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
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
pricked in their heart 2. Desire Would not the stung Israelite desire a cure So must you Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled Saith the Church Lament 3.51 Mine eye affecteth my heart 3. Trust. You see nothing by the Eye of Sense but his Memorials which God hath instituted as helps of Faith yet to appearance as despicable and as unlikely to produce any great effect as a Figure of Brass to cure a raging wound But things under an Institution are under a Blessing 1 Cor. 1.21 It pleased God by the foolishness of preaching to save them that believe You may think a Crucifix a more lively representation no that is not under the blessing of an Institution as Bread broken and Wine poured forth is that is too much a matter of Sense and begetteth bare thoughts which stirreth up fond pity and gross and wrong thoughts this conveyeth a Blessing You are to behold not only a dying Man put to a cruel Death but the Son of God in his deep kxinanition not carnally to pity him but to see his Love and the Wrath of God and the desert of Sin that you may abhor it to see the great price paid for our Ransom the necessity of having the vertue of his Cross and finally our thankful subjection to God Behold him that you may bless and praise God for your Redeemer The Type had its effect and shall not Christ Oh labour to feel the comfortable effects of his Death 3. Beg of God the Spirit to open your Eyes Christ crucified is only seen in the Light and Evidence of the Spirit 1 Cor. 2.4 My speech and my preaching was not with the enticing words of mans wisdom but in demonstration of the spirit and of power The Eyes of our Minds are opened by the Spirit of Wisdom and Revelation for our Light is but darkness 4. See him so as to expect not only Comfort but Healing Isa. 53.5 With his stripes we are healed That Heart is to be suspected that looks to Comfort more than Duty Look to him that you may live by him Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me Look to him that you may be like him 2 Cor. 3.18 For we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord. Look to him that you may loath Sin Ezek. 36.31 Then shall you remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations The First SERMON On I. Thessalonians v. 16 Rejoyce evermore THE words are brief and short and therefore they may be easily carried away They are independant on the Context and therefore will need no long deduction They press you not to a painful but pleasant Duty therefore you should be readily induced to practice it But yet when we look more intrinsecally into the Nature of it it is not so easie as we first imagined every one cannot receive this saying it is hard to keep the Heart in such an exact frame as to rejoyce evermore pray without ceasing and in every thing to give thanks as Christ saith in another case He that is able to receive it let him receive it Matth. 19.12 But what if we prove it to be a Duty incumbent on all Christians and that at all times The Text seemeth to enforce it rejoyce evermore In which words take notice of two things 1. The Duty to which we are exhorted rejoyce 2. The constancy and perpetuity of it in the word evermore Delight and Pleasure are greedily sought after in Christianity it is not only part of our Wages but much of our very Work Doctrine That Gods Children should make conscience of rejoycing in God at all times and under all conditions Here is a Precept for it not only a liberty given but a Command If you look upon the Words as a License or Liberty given you may conceive of them according to the Apostles Speech of Marriage 1 Cor. 7.39 She is at liberty to be married to whom she will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord. But it is not only a liberty given but a command for he addeth verse 18. This is the will of God in Christ Iesus concerning you The will of God is the Supream Reason of all Duties and the Will of God in Christ Iesus falleth upon the Conscience with a double force the Law of the Mediator binding us to delight in God as well as the Primitive Duty which we owe to God as the Creator And that this Clause respects all the Three Duties is evident to any considering Mind In the opening of this Duty I shall shew you 1. What Rejoycing the Apostle intendeth 2. How this must be constant and perpetual 3. The many Reasons which do inforce this Duty upon us I. What Rejoycing the Apostle speaketh of There is a double Rejoycing A Carnal Rejoycing and a Spiritual Rejoycing 1. The Carnal Rejoycing is in the World and the good things of this World apart from God Luke 12.19 Soul thou hast much goods laid up for many years take thine ease eat drink and be merry 2. The Spiritual rejoycing is in God Phil. 3.1 Finally my Brethren rejoyce in the Lord Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce These two sorts of rejoycing must be carefully distinguished for they differ in their Causes to the one we are prompted by carnal Nature which taketh up with present things and the other is excited in us by the Spirit of God therefore often called joy in the Holy Ghost The one is called the joy of Sense the other the joy of Faith the joy of Faith is in God the joy of Sense in the Creature the joy of Faith is most in future things the joy of Sense in present things the joy of Faith is in the good of the Soul the joy of Sense in the good of the Body or the provisions of the Flesh the joy of Faith is built on the Covenant and the Promises of God Psalm 119.111 Thy testimonies have I taken as an heritage for ever they are the rejoycing of my heart The joy of Sense on the Blessings that flow in the Channel of Common and General Providence Now the first sort of rejoycing the Apostle would not press us unto Nature there needeth a Bridle rather than a Spur but to the latter in delight in God and in all things that come from God and lead to him This delighting our selves in God must be the thing which must be further explained 1. God himself as God is a lovely Nature and the Object of our Delight for he is good even before and
saving of his house by which he condemned the World But you justifie the World as Israel is said to justifie Sodom Ezek. 16.51 Neither hath Samaria committed half of thy Sins but thou hast multiplied thine abominations more than they and hast justified thy sisters in all thine abominations which thou hast done You differ more in your Pretences than in your Conversations whilst you are weak and not thoroughly moulded and commanded by Religion If you are overcome by Sensuality Pride Worldliness Envy and Malice wherein do you differ from the ungodly World but only in the Name and some little Grace which is buried under an heap of Sin 7. Your Hearts will never serve you to do any excellent things for God but you will betray his Honour upon all occasions by your Weaknesses and Infirmities either by foolish Opinions vain Desires carnal Projects or turbulent Practices These are only mastered by growth in Grace and God hath most Honour from the strong and fruitful Christian Iohn 15.8 Herein is my Father glorified that ye bear much fruit Produce the genuine Fruits of Godliness and produce them in Plenty and you will mightily honour God in the World A Man acts most zealously and self-denyingly when the Love of God beareth Rule in his Heart 2 Cor. 5.13 14. For whether we be besides our selves it is for God or whether we be sober it is for your sakes for the love of Christ constraineth us There is none of us but might have acted much better and wiser and carried on our Profession more to the Honour of God if we had yielded more to the Sovereign Power and Empire of Grace 5. Use. Try whether God's Grace be decayed or increased in you If according to our years and standing we are advanced in the way to Heaven if for every year of our Lives we have passed a station of the Wilderness to Canaan if with the decaying of the Natural Life there hath been a growth of the Life of God in us 2 Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day Thus do God's People do go on from strength to strength 1 Thes. 4.1 Furthermore we beseech you brethren and exhort you by the Lord Iesus Christ that as ye have received of us how ye ought to walk and to please God so ye would abound more and more As you are nearer to the Grave are you a step nearer to Heaven Are we every day more careless than another or more serious What hath been our Proficiency A Man may be long at Sea yet make a short Voyage So it is with most Men they live long in the World but they make little progress Are we stronger in resisting Temptations to Sin from the Devil the World and the Flesh 1 Iohn 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one In bearing Afflictions and Molestations of the Flesh upon the hopes of another World Prov. 24.10 If thou faint in the day of adversity thy strength is small In promptitude and readiness of Obedience Do you serve God with that readiness of Mind that will become Love to God and Faith in his Promises Heb. 13.21 The Lord make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Iesus Christ. 