to an account and should not spare not one of them could stand or appear in Court Psal. 130.3 4. If thou Lord shouldest mark iniquity O Lord who shall stand But there is forgiveness with thee that thou mayest be feared There is not a Man to be found who hath not some fault and failing which would render him uncapable of God's favour If he should proceed in just severity against us who could stand Not who among the Wicked but who among the Regenerate or the People of God So many are the Frailties and slips of their Lives And Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified It is impossible for such a frail sinful imperfect Creature as Man is to appear before God's exact Tribunal with any comfort and hope But he will not charge them on us with Severity but spare us with Mercy 4. The sense which Conscience hath of these Sins 1. Consider it in its old natural Bondage somewhat of which yet remaineth while Sin remaineth so Conscience accuseth of the Sins that are committed Rom. 2.15 Which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another And fears the Death threatned Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death Now can it be appeased unless the Lord spare or set up some way of Grace which alloweth pardon for our failings And if the Lord spare it should be as welcome to us as a Pardon to a Condemned Man 2. Consider it as it is inlightned and renewed by the Holy Spirit It is true it doth not produce such a fear of Wrath as before but a greater apprehension of the Evil of Sin because of the increase of light and love both which intender the Heart As their light and love increase so doth their trouble about sin Rom. 7.9 For I was alive without the Law once but when the Commandment came sin revived and I dyed and verse 24. O wretched man that I am who shall deliver me from the body of this death They are ashamed of that folly and filthiness and unkindness that is in Sin and are grieved for the relicks of Corruption Ezek. 16.6 And when I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live So Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Therefore if God will spare and not impute their trespasses to them they are more apprehensive of this mercy than possibly others can be None fee so many Sins and none see such hainousness in Sin and are more deeply affected with it In a clear Glass of Water the least Mote is espied They have a greater dread of God's Holiness a more sincere respect to his Law a greater reverence for the sentence of it a more firm belief of his threatnings a more earnest desire to please him and so a a greater grief for offending him Therefore if he will pardon and pass by their infirmities they are the more apprehensive of the privilege III. The grounds and reasons of this indulgence or sparing which God useth towards them 1. God's merciful nature which inclineth him to pass by the infirmities of his Saints This appeareth by the description of God given to Moses when the Lord proclaimed his name Exod. 34.6 The Lord the Lord God merciful and gracious long suffering and abundant in goodness and truth Since this is the description which God giveth of himself therefore it deserveth to be weighed by us The first notion is Merciful whereby God's Nature inclineth him to succour those that are in Misery by reason of Sin The next is Gracious which implieth his self-inclination to do good to his Creatures without any precedent obligation on their parts The third is Long Suffering or slowness to Anger he is not hasty to revenge the wrongs done him by the Creature He often pitieth wicked Men so far as to prevent the Temporal punishment and spareth them long when he might destroy them The Last is Abundant in goodness and truth that is expressing his kindness and bounteous nature many ways not at one time and in one sort only but upon all occasions and in all ways wherein we stand in need of his help and therefore will deal tenderly with his people Micah 7.8 Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy If we had a due sense of the nature of God we should have much relief against the Evil Merit of Sin and a greater hope that he will deal in a Fatherly manner with us He had told them of great things God would do for them now in the apprehension of the sensible Sinner it is Sin chiefly which standeth in the way of their Mercies Therefore God will pardon Sin in his people in such a wonderful way as shall exceed all their thoughts He will not call them to a strict account for them and though he beginneth to reckon with them yet he will spare them and moderate his Anger and be reconciled to them It shall not go on to Eternal Wrath nor over long Temporal Evils and all because of the pleasure which he taketh in shewing acts of Mercy rather than acts of Vengeance 2. The satisfaction of Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his
Psal. 17.14 15. From men which are thy hand O Lord from men of the world which have their portion in this life and whose Belly is fill'd with the hid treasure they are full of Children and leave the rest of their substance to their Babes But as for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Men are dazled with the splendour of Worldly Happiness and think it a fine thing to be well fed and well clad and well attended but this is all for them and theirs and shall we Envy them for this That they have more for Back and Belly than we have a little pomp of living especially when such great things be provided for us in Christ. Alass what is a more plentiful Table to the Everlasting fruition of God The Pomp of the World to the Honour Christ will put on us at the day of Judgment when he shall be admired in his Saints The favour of Princes to seeing God face to face Vain Glory to Everlasting Glory Their momentary Pleasures which pass away suddenly as a Dream to that Everlasting pleasure at God's Right hand A little Decking and Adorning of the Body to be satisfied with his likeness and to walk with God in White 2. Present Enjoyments Here I take in the notion of the Text his secret is with the righteous There is some difference what should be meant by the secret of the Lord. Sometimes it noteth 1 Spiritual Illumination or the knowledge of God's Will Psal. 25 14. The secret of the Lord is with them that fear him he will teach them his Covenant They know more of God's mind than others do and they know it not only Literally but Spiritually That is by the lively light of the Spirit not Disciplinarily Now this is a great favour that God doth so love them that he doth admit them to his Arcana Iohn 15.15 I have called you Friends for all things that I have heard of my Father I have made known to you 'T is a greater Evidence of God's Friendship to understand his Counsel in the Word and to be acquainted with the Mysteries of Godliness than all the Success Power and greatness of the World Christ gave his Spirit to the rest of the Apostles but his Purse to the Son of Perdition Some have Knowledge and Eminent Gifts others Wealth and Honour yea though they which increase Knowledge increase Sorrow yet the knowledge of a despised hated truth though it expose us to sufferings is better than to flourish in opposition against the ways of God through our ignorance obstinacy and blind prejudice And will you that are directed in the way of Salvation advanced to know God and the tenour of his Will far more than the Blind Carnal Careless World Envy them that are only acquainted with Christianity as a Report or Tradition calculated and formed to to a Worldly Interest 2. The secret of the Lord may intend not only direction in our Duty but Satisfaction about God's Dispensations for our Consolation in all Afflictions God helpeth them to interpret his Providence better than others called the secrets of Wisdom Iob. 11.6 And should the Saints whose Graces make them so sharp and Engaged that know more of God's mind than others in these very dealings which are so troublesome and offensive to them should they envy the Oppresâ—or and be so discontented to suffer a little that have more skill than others to look into God's ways and consider the course of his proceedings 3. Secret may imply the visible Blessings of God's Providence so 't is said Iob. 29.34 The secret of the Lord was upon my Tabernacle The singular Love God bore to him did preserve him and did guide him and his Family and made all his Affairs prosper Psal. 31.20 God shall hide them in the secret of his presence When they seem to be left open as a prey to the oppressions and injuries of their potent Adversaries yet there is a secret guard upon them and they are kept the World knoweth not how Now should such that are hedged round about with the guard of a secret Blessing leave their refuge for the defence of a little Interest in the World which God hateth and can soon blow upon Psal. 91.1 He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty 4. Secret may note the intimate familiarity that is between God and them and that inward Consolation which they have with God in a course of Holiness which is hidden from the World 1 Iohn 1.7 But if we walk in the light as he is in the light we have fellowship one with another John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my self to him Many secret Refreshings visits of Love expressions of Grace are bestowed upon them Now have such any cause to envy others They that walk with God meet him at every turn are so often comforted and quickned by the manifestations of God and the influences of his Grace Psal. 17.15 As for me I will behold thy face in righteousness The Psalmist preferreth his present condition before the greatest happiness of carnal men because he had opportunities of beholding the Face of God or enjoying the Comforts of his Presence This is as if a Child fed with Manchet should envy a Slave for being fed with the Bread of Sorrows 3 The Nature and mischievous effects of this envy For 't is not so tame an evil as the world doth imagine 1. It disposeth to fretting or murmuring against God's Holy Providence Psal. 37.1 Fret not thy self because of evil doers neither be thou envious against the workers of iniquity Prov. 24.19 Fret not thy self because of evil men neither be thou envious at the wicked It notes a certain taxing of God's Providence as if he did not rightly Govern the World 1. It tempteth to Apostacy from God's ways to the ways of the wicked That 's in the Text clearly Envy not the oppressor and chuse none of his ways implying that this emulation of their Happiness will draw you to cry up a Confederacy with them and to enter into their Lot and Net Prov. 24.1 Be not thou envious against evil men neither desire to be with them When we admire their Happiness it secretly inticeth our Hearts to take share and lott with them A Man is perverted by this Envy it weakneth our fear of God our value of Spiritual Blessings expectation of things to come and diligence in God's Service 3. It implieth and includeth many ill Principles which tend directly to the weakning of Faith Hope and Piety 1. It implyeth or includeth this Principle or Opinion That the felicity of a Man consisteth in these external good things which the wicked enjoy which is an error destructive to Godliness For change a Man's
Mouths such Evil Communications shew a Corrupt Heart from whence they do proceed and they convey the Teint to others for Evil Communication corrupts good Manners the Heart of Man being as Tinder or Powder easily catching at every spark that sets the Flesh on fire 4. Proud and Arrogant speaking when all our discourse is a self boasting Pride in the Heart loveth to vent it self sometimes by the Eyes we read of haughty Eyes and a proud look but usually by the Tongue all their discourses are to set off themselves and to usher in something of themselves or if Religion be talked of it is to commend their own Knowledge their own Notions their own Zeal for Christ 1 Sam. 2.3 Talk no more so exceeding proudly let not arrogance come out of your Mouth Acts 5.36 Boasting himself to be some body A proud Ostentation of our own Worth and Excellency is a sort of dross from which an holy Tongue must be purged and refined 5. Cursing and Swearing I joyn them both together because usually they proceed from the same root Cursing is a wishing some Evil upon our selves and Swearing is a solemn appeal to God And usually prophane and bold spirits that make little conscience of truth are very apt to both to wish direful imprecations upon themselves and to take God's name in vain upon all occasions Now the Name of God should not be worn Thred-bare but used upon just and great occasions Surely those that have true Grace will not make light of God but use his name or any thing by which he is brought to our remembrance with great Reverence To make a by-word of his dreadful name is to contemn and â—â—â—ght him to his face If his People must take heed how they use it in Prayer and Praise must not you take heed how you use it in ordinary speech You propagate your Sin for you bring his name into contempt with others You pray Hallowed be thy name and will you prophane it in common Talk 6. Another Evil is scorning and deriding at the power of Godliness and that strictness which is necessary to save our Souls When you see others make Conscience of Sin you make a mock of it Prov. 14.9 Fools make a mock at Sin When others live Self-denyingly and Mortify'dly you deride and speak Evil of them 1 Pet. 4.4 Wherein they think it strange that you run not with them into the same excess of riot speaking Evil of you And will God take it well that his best subjects should be mocked for their fidelity in serving him Hatred of the power of Godliness is so natural to us that we cannot sufficiently be cautious against making Godly and Holy men contemptible 7. Idle Discourse and foolish Garrulity which tendeth not to the glory of God or the good of our Neighbour and serveth for no good use For these we must be judged Matth. 