2. Doctrine From the term of this Motion Those that go on from strength to strength shall at length appear before God in Zion Here observe 1. The place Zion that is Heaven in this accommodative sense wherein I handle it Heb. 12.22 But ye are come unto Mount Zion the City of the living God the heavenly Ierusalem and unto an innumerable Company of Angels c. Now this is a glorious Place Ierusalem below was a beautiful City but much more Ierusalem that is above This World is a Valley of Tears wherein rueful Spectacles are presented to our Eyes woful News possess our Ears here is Sorrowing and Sinning but no such thing there all is quiet beautiful and glorious no woful Sound or sad Spectacle no dismal Rumors nor evil Tydings Sense will tell you what the outside is this spangled Roof over our Heads is but the Pavement of that Palace 2. The Company Every one They were travelling to Zion in distinct Troops but they all meet in one Assembly and Congregation So here we have but little Company by the way a straight Gate and a narrow Way and but few that find it But when all meet together there is an innumerable Company of Angels and the Spirits of just Men made perfect Heb. 12.22.23 All joyning as in one Choice to land and bless God in a Consort of Voices 3. Their Blessedness There they appear before God That is their Happiness They appear not in order to Doom but Fruition Not only before God as a Judge but as a gracious Father 1 Iohn 3.2 When he shall appear we shall be like him for we shall see him as he is 1 Cor. 13.12 For now we see through a glass darkly but then face to face now I know in part but then I shall know even also as I am known Here we know God by hear-say but see him not The fulness of our Joy is from the Vision and Sight of God All Sight of God transforming here 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 as by the spirit of the Lord but there much more Here we are like him in Holiness and there in Happiness There is in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. something happy something good and we shall be there like him in both Use. Let this beget Patience Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be revealed in us Heaven will pay for all And let it also beget diligence 1 Cor. 15.58 Be ye stedfast unmovable always abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord. Be always pressing on because of the high Price of your Calling The thought of the Prize should excite us to diligence A Sermon on 1 Cor. xi 26 For as oft as ye eat this bread and drink this cup ye do shew the Lord's death till he come I Shall fall directly upon the Words without any Preface In them observe I. A Duty supposed II. The Purpose and End of it declared 1. The Duty supposed In it you may observe two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As often implieth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it must be often for he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often it should be very often Seldom Communions came into the Church upon the decay of Zeal 2. Both Elements are supposed to be used As often as
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
Miracles and Acts of Mediation as if we had seen him in the Flesh is still the work and exercise of our Faith So the Apostle telleth the Galatians Chapter 3.1 Before whose Eyes Christ Iesus hath been evidently set forth Crucified among you That is before you he hath been convincingly declared as if he were set before your Eyes Nailed to the Cross. VVe should receive Christ as it were Crucified in the midst of us And the more lively and impressive Thoughts we have of this in the VVord and Sacraments the stronger is ones Faith VVe do so believe it and our Hearts are so warmed by it as if it were all done before our Eyes Such Evidence and Conviction should we have as to warm our Hearts 2. Present To see him so as to make him the Object of our Love and Trust. Iohn 6.40 And this is the will of him that sent me that he that seeth the Son and believeth on him may have Everlasting Life There is a clear sight of Christ still necessary to believing we must see him and know him Spiritually Though he be removed from us within the Curtain of the Heavens yet we must see him and such Worth and Excellency in him as may draw off our Hearts from other things see him so as to believe that he is at the Right Hand of God negotiating for us that we may trust our Selves and our All in his Hands Stephen said Acts 7.56 Behold I see the Heavens opened and the Son of Man standing at the Right Hand of God He saw the Lord Jesus as in a posture of readiness to assist and help him that was by Extraordinary Vision for it is said The Heavens opened But Faith doth the like in its degree and proportion Especially must we see him at the Right Hand of God ready to receive us when we die 3. Future We must see him that is be assured of his second Coming and thoroughly perswaded that we shall see him As Iob 19.25 26 27. For I know that my Redeemer liveth and that he shall stand in the latter days upon the Earth And though after my Skin Worms destroy this Body yet in my Flesh I shall see God Whom I shall see for my self and mine Eyes shall behold him At the Resurrection we shall get this Sight and Blessed Vision of God Now Faith must over-look all Impediments to assure our selves of this 2. There are other Objects about which the Vision of Faith is exercised as the Glory and Blessedness of the World to come Faith is the Perspective of the Soul by which it can see things at a distance as present It can look beyond and above the World and draw unspeakable Joy from the Hope of Eternal Life Moses Heb. 11.26 Esteemed the Reproach of Christ greater Riches than the Treasures of Egypt for he had respect to the Recompenâ—e of Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He looked to it The Glory of the World to come is represented and set before us in the Promise we see it clearly there Heb. 6.18 That by two Immutable Things in which it was impossible for God to Lie we might have strong Consolation who have fled for Refuge to lay hold upon the Hope set before us Heb. 12.2 Looking unto Iesus the Author and Finisher of our Faith who for the Ioy that was set before him endured the Cross despised the Shame and is set down at the Right Hand of the Throne of God To this we should look and see it as if it were before our Eyes that we may not be allured or terrified by the things that are before our Eyes But of this I have already spoken in the Nature of Faith See Sermons 3 d Volume on Heb. 11.1 only let me advice you now to keep the Eye of Faith clear that Christ and Heaven may be always in view The Devil seeks to shut it 2 Cor. 4.4 In whom the God of this World hath blinded the Eyes of them which believe not least the Light of the Glorious Gospel of Christ who is the Image of God should shine unto them He doth it by the World deluding and bribing the Flesh and Inchanting the Mind with worldly Felicity so that God and Heaven are forgotten and that necessary Care which we should use in preparation for it is neglected and omitted But it is opened by the Spirit Eph. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledge of him The Eyes of your Vnderstanding being Enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints And therefore we should always pray for this Spiritual Eye-salve that we may have a due sense of the World to come fresh and strong upon our Hearts Secondly The next Effect is deep Affection or Rejoicing in Christ and all the Work of Redemption done in his Day Certainly a sight of Christ by Faith doth bring true Joy and Peace into the Soul Here I shall shew 1. That no other Affection will become Christ and the Salvation offered by him and received by Faith but great Joy This is evident by the whole drift and current of the Scriptures The Angels told the Shepherds at Christ's Birth Luke 2.10 And the Angel said unto them Fear not for behold I bring you Good Tydings of great Ioy which shall be to all People Surely Tydings of Christ the Redeemer of the World are Tydings of great Joy because then there was a way found out for our Reconciliation with God and the taking up that dreadful Controversie between us and him that Heaven and Earth may kiss each other and meet again in a Covenant of Love and Peace and Grace purchased by Christ whereby we might overcome the Devil the World and the Flesh. The great Enemies of our Salvation are defeated and a proportionable Happiness found out for Man without which he would have been as Leviathan in a little Pool So when this Grace was offered to any as to Zacheus by Christ's coming into his house and bringing Salvation with him Luke 19.6 He made haste and came down and received him joyfully Or published in the Word Acts 13.48 When the Gentiles heard these things they were glad and glorified the word of the Lord and as many as were ordained to Eternal life believed Now we are concerned as well as they The Gospel should never be as State-News to Sinners or as a Jest often told Our Necessities are the same with theirs and the Benefits are offered to us as well as them The Virgin Mary was thus affected Luke 1.47 My Spirit hath rejoyced in God my Saviour That Christ was to be born of her and was formed in her The Eunuch when Philip had preached to him Iesus and he was Baptized into this Faith Acts 8.39 He went on his way rejoycing as Men do that have met with a good Bargain and
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
that But so as first that which is necessary to be done by his Man-hood be done for us first the merit of his humiliation was to be interposed before we could be acquainted with the power of his exaltation God took this way partly because we were to be restored in a way contrary to that by which we fell We fell by Pride and we must be restored by humility We would be as God not in a way of blessed conformity but cursed self-sufficiency therefore to expiate this pride God must become like Man take our Nature and suffer in it Once Man in the pride of his Heart attempted to be like God and God by a Mystery of humility became like Man that he might bring Man into a nearer degree of likeness to God Partly because the honour of his justice required it Reconciliation supposeth satisfaction for we are not at peace with God till his justice be appeased And the Spirit of God had not been sent if God had not been at peace with us for this is the token of his friendship And till the Spirit be given to change both our Natures and Estate we have no title to the pardon of sin and Eternal Life Therefore the Merit of Christ's humiliation is at the bottom of all the good we expect from God Partly because he delighteth to carry on our Salvation by contraries Christ emptied himself to fill all things became poor that we might be rich brought life out of death covered his glory wherewith he would inrich the World under shame and disgrace In the same way that Christ purchased it we obtain it a Christian is tossed with Tempests and yet the peace of God preserveth his Heart He hath nothing and yet hath all things was disgraced in the World and yet approved of God There was nothing stronger than Christs seeming weakness in his lowest abasement he discovered the greatest power of his God-head He satisfied the Justice of God overcame Death and his Fathers wrath triumphed over Satan crushed his Head when he bruised his Heel The Apostle telleth us 1 Cor. 1.25 The foolishness of God is wiser than Men and the weakness of God is stronger than Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foolish part and the weak part that which in Mans opinion hath least Wisdom or strength in it Nothing is such a glorious act of Wisdom and Power as Salvation by Christ dying Christ abased as also to bring a Christian to Heaven by Afflictions rather than to suffer him to be prosperous in the World 2 â—y way of Pattern and Example Christ that came to set open the way to Heaven would also teach us the way to Heaven not only by his Doctrine but Example Christ made himself of no reputation and therefore we should be dead to the reputation and grandeur of the World which is the great diversion and hinderance to the Heavenly Life The Apostle when he bringeth this instance he saith Let the same mind be in you that was also in Christ Iesus Phil. 2.5 This very thing is propounded to our imitation The Son of God had wisdom to chuse right to injoy power to procure the best condition which the World affordeth but yet he chose a mean state of life subject to many afflictions and sorrows Here I shall shew 1. The power of Christ's example in the general 2. What he teacheth us by emptying himself or making himself of no reputation 1. All example hath an alluring power or great force in moving this is the example not of an equal or inferiour but of a great person one far above us This great person is Jesus Christ our Lord the great Messenger of the God of Heaven who came to reclaim Mankind from their vain courses and to instruct them in the way 〈◊〉 Life His example is a perfect and unerring Pattern for his Life is Religion exemplified a visible Commentary on God's Word He came not only to restore us to God's favour by his merit but to set us an example 1 Cor. 11.1 Be ye followers of me as I also am of Christ. Then you cannot err if you follow Christ in his imitable actions 2. It is an ingaging pattern Christs submission to a duty should make it lovely to us The Disciple is not above his Lord nor the Servant above his Master If I then you Lord and Master have washed your Feet ye also ought to wash one anothers Feet Iohn 13.14 Shall we decline to follow such a Leader 1 Ioh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked Alexander Conqueror of the World atchieved most of his great exploits by his example when hardly beset he would make the first in every danger and desperate action when his Army grew sluggish as laden with spoils of their Enemies he commanded all his Carriages to be fired and when they saw their King devote his rich treasures to the Flame they could not murmur if their mite and pittance were consumed also If Christ had only taught us contempt of the World and not given us an instance of it his Doctrine would be less powerful 3. It is an effectual pattern The Spirit of Christ goeth along with it as well as his Doctrine 2 Cor. 3.18 We are changed into the same Image from glory to glory even as by the Spirit of the Lord. His steps drop fatness He hath left a blessing behind in all the way that he hath trodden before us and sanctified it to us that we may follow after him with comfort 4. It is a very incouraging pattern For he sympathizeth with us in all our difficulties having intendered his own Heart by experience Heb. 2.18 In that he himself hath suffered being tempted he is able to succour them that are tempted Heb. 4.15 We have not an High Priest that cannot be touched with the feeling of our infirmities but was in all points tempted like as we are He knoweth the weaknesses and reluctancies of humane Nature in our hardest duties and will pity and pardon our infirmities 5. The example of Christ will be Armour of Proof against all Temptations The Apostle saith here ver 5. Let the same mind be in you which was in Christ Iesus And in 1 Pet 4.1 For as much then as Christ hath suffered for us in the Flesh Arm your selves also with the same mind If this mind be in you temptations will have little force upon you 2. What he teacheth us hereby 1. Patience under all the indignities we undergo for God's sake in the course of our Pilgrimage 1 Pet. 2.21 It is said Christ suffered for us leaving us an example that we should follow his steps So Heb. 12.2 Looking to Iesus the Author and fiâ—isher of our Faith who for the joy that was set before him endured the Cross despising the shame Let us be contented to be abased for him He descended from Heaven to the Grave as low as he could for us therefore let us
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
out of the burning That God should reform thy crooked perverse spirit and pardon all thy sins and lead thee in the way of righteousness unto Eternal Glory How should thy heart and mouth be filled with the high Praises of God! and how should you say Blessed be the Lord God of Israel for he hath visited and redeemed my Soul 3. Consider what preventing Grace God used towards you How he sought you out when you sought not him that he might save you As this saving Mercy was not deserved by you so it was not so much as desired by you the Lord pittied thee when thou hadst not an heart to pity thy self and prevented thee with his goodness It is good to observe the circumstances of our first awakening or reducement from our wandrings The Apostle speaketh of the called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his purpose Rom. 8.28 Not the purpose of them that are converted but the purpose of God For whom he did foreknow he also did predestinate and whom he did predestinate them he also called vers 30. Many come to a Duty with careless and slight Spirits or by a meer Chance as Paul's Infidel 1 Cor. 14.24 25. But if all prophesie and there come in one that believeth not or one unlearned he is convinced of all he is judged of all And thus are the secrets of the heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Oh how many do thus stumble upon Grace unawares as not minding or desiring any such Matter yet God directeth a seasonable word that pierceth iâ—to their very hearts Sometimes when opposing and persecuting as Paul Acts â— Many that come to scoff I have seen his ways I will heal him Isa. 57.18 Soâ—e are leavened with prejudice loth to come drawn against their consent Iohn 1.46 Nathaniel saith to Philip Can any good come out of Nazareth Philip saith unto him Come and see yet there he met with Christ. Various circumstances there are which shew Christ's vigilancy and care in seeking after lost Souls 4. That he hath made the Cure effectual notwithstanding the reluctancies of our carnal hearts We are all of us full of the wisdom of the Flesh and that is enmity to God 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 Now that our hearts should be quite changed and have another bias and inclination put upon them this is the Lord 's doing and it should be marvellous in our eyes Iohn 3.6 That which is born of flesh is flesh but that which is born of the Spirit is Spirit That we should be so quite altered as now to mind Serious Spiritual and Heavenly things surely nothing could do this but the Almighty Spirit of Christ or that efficacy which is proper to the Mediatour Sermon I. on Psal. Lc 1 Lord thou hast been our dwelling-place in all generations IN a time of danger we would all be glad if we could get a safe place of retreat or a secure habitation where the evil might not come nigh us The Text will direct you to one if you have an heart to make use of it This Psalm was penned by Moses the Man of God as the Title sheweth It 's reflection is mainly upon the state of those times wherein he lived when the Children of God wandered up and down in the Wilderness and were sorely afflicted by sundry Plagues and great Multitudes of them cut off by untimely death for their Provocations The Psalm is said to be a Prayer of Moses He beginneth his Prayer with an acknowledgment of God's goodness and gracious protection In the howling Wilderness and in all former Ages he had been their habitation And this giveth him confidence to ask and expect other things from God's hand From hence we may learn to express Faith in Prayer before we express Desire and give God glory in believing before we lay forth our own wants So doth Moses the Man of God Lord thou hast been our dwelling-place in all Generations Doctr. That God is his Peoples habitation or dwelling-place I shall deliver the sum of this point in these Considerations First The First shall be a General Truth That true and lively Faith doth apprehend all things as present in God which it wanteth in the Creature When they wandered up and down in the Wilderness God was their habitation As the life of Sense is a flat contradiction to Faith so is the life of Faith to the life of Sense Faith is supported by two things God's All-sufficiency and Gracious Covenant The one sheweth what may be the other what shall be As God hath a double Knowledge Scientia simplicis intelligentiae visionis By the former he knows all things that may be in his own All-sufficiency By the latter he knows all things that shall be in his own Decree So Faith sees all things made up in God This can be because God is able to bring it to pass This shall be because God hath promised it His promise is as good as performance therefore a Believer in the want of all things doth not onely make a shift to live but groweth rich 2 Cor. 6.10 As poor yet making many rich as having nothing and yet possessing all things Nothing in the view of Sense but all things in God that are good for him As God was as a fixed habitation to them that were in the Wilderness so he promiseth Ezek. 11.16 Although I have cast them far off among the Heathen and although I have scattered them among the Countreys yet will I be to them as a little Sanctuary in the Countreys where they shall come A Christian that hath learned to live by Faith above Sense he can never want any thing he hath it in God and can see not onely pardon and righteousness forth-coming out of the Covenant but food and raiment protection and maintenance house and home and all things even then when they are most destitute It is not onely an act of Love that God is instead of all these things but an act of Faith As to Love 1 Sam. 1.8 Am I not better to thee then ten Sons God is not onely better than all to a Believer but he is all Secondly God's People may be reduced to such exigences that they may have no house nor habitation on this side God As now the People of God were in a wandering condition 1 Pet. 1.1 Peter directs his Epistle To the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Strangers not only in affection but condition Exile and Separation from their outward comforts and priviledges may be the lot of the People that are dearest to the Lord of any on earth besides Heb. 11.37 They wandred about in sheep-skins and goat-skin being destitute afflicted tormented v. 38. They wandered in Desarts and in Mountains and in Dens and in
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