12.36 I say unto you that every idle word that Men shall speak they shall give an account thereof at the day of Iudgment Light words may weigh heavy in God's Ballance and these argue a vain frame of Heart Now a Temperate use of honest Mirth or the use of Wit is not these idle Words but when Men give up themselves to such a frothy vanity that they cannot be serious but reflect upon the Personal imperfections of others or use impious jests or abuse Scripture to express the conceptions of a vain wanton mind There must be a guard upon our Speech that in the General it tendeth to the profit of others This is a tast of that Prophane Discourse which is forbidden to Christians and any of this if allowed argueth a rotten and unrenewed Heart and is unsavory to Godly Ears and contagious and infectious to ordinary Hearers 1 Cor. 15.33 Evil communications Corrupt good Manners and doth make the Heart more vain while the Corruption that is in it doth strengthen its self by getting vent for when the fire that is kindled in our bosoms flyeth abroad in these sparks of discourse our reverence of God is loosened and weakned and we lye more open to Satan 2. For External Profit The commerce of the World is driven on by Money that is profitable for Worldly uses so is the discourse of a Good man as choice Silver very profitable to others Eph. 4.29 Let no corrupt Communication proceed out of your mouth but that which is good to the use of Edifying that it may minister grace unto the hearers Surely for many reasons should we thus imploy our Tongues so it is said Prov. 15.7 The lips of the Wise disperse knowledge but the heart of the Foolish doth not so Men usually discourse as their hearts are a Man of a frothy spirit will bring forth nothing but vain and frothy discourse but a gracious Man will utter holy and gracious things Now we should be more careful to use our Tongues to edifying for these reasons 1. Our Tongue is our Glory Psal. 57.8 Awake my Glory awake my Psaltery and Harp Psal. 16.9 My Heart is glad and my Glory rejoyceth Compare it with Acts 2.26 Therefore did my Heart rejoyce and my Tongue was glad So Psal. 30.12 To the end that my Glory may sing praise to thee and not be silent That is my Tongue But why is our Tongue our Glory Because thereby we express the Conceptions of our minds It was not given us to taste Meats and Drinks for that use the Tongues of the Bruit Beasts serve them Speech is the excellency of Man above the Beasts but Christianity giveth us an higher Reason because thereby we may express the Conceptions of our Minds to the Glory of God and good of others Iames 3.9 Therewith bless we God even the Father That is our glory that we cannot only think of God but speak of God his Word and Works 2. Because holy Conference and Edifying Discourse is one means of Spiritual Growth and Mutual Improvement Prov. 16.21 The wise in heart shall be called prudent and the sweetness of his lips encreaseth learning The more he venteth what he knoweth the wiser himself groweth and learneth by teaching others for thereby it is more impressed upon his own heart as the Loaves are multiplied by being divided as venting Sin and Folly increaseth Sin and Folly But as to others Luke 22.32 When thou art converted strengthen thy Brethren either by cautioning them that they fall not in like manner or helping them to recover out of the Mire of Sin And the Apostle saith 2 Cor. 1.4 Who comforteth us in all our Tribulation that we may be able to comfort them which are in trouble with the Comforts wherewith we our selves are comforted of God As in the Coelestial Bodies whatever Light the Moon and Stars receive from the Sun they bestow it on these Inferiour Bodies they have their Light from the Sun and they reflect it again on the Creatures below Or as in the Body of Man the Heart and Liver receive and derive the Blood and
great Salvation Jer. 4.14 O Ierusalem wash thy Heart from wickedness that thou mayst be clean How long shall vain thoughts lodge within thee 1 Cor. 3 20. The Lord knoweth the thoughts of the wise that they are vain Prov. 22.15 Foolishness is bound in the heart of a Child 3. Stupidity Deut. 29.3 4. The great temptations which thine Eyes have seen the Signs and those great Miracles yet the Lord hath not given you an Heart to perceive and Eyes to see and Ears to hear unto this day 4. Obstinacy Ezech. 11.19 I will take away the stony Heart out of their Flesh. There is wilfulness and hardness of Heart 5. Enmity both to the Law Rom. 8.7 Because the Carnal Mind is Enmity against God for it is not subject to the Law of God neither indeed can be And also to the Gospel 2 Cor. 10.4 Casting down Imaginations and every high thing that exalteth it self against the Knowledge of God and bringing into captivity every thought to the Obedience of Christ. 2. As to Inferiour Things When the Heart is turned off from God it goeth after vain things 1 Sam. 12.21 And turn ye not aside for then should ye go after vain things which cannot profit nor deliver for they are vain And so the Heart groweth earthly sensual and devilish Iam. 3.15 wholly carried out to Pleasures Profits and Honours Now consider 1. What is within such an Heart Gen. 6.5 God saw that the Wickedness of Man was great in the Earth and that every Imagination of the Thoughts of his Heart was only evil continually This is the Mint that is always at work there is no respit by Day nor by Night Sin worketh in the Heart all Day and playeth in the Fancy all Night there is no Truce in this Warfare 2. What cometh out of the Heart Mark 7.21 22. For from within out of the Heart of Men proceed evil Thoughts Adulteries Fornications Murthers Theft Covetousness Wickedness Deceit Lasciviousness an Evil Eye Blasphemy Pride Foolishness All these things come from within and defile the Man This the Heart which is here considered 3. In what sense it is little worth 1. As to acceptation with God 2. As to the benefiting and profiting of others 1. As to acceptation with God That will appear by the Expressions God useth about the contrary that is the renewed Heart It is that he longeth for Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always He delighteth in it as the other is an abomination to him Prov. 11.20 They that are of a froward Heart are an abomination to the Lord but such as are upright in their way are his delight He commendeth and approveth it Rom. 2.29 But he is a Iew that is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose praise is not of Men but of God 1 Pet. 3.4 Whose adorning let it be the hidden Man of the Heart in that which is not corruptible even the Ornament of a meek and quiet spirit which is in the sight of God of great price When the inner Man is adorned with Grace then we are in very high esteem with the Lord. This is a beauty which always keeps fresh and which God is pleased to esteem and reward Yea in such an Heart God dwelleth Eph. 3.17 That Christ may dwell in your hearts by faith It is his chamber of Presence or strong Cittadel from whence he commandeth the other Faculties and Members Isai. 57.15 Fur thus saith the high and lofty one that inhabiteth eternity whose name is Holy I dwell in the high and Holy place with him also that is of a contrite and humble Spirit There God taketh up his Lodging as in the highest Heavens so in the lowest Heart Once more this Heart is so pleasing to him that he pardoneth many failings where the Heart is upright 2 Chron. 15.17 But the high places were not taken away out of Israel nevertheless the heart of Asa was perfect all his days It is a comfort when dying 2 Kings 20.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And they are finally Blessed Psal. 119.2 Blessed are they that keep his testimonies and that seek him with their whole heart Well then this is the heart which God accounteth of and by this you may soon understand that the other is little worth 2. As to the benefiting and profiting of others Certainly an Heart of so little esteem with God doth little promote his Interest with the World This is that which is asserted in the Text where observe with me these six things 1. That the Heart of the wicked is spoken of in the softest terms Else where it is said to be deceitful above all things and desperately wicked Jer. 17.9 Set upon mischief Psal. 28.3 Mischief is in their hearts but here it is little worth And this teacheth us that it is not enough not to do harm by our Speech but our Discourse should have Savour and worth in it such as may benefit others Every Tree that bringeth not forth good fruit is hewen down Some Men propagate the Teint of the common Corruption by their Converses but if we avoid that do we seek to stop the pollution of Mankind by wholsome and sound Speech 2. That it is not enough to speak much but is there any real worth in our Discourse otherwise it is but the over-flowing of a drossie unsanctified Heart 3. Here are compared a good Man's Words and a wicked Man's Thoughts Good Mens Words are of great price but wicked Mens Thoughts are of no value the ones Tongue is better than the others Heart the mischief lyeth near their Hearts 4. That we must make Conscience not only of our Words but Thoughts Men are cautious in their Speeches and how they discover themselves but they think Thoughts are free no Heart-Sins are Sins as well as the Sins of the Tongue and Life Prov. 24.9 The thought of foolishness is sin they are contrary to the Law of God Therefore David saith Psal. 119.113 I hate vain thoughts Usually we take more liberty in our Thoughts than in our Words and Actions Men will not rob steal murther or assault the Chastity of a neighbors Wife but let their Hearts run riot in coveting and that is Theft in the Heart or lusting and that is Adultery in the Heart Matth. 5.28 Whosoever looketh on a Woman to lust after her hath committed Adultery with her already in his heart or Malice and Revenge and that is killing in the Heart 5. That till we make conscience of our Thoughts we cannot well order our Words with Gravity and Profit for the Heart hath an influence upon the Tongue Psal. 37.30 31. The mouth of the righteous speaketh wisdom and his Tongue talketh of judgment The law of his God
is in his Heart And those that are either contriving Sin or musing upon Vanity will bewray themselves in their Speeches 6. That familiar Converse with those whose Hearts are nothing worth will little tend to our profit but rather to our hurt For to this end is it spoken by the Holy Ghost to direct us in the choise of our company They that have the Spirit of Grace are most likely in their Discourses to minister Grace to the Hearers and should be most acceptable to those that have the same Spirit and can savour Spiritual things If we are as in a prison when we are in good company who use Gracious Talk 't is none of the best signs Our Souls are grown out of rellish with Spiritual and Heavenly things if such kind of Discourse doth not please us Surely this is the company that is most likely to be most fruitful and profitable to us Prov. 20.15 The lips of knowledge are a precious Iewel But in vain and idle company what can you meet with but vanity and that which is little worth A Trifle not a Jewel Impertinency Levity Folly Immodesty Worldliness Pride is all that you can gather from others and we have too much of this our selves already Depraved Nature needeth no helps to deprave it more but all the means of Cure that can be used Prov. 10.21 The lips of the righteous feed many but fools dye for want of knowledge Surely then it will be our Wisdom to be intimate with those that discourse of Holy things where you may have something of value but nothing but idle Talk is to be expected from them whose Hearts are nothing worth II. The Reasons 1. Because they are not furnished with those Graces which do serve in munimentum ornamentum or emolumentum which may serve to defend their own Souls or be delightful in the eyes of God or make them profitable to others and those are Faith Hope and Love They never felt the quickning virtue of Faith nor were wrought by it to the true love of God and an Holy and Heavenly Mind Those that were never acquainted with the virtue of Faith and the power of Divine Love and the quickning efficacy of an Heavenly Hope certainly they have base dead poor and unworthy Spirits and can do no eminent thing for God in the World nor for the Salvation of their own Souls I prove it from the use of these Graces they are in munimentum for Defence 1 Thess. 