against the Soul as they bring a servitude and a brawn and a deadness upon the Heart Tit. 3.3 We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures c. As we are apt to love them more than God 2 Tim. 3.4 Lovers of pleasure more than lovers of God As they bring a brawn and a deadness upon the Heart and so make it uncapable of that sweet consolation which the Spirit worketh in us 2. When the Heart is mortified and subdued to God there is no such pleasure as the contempt of Bodily pleasures Quam suave mihi subito factum est carere suavitatibus nugarum How sweet is it to me to want the sweetness of these trifles In some diseases it 's a pleasure to eat Dust when the disease is cured it 's abhorred as a filthy thing It is our distemper that leaveth the carnal rellish so strong upon us get rid of your distemper and you will be ashamed of your brutish satifactions it is a diseased Mind that looks after them 1 Use. To remove prejudice Men usually judge Wisdoms ways to be sower and bitter whereas they yield great joy and pleasure to those that walk in them Here is peace for their Consciences and pleasantness to satisfie their Affections Who live the pleasant life they that walk upon the brink of Hell every moment or they who being justified by Faith are made Heirs of Eternal life who look every day when God will translate them into his immediate Presence They that satisfie their Lusts by breaking God's Law or they that provide for the Peace of their Consciences by observing and keeping it Who are like to be most satisfied in their Object they that love a vain uncertain world or they that live in the love of God If Men would but come and try what it is indeed to believe in Christ to live in the love of God and the hope of Eternal life their prejudices would be soon confuted Object But you will say your Spiritual delight is but a fancy it seemeth to be hard to forsake what I see what I feel what I taste what I love for a God and a Glory which I do not see and it may be never shall see I Answer It is no wonder How can you see when you have no Eyes Faith is the eye of the Soul Heb. 11.1 Faith is the substance of things hoped for and the evidence of things not seen and ver 27. By faith he forsook Aegypt not fearing the wrath of the King for he endured as seeing him who is invisible 2 Pet. 1.9 Whom having not seen ye love in whom tho' now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory And how can you hope to see while you are carnal and your Hearts do not suit with these things or ever experienced this Joy But beg the Spirit of Wisdom and Revelation 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 understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints and return you to him Illumination and Inclination conduce both to your cure For this Holy Delight cannot be forced nor drawn forth by bare Commands and Threatnings When the attractive goodness of the Object is represented by the Spirit the Heart must be suited to it and then you will find this joy 2. Use. To reprove two sorts of People 1. Those that can find no pleasure in an Holy life that is no ground of pleasure Is not God a delectable Object Is not Salvation by Christ a delightful speculation or such a Glorious Mystery as cannot be found elsewhere Are not the promises of Heaven comfortable things If a Man should adopt you into the succession of a Crown VVould it not please you And is not God's promise more sure Is not Communion with God a pleasing exercise Heathens pretended to Secresie with their gods as the greatest Felicity Needeth a Christian pretend it Hath he not liberty to open his Heart in secret Do you ever come from your Sports with such a chearful Soul as you come from your Duties Many have repented of their carnal Mirth never any of their Godly Sorrow VVhich is better to fill the body with Diseases which is the part gratified by Sin and is more Wasted than Gratified or to enrich the Soul with Graces To deny the clamours of the Flesh or the importunities of Conscience Or which is all one to offer Violence to our Lusts or to our Consciences 2. It reproveth them that live as if there were no pleasure in a course of Holiness When others go merrily to Hell will you go drooping to Heaven I pray whose Work are you about Whither doth your Journey tend Are you sad because you have left Sathan's service Was he a good Master to you Or because it is now a part of your business to tame and subdue the Flesh Will that yield any thing more satisfying than the love of God It could yield you nothing but Vain Pleasure that when gone is but as a Wind nay it proves a Whirlwind in the Conscience or is it because you have renounced the World Is not Heaven better Is God wanting in such Wordly supplies as are necessary for you Or is it because you thrive no more in holy Endeavours Is not God's Grace sufficient for you Was he ever backward to do you good whilst you were labouring and striving to approve your selves to him Hold up your hearts the way of the Lord is strength to the upright Prov. 10.29 3. Use. To press you to make trial Resolve upon an holy and heavenly course and then you are in the ways of Wisdom Psal. 34.8 O taste and see that the Lord is good blessed is the man that trusteth in him Trust him upon his Promises before all be confirmed to you upon Experience To this end consider 1. We invite to Pleasure not to Labour or to Labour seasoned with Pleasure And Pleasure is the lure that draweth all the world By sensitive Pleasure men are perverted Iam. 1.14 Every man is tempted when he is drawn away of his own lust and inticed By holy pleasure he is perfected 2. We invite you not to pleasure only in another world but pleasure during service Psal. 16.11 Thou wilt shew me the path of Life in thy presence is fulness of joy and at thy right hand are pleasures for evermore But now that we may not be tired with expectation There is pleasure not only in the end but in the way and path 3. We invite you to Continual Pleasure Phil. 4.4 Rejoyce in the Lord always and again I say rejoyce In Worldly Joys there are vicissitudes and subalternations Now we rejoyce and anon we weep there is joy when a Child
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
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
knowledg of the Lord and Saviour Iesus Christ they are again entangled therein and overcome 2 Pet. 2.20 Vse 2. Is Exhortation to press you 1. To seek after Honour Glory and Immortality O this is the best Pursuit you can engage in What is better for you Can the World or the Devil propound any thing so good or better than this glorious Estate Are the dreggy Contentments of the Flesh the Vain-glory and Honour of the World the uncertain Riches we enjoy here worthy to come in competition with Eternal Life Surely in matter of Motive a Christian hath the Advantage however a carnal Man hath the Advantage in matter of Principle because in him it is wholly intire and unbroken 2. To Well-doing Surely you should not need many Arguments to press you to do well rather to press you to do ill should be the more difficult Task it is so contrary to our Reason and the right Constitution of our Natures but that we are strangely depraved O Christians what do we invite you to but to love God above all and seek his Favour in Christ and love your Neighbour as your self and by Temperance Purity and Chastity to preserve your own Vessels both Bodies and Souls in Sanctification and Honour Surely these Duties are not Gifts but Ornaments and such Subjection to God should be preferred before Liberty in Sinning 3. To continue with Patience I will press you to this by two Arguments 1. There will be always the same reason for going on that there was for beginning at first Did the Sense of your Duty invite you The same Bond of Duty lieth upon you still Did the Hopes of the World to come engage you Heaven is not yet obtained And will you lose all the Coâ—t you have been at already Gal. 3.4 Have ye suffered so many things in vain 2. There can be no Temptation great enough to recompense you for the loss of your Reward of Eternal Life Is it Reproach When Men despise God will honour thee and it is a blessed thing to be reviled for Righteousness sake Is it worldly Loss Better lose the World than lose our Souls Mat. 16.26 What will it profit a Man if he should gain the whole World and lose his own Soul Is Life in danger Losing Life for Christ is the way to save it And Iohn 11.25 Though he were dead yet shall he live Is it the continual reviving of Troubles In the other World there is nothing to assault thy Perseverance there thou art out of the Gun-shot of Temptations and shalt serve God without defect or difficulty there our Service is not troublesom to us A SERMON UPON 2 CORINTHIANS XIII 14 The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen MY Purpose is to open the Apostolical Benediction or Prayer for the Corinthians for our way of Blessing is only to pray for those whom we bless To love others is to desire their Good They that love best and most desire the best Good for their Friends and better Good there cannot be desired than that those we love may have God for their God Now they that have God for their God have all that is in God and all that is God God the Father Son and Holy Ghost will imploy all his Wisdom Power and Goodness to save them from all Evil and bring them to eternal Blessedness This is that which is prayed for in this place The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen In the Words we have The Thing prayed for together with the Persons from whom Or rather 1. The Matter of the Blessedness wished The Grace of our Lord Iesus Christ the Love of God the Communion of the Holy Ghost 2. The effectual Application to the Corinthians Be with you 3. The Confirmation of these Hopes and Desires in the word Amen 1. The Matter of the Blessing It consists of three Branches suted to the Persons of the Godhead 1st The Grace of Christ. 