5.8 But let us who are of the day be sober putting on the breast-plate of faith and love and for an Helmet the hope of salvation Rom. 13.12 Let us put on the Armor of light Grace is our sure Defence against the Teint of the sensual ignorant and brutish World These have a Spirit that carrieth them to God and Divine and Heavenly things and so are clarified and purified from the dregs of Sense Faith purifieth Acts. 15.9 Purifying their heart by faith Love purifieth 1 Pet. 1.22 Seeing ye have purified your Souls in obeying the truth through the Spirit unto unfeigned love of the Brethren see that ye love one another and Hope purifieth 1 Ioh. 3.3 He that hath this hope in him purifieth himself even as he is pure Again these Graces serve in Ornamentum for Ornament to make us amiable in the sight of God and Men and therefore Holiness is called an Ornament of great price and the righteous are called the excellent ones of the earth Psal. 16.3 Whereas the wicked are called vile persons Psal. 15.4 And Prov. 12.26 The righteous is more excellent than his neighbor He hath an Heart which others have not and a Spirit to which they are strangers And it is said of Daniel that he had an excellent Spirit found in him Dan. 6.3 Certainly there is not such a noble Spirit in the World as that of a true Christian. Again they are in emolumentum utilitatem for profit These things are given us to profit others 2 Pet. 1.8 If these things be in you and abound they make you that ye shall not be barren nor unfruitful in the knowledge of Christ Iesus our Lord. Now fruitfulness is for the Honour of Christ and the good of others they shall make you a Man can have no Rest or Peace in his Soul till he be useful and fruitful and they cannot satisfie themselves with doing a little good but still they must do more for these Graces do mightily enlarge the heart of a Man that they are not satisfied unless they take all occasions of promoting the Glory of God and the good of Souls Faith working by Love and Hope constraineth them 2. They are byassed with carnal Affections and Inclinations which fill their Minds with vanity or are seasoned with the wisdom of the flesh so that all they speak and do hath a Tang of it therefore their Spirits are slight drossie sensual Take in all the operations of the Soul they study to please the Flesh they value all things by the interests of the Flesh. But because Thoughts are principally intended here as the Fountain of our Speeches I shall only instance in them And 1. I take for granted that the wisdom of the Flesh is that which inclineth and disposeth us to savour and rellish the Pleasures Honours and Profits of the World These are the three baits 1 Iohn 2.16 All that is in the world is the lust of the flesh the lust of the eyes and the pride of life And the wisdom of the flesh suiteth with them Iam. 3.15 This wisdom descendeth not from above but is earthly sâ—nsual devilish 2. The operations of our Minds are either 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourses and Reasonings 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musings and Imaginations or 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contrivances and Devises and the Hearts of carnal and unsanctified Men are wholly taken up about these things 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Debates and Discourses of their minds are of no value and tend to no serious and profitable use Certainly Mens Affections have an influence upon their Opinions and their Opinions have an influence upon their Thoughts Therefore those who make the flesh their principle rule and end they have in their hearts many corrupt Principles and Opinions about the things of God and against the being of God Psal. 14.1 The fool hath said in his heart there is no God that it is folly to deny present advantages for a future and unseen Happiness 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him That there is no profit in serving of God Iob 21.15 What is the Almighty that we should serve him Or what profit shall we have if we pray to him That the ways of God are grievous and unequal Ezek. 18.25 Yet ye say the way of the Lord is not equal That they shall do well enough Deut. 29.19 And it come to pass when he hears the words of this
Power and Merit of the Lord Jesus And something there must be in us or how shall we make out our Title and Claim or know that the Grace of God belongeth to us If we look only to Justification and suspect all Comfort that is elsewhere derived we are in danger of falling into the gross part of the Error of Poquinus and Quintinus who in Calvin's time asserted it to be the only Mortification to extinguish the sense of Sin in the Heart But this is not to mortify Sin but to mortify Repentance and Holiness to Crucifie the new Man rather than the old not to quiet Conscience but outface it Surely where there is Sin there will be Trouble Sanctification is one means of applying the Grace of God as well as Justification and we must look to both benefits and the mutual respect they have to one another But because this Prejudice is drunk in by many not ill-meaning People let us a little dispossess them of this vain Conceit 1. As to Christ. It is certain that a Sinner can have no hope of acceptance with God but by Christ 1 Tim. 1.15 Christ came to save sinners And Matth. 1.21 He shall save his people from their sins 2. It is as true that whosoever is in Christ he is a new creature 2 Cor. 5.17 So that the Dispute will lye here to clear up our interest in Christ whether we are new Creatures for till that be determined we can have no solid Peace and Comfort within our selves 3. None is a new Creature but he who feareth God and worketh Righteousness For that is the description of a new Creature that all old Things are passed away and all Things are become new a new Heart a new Mind and a new Conversation For a new Heart is only sensibly discovered by newness of Life Rom. 6.4 Well then our Proposition is fully reconcilable with the Grace of Jesus Christ. 2. With respect to the New Covenant Which suspending our Right and Title to Priviledges upon the conditions of Faith and new Obedience do plainly shew what influence fearing God and working Righteousness have on our Comfort and Peace Now in the new as in all Covenants there is Ratio dati accepti something promised and something required That which is promised is acceptance unto Pardon and Life That which is required is taking hold of this Covenant and choosing the Things that please God Isa. 56.4 That is an unfeigned Consent to God's Covenant as it is modelled and stated or such a sense of God's Transactions with Men by Christ as maketh them willing of the Mercies offered and Duties required in order to these Mercies This sense of God's Mercy is sometimes called Faith sometimes Love sometimes Fear It is called Faith because we treat with an invisible God about an Happiness that lieth in an unseen World It is called Love because such great and necessary Benefits are offered to us as draw our Hearts to God again It is called Fear because we are so culpable and God is so holy and glorious and the concernment of the Work is so weighty that we come to serve him with Reverence and godly Fear Heb. 12.28 But then this sense makes us willing of the Mercies offered because none but the serious part of Mankind doth regard and care for them And it maketh us also willing of the Duties required both for their own sakes they tending to the Glory of God and the perfecting of Man's Nature as also because of the annexed Benefits But now every Will doth not give you a Title to the Blessings of the Covenant but a sincere Will There is a cold and ineffectual Will which is in no prevailing degree A lazy Wish which will never change our Hearts and there is a fixed bent which maketh it our work to please and glorifie God Heb. 13.18 We trust we have a good conscience in all things willing to live honestly This is that sincerity which is our Gospel Duty 3. With respect to the Spirit who is our Sanctifier and Comforter First a Sanctifier and then a Comforter and therefore a Comforter because a Sanctifier Otherwise the Spirit would cause us to rejoyce we know not why and the Comforts of a Christian would be fantastical and groundless at best we should rejoyce in a meer possible Salvation But Holiness is God's Seal and Impress upon us Eph. 1.13 In whom also after that ye believed ye were sealed with that holy spirit of promise When his sanctifying Work is interrupted so is his comforting Work disturbed also Eph. 4.31 David's Bones were broken and he lost his Joy when he fell into great Sins Psal. 51. and Psal. 32. And it is true in others who when they have been lifted up to Heaven in Comfort have fallen almost as low as Hell in Sorrow Trouble and perplexity of Spirit when they grew remiss negligent and disobedient to the motions of the Holy Ghost If we intermit a course of Holiness the Frowns of God will soon turn our Day into Night and the poor forsaken Soul that was feasted with the love of God know-not whence to fetch the least support Such is the fruit of our careless and loose walking 4. With respect to Conscience He that casts off a godly Life and giveth up himself to a carnal Course can never have Comfort for Guilt will breed Terror and by frequent sinning you keep the Wounds of Conscience still bleeding Till it be better used how can it speak Peace to us 1 Iohn 3.20 21 22. Beloved if our own hearts condemn us God is greater than our hearts and knoweth all things but if our hearts condemn us not then have we confidence towards God and whatsoever we ask we receive of him because we keep his commandments and do what is pleasing in his sight Mark therefore how much is ascribed to the testimony of Conscience because of its nearness to us It is our own Hearts a Domestical Tribunal which we carry about with us in our Bosoms It is more worthy of Credit than any human Testimony whatsoever For what shall we believe if we do not believe our own Hearts which are most likely to deal impartially with us Partly in relation to God It acts in God's name as his Deputy according to his Law And what Conscience speaketh it is as if God himself had spoken it So that these workings of Conscience are as it were a beginning either of Hell or Heaven within us Mark Secondly the Testimony it goeth upon Because we keep his commandments and do what is pleasing in his sight Just the same with that in the Text to fear God and work righteousness Mark Thirdly the Success and Effect We have confidence towards him and whatever we ask we receive of him That is we have such favour with God that we shall obtain whatever in Reason and Righteousness we can ask of him 2. It informeth us of the true nature of that Sanctification which giveth us hopes of
the same Covenant It is a common Charter Acts 2.39 For the promise is unto you and to your children and to all that are afar off even to as many as the Lord our God shall call 3. They have the same Redeemer 1 Cor. 1.2 Iesus Christ both theirs and ours Rich and Poor gave the same Ransom Exod. 30.15 Half a shekel One has not a more worthy Christ than another Rom. 3.22 Even the righteousness of God which is by faith of Iesus Christ unto all and upon all them that believe for there is no difference 4. The Faith of the one is as acceptable to God as the other 2 Pet. 1.1 Simon Peter a servant and an Apostle of Iesus Christ to them that have obtained like precious faith with us through the righteousness of God and our saviour Iesus Christ. The same for kind though not for degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A jewel held by a Child's hand is a Jewel as well as that held by a Man's Well then the Expressions of God's love to his People of old have their use for the establishment of our Comfort and Hope Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of of the Scriptures might have hope Rom. 4.23 It was not written for his sake alone that it was imputed to him but for us also As Judgments on the Wicked are for our Admonition 1 Cor. 10.6 These things were our examples So Promises are for our Consolation The Word is not only an History but a Book of Precedents As a Painter hangeth forth his Master-Pieces to draw Custom so here God's kindnesses to his People are advantageous to us only let us take heed that we have the same Spirit 2. I observe that it is a capacious Promise applicable to several purposes To Ioshua to imbolden him against Dangers To Iacob to make him patient under Crosses To Salomon to quicken him against coldness in God's Service To Israel to hearten them against Enemies To all Believers to support them under Family-wants and Straights One Promise hath several Uses it is good for Wants good for Wars This one Promise well observed will teach us to live well and dye well for still God is with us To live without carking for then God is with us and to dye without discomfort for then we are with God If one Promise yield so much Comfort what will all It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Remedy for every Disease As the Scripture saith in another case Mark well her Bulworks tell her Towers There is no Case to which God hath not spoken no Blessing but it is adopted into the Covenant 3. I observe that it is a Promise emphatically delivered 1. For the Matter I will not leave thee nor forsake thee That is I will be so far from forsaking or casting thee off that I will not so much as leave thee for a time It is such another as that Psal. 121.4 Behold he that keepeth Israel shall neither slumber nor sleep There is no time that his People are left to shift for themselves but they are under the Care of his Providence continually 2. For the Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not not leave thee neither not not forsake thee Five Negatives He will not yea he will not surely he will not forsake his Servants or neglect them and withdraw his Presence and Providence from them 3 For the Duplication I will not leave thee nor forsake thee Ioseph told Pharaoh the Dream was doubled because it was established by God Gen. 41.32 All this is to shew how dull and stupid we are in conceiving of God's Promises O ye fools and slow of heart to believe Luke 24.21 We are backward to every thing but especially to Faith or dependance on God for something that lyeth not in our own power Before we are serious and put to tryal nothing seemeth more easie than dependance upon God but when it cometh to the push it is evinced Now it is God's condescention that he will press these things again and again that we may not lose the comfort of the Promise The Expression is universal to awaken our attention to engage our Hearts to believe that he will not forsake us in our streights 4. I observe that it is a promise that every one must particularly apply to his own case God doth not say I will not leave you nor forsake you as speaking to his People collectively but distributively thee And that not only to Ioshua but to Israel Deut. 31.6 8. Be strong and of a good courage fear not nor be afraid of them for the Lord thy God he it is that doth go with thee he will not fail thee nor forsake thee As in the Decalogue that every one might look upon himself as concerned God speaketh in the singular number to every individual Person Thou shalt have no other Gods So here Thou as if spoken to by name Thou Peter Andrew Thomas I will not forsake thee Oh that we had this Spirit of Application and could read our Names in Christ's Testament Omnis operatio fit per contactum the closer the touch upon our Hearts the greater the Efficacy Break out your own Portion of the Bread of Life Iob 5.27 Loe this we have searched it so it is hear it and know thou it for thy good Christian how many Promises dost thou know for thy good Canst thou say Here is my Portion blessed be God for this comfortable Promise to me Doctr. That God never utterly forsaketh or leaveth his People destitute to utter and insupportable Difficulties Why 1. The tenderness of his Love will not permit it Isa. 49.15 Can a woman forget her sucking child that she should not have compassion on the son of her womb yea they may forget yet will I not forget thee There is no such Affection as God hath to his Children The Mother if she leave her sucking Child she doth not utterly forsake him but runneth to the cry So will God he is unchangable Mal. 3.6 I am the Lord I change not He is immutable in his Grace and constant in his Promise as well as his Being He needs no after-thoughts his purpose of Love stands firm he willeth a Change but changeth not his Will Though he uses various contrary Means yet his Love altereth not as our Condition altereth We are full of Inconstancy but not he Death doth not make void Christ's Interest nor cause his Affection to cease when we are rotting in the Grave Where God has once fixed his Dwelling-place he will never leave it again Psal. 37.28 The Lord loveth judgment and forsaketh not his saints By Judgment is meant Righteousness or Holiness the Rule for conformity to the Rule that is the Ground His Truth is plighted in his Promises God hath ever stood upon his Credit especially when his Promise hath drawn forth the faith of his People Psal. 111.5 God will ever be mindful of