2dly The Love of God 3dly The Communion of the Holy Ghost 2. The effectual Application Be with you These things are with us or in us two ways 1. In the Effects 2. In the Sense 1. In the Effects when we have the Fruits of the Father's Love and Christ's Grace and the Spirit 's Operation That the Love wherewith thou hast loved me may be in them and I in them John 17.26 2. In the Sense and Feeling when we comfortably know it is thus with us Ioh. 14.21 He that loveth me shall be loved of my Father and I will love him and manifest my self unto him Rom. 5.5 Because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us 3. The Confirmation of these Desires and Hopes in the word Amen which is Signaculum Fidei an Expression of Faith and Votum Desiderii an Eruption of our Desire and Love Doct. That all the Persons of the Blessed Trinity do concur to the Happiness and Salvation of Believers Here let me shew you I. How they do concur II. Why they do concur I. How they do concur Let us explain the Text. 1. Here are all the Persons of the Godhead mentioned God is taken personally for the Father and then Jesus Christ and the Spirit are distinctly mentioned So in other Scriptures 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience and sprinkling of the Blood of Iesus Christ. The fundamental Cause of Salvation is the Election of God who when he had all fallen Mankind in his Prospect and View was pleased to choose out some to Grace and Glory passing by others Then there is Reconciliation ascribed to Jesus Christ and Sanctification to the Spirit as the Means by which this Purpose is brought about The Beginning is from God the Father the Dispensation is by Jesus Christ and the Application is through the Holy Ghost So also Titus 3.4 5 6. But after that the Kindness and Love of God our Saviour towards Man appeared not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour God the Father out of Love sent a Saviour by whose Grace we are saved and God the Son from God the Father sent God the Holy Ghost who applieth the Love of God and the Grace of our Lord Jesus Christ by renewing and healing our Natures So 2 Thess. 2.13 14. But we are bound to give Thanks always to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth whereunto he called you by our Gospel to the obtaining of the Glory of the Lord
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
our Sins in his own Blood And for God the Spirit we also find our Hearts raised to give him Glory partly by the Motions of his Grace which we feel in our Hearts Psal. 143.10 Teach me to do thy Will for thou art my God thy Spirit is good lead me into the Land of Vprightness Nehem. 9.20 Thou gavest also thy good Spirit to instruct them The Sanctifier Guide and Comforter of Believers is God's Spirit he is the only Author and Fountain of all Goodness and Holiness And partly by the comfortable Sense he begets in us of our Adoption Gal. 4.6 And because ye are Sons God hath sent forth the Spirit of his Son into your Hearts crying Abba Father And of our Hopes of Glory 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 And partly by the Support and Comfort we have from him in all our Conflicts and Distresses 1 Pet. 4.14 If ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified 3. That we may with more Confidence wait for the Beginning Progress and Consummation of our own Salvation There is the eternal Love of God the alsufficient Merit of Christ and the omnipotent Operation of the Holy Ghost What cannot Eternal Love Infinite Merit and Almighty Power do As Christ is necessary to keep all right between us and God so the Spirit is necessary to keep all right between us and Christ. As we need a Person of the Godhead to satisfy the Justice of God so also to overcome our Obstinacy and Unbelief and to vanquish Temptations and Doubts and Fears and to settle us in the Comfort and Hope of the Gospel It is God's Prerogative to settle the Conscience Isa. 57.19 I create the Fruit of the Lips Peace Peace to him that is afar off and to him that is nigh saith the Lord. God is the supream Judg and the wronged Party He commands his Loving-kindness in the Day-time Psal. 42.8 By a powerful Imperial Act of the Spirit he stilleth our Doubts and Fears 4. That the whole Glory of our Salvation may redound to God alone Therefore the Divine Persons carry it on among themselves Love Grace and Communication do all To the Praise of the Glory of his Grace wherein he hath made us accepted in the Beloved Eph. 1.6 Grace is the Fountain-Cause of our Election Grace bringeth it about for who could ransom a Soul except Christ had taken the Work in hand There would have been a stop there 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 ceaseth for ever There would have been a stop there Grace applies all What are we before the Grace of the Spirit How unworthy till Grace made us lovely How unable to lay hold on it before the Spirit of God enable us Rom. 5.6 For when we were yet without Strength in due time Christ died for the Vngodly And how unable are we to make good use of it afterward For 1. What was our Behaviour before Calling Disobedient serving divers Lusts and Pleasures Titus 3.3 2. In Calling it was slight and â—efractory Iob 33.14 For God speaketh once yea twice but Man perceiveth it not He often inviteth but Men take no notice of what so much concerneth their Souls good but slight all Warnings and Instructions lay not their Condition to heart and many an Opportunity is lost but God overcometh Mens Evil by his own Goodness and will not lose his Elect therefore ver 16. He openeth the Ears of Men and sealeth their Instruction that is breaketh in upon them in such a powerful way that they cannot withstand it 3. Since Calling there are frequent Interruptions of Obedience Iames 3.2 For in many things we offend all Our best Performances are weak and full of Blemishes Isa. 64.6 We are all as an unclean thing and all our Righteousnesses are as filthy Rags So that from first to last all floweth from God and all floweth from Love and Grace and Communication of the Spirit that our Persons and Actions are accepted Now it is our Duty to acknowledg this Love and highly esteem this glorious Grace and to testify our Esteem by Word and Work By Word â—n Praises by Deed expressing our Thankfulness in our Lives that they may be a constant Hymn to God and a Praise of his Grace that we are made Partakers of Vse 1. To encourage us to seek after the Effects of this Love of God Grace of Jesus Christ and Communion of the Spirit 1. I will plead your Want What will you do if you have not Father Son and Holy Ghost for your God You have your Beings from him for a while but the Day of his Patience will not always last You must die and give an Account and woful yea dreadful will their Account be who are not only involved in the common Apostacy but have heard of the Transactions of Father Son and Holy Ghost about their Recovery and never minded the Benefit or made light of it Surely it is woful Dulness and Stupidity not to value it and to feel no need of it 2 Cor. 6.1 We then as VVorkers together with him beseech you also that ye receive not the Grace of God in vain What Grace was that God was in Christ reconciling the VVorld to himself chap. 5.19 That Grace which the Father hath contrived for your Salvation that Grace for which Christ laid down his Life that Grace which is so affectionately tendred in the Gospel that Grace and that free undeserving Mercy which is so sutable to your Necessities Will you despise this It was an Act of infinite Love of God to design it and reveal it to you of Christ to purchase it for you of the Holy Ghost to offer it to you yea to strive with you to make you capable of it Shall the Gospel be cast away upon you and all those gracious Methods of God frustrated Or have you no need of it How will you maintain Peace in your Consciences now without Grace How will you stand before God's Tribunal at the last Day 2. Let me plead the Worth of it He that hath this Love of God this Grace of Christ this Communion of the Spirit wanteth nothing to his solid Happiness He hath all necessary things in their Cause and Fountain for he hath God Christ and the Spirit For all things come from the Love of God and the Grace of Christ and the Communion of the Holy Ghost And he doth possess all things in that measure that God sees fit for him Psal. 84.11 The Lord will give Grace and Glory and no good thing will he with-hold from them that walk uprightly It bringeth other Mercies with it and nothing is
God of Peace that brought again from the Dead our Lord Iesus that great Shepherd of the Sheep through the Blood of the everlasting Covenant Ver. 21. Make you perfect in every good Work to do his Will working in you that which is well-pleasing in his Sight through Iesus Christ to whom be Glory for ever and ever Amen In 1 Sermon p. 686 2 Chron. 32.25 But Hezekiah rendred not again according to the â—enefit done unto him for his Heart was lifted up therefore there was Wrath upon him and upon Judah and Jerusalem In 1 Sermon p. 694 Luke 22.31 And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as Wheat Ver. 32. But I have prayed for thee that thy Faith fail not and when thou art converted strengthen thy Brethren In 1 Sermon p. 703 Heb. 1.9 Thou hast loved Righteousness and hated Iniquity therefore God even thy God hath anointed thee with the Oil of Gladness above thy Fellows In 1 Sermon p. 711 Acts 24.14 Believe all things which are written in the Law and the Prophets Ver. 15. And have Hope towards God which they themselves also allow that there shall be a Resurrection of the Dead both of the Iust and Vnjust Ver. 16. And herein do I exercise my self to have always a Conscience void of Offence towards God and towards Man In 2 Sermons p. 720 Zech. 14.20 In that Day shall there be upon the Bells of the Horses Holiness unto the Lord and the Pots in the Lord's House shall be like the Bowls before the Altar Ver. 21. Yea every Pot in Jerusalem and in Judah shall be Holiness unto the Lord of Hosts In 1 Sermon p. 737 John 3.14 And as Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up Ver. 15. That whosoever believeth in him should not perish but have eternal Life In 1 Sermon p. 745 1 Thess. 5.16 Rejoice evermore Ver. 17. Pray without ceasing In 3 Sermons p. 756 Mark 2.17 When Iesus heard it he saith unto them They that are whole have no need of the Physician but they that are sick I came not to call the Righteous but Sinners to Repentance In 1 Sermon p. 782 Psal. 8.2 Out of the Mouth of Babes and Sucklings hast thou ordained Strength because of thine Enemies that thou mightest still the Enemy and the Avenger In 1 Sermon p. 787 Josh. 6.26 Cursed be the Man before the Lord that riseth up and buildeth this City Jericho he shall lay the Foundation thereof in his First-born and in his youngest Son shall be set up the Gates thereof In 1 Sermon p. 793 Micah 6.5 O my People remember now what Balak King of Moab consulted and what Balaam the Son of Beor answered him from Shittim unto Gilgal that ye may know the Righteousness of the Lord. In 1 Sermon p. 801 Isa. 50.10 Who is among you that feareth the Lord that obeyeth the Voice of his Servant that walketh in Darkness and hath no Light Let him trust in the Name of the Lord and stay upon his God In 1 Sermon p. 809 2 Sam. 7.27 Therefore hath thy Servant found in his Heart to pray this Prayer unto thee In 1 Sermon p. 816 Psal. 51.5 Gather my Saints together unto me those that have made a Covenant with me by Sacrifice In 1 Sermon p. 825 Psal. 127.3 Lo Children are an Heritage of the Lord and the Fruit of the Womb is his Reward In 1 Sermon p. 833 Philip. 4.8 Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good Report if there be any Vertue and if there be any Praise think on these things In 1 Sermon p. 840 Luke 19.14 But his Citizens hated him and sent a Message after him saying We will not have this Man to reign over us In 1 Sermon p. 846 Luke 2.52 And Iesus increased in Wisdom and Stature and in Favour with God and Man In 1 Sermon p. 855 Philip. 2.7 But made himself of no Reputation In 1 Sermon p. 860 1 Cor. 8.3 But if any Man love God the same is known of him In 1 Sermon p. 868 Psal. 84.10 For a 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 In 1 Sermon p. 877 Luke 19.10 For the Son of Man is come to seek and to save that which was lost In 2 Sermons p. 883 Psal. 90.1 Lord thou hast been our Dwelling-place in all Generations In 2 Sermons p. 895 1 Tim. 6.9 But they that will be rich fall into Temptation and a Snare and many foolish and hurtful Lusts which drown Men in Destruction and Perdition In 1 Sermon p. 908 1 Pet. 1.12 Which things the Angels desire to look into In 1 Sermon p. 917 Gal. 5.5 For we through the Spirit wait for the Hope of Righteousness by Faith In 1 Sermon p. 927 2 Pet. 3.9 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 In 1 Sermon p. 934 Rom. 10.5 For Moses describeth the Righteousness which is of the Law that the Man which doth those things shall live by them Ver. 6. But the Righteousness which is of Faith speaketh on this wise Say not in thine Heart Who shall ascend into Heaven that is to bring Christ down from above Ver. 7. Or who shall descend into the deep that is to bring up Christ again from the dead Ver. 8. But what saith it The Word is nigh thee even in thy Mouth and in thy Heart that is the Word of Faith which we preach Ver. 9. That if thou shalt confess with thy Mouth and shalt believe in thine Heart that God hath raised him from the Dead thou shalt be saved Ver. 10. For with the Heart Man believeth unto Righteousness and with the Mouth Confession is made unto Salvation In 2 Sermons p. 942 1 Cor. 8.6 But to us there is but one God the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him In 1 Sermon p. 958 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal In 2 Sermons p. 969 Luke 16.25 Son remember that thou in thy Life-time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented In 1 Sermon p. 984 1 Cor. 13.4 Charity suffereth long and is kind Charity envieth not Charity vaunteth not it self is not puffed up Ver. 5. Doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no Evil Ver. 6. Rejoiceth
begging to his own Creature and deals with us as importunately as if the Benefit were his own thus doth he pray us to be reconciled And then God threatens eternal Death to stir us up to take hold of eternal Life he tells us of a Pit without a Bottom and a Worm that never dies Sometimes he seeketh to work upon our Hope and sometimes upon our Fear he not only tells us of the loss of Happiness which is very grievous to an ingenuous Spirit Heb. 12.14 Follow Holiness without which no Man shall see the Lord But he tells us of those eternal Torments that are without End and Ease of a Worm than never dies and of a Fire that shall never be quenched O whose Heart doth not tremble at the mention of these things Then on the other side we have Promises as great as Heart can wish for and more 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises It hath not entred into the Heart of Man to conceive of these things Who ever hired a Man to be happy or a thirsty Man to drink or a hungry Man to eat Salvation is so acceptable and the heavenly and blessed Hope so glorious that we should purchase it at any rate but God taketh all Methods to awaken Man Thus the Gospel may well be said to be a powerful Instrument of our Salvation because it hath a powerful Tendency that way 2. Because it hath the Promise of the Spirit 's Assistance Rom. 1.16 the Gospel is said to be the Power of God unto Salvation not only because it is a powerful Instrument which God hath appropriated to this Work but this is the Honour God puts upon the Gospel that he will join and associate the Operation of his Spirit with no other Doctrine but this And therefore the Apostle saith Gal. 3.2 Received you the Spirit by the Works of the Law or by the hearing of Faith How come you to receive the Spirit either by endeavouring to get Acceptance with God according to the Terms of the Law or by the Doctrine of the Gospel The Assistance of the Spirit is joined with no other Doctrine This is the Authentick Proof of the Excellency of that Doctrine that God hath reserved the Power of his Grace to go along with it he will not associate and join his Spirit with any other Doctrine The Law as it is contra-distinguish'd from the Gospel it is called the Ministration of Condemnation 2 Cor. 3.9 and the Ministration of Death to fallen Man ver 7. It is the Office of the Law to condemn a Man not to save him Not as if preaching of the Law did make us guilty but shews us to be guilty to him that is guilty of Death it puts the Guilt before their Eyes that knowing it and feeling it he may be terrified and despair in himself and beg for Deliverance To this end the Apostle gives us an account of his own Experience Rom. 7.9 I was alive without the Law once that is I thought I was alive and did not know my self or feel my self guilty of Death I thought my self to be in as good a condition towards God as any Man but when the Commandment came Sin revived and I died then I counted my self to be lost and utterly undone A Sinner before the Law comes is like a Beggar that dreams he is a King and that he wallows in Ease and Plenty but when he awakes his Soul is empty and he feeleth his Poverty and his hungry Belly and his Rags confute all his Dreams and false Surmises So we thought our selves to be alive in a good condition towards God but when the Law comes then we see our selves to be dead and lost Therefore the Law as it is opposed to the Gospel is not the Means of Salvation so it is only the Law of Sin and Death Rom. 8.2 For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death Object You will say these seem to be hard Expressions to call it the Law of Sin and Death but you must understand it aright To Man fallen the Law only convinceth of Sin and bindeth over to Death it is nothing but a killing Letter but the Gospel accompanied by the Power of the Spirit bringeth Life Again Psal. 19.7 it is said there The Law of the Lord is perfect converting the Soul therefore it seems the Law may also be a word of Salvation to the Creature I answer By the Law there is not meant only that part of the Word which we call the Covenant of Works but there it is put for the whole Word for the whole Doctrine of the Covenant of Life and Salvation as Psal. 1.2 His Delight is in the Law of the Lord and in his Law doth he meditate day and night And if you take it in that stricter sense then it converteth the Soul but by accident as it is joined with the Gospel which is the Ministry of Life and Righteousness but in it self it is the Law of Sin and Death Look as a thing taken simply would be Poison and deadly in self yet mix'd with other wholsome Medicines it is of great use is an excellent Physical Ingredient So the Law is of great use as joined with the Gospel to awaken and startle the Sinner to shew him his Duty to convince him of Sin and Judgment but it is the Gospel properly that pulls in the Heart Vse To press you to regard the Gospel more as you would Salvation it self for it bringeth Salvation By way of Motive and Encouragement 1. Consider the greatness of the Salvation Heb. 2.3 How shall we escape if we neglect so great Salvation It is not a slight matter in the Gospel God doth not treat with you about Trifles your eternal Life lies upon it we preach to you a Doctrine that tends to Salvation That so the Argument may be more operative consider what is Salvation Salvation implieth a Deliverance from Danger and Distress and a preservation in a condition of Safety Sometimes he is called a Saviour qui quod semel factum est conservat ne pereat that keepeth a thing in a condition of Safety tho it were never lost In this sense God is said to save Man and Beast Psal. 36.6 O Lord thou preservest Man and Beast As he doth preserve them from Decay and Ruin so he is the Saviour of all Men 1 Tim. 4.10 There is not a Creature but may call God Saviour But this Salvation I speak of is a Salvation proper but to a few Creatures not a general Preservation or Act of Providence here is not only Safety but Glory it is a translation to a place of Happiness Again he is said to save that delivers out of Danger and Destruction as the Shepherd that snatcheth the Lamb out of the Teeth of the Lion saveth him and in common speech we call him a Saviour that delivers from Evil. But mark this
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