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
wit the redemption of our bodies When we shall know more fully what Honour and Blessedness belongeth to the Children of God now it doth not appear what we shall be So pardon of Sin shall be then compleat Acts 3.19 Repent and be converted that your sins may be blotted out when times of refreshing shall come from the presence of the Lord. All pardoned Sins shall never be remembred more our Absolution shall be solemnly pronounced by the Judge upon the Bench. That is the great Regeneration Matth. 19.28 You that have followed me in the regeneration when the son of man shall sit in the throne of his glory ye shall sit upon twelve thrones judging the twelve tribes of Israel So for Redemption Eph. 4.30 Grieve not the holy spirit of God whereby ye are sealed unto the day of Redemption When all the Effects of Sin shall cease for Death remaineth on the Body till that day 7. This Work of taking away Sin is carried on with respect to Christ's threefold Office of King Priest and Prophet 1. As a Priest so he taketh away Sin by his Merit having purchased a Power and a Virtue whereby our Natures may be healed and cleansed and our Peace made with God In this sense it is said 1 Iohn 1.7 The blood of Iesus Christ his son cleanseth us from all sin 2. As a Prophet so he taketh away Sin by his Doctrine which is fit for such a purpose as it commandeth and requireth Purity and Holiness and inviteth us to it by notable Promises and encourageth us by blessed Examples especially of Jesus Christ himself and the perfect Pattern of his holy Obedience and heavenly Life Iohn 17.17 Sanctifie them through thy truth thy word is truth 3. As a King so he taketh away Sin by his Spirit So backward are our Minds so bad our Hearts so strong our Lusts so manifold our Temptations that beâ—â— Teaching will not serve the turn without a Spirit of Light Life and Love to open our Eyes and change our Hearts and incline us and bring us back again to God Therefore it is said Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy-Ghost which he shed on us abundantly through Iesus Christ our saviour His Merit giveth us Confidence his Word Means and Helps and his sanctifying Spirit maketh all effectual to the Soul III. That this is the great End and Scope of Christ's coming into the World appeareth by sundry Scriptures 1 Iohn 3.5 And ye know that he was manifested to take away our sins and in him is no sin He was manifested in the Flesh and manifested in the Gospel for this end He came as an holy innocent Saviour to take away Sin Matth. 1.21 Thou shalt call his name Iesus for he shall save his people from their sins Not to ease them of their Trouble only but chiefly to destroy Sin with the mischievous Effects of it He is a Saviour that saves us from Sin not in Sin Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity Not only from the Curse of the Law but from all Iniquity The Mediator's Blessing was not to free us from the Roman Yoke but from the slavery and bondage of Sin Acts 3.26 Unto you first God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities Reasons 1. Sin is the great Make-bate between God and us The first breach was by Sin and still it continueth the distance Isa. 59.2 Your iniquities have separated between you and your God Till Sin be taken out of the way there can be no perfect Communion betwen God and the Creature The Purity of God is irreconcilable to Sin though not to the Sinner and therefore though the Sinner be pardoned the Sin must be taken away 2. Sin is the great Disease of Mankind and the cause of all Misery therefore Christ came to stop Mischief at the Fountain Head Take away Sin and you take away Wrath for when the Cause is gone the Effect ceaseth Those who are most sensible of their true Evil do mainly desire the taking away of Sin Pharaoh said Take away this Plague but the Church saith Take away all iniquity Hosea 14.2 Many seek to get rid of Trouble and Temporal Afflictions but not of Sin because they have a gross sense of Things and measure their Happiness and Misery by their outward Condition Hosea 7.14 They assemble themselves for corn and wine and they rebel against me They sought not God's Favour but Corn and Wine and Oyl Others if they mind Spiritual Things they mind only pardon of Sins and ease of Conscience but not to be freed from the Power of it as if a Man that had broken his Leg should only desire to be eased of the smart but not to have it set again But the true Penitent is troubled with the Stain as well as the Guilt therefore the Promise is suited to such 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Others if they would be freed from Sin they respect only the preventing the outward Act but you must abstain from the Lust 2 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. If they look after the Heart and inward Man it is some Branch of Sin not the Root or the Change of the Heart and so die Impenitent Evil Practices do not flow from a present Temptation but an evil Nature All these lose their labour they neither get rid of Trouble nor prevent the Act nor are free from the breach of God's Law but Christ would make a thorough Cure 3. Taking away of Sin is a greater benefit than Impunity or taking away the Punishment Those Means which have a more immediate Connexion with the last End are more noble than those which are more remote The last End is the Glory of God Now the Holiness and Subjection of the Creature is a nearer means to it than our Comfort and Pardon Christ's End was to fit us for God's Use and therefore his End was to sanctifie us and free us from Sin 1 Use Is Caution Let us renounce all Sin that we may not make Christ's coming into the World in vain You go about to frustrate your Redeemer's End and so to put him to shame if you cherish Sin for then you cherish that which he came to destroy 1 Iohn 3.8 For this purpose the son of God was manifested that he might destroy the works of the devil that is dissolve unty and loose this Knot The Work of the Devil is to bring us into Sin and Misery and will you tie the Knot the faster If you go about to frustrate his Undertaking you renounce all Benefit by him and slight the Price of
Work to make us serious will carry it on to a farther degree if we be not impatient Matth. 12.20 A bruised reed shall he not break and smoaking flax shall he not quench till he send forth judgment unto victory He is not wont to be strange to such as bemoan themselves to him Ier. 31.18 I have surely heard Ephraim bemoaning himself It may be he will not do it so sensibly by Ordinances as by or not without sharp Providences which usually subtract the Fuel of our Lusts and awaken Seriousness Isa. 27.9 By this therefore shall the iniquity of Iacob be purged and this is all the fruit to take away his sin And 2 Cor. 12.7 There was given to me a thorn in the flesh the messenger of Satan to buffet me lest I should be exalted above measure We must leave God to his own way 3 Use. Let it put us on Thankfulness to our Redeemer Sin is a great mischief now that he should fetch us up from the Gates of Hell and recover us when the sentence of Condemnation was pass'd upon us and there was nothing but the slender thread of a frail Life between us and Execution and was content to do it at so dear a rate as to be made Sin and to be made a Curse for us and that he should put us into the way of Salvation to obtain Eternal Life how should our Hearts be enlarged in Thanksgiving to such a Redeemer A Sermon on JOHN xviii 11 The Cup which my Father hath given me shall I not drink it THese Words are part of Christ's Rebuke to Peter who when the High-Priest's Servants came to attack Christ draweth his Sword and cuts off Malchus his Ear which our Lord first healeth and then reproveth his Disciple for this temerarious Action Put up thy sword into the sheath He reproveth him partly because it becometh no private Man by opposition to resist Authority but the chief Reason was our Lord would not be hindred in performing the great Act of his Mediation his dying for Sinners You shall see in another place when Peter counselled him against his Sufferings he rebuked him with the same severity that he doth the Devil tempting him to Idolatry Get thee behind me Satan Matth. 16.23 compared with Matth. 4.10 And here this rash and unseasonable Interposition to save his Master by force is again reproved In Peter's Temerity take notice of the difference between Military Valour and Christian Fortitude He that faltered and was blown down by the weak blast of a Damsel's Question hath now the Courage with a single Sword to venture upon an whole Band of Men. Military Valour is boistrous and dependeth upon the heat of Blood and Spirits and is better for a sudden Onset than a deliberate Tryal but Christian Fortitude dependeth on the strength of Faith and lieth in a meek subjection to God and will enable us to endure the greatest Torments rather than encroach upon the Conscience of our Duty to God A Man of a Military forward Spirit may outbrave Dangers when they are sudden but faileth or fainteth in weaker Tryals that are managed rather in a way of Charge and Accusation than Force But in Christ's Rebuke take notice of his Obedience to God and Love to Men. Obedience to God shall I not suffer patiently without resisting what my Father hath determined me to suffer And Love to Men it was the Cup which God had given him to drink for the good of his People and therefore he would by no means decline it In the words take notice of 1. The Notion by which Affliction is expressed it is a Cup. 2. God's ordering of it Which my Father hath given me 3. Christ's submission Shall I not drink it 1. For rhe Term or Notion whereby Christ's sufferings are expressed a Cup. We read of a threefold Cup in Scripture 1. A Cup of Tribulation 2. A Cup of Consolation 3. A Cup of Salvation and Thanksgiving The first of these is often mentioned Psal. 11.6 Upon the Wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their Cup. So the Prophet Ieremiah is bidden Ier. 25.15 Take the wine cup of this fury at my hand and cause all the nations to whom I send thee to drink it So Psal. 75.8 For in the hand of the Lord there is a cup and the wine is red it is full of mixture and he poureth out the same but the dregs thereof all the wicked of the earth shall wring them out and drink them Thus God's Dispensations are ordinarily expressed by a Cup poured out and given to Men to drink And therefore our Lord Christ himself useth this form of speech not only here but elsewhere as Matth. 26.39 Father if it be possible let this cup pass from me It was a dreadful Cup that he was to drink of The second Cup the Cup of Consolation is spoken of Ier. 16.7 Neither shall men give them the cup of consolation to drink for their father or for their mother taken from the Jewish Custom of sending it to them that mourned or to condemned Persons The same is spoken of Prov. 31.6 7. Give strong drink to him that is ready to perish and wine unto those that be of heavy hearts let him drink and forget his poverty and remember his misery no more Amos 2.8 They drank the wine of the condemned The third was the Cup of Salvation spoken of Psal. 116.13 I will take the cup of salvation and call upon the name of the Lord. Or the Cup of Deliverance used more solemnly in the Temple by the Priests or more privately in the Family Sometimes called the Drink-offering of Praise And to which the Cup of Blessing 1 Cor. 10.16 used in the Lord's Supper hath a great respect for it was always used with certain Expressions of Commemoration and Praise The first is plainly here intended the Cup of Tribulation so called because our Afflictions are measured out by God both for quantity and quality either by his Justice or by his Wisdom and Mercy 2. God's ordering of it which my Father hath given me Christ mentioneth not the malice of his Enemies but the will of God and his Father His hand in Christ's sufferings is often asserted in Scripture Isa. 53.10 It pleased the father to bruise him he hath put him to grief Acts 2.23 Him being delivered by the determinate counsel and foreknowledge of God ye have taken and by wicked hands have crucified and slain Acts 4.28 For to do whatsoever thy hand and thy counsel determined before to be done God did not excite and instigate those wicked Wretches to that cruelty which they exercised upon Christ yet it was prae-determined by God for the salvation of Mankind 3. Christ's submission Shall I not drink it If God put a bitter Cup into our hands we must not refuse it for here we have Christ's Example The meaning is This bitter Passion which the Father hath laid upon