passionate still a Christian is tried by the revenge he takes upon his own Sin his master-Lust Again not only Sins which lie at a distance from our Interest but Sins that bring us most Profit and Advantage In these things God tries us it is the offering up of our Isaac our Darling In a corrupt World some things bring Credit and Profit but as for the right Hand the right Eye we must pluck out the one and cut off the other Mat. 5.29 30. If thy right Eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy Members should perish and not that thy whole Body should be cast into Hell And if thy right Hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy Members should perish and not that thy whole Body should be cast into Hell Cannot we do so much for God and for Grace's sake I might give you several Reasons one Sin is contrary to God as well as another There 's the same aversion from an eternal Good in all things though the manner of Conversion to the Creature be different Again one Sin is contrary to the Law of God as well as another there 's a contempt of the same Authority in all Sins God's Command binds and it is of force in lesser Sins as well as greater and therefore they that bear any respect to the Law of God must hate all Sin Psal. 119.113 I hate vain Thoughts but thy Law do I love God hath given a Law to the Thoughts to the sudden workings of the Spirit as well as to Actions that are more deliberate and therefore if we love the Law we should hate every lesser Contrariety to it even a vain Thought And all Sin proceedeth from the same Corruption therefore if we would subdue and mortify it we must renounce all Sin He that hateth any Sin as Sin hates all Sin for there 's the same reason to hate every Sin Hatred Philosophers say is to the whole Kind A Man that hates a Toad as a Toad hates every one of the Kind with the same kind of hatred must we hate every Sin Again one Sin let alone is very dangerous One Leak in a Ship if unstopped and neglected may endanger the Vessel One Sin let alone and allowed and indulged may quite ruin the Soul A little Leaven leaveneth the whole Lump A Man may ride right for a long time but one turn in the end of his Journey brings him quite out of the way If you do many things yet if you commit any Sin with leave and licence from Conscience you are guilty of all Sin James 1.10 Whoever shall keep the whole Law and yet offend in one Point he is guilty of all As one condition not observed forfeits the whole Lease There is an Indenture drawn between us and God and every Article of this Covenant must be observed If we willingly give way and allowance to the least Breach we forfeit all the Grace of the Covenant Vse 1. Direction what to do in the Business of Mortification We must deny all Ungodliness not a Hoof must be left in Egypt Grace will not stand with any allowed Sin and in demolishing the old Building not one Stone must be left upon another 1. In your Purpose and Resolution you must make Satan no Allowance he standeth lurking as Pharaoh did with Moses and Aaron first he would let them go three days into the Wilderness then he permitted them to take their little Ones with them but they would not go without their Cattel their Flocks and their Herds also they would not leave any thing no not a Hoof behind them So the Devil would have a part left as a Pledg that in time the whole Man may fall to his share 2 Kings 5.18 In this thing the Lord pardon thy Servant that when my Master goeth into the House of Rimmon to worship there and he leaneth on my Hand and I bow my self in the House of Rimmon when I bow my self in the House of Rimmon the Lord pardon thy Servant in this thing We would grant Christ any thing so he would excuse us in our beloved Sins We complain of the Times and set up a Toleration in our Hearts some right Hand or right Eye that we are loth to part with something there is wherein we would be excused and expect an allowance either outward as in Fashions Customs ways of Profit and Advantage or inward some Passions and carnal Affections that we would indulge Grace will not stand with any allowed Sin Herod did many things but he kept his Herodias still He turneth from no Sin that doth not in his Purpose and Resolution turn from all Sin he doth not break off an acquaintance with Sin but rather make choice what Sin he will keep and what he will part with The Apostle speaks Col. 2.11 of putting off the Body of the Sins of the Flesh. We must not cut off one Member or one Joint but the whole Body totum Corpus licet non totaliter the whole Body of Sin tho we cannot wholly be rid of it Dispense not there where Christ hath not dispensed 2. We should often examine our Hearts lest there lurk some Vice whereof we think our selves free Lament 3.40 Let us search and try our Ways and turn again to the Lord. Compleat Reformation is grounded upon a serious search and trial As those that kept the Passeover were not to have a jot of Leaven in their Houses and therefore they were to search their Houses for Leaven such a narrow search should there be to discover whatever hath been amiss Commune with your selves Is there not a jot of Leaven yet left somewhat that God hateth some correspondence with God's Enemies Is there nothing left that is displeasing to God Thus should we often bring our Hearts and our Ways and the Word together 3. Desire God to shew you if there be any thing left that is grievous to his Spirit Job 34.32 That which I see not teach thou me There are many Sins I see but more that I do not see Lord shew them to me So David appealeth to God who must judg and punish Conscience Psal. 139.23 24. Search me O God and know my Heart try me and know my Thoughts and see if there be any wicked Way in me and lead me in the Way everlasting Can you thus appeal to God and say Lord I desire not to continue in any known Sin 4. When any Sins break out set upon the mortification of them Do not neglect the least Sins they are of dangerous Consequence but renew thy Peace with God judging thy self for them and mourning for them avoiding Temptations cutting off the Provision for the Flesh. 1 Cor. 9.27 But I keep under my Body and bring it into subjection The Leper was to shave off his Hair and if it grew again he was still to keep shaving
greater Sin to keep it 2 d Rule Do Injury to no Man Jer. 22.3 Do no Wrong do no Violence Do no Wrong to their Persons their Names or their Goods 1. Not to their Persons that will not sute with the Mildness of Religion The Apostle saith Phil. 2.15 Be blameless and harmless the Sons of God without rebuke Man by Nature is fierce hateful and hating one another Titus 3.3 that is his Disposition but now the Children of God their Nature is changed The Spirit of God is in all his Members Now Christ went about doing Good he did no Harm neither was Guile found in his Mouth And if you would be the Children of God you must be like him be harmless That we may be mindful of this the Lord hath given us an Emblem of it almost in all things among the Birds the Beasts the Plants the Worms Among the Birds Natural Men are compared to the Eagle and the Kite Birds that are ravenous and a Christian to the Dove Matth. 10.16 Be harmless as Doves Among the Beasts Natural Men are compared to the Wolf and the Lion and a Christian to the Lamb. Among the Plants Natural Men are compared to Briars and pricking Thorns that cannot be touched saith the Spirit of God The Sons of Belial shall be as Thorns thrust away because they cannot be taken with Hands 2 Sam. 23.6 And the Children of God are compared to the Lilly And then among the Worms Wicked Men are compared to Vipers Mat. 3.7 O Generation of Vipers And the Children of God to an innocent Worm apt to be trod upon to receive Injury and do none Psal. 22.6 I am a Worm and no Man Usually in a well-ordered Kingdom the Fierceness of Men is restrained by the Severity of Laws but yet it is bewrayed and breaks out in fury against those that fall under the Displeasure of the Magistrate especially for Matters of Religion out of blind Zeal these Civil Men are fierce and cruel And therefore it is notable that Paul when he makes an acknowledgment of his Natural Condition saith 1 Tim. 1.13 I was a Blasphemer a Persecutor and Injurious That Paul was a Blasphemer of God and a Persecutor of the Saints is clear but how doth he say he was Injurious since elsewhere he said He walked in all good Conscience to this Day I suppose it relates to the Violence of his Persecution to his haling and dragging the Saints out of their Houses having a Commission from the Rulers Acts 8.3 and that he calls his Injury Thus it falls out Men are transported by Irregularity Heats and Violence and forget Humanity Now in such Cases tho the Cause be right yet this violent dragging and insulting over those that are in their power is but natural Rage let loose and this Paul confesseth to be his Injuriousness and a Crime that kept the same pace with his Blasphemy and Persecution True Zeal is manifested by Pity and Compassion The heights and fervours of Zeal are only necessary when evil Men are countenanced and when it is dangerous to appear against them not when they fall under our power then there is some Pity due to their Humanity 2. Do no Wrong to their Names next to their Persons this is to be valued A Slanderer is worse than a Thief the one is publickly odious but the other robs us of our better Treasure Prov. 22.1 A good Name is rather to be chosen than great Riches and more conducible to our Usefulness for God than Wealth A Wrong done to the Estate is sooner repaired than a Wrong done to the Name of others for a Reproach divulged is hardly recalled when the Wound is cured yet the Scar remains And therefore this is a very great Evil to do wrong to their Names Especially when you reproach the Godly and wrong them because their Discredit lights upon Religion God is much concerned in the Credit and Honour of his Servants You hinder their Service and lay them open to the Rage of the World A blemished Instrument is of little use Numb 12.8 saith God Were ye not afraid to speak against my Servant Moses To speak against Persons eminent and useful for God in their Age is to render them suspected to the World And who would drink of a suspected Fountain You hinder their Use and Serviceableness And the Wrong is greater when one Christian blemisheth another For one Scholar to speak against another and one Lawyer against another so for one Christian to speak against another it aggravates the Injury Therefore when there is cause to speak against a Man it should be with Grief 3. There must be no wrong to their Goods no invading of Right and Property Eph. 4.28 Let him that stole steal no more Every one is against a gross Thief but the more plausible and secret ways of Wrong and getting Estates into your Hands or abusing Trusts is Theft The Apostle there writes to the Ephesians that lived in the City and by Iniquity of Traffick were likely to heap up an Estate to themselves I shall here take occasion to handle a Question or two about Property 1. Is there any Property yea or no or must all Goods lie in common This was Plato's fancy Some Men think that if all were levell'd and reduced to a Parity and we did live as Fishes in the Sea there would be less Confusion in the World But this is contrary to God's Appointment who by his Wisdom hath cast the World into Hills and Valleys God is the Maker of Rich and Poor Prov. 22.2 The Rich and the Poor meet together the Lord is the Maker of them all And Christ saith Mat. 22.11 Ye have the Poor always with you A World of Mischief would follow otherwise if there were no Property there would be no Justice whose chief Property is to give every Man his own there could be no Charity How can we give if we have nothing that we can call our own It would hinder Diligence and prudent Administration the Idle would have as great a share as the Industrious and Diligent Rewards of special Eminency and Vertue would be taken away Who would undertake the hardest Labours and the condition of Servants Superiority and Inferiority is the Bond of human Society it is God's Wisdom to dispose of the Conditions and Estates of Men that one should need another and supply each others Wants and Defects the Poor need the Bounty of the Rich and the Rich the Labour and Service of the Poor Obj. But what shall we say to the Example of the Primitive Times Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul neither said any of them that ought of the things which he possessed was his own but they had all things common Answ. This was extraordinary and it was done freely and not by virtue of any Precept as appears by what Peter said to Ananias Chap. 5.4 Whilst it remained was it not thy own and after