the children of God He witnesseth objectively and effectively Per modum Argumenti per modum Efficientis Causa By way of Argument and by way of Causal Efficiency Objectively if I have the Spirit of God framing my Heart to love and honour and fear and obey him and delight in câ—mmunion with him surely I am a Child of God for where these are sincere love to God prevaileth 1 Iohn 4 13. Hereby know we that we dwell in him and he in us because he hath given us of his spirit There he speaketh of Love to God and so for Honour it is else but an empty Title Mal. 1.6 If I then be a father where is mine honour If I be a master where is my fear So for Fear or Child-like Reverence that we dare not offend him Psal. 103.13 As a father pitieth his children so the Lord pitieth them that fear him His Children and those that fear him are equivalent Expressions 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth according to every man's work pass the time of your sojourning here in fear I illustrate by that Ier. 35.6 And they said we will drink no wine for Ionadab the son of Rechab our father commanded us saying Ye shall drink no wine neither ye nor your sons for ever So for Obedience 1 Pet. 1.14 As obedient children not fashioning your selves according to the former lusts in your ignorance Eph. 5.1 Be ye followers of God as dear children So for delighting in communion with him Rom. 8.15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba father Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba father This 〈◊〉 most felt in Prayer Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and supplications Rom. 8.26 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 which cannot be uttered Jude 20. But ye beloved building up your selves in your most holy faith praying in the Holy Ghost Here we have the nearest familiarity with God whilst we dwell in the Flesh and our Souls are carried to God as light Bodies move upward This is the matter of the Evidence but the Spirit giveth a sight or sense of this if he be not grieved and ill treated but his sanctifying Motions be obeyed he sheddeth abroad the Love of God in our Hearts and filleth us with much Joy and Peace 3. If this be faithfully done and there be no other reason to break our Confidence the bare Affliction or the greatness and grievousness of your Afflictions should not For these sharp Afflictions are not only consistent with this Relation as the Instance of Christ sheweth but also it is an act of his Fatherly Love and Discipline The Exhortation speaketh to us as Children Heb. 12.5 6 7 8. Ye have forgotten the exhortation that speaketh unto you as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth If ye endure chastening God dealeth with you as sons for what son is he whom the father chasteneth not But if ye be without chastisement whereof all are partakers then are ye bastards and not sons God's Children must look to be chastened neither must our Father's hand be slighted nor must we faint under it It is an act of love and kindness to us that he will not suffer us to go on in our Sins God seemeth to cast off them whom he leaveth to their own Hearts lusts Hosea 4.17 Ephraim is joyned to Idols let him alone But he loveth whom he chasteneth and scourgeth every Son whom he receiveth The Rod of Correction will not wholly be laid aside while God's Children are in the Flesh In Heaven where there are no Dangers there is no use of it any more because then we are fully and perfectly sanctified but here you must be content to submit to the discipline of the Family Certainly you must not question his Love because something falleth out contrary to your desires God is a Father when he frowneth and when he smileth he is the God of the Valleys as well as of the Hills and Mountains his Love doth not alter with our condition the comfort of Adoption is not for such a time only 4. Because of our imperfection both in Holiness and Comfort we must submit to the Authority of a Father when we cannot see our Interest in his special Fatherly Love Alas most are so ill settled in the Peace and Comfort of the Gospel that every notable Affliction reviveth our guilty Fears as the Sareptan said to Elijah when her Child died Art thou come unto me to call my sin to remembrance and to slay my son 1 King 17.18 She looked upon that sad Providence as a Judgment for her Sins so if God awakeneth in us a Spirit of Bondage Besides there is none of us but may justifie God that he is not needlesly severe yea some have so sinned that though they be not Filii irae Children of Wrath yet they are Filii sub irâ Children under Wrath though they need no Regeneration or Conversion yet they have grieved the good Spirit of God by walking inordinately therefore their business is to submit to the Authority of God justly correcting and punishing them for Sins Micah 7.9 I will bear the indignation of the Lord because I have sinned against him And by unfeigned Repentance to renew their Claim and promise greater Loyalty and Fidelity for the future Ier. 3.19 Thou shalt call me my father and shalt not turn away from me They must get their Wounds healed make up the Breach between God and them sue out their Pardon in the name of Christ and get a renewed Grant of it and a sense of their Adoption 5. If hitherto you have been quite Strangers to God such Providences may be an occasion to begin the Relation before they are over as they are helps to Repentance and Recovery Upon the serious working of your Souls the Lord may be found as a Father and admit you into his Family It is said The Lord loveth whom he chasteneth Heb. 12 6. There is a twofold Love in God the Love of Benevolence and the Love of Complacency the one while we are Sinners the other after he hath made us amiable Some God chooseth in the Fire or Furnace of Affliction Isa. 48.10 Behold I have refined thee but not with silver I have chosen thee in the furnace of affliction The hot Furnace is God's Workhouse the most excellent Vessels of Honour are formed there Manasseh Paul the Iaylor in the Acts When the Prodigal began to be in
lifted up his Eyes being in Torments He had a pompous Funeral here upon Earth for it is said he died and was buried which is not said of Lazarus These are Truths not spoken of once or twice but every-where 2 dly The Covenant sheweth it which is God's solemn Transaction with his Subjects and consists of Precepts or Laws invested with the Sanction of Promises and Threatnings Christ argues thus Luke 20.37 38. Now that the Dead are raised even Moses shewed at the Bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob For he is not the God of the Dead but of the Living He proves the Immortality of the Soul and the Resurrection of the Body 1. His Commands all of them imply such an Estate and some of them express it All imply it as Faith in Christ we believe in his Name to obtain eternal Life Joh. 20.31 But these things are written that you might believe that Iesus is the Christ the Son of God and that believing you might have Life through his Name And Joh. 5.24 He that heareth my Word and believeth on him that sent me hath everlasting Life Repentance Acts 3.19 Repent ye therefore and be converted that your Sins may be blotted out when the Times of Refreshing shall come from the Presence of the Lord. Therefore it is called Repentance unto Salvation 2 Cor. 7.10 And Repentance to Life Acts 11.18 Then hath God also to the Gentiles granted Repentance unto Life So new Obedience Heb. 5.9 He became the Author of eternal Salvation to all that obey him Acts 26.7 Vnto which Promise the twelve Tribes instantly serving God Day and Night hope to come And some express it He hath commanded us not to labour for the Meat that perisheth but for that Meat which endureth unto everlasting Life John 6.27 Not to lay up Treasures upon Earth where Moth and Rust doth corrupt and Thieves break through and steal but lay up for your selves Treasure in Heaven Mat. 6.19 20. And strive to enter in at the strait Gate Luke 13.24 Now if there were no such thing all these Commands would be in vain Would God flatter us into a Fool 's Paradise and command us to look after a thing of nought 2. The Sanction And there 1. The Threatning which is Damnation or the second Death Mark 16.16 He that believeth not shall be damned Is this a vain Scarcrow and need God govern his Subjects by a Cheat or a Lie 2. The Promises he promiseth Eternal Life to them that obey the Gospel and seek after this Immortality Rom. 2.7 To them who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life Rev. 2.10 Be thou faithful to Death and I will give thee a Crown of Life Be faithful in making good your Baptismal Vow improving Talents withstanding Temptations So to comfort us against Fears Losses and Sorrows Luke 12.32 Fear not little Flock it is your Father's good Pleasure to give you a Kingdom Now would God over-reach us and lead us with Chimera's and vain Hopes 3 dly The Mediator of the New Covenant sheweth it his coming from Heaven the Place of Souls the Region of Spirits and his going thither again at his Ascension 1. His coming from Heaven Wherefore was Christ incarnate and clothed with our Flesh but that we might be apparrelled with his Glory Iohn 10.10 I am come that they might have Life and that they might have it more abundantly To lay a Foundation for our eternal Happiness 2. His going to Heaven his entring into that Glory he spake of and so giving a visible Demonstration to the World of the Reality of it 1 Pet. 1.21 Who by him do believe in God that raised him up from the Dead and gave him Glory that your Faith and Hope may be in God There he remaineth at God's Right-Hand to open Heaven to all Believers Christ when he died recommended his Spirit to the Father Luke 23.46 Father into thy Hands I commend my Spirit And so do Believers to Christ Acts 7.59 Lord Iesus receive my Spirit If the Soul did perish with the Body why should we commit it to Christ 4 thly The Holy Spirit is given to form and prepare us for this Estate therefore by consequence to assure us of it 2 Cor. 5.5 Now he that hath wrought us for this self-same thing is God who hath also given unto us the Earnest of the Spirit 1. Look to the Graces of the Spirit we are made Partakers of the Divine Nature to draw us off from the World to Heaven 2 Pet. 1.4 Whereby are given to us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. Now will God fit the Soul for such a blessed Estate when this Life is ended and shall we never enjoy it If we consider the Soul not only as being an inward Principle of Life and Sense but also of Reason it proveth the Immortality of it much more as sanctified and enobled by Grace Rom. 8.10 The Body is dead because of Sin but the Spirit is Life because of Righteousness Believers have a Life wrought in them by the Spirit which is the Pledg and Beginning of Eternal Life for they are sanctified and purified and fit to be brought into the Sight and Presence of God The Apostle doth not draw his Argument there from the Immortality of the Soul for that is common to Good and Bad the Wicked have a Soul that will survive the Body but little to their Comfort their Immortality is not an happy Immortality but he taketh his Argument from the New Life wrought in us by the Spirit which is the Beginning and Earnest of a blessed Immortality the New Life is an eternal Principle of Happiness 2. Look to the Comforts of the Spirit from the Love of God and the Hopes of Glory 1 Pet. 1.8 Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with Ioy unspeakable and full of Glory Rom. 5.2 And rejoice in hope of the Glory of God Now is it a Fancy that holy Men rejoice in Look as the Terrors of a wounded Conscience are the Foretastes of Hell-Torments called somewhere the Pains of Hell so the Comforts of the Spirit are the first-Fruits of Heavenly Joys to set us a longing for more Rom. 8.23 And not only they but our selves also which have the first-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body Now by all these things let us rouse up a drousy Faith and triumph over that Carnal Atheism and Unbelief that worketh in our Hearts Is the whole Scripture false and the Christian Religion a well-devised Fable our Redeemer an Impostor and the Covenant of God a Dream and the Comforts of the Spirit Fanatical Illusions And were they all
deceived that embraced the Christian Religion that took such Pains in subduing the Flesh so freely hazarded their Interests and Life it self on the Promises of Christ and the Hopes of another World Are the wisest Men the World ever saw Fools and the Ordinances of Christ a customary Superstition and these Rejoicings and Foretastes of the Children of God a meer Deceit and Imposture Surely it cannot be Therefore this is true that the Soul dieth not with the Body but is in that Estate into which God disposeth it II. By the Light of Reason First I shall urge such Arguments as the Scripture directeth us to 1. From the Nature of the Soul it is a Spirit and such a Principle of Life as hath Light in it John 1.4 In him was Life and the Life was the Light of Men. The Soul of Man differeth from the Soul of a Beast for that hath only Life and Sense in it but this hath Light and therefore was designed to more noble and glorious Ends than merely to quicken and enliven the Body The Soul of the Beasts is mortal because it is created only to serve the Body and knoweth nothing desireth nothing delighteth in nothing but what belongeth to the Pleasure and Welfare of the Body But now the Soul of Man apprehendeth things past present and to come is capable of Tongues Arts and Sciences and things abstract from bodily Sense it can discourse about God Angels and all kind of spiritual Beings about Eternity and Immortality and propound and debate Questions and Doubts concerning the World to come The Beasts look only to their Food and the Propagation of their Kind they know nothing and can conceive nothing of Man's Affairs But now Man's Soul is not only capable of being enobled and improved by Moral Vertues and such things as fit us for Humane Society but is capable also of Conformity to God by being made holy and upright and of Communion with him in holy Duties and Acts of Grace 1 John 1.3 And truly our Fellowship is with the Father and with his Son Iesus Christ. The Beasts desire not the Company of Men as we do of God and of the blessed Spirits In short there is a greater Affinity between the Souls of Men and Angels than between the Souls of Beasts and Men Psal. 8.9 Thou hast made him a little lower than the Angels Well then can it be imagined the Souls of Men furnished with such Capacities of Understanding are nothing but a little Puff of Air that is dissipated in dying or a little vital Heat that is extinguished with the Corporeal Matter or only the Vigour of the Blood That Soul that can so much soar aloft above the Interests and Concernments of the Body and take such a marvellous Delight and Contentment in spiritual things as the view of all manner of Truths must that follow the State of the Body Shall that Creature that cometh so near the Angels die like the Beasts or rather become like the Angels of God that always behold his Face Yea that Creature that draweth so near to God in the Majesty of his Person and the Abilities of his Mind that was created after God's own Image and for the Worship and Service and Enjoyment of God shall he die as the Beasts that perish It cannot be imagined 2. The Scripture mentions Words that imply its Independance upon the Body or that it doth not so wholly depend on the Body that it cannot subsist and act without it they go several ways as in the Text. 3 John â— 2. I wish above all things that thou maist prosper and be in Health as thy Soul prospeâ—eth 2 Cor. 4.16 For which cause we faint not but though our outward Man perish yet the inward Man is renewed Day by Day And Experience teacheth the Truth of these things that the Body and Soul seem sometimes to have no Communion with one another so different are their Functions and Offices You shall often see Men decrepit in all the Members of the Body who yet have the Motions of their Minds as strong and as nimble as when in perfect Health and when they are upon the Borders of Death without Vigour and Pulse their Understandings are more sublime than before and their Thoughts more refined It is true the Indispositions of the Body clog the Soul in things that are to be acted by the Body but in what the Soul acteth apart in the midst of Aches and Pains their Strength of Mind is entire and their Comforts never more raised than in bodily Weakness Therefore it lives and acts apart from the Body 3. The Scripture directs us to this Argument that this is the general Perswasion of all Mankind that there is a Life after Death and it instanceth in that that is most sensible and of every Day 's Experience our Desires and Fears 1. Desires The Soul hath a natural desire of Immortality which if it should not enjoy that Desire were in vain but God doth nothing in vain The Apostle intimateth this how Men feel about for something eternal and infinite Acts 17.27 That they should seek the Lord if haply they might feel after him Every Man would be happy and eternally happy for otherwise he would be tormented with a fear of losing that which he counteth his Happiness See Psal. 4.6 Who will shew us any Good Lord lift thou up the Light of thy Countenance upon us Mat. 13.45 â—6 The Kingdom of Heaven is like unto a Merchant-man seeking goodly Pearls who when he had found one Pearl of great price he went and sold all that he had and bought it John 6.34 Lord evermore give us this Bread Numb 23.10 Let me die the Death of the Righteous Other Creatures besides Man are satisfied with what they have here but the Soul of Man is satisfied with nothing but the eternal Injoyment of what is good an immortal Estate an infinite Good Every one that loveth himself would be happy and if he could everlastingly happy The Saints and those that are taught of God pitch upon the right Way Psal. 17.15 As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness But this is the universal Inclination of all Mankind Whence cometh this Desire to be so universal if there be nothing to satisfy it Every natural Appetite was given us for some Purpose and have things designed for their Satisfaction and therefore there is that Immortality we all seek after not in our Bodies they must return to their Earth not in Fancy that is a Sâ—adow this is like the Pleasure which those take that want Children in playing with little Dogs it lieth in the Soul in the eternal Injoyment of God 2. Fears which presage and foretel such an Estate to our great Disquiet Conscience fears a Judgment after this Life Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death And a State of Misery to come
we urge the Desires of the Renewed and Sanctified which do much more prove it for these act more regularly and direct their Desires and Hopes to a certain Scope and End and these are excited by the holy Spirit of God who imprinteth the firm Perswasion of this Happiness and inclineth us to it and stirreth up these Groans after it Rom. 8.23 And not only they but our selves also which have the first-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body The Word of God warrants these Desires and the Spirit of God kindleth them in our Hearts and that usually in our gravest and severest Moods when we are solemnly conversing with God in his holy Worship then doth he raise up these Affections towards heavenly things as in the Word Prayer and Sacraments then is this Relish left upon our Hearts and the more serious and holy any are the more do they feel of this And also in our bitter Sufferings for God Rom. 5.3 And not only so but we glory in Tribulation also knowing that Tribulation worketh Patience 1 Pet. 4.13 14. But rejoice in as much as ye are Partakers of Christ's Sufferings that when his Glory shall be revealed ye may be glad also with exceeding Ioy. If ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you on their part he is evil-spoken of but on your part he is glorified This is a greater Argument than the bare Instinct and Desire of Nature Certainly if our Holiness be our Torment and God beget in us these Desires which he never meant to satisfy then we are of all Men most miserable 4. There would be no Recompence for their greatest Losses Christ requireth us not only to venture but lose our Lives for his sake Luke 14.26 If any Man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple Now if our Hopes in Christ be at an End with this Life what Incouragement have we to lose our Lives for Christ's sake Nature will teach us to submit to a lesser Evil to obtain a greater Good than that Evil depriveth us of But what will teach us to lose the greatest Benefit we are possessed of when nothing cometh of it Grace indeed teacheth us to quit this frail Life for the Hopes which Christ hath given us of an immortal blessed Estate but if that be not Christians are of all Men most miserable who had better have kept that Life which they had till a natural Death called them from it than to have lost it for nothing Secondly Having vindicated the Apostle's meaning I shall prove That it is inconsistent with the Righteousness of God's Government that his People should be always of all Men most miserable for a time they may be so but not for ever Certainly God is righteous to deny him to be just is to deny him to be God and the Governour of the World The Perfection of his Nature includeth his Justice so doth also the Eminency of his Office Is God unrighteous who taketh Vengeance God forbid for then how shall God judg the World Rom. 3.5 6. that is he were then uncapable of governing Mankind But when is this Righteousness manifested not always in this World especially to those who perish in their Afflictions and Persecutions which they indure for his Name 's sake No He hath appointed a Day wherein he will judg the World in Righteousness Acts 17.31 And that is at the general Resurrection God now judgeth the World in Patience winketh or conniveth at many Faults indureth the Wicked with much Long-suffering but then he will judg the World in Righteousness None are punished now besides or beyond their Deservings but all are not punished according to their Deservings nor are the Wrongs of his People righted nor their Labour of Love recompensed Therefore we must expect another Day and Time when that shall be done and that is most fully and universally done in the great and general Day of Judgment when the Dead shall be raised out of their Graves they that have done Good to the Resurrection of Life and they that have done Evil to the Resurrection of Damnation And so it serves the Apostle's Scope to prove a Resurrection SERMON II. 1 COR. XV. 19 If in this Life only we have Hope in Christ we are of all Men most miserable II. I Must shew the Validity of the Apostle's Argument That there must be a Life to come because otherwise Christians would be of all Men most miserable The Apostle urgeth it here as a strong Proof of the Resurrection and elsewhere he urgeth it as a Demonstration of the general Judgment as when he speaking of the Persecutions of the Righteous telleth us 2 Thess. 1.5 Which is a manifest Token of the righteous Iudgment of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain and certain Demonstration Surely the Argument is cogent and conclusive But where lieth the Force of it 1. I shall argue from the Nature of God and there 1. I shall begin with his Wisdom which doth things according to Number Weight and Measure and doth rightly dispose things in their proper Places This Wisdom of his will not permit the Disjunction of these two things so closely united together as Sin and Punishment Holiness and Happiness This cannot be but there will be an Appearance of Deformity and Irregularity If there be such a thing as Good and Evil bonum malum morale as Reason will tell us there is again if there be such a thing as Pleasure and Pain Joy and Sorrow or bonum malum naturale as Sense will tell us there is Then it is very agreeable to the Wisdom of God that these things should be rightly placed and sorted That Moral Evil which is Sin should be punished with a natural Evil which is Pain and Misery and that Moral Good which is Holiness should end in Joy and Happiness These seem to be such natural Relatives that without great Incongruity they cannot be parted It seemeth uncomely and an uncouth thing to us when it is otherwise Prov. 26.1 As Snow in Summer and as Rain in Harvest so Honour is not seemly for a Fool. That is as Snow and Rain in Harvest and Summer come unseasonable and unwelcome and breed a kind of Displeasure in our Minds So we look upon it as a Blemish or an uncouth thing when the Wicked are exalted We have Compassion on a miserable Man whom we esteem not deserving his Misery but are moved with Indignation against one that is happy and successful but unworthy the Happiness he injoyeth this is the general Sense of Mankind which is a Proof and plain Document that we perceive an excellent Harmony and natural Order between these two things Sin and Misery Holiness and Happiness and this Sentiment is
Iesus Christ. Where the three Persons are again mentioned and their Concurrence to our Salvation 2. That Words proper to their personal Operation are used for there is Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost The Father is represented as the Fountain of Love and all Goodness and as expressing and exerting his Love by the Son and Spirit By the Grace of Christ is meant all that gracious Provision which he hath made for Man's Salvation both in the reconciling God to us and procuring the Mission of the Spirit Communion is ascribed to the Spirit because all is applied or communicated to us by him Or thus our Salvation is ascribed in Election to the Love of the Father in Redemption to the Grace of the Son in Sanctification to the Communion or Participation of the Holy Ghost 1st The Love of God Love is ascribed to the Father for the Love of God is the Cause of all consider his giving Christ for us or giving Christ to us and us to him 1. In giving Christ for us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting Life Christ did not merit electing Love but Love rather moved God to give Christ for Sinners Love appointed the Son to be our Redeemer there was the Bosom and Bottom-Cause 2. In giving Christ to us Iohn 6.37 All that the Father giveth me shall come to me And him that cometh to me I will in no wise cast out John 17.6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word And in time he doth execute and accomplish this out of his meer Love Ier. 31.3 The Lord hath appeared to me of old saying Yea I have loved thee with an everlasting Love therefore with Loving-kindness have I drawn thee As by Elective Love the Heirs of Salvation were distinguished from others in God himself or in his Intention and Purpose so by Regeneration and converting Love they are distinguished from others in themselves and set apart from the rest of the World to be the Objects of his special Love and Instruments of his Glory Besides there is a Love of God whereby he loveth us when we are in Christ Jesus which is the Ground of our Safety and Preservation Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Iesus our Lord. 2dly The Grace of our Lord Iesus Christ. What is intended us by the Father is brought about by the Grace of the Redeemer and therefore all the Provision Christ had made for our Salvation is called Grace 2 Cor. 8.9 For ye know the Grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his Poverty might be rich That is ye know his gracious Condescension in submitting to such a mean Condition for our sakes So 1 Cor. 16.23 The Grace of Lord Iesus Christ be with you all Grace is God's Favour and Love which was first purchased by Christ by his Obedience and bloody Sufferings Rom. 3.24 Being justified freely by his Grace through the Redemption that is in Iesus Christ. Secondly applied by his Intercession which is also another Act of his Grace and therefore we come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help us in time of need Heb. 4.16 Namely having a great High Priest that is passed into the Heavens Iesus the Son of God ver 14. who knoweth our Infirmities Thirdly As it is bestowed by him as Lord of the New Creation upon such Terms as every way keep up the Honour and Interest of Grace in our Salvation Ephes. 2.8 By Grace ye are saved through Faith and that not of your selves it is the Gift of God All the saving Benefits we have by Christ are from Grace such as Reconciliation with God the Renovation of our Natures and everlasting Glory and Happiness they are all dispensed in a gracious way from first to last 3dly The Communion of the Holy Ghost Communion is ascribed to the Holy Ghost It may be rendred Communion or Communication The Spirit reneweth and changeth our Nature and worketh Faith and Holiness in us Light Life and Love are the special Benefits which he communicates to us He doth enlighten our Minds to understand and believe the great things prepared for us by God through Jesus Christ. It is said 1 Cor. 2.10 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God So Ephes. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Life for we live in the Spirit and are born of the Spirit that is have a new Life begotten in us therefore called a Spirit of Life before we lived as Men now as Christians And Love the Heart is bent and inclined to God It began in Love and endeth in Love Love of God endeth in Love to God This threefold Effect is expressed 2 Tim. 1.7 For God hath not given us the Spirit of Fear but of Power of Love and a sound Mind Life in Power as Light in a sound Mind And it is all together called the Divine Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature For it answereth to the Wisdom Power and Goodness of God 3. That all these Words imply Riches of Goodness Bounty and Liberality Love noteth a ready Inclination to do Good to others without the Excitement of external Motives it openeth and inlargeth the Heart to another and then the Hand cannot be shut 2 Cor. 6.11 O ye Corinthians our Mouth is open unto you our Heart is enlarged Grace is some good thing freely given So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion noteth a liberal Effusion or Distribution of the Graces of God's sanctifying Spirit and so it suteth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Love of God and the Grace of Christ Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Spirit is joined with Bowels and Mercies Phil. 2.1 If any Fellowship of the Spirit if any Bowels and Mercies that is if you have received any Good from Christ by the Spirit So Rom. 15.26 For it hath pleased them of Macedonia and Achaia to make a certain Contribution for
the poor Saints which are at Jerusalem What is in our Translation to make a Contribution for the Saints is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Communion or Communication So 2 Cor. 8.4 Praying us with much Intreaty that we would receive the Gift and take upon us the Fellowship of the ministring to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 2 Cor. 9.13 And for your liberal Distribution unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So here the Communication of the Spirit If you will render it Communion this is the great Effect of the Love of God and the Grace of Christ that we are made Members of Christ's Mystical Body by the Spirit 1 Cor. 12.13 For by one Spirit we are are all baptized into one Body And so are united to the Head and to one another by this Bond of Union The Church is a Mystical Body whereof Christ is the Head and the Holy Ghost is as it were the Heart of it the one guideth this great Body the other quickneth it Now in this Mystical Body we actually come to the Participation of what Christ hath purchased for us by the Holy Ghost 4. These make way one for another or work into each others hand for what the Father intended Christ purchased and the Spirit applieth God the Father is as the Fountain of Grace Jesus Christ as the Conduit or Pipe to convey it to us and the Holy Ghost the immediate Operator and Worker of it The Father of his good Pleasure electing Sinners to Grace and Glory the Son by his Obedience and Sufferings purchasing it that it may be brought about in a Way convenient for God's Honour the Spirit by his Virtue and Power working Grace in them There is not a different Effect from the Father which is not from the Son and from the Son which is not from the Spirit but they concur in an united Way that what cometh from the Father cometh from the Son and the Spirit the Father makes way for the Son's Work and the Son for the Spirit 's So back again the Spirit is said to honour the Son Iohn 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you And the Son is said to glorify the Father Iohn 14.13 And whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son The Spirit acts as sent by Christ and Christ as sent by the Father This is necessary to be regarded by us because as our Salvation in the general is from the Father through the Son by the Spirit so in all our Commerce with God God the Father as a Judg by the Spirit of Bondage sendeth us to Christ as Mediator and Christ as Mediator by the Spirit of Adoption sends us back again to God as a Father It is a great Help to Prayer Eph. 2.18 For through him we both have an Access by one Spirit unto the Father To whom are we praying To God as a Father Whence have we hopes of Audience By Christ. Who giveth us an Heart to come The Spirit II. The Reasons why they concur 1. That we may have the higher Esteem of the Work which hath such Agents concerned in it It is no slight thing to bring about the Salvation of lost Sinners all the Persons of the Godhead are at work about it and shall not we who are the Parties interested be employed about it also God is in good earnest for therefore before all Worlds he employed the Riches of his Wisdom and Grace to save us in this convenient Way 1 Pet. 1.20 Who verily was fore ordained before the Foundation of the World but was manifest in these last Times for you And who are we that the Thoughts of God should be taken up about us so long ago Jesus Christ hath spared no Pains to accomplish the Work of our Redemption but freely offered himself to this Work Heb. 10.7 Lo I come to do thy Will O God He repented not his Undertaking but was fully contented if Souls may be saved Isa. 53.11 He shall see of the Travail of his Soul and shall be satisfied And the Holy Spirit continueth striving with us though often grieved by our Obstinacy and Disobedience Gen. 6.3 My Spirit shall not always strive with Man Isa. 63.10 They rebelled and vexed his holy Spirit Many a Conviction do we smother and often check and resist his Motions yet he is importunate to prevail with us 2. That our Hearts may be raised to give equal Glory to all the Persons concerned We must honour the Son as we honour the Father as it is expresly said Ioh. 5.23 That all Men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father that hath sent him There is an Honour due to God only not to be given to any other Christ is equal with the Father in participating this Honour he is to have the same Glory of Believing Love Fear and Invocation So also for the Spirit he is an Object of Invocation for as the Apostle wisheth and desireth Love from the Father and Grace from Christ so a liberal Distribution and Communication of Gifts and Graces from the Spirit Now to excite us to give this due Respect to all the Persons every one concurreth in his way to promote our final Happiness and Salvation The Father deserveth this Esteem from us Many think of God the Father as all Wrath and Justice difficult to be reconciled to Man and of the second Person of the Trinity as more gracious and merciful No the Love of God is the Original of our Redemption God spared not his own Son but delivered him up for us all Rom. 8.32 And God was in Christ reconciling the World to himself not imputing their Trespasses to them 2 Cor. 5.19 And the Father himself loveth you John 16.27 Christ came to shew the amiable Nature of God Being the Brightness of his Glory and the express Image of his Person Heb. 1.3 Then for the Lord Jesus in Christ the Glory and Riches of the Grace of God doth more eminently and palpably appear This is the Contemplation of the Saints Iohn 1.14 And the Word was made Flesh and dwelt among us and we beheld his Glory the Glory as of the only-begotten of the Father full of Grace and Truth Ephes. 3.18 19. That ye may be able to comprehend with all Saints what is the Breadth and Length and Depth and Height and to know the Love of Christ which passeth knowledg that ye might be filled with all the Fulness of God Heb. 3.1 Wherefore holy Brethren Partakers of the Heavenly Calling consider the Apostle and High Priest of our Profession Iesus Christ. His Grace thus condescending to Men is more eminently seen Rom. 5.8 But God commendeth his Love towards us in that while we were yet Sinners Christ died for us And Rev. 1.5 To him who loved us and washed us from
godliness The whole Gospel is called Titus 1.1 The truth which is after godliness and 1 Tim. 6.3 A Doctrine which is according to godliness Because it delivereth the exact and most perfect way of serving God The Lord Jesus was desirous that this Doctrine should take place in the World therefore he himself was pleased to assume our Nature to preach it to us So for his Precepts they all prescribe an universal adherance to God and dependance on him that we may not be carryed away by the false Offers and Delights of Sin but may live in perfect Obedience to God and Justice and Charity to Men. Besides the word discovereth all the cheats and fallacies we put upon our selves to keep us from all impure mixtures of worldly and carnal aims it discovers the crafty pretences and the most insinuating and cunning contrivances to disguise and hide Sin 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 joynts and marrow and is a discerner of the thoughts and the intents of the heart In short the whole aim of it is That we may please God and be beloved by him Iohn 14.21 He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The Promises call for the greatest purity and cleanness of Heart and Life 2 Cor. 7.1 Having therefore these promises let us cleanse our selves from all filthiness both of flesh and spirit perfecting holyness in the fear of God So the Threatnings Why doth Christ tell us of Torments without end and ease of a Pit without a bottom of a Fire that shall never be quenched but to make Sin more odious and hateful to us Surely not to terrifie us but to sanctifie us for his Government is rather by Love than by Fear Now whosoever wistly considereth the Christian Religion he will soon discerne that it was framed and set afoot by one that loved Righteousness and hated Iniquity 2. His Priestly Office consists in his Oblation and Intercession As the High Priest under the Law did both offer Sacrifice and intercede for the People Now what was the intent of Christs Sacrifice but to put away Sin Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself That is not only to destroy the Guilt but the Power of it There are Three things in the Death and Sufferings of Christ to make us hate Iniquity and so by consequence to love Righteousness First By way of Representation Secondly By way of Impetration Thirdly By way of Obligation 1. By way of Representation His bitter Sufferings are an instance of Gods great Wrath against Sin and Sinners For if Christ must thus be handled rather than Sin shall go unpunished it warneth us to be very cautious how we meddle with the forbidden fruit When we remember his bitter Agonies his accursed shameful Death we should cry out Oh odious Sin This is the meaning of that expression Rom. 8.3 And for sin he condemned sin in the flesh That is by a Sin-Offering or the Sacrifices of Christ he hath condemned Sin he hath left a brand or mark of his Displeasure against Sin which should induce us to be very cautious and watchful against it For if these things be done in the green Tree what shall be done in the dry 2. By way of Impetration and Purchase Christ came not only to expiate the guilt of it but to get it out of our Hearts As he pacified the Wrath of God so he purchased the Spirit in which Sense our old man is said to be crucified with him Rom. 6.6 Namely As Grace was obtained whereby it might be crucified Now we are sluggish and cowardly if we tamely yield to our Lusts and pretend want of Power when it is want of Will to cast them off 3. By way of Obligation by this great instance of his Love to induce us to kill our Love to Sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes we are healed Since he hath borne the weight of our Sins and endured the Wrath due to them in his own Person if we have any esteem of Christs Love certainly we would not spare our most beloved Lusts nor be still alive to Sin and dead to Righteousness nor wittingly and allowedly do the least thing that is offensive to him Ezra 9.14 Should we again break thy commandments and join in affinity with the people of these abominations wouldest thou not be angry with us till thou hadst câ—nsumed us so that there should be no remnant nor escaping 3. The next is a King He is one whose Heart was so set upon the Love of Righteousness and the Hatred of all Iniquity that he would come as a Prophet himself to teach the sinful lost World how to become Holy again And as a Priest to dye for the guilty World to reconcile them to God surely he was fit also to Rule and Governe the World There are two parts of Government Laws and Actual Administration His Laws are all good and equal the same with his Doctrine As he giveth notice of these things as a Prophet so he giveth charge about them as a King Of his Laws we need not further speak but the Administration is under our Consideration Now in the Righteous ordering the Affairs of his Kingdom he sheweth himself to be one that loveth Righteousness and hateth Iniquity As the Laws are good and equal so the Administration is right and just The Administration of this Kingdom is two-fold Internal and External 1. Internal Christ is set over the Church of God as a Glorious Head and Chief who is to recover a lost People unto God His Internal Administration is either effective or remunerative 1. Effective by his preventing Grace as he changeth our Hearts bringeth us into his Kingdom worketh Faith in us and maketh us willing Subjects to him Conversion is one of his Kingly Acts wrought in us by the efficacy of his preventing Grace otherwise we cannot enter into his Kingdom Matth. 18.3 Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son Till he subdue the Power of Sin and Sathan in our Hearts we shall still groan under that Tyranny Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. Remunerative By the Rewards of Godliness here and hereafter Here Rom. 14.17 For the kingdom of God is not meat and drink but righteousness and peace and joy in
Thoughts that they will find it an help to their Meditation Would God make Laws with a Sanction of Penalty and Reward and never look after them more Doth he delight in the Prosperity of his Servants or their Afflictions Would he raise Hopes and Desires which he never meant to satisfy give the Wicked Power to afflict and vex his People and never call them to an Account bid us venture our All for him and give us no Recompence If such Thoughts were more frequent with us God would bless them to the increase of Faith Love and Hope Vse 3. Is to perswade us to live in the constant Hopes of this blessed Estate in the Life to come Hope is a certain and earnest Expectation of the promised Blessedness Let me shew you 1. The Necessity of this Hope 2. The Encouragements of it 1. The Necessity of the Hope of Eternal Glory should always be cherished in us 1. Because it is a special Act of the New Nature 1 Pet. 1.3 Who hath begotten us to a lively Hope Assoon as we are Children we look for a Child's Portion The New Nature presently discovereth it self by its tendency to its End and Rest which is the Fruition of God in Heaven Indeed the Scriptures speak of a twofold Hope one that is the immediate Effect of Regeneration and flows from our acceptance of the New Covenant and dependeth upon the conditional offer of Eternal Life we take it for our Happiness resolving to seek it in God's way without this we are not new Creatures There is another Hope which is the fruit of Experience and belongeth to the seasoned and tried Christian who hath approved his own Fidelity to God and hath had much trial of God's Fidelity to him This is spoken of Rom. 5.4 Patience worketh Experience and Experience Hope This produceth not a conditional Certainty but an actual Confidence of our own Salvation The former is more necessary for we live by it but this is very comfortable 2. Because it is the great End why the Scriptures were written to beget and raise this Hope in us Rom. 15.4 For whatsoever things were written afore time were written for our Learning that we through Patience and Comfort of the Scriptures might have Hope It is the business and design of these holy Books 3. Because the keeping up of this Hope with Zeal and Industry is the distinguishing Character between the temporary and the sincere Convert The one loseth his Taste and Comfort and so casteth off the Profession of Godliness or neglecteth the powerful Practice of it the other is diligent serious patient mortified heavenly and holy because he holdeth fast the Confidence and the rejoicing of the Hope firm unto the end Heb. 3.6 And his End sweetens his Work for this Grace doth quicken the whole Spiritual Life Titus 2.12 13. Teaching us that denying Vngodliness and worldly Lusts we should live soberly righteously and godly in this present VVorld Looking for that blessed Hope and the glorious Appearing of the Great God and our Saviour Iesus Christ. 4. Because we have nothing else to support us and fortify us against the Difficulties that fall out between our first Right to Eternal Life and our full Possession of it In our Journey to Heaven there are many Sufferings and Trials which must be undergone and Hope is our Strength and Support He that sets his Face Heavenward will find Difficulties that attend his Service Temptations that assault his Constancy and Troubles and Calamities to which his Religion exposeth him now it is Hope carrieth us through and therefore it is compared to an Anchor Heb. 6.19 Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Vail And to an Helmet Eph. 6.17 And take the Helmet of Salvation Compared with 1 Thess. 5.8 And for an Helmet the Hope of Salvation As we would not go to Sea without an Anchor and to War without an Helmet so we must not think of carrying on the Spiritual Life without Hope Nothing else will compose the Mind and keep it stable in the Floods of Temptation or cause us to hold up our Heads in our daily Conflicts and Encounters Without this Anchor our Souls are in danger of spiritual Shipwrack without this Helmet our Heads are exposed to deadly Blows from Sin Satan and worldly Discouragements 5. We shall need it not only while we live but we shall have most need of it when we come to die They that are destitute of the Hope of Glory then are in a dangerous woful and most lamentable Case Job 27.8 For what is the Hope of the Hypocrite though he hath gained when God taketh away his Soul They may be full of Presumption and blind Confidence while they live but what Hope have they when they come to die All their worldly Advantages will afford them no solid Comfort They live in a presumptuous Dream that all shall be well but then they die stupid and sensless or else despairing and their Hopes fail them when they have most need of them 2. The Encouragements of it 1. God's gracious Covenant and Promises God would not invite and raise an Hope to disappoint it for surely God will not disappoint the Creature that dependeth upon his Word and therefore we are allowed to challenge God upon his Word Psal. 119.49 Remember the VVord unto thy Servant upon which thou hast caused me to hope It contains a double Argument the Promise was of God's making and the Hope of his Operation the Grant of the New Covenant and his Influence by the Spirit We have a strong Tie upon God as he giveth us the Promise which is a ground of Hope we may humbly put the Bond in Suit and when his Spirit hath caused the Hope it is not with a purpose to defeat it 2. Consider what a Foundation God hath laid for his Promises 2 Tim. 2.19 The Foundation of God standeth sure having this Seal The Lord knoweth them that are his 2 Cor. 1.20 For all the Promises of God in him are Yea and in him Amen unto the Glory of God by us 3. Observe what God hath given you by way of Earnest Hope is not built upon Promises alone but also upon Assurances and Earnest the Promises are contained in the Word of God but the Earnest is given into our Hearts 2 Cor. 1.22 Who hath also sealed us and given the Earnest of his Spirit in our Hearts 2 Cor. 5.5 Now he that hath wrought us for the self-same thing is God who hath also given unto us the Earnest of the Spirit Eph. 1.13 14. In whom also after that ye believed ye were sealed with that holy Spirit of Promise which is the Earnest of our Inheritance until the Redemption of the purchased Possession unto the praise of his Glory Tho God be Truth it self and promiseth nothing but what he meaneth to perform yet he will give Earnest of his Promises and a Pledg of his Affection
to us An Earnest is a part of the Sum which is promised so is the Earnest of the Spirit a part of the promised Felicity God would not altogether weary us and burden us with Expectation but giveth us somewhat in hand Surely he that giveth us Earnest will give us the whole Sum the Earnest of the Spirit consisteth in Light Life Grace Joy one Dram of these is more precious than all the World and yet these are but an Earnest Now having such a Confirmation in the midst of our Doubts and Fears let us with more Confidence look to receive the whole in due Season 4. Some already have got home to God upon the same Terms and in the same Way in which you expect to get home to him Think often of the Happiness of the Blessed who are now enjoying what we expect and are in possession of that supreme Good which we hope for They are entred into the Joy of our Lord and have neither Miseries to fear nor Blessings to desire beyond what they enjoy they possess all that they love And tho the time of our Advancement to these Privileges be not yet come yet we should look and long for it We are all of the same Family Eph. 3.15 Of whom the whole Family in Heaven and Earth is named It is but one Houshold some live in the upper Room some in the lower some in Heaven some on Earth but we are all of the same Society and Community Heb. 12.23 To the general Assembly and Church of the First-born which are written in Heaven We are said to be already come into this Fellowship only they have gotten the start of us and are made perfect before us that we should follow after We are reconciled to the same God by the same Christ Col 1.20 By him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven And we expect our Portion from the Bounty of the same Father If he hath been so good to that part of the Family which is now in Heaven will he not be as good to the other Part also Therefore they that are working out their Salvation with fear and trembling may encourage themselves and look upon this Felicity as prepared for them tho not enjoyed by them It will one day be their Portion as well as those others who have passed the Pikes and are now triumphing with God A SERMON UPON ROMANS II. 7 To them who by patient Continuance in well-doing seek for Glory and Honour and Immortality eternal Life IN this Scripture we have a plain and full Character of the Heirs of Promise or a short but compleat Description of that Good which is necessary to Life The Words are occasioned by the Apostle's mentioning of the righteous Judgment of God which rendereth to every Man according to their Works That General mentioned in ver 6. is more distinctly explained in the next Verses wherein he sheweth how the righteous Judg will carry himself towards the Good and towards the Bad in the Judgment of Absolution and Condemnation towards the Good in the Text toward the Bad ver 8. But unto them that are contentious and do not obey the Truth but obey Vnrighteousness Indignation and Wrath. The one is a Reward of Grace and the other is a Punishment awarded by his exact Justice We are to consider the first of these the Reward of Grace To them who by patient Continuance in well-doing seek for Glory and Honour and Immortality eternal Life In the Words observe the Qualification and the Reward 1. The Qualification or Description of the Heirs of Promise 1. By their End and Design They seek for Glory and Honour and Immortality 2. The Means or way wherein they seek it by well-doing 3. Their Constancy and Perseverance in that way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by patient Continuance Well then 1 st Here is a short and full Description of those who shall be saved They are those who out of the Hope of the eternal Reward persevere in the Obedience of the Truth for they that continue in well-doing are opposed to them that obey not the Truth but obey Vnrighteousness Whereby is intended those that sin against the Light of Nature and refuse the Direction of the Gospel So that well-doing must be stated partly by the Light of Nature and partly by the Light of Scripture or rather by this latter alone as it comprizeth and explaineth the other And their Constancy and patient Continuance in this Work is as considerable as the Work it self Continuance implieth a constant Tenour of Righteousness and Holiness and patient Continuance implies Continuance notwithstanding Temptations to the contrary or bearing the Persecutions which they underwent for the Duties of the Christian Profession still going on in the Pursuit of that Reward which Christ hath promised 2. The Reward is Eternal Life This they looked and this they laboured for They were not carried on upon temporal Incouragements but eternal Bliss in the World to come And this is an excellent Counterpoise against the Loss or the Discomforts of the present Life Doct. That God will give Eternal Life to all those who by patient Continuance in well-doing seek after it The Point will be best opened by discussing the Circumstances of the Text. I shall speak I. Of the Qualification II. Of the Reward I. The Qualification And there I must speak First Of their Design and Aim They seek for Glory Honour and Immortality In all Businesses and Affairs the end must be first thought of Now these Persons which are here described propound to themselves the noblest and highest End which the Heart of Man can pitch upon even Glory Honour and Immortality Amongst Men the Ambitious who aspire to Crowns and Kingdoms and aim at perpetual Fame by their Vertues and rare Exploits are judged Persons of greater Gallantry than covetous Muckworms and brutish Epicures yet their highest Thoughts and Designs are very base and low in comparison of sincere Christians who by patient Continuance in well-doing seek for Glory Honour and Immortality and whom nothing less will content and satisfy than the Injoyment of God himself in his Heavenly Kingdom and all that Happiness which he hath promised to his faithful Servants The Threshold will not content them but the Throne Their End is far more noble than the Designs of all the rest of the World And whereas others do carry themselves but as an higher and wiser sort of Beasts and so are unworthy of an immortal Soul these carry themselves as Men possessed with a Divine Spirit The Beasts have an Instinct that guideth them to seek things convenient for that Life which they have And a Man that is satisfied with his Portion here and only relisheth the Contentments of the rational and bodily Life carrieth himself more like a living Creature than a rational Creature more like a Beast than like a Man All their Business and Bustle is to have their