and reflected upon the Soul there is the more Service and Care to glorify God and to do him Respect and Honour Thus Faith the radical Grace is necessary for this temper and frame of Heart which is called Godliness and inclineth us to worship and glorify God 2. Fear and Love are likewise necessary I join them together because they do best mix'd Love with Fear that it may not be servile and Fear with Love that it may not be careless and secure both are Gospel-Graces In the Old Testament when God's Dispensations were more legal and God is represented as a Judg Fear is more spoken of but in the New Testament where more of Grace is discovered Love is more spoken of but both are necessary Fear and Love are indeed essential Respects of the Creature to God therefore both continue in Heaven and they are of great Use in the spiritual Life to maintain Piety Fear is necessary that we may keep God always in our Eye and Love that we may keep him always in our Hearts Fear restrains from Offence and Love urgeth to Work and Service Fear thinks of God's Eye and represents him as a Looker on and Love remembers God's Kindness Fear makes us cautious and watchful and stirs up awful Thoughts that we may not offend God and grieve his Spirit and Love works a Desire to injoy him and a Care to glorify him wherein indeed true Godliness consists for Godliness in its proper Notion importeth a Tendency of the Heart towards God either to injoy him which is our Happiness or to glorify him which is our Work and Duty And therefore Love is of great Use it stirs up Desires to injoy God and Fear which stirs up Care to glorify God Fear makes us upright because of God's Eye and Love makes us diligent and earnest because we are about God's Work who hath been gracious to us in Christ the one makes us serious the other active so that they are both of great Use to constitute that frame and temper of Heart wherein Piety consists Well then he is godly that feareth God for he would not offend him and he is godly that loves God because all his Care and Desire is to serve him and injoy him Secondly The Ordinances about which Godliness is conversant Because Particulars are most effective let me speak a Word of each The Ordinances which manifest which nourish which increase Godliness are these Reading Hearing Meditating Prayer the Use of the Seals and keeping of the Sabbath 1. Reading the Word The Words of Scripture have a proper Efficacy The Holy Ghost is the best Preacher therefore it is good now and then to go to the Fountain our selves and not only to have the Word brought to us by others but to read it our selves As the Eunuch Acts 8.28 when he returned from publick Worship he was reading the Scripture and God owned it by sending him an Interpreter Every Ordinance hath its proper Blessing and when we use it out of Conscience God will not be wanting He that sent Philip to the Eunuch will send his own Spirit to help thee therefore read the Word Daniel the Prophet that had the highest Visions from God yet he studies other Prophecies those of Ieremiah Dan. 9.2 I Daniel understood by Books the Number of the Years whereof the Word of the Lord came to Jeremiah the Prophet Mark the Study of the Scripture is a Duty that lies upon those that are most gifted and most eminent for Parts Nay the Prophets and holy Men of God read over again and studied their own Prophecies 1 Pet. 1.10 Of which Salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you And if they that were guided by an infallible Spirit immediately inspired by the Holy Ghost if they thought fit to read and read again and again their own Prophecies and inquire diligently into the Salvation they spoke of much more is it our Duty to read the Word None is above the Ordinance of Reading That 's one Ordinance which nourisheth Godliness 2. Hearing One Institution must not justle out another It is not enough to read at home but you must also hear and attend upon publick Preaching Rom. 10.14 How shall they believe in him of whom they have not heard It is God's Ordinance Seldom is Grace got by Reading We have our Confirmation by Reading but usually Conversion is by Hearing therefore do not reason against this Duty and say you can provide your selves with Books you are not wiser than God his Will should be Reason enough though the Institution should be never so mean and despicable 1 Cor. 1.21 It pleased God by the Foolishness of Preaching to save them that believe All God's Institutions are full of Wisdom and full of Reason There is some Help certainly in Hearing there 's a Ministerial Excitation which is of some Use. Look as warm'd Milk is fitter to nourish than that which is cold so the Word of God delivered by a lively Voice hath a greater Congruity and Sutableness to the Work of Grace As the Ear was the Door by which Death got into the Soul by hearkning to the Temptation so God would have the Ear to be the Sense of Grace and the Door of Life and Peace In the Church Hearing is exercised as in Heaven Seeing Our Happiness in Heaven is express'd by Vision and Sight but in the Church Hearing is our Duty and our Benefits and Advantages come in by attending upon the Word therefore it is good to take all Occasions and to be swift to hear James 1.19 Though we know a great deal already and have never so great Parts yet we need a Monitor to represent the things of God to us and to awaken our Consideration and lay them before our Eyes and though we know many things we are forgetful and do not think of them It is good to come to this Duty that we may be put in Remembrance 3. Meditation a neglected thing but it falleth under the Care of Godliness as well as others It is not enough to exercise the Eyes and the Ears but the Thoughts God deserves the best Use and the Flower and Strength of our Reason and the things of God deserve Consideration being so difficult and so excellent Especially should we meditate upon the Word we hear for then there 's matter to work upon and somewhat whereby to fix the Thought Psal. 62.10 God hath spoken once twice have I heard this That which God speaks we should go over again and again in our Thoughts As when a Man hath been hearing of Bells the Sound hovereth in the Brain when the Bells cease Thus and thus hath God spoken to day and what shall I say to these things This is like grinding of the Corn it prepares and makes it fit Nourishment for the Soul So meditate upon what you read Iosh. 1.8 The Book of the Law shall not depart out of thy Mouth but thou shalt
meditate therein Day and Night And this I suppose is that Meditation which is required of the simpler sort of Christians Certainly it is every one's Duty to meditate but every one hath not Riches of Invention and cannot command their Thoughts they are slow of Conception what then shall they continually live in the Neglect of a necessary Duty No here is a Help read and ponder what thou readest urge thy Soul do as the clean Beasts chue the Cudd go over and over it again You have often seen the Beasts when they have done feeding chew over their Food again and so prepare it for the Stomach thus may the meanest Christians do they may urge their Hearts with what they read whereas their Thoughts are not like a Ball struck against a Wall that cometh to hand again but as a Ball struck into the open Air that returneth not Certainly Meditation is one of the Exercises of Godliness and they that delight in the Law of God will be meditating pressing and fixing it on their Hearts Psal. 1.2 His Delight is in the Law of the Lord and in his Law doth he meditate Day and Night for we muse upon what we love 4. Prayer that 's another Exercise of Godliness Here we have our constant Commerce with God If there were no other Use of Prayer but only to appear before God to do our Homage to profess our Service and Dependance upon him it were enough but it is a means of spiritual Acquaintance by these private Soliloquies God and the Soul grow intimate and we unbosome our selves to God as intimate Friends are often together speaking one to another Prayer is such a necessary Duty and a part of Godliness that it is often put for the whole Worship of God Acts 2.21 Whosoever shall call upon the Name of the Lord shall be saved it is only express'd by that On the other side Atheism is expressed by not calling on God's Name Psal. 14.4 Who eat up my People as they eat Bread and call not upon the Lord. There is not a Swine but is better regarded than God they are tended Morning and Evening but God is forgotten O what Honour is put upon Dust and Ashes to speak to the great God! Prayer is to be reckoned among our Privileges If we had such Freedom of Access to an earthly Prince we would not reckon it a Burden It is a part of our Liberty by Christ that was purchased at a dear rate therefore let us often call upon God with Thankfulness God hath been at a great deal of Cost to erect a Throne of Grace that we may pray with Confidence Having Boldness to enter into the Holiest by the Blood of Iesus Heb. 10.19 If a charitable Man should see a Company of Beggars wandring in the Street in the time of Worship and their Pretence is that there is no room for them in the publick Place of Meeting and he should build a Chappel for them they would be without Excuse God hath been at great Cost to provide a Throne of Grace that we might not neglect Prayer 5. Singing of Psalms that is one of the Exercises of Godliness and is of great Use in the spiritual Life though usually it be performed perfunctorily and customarily It is chiefly required as a solemn Profession of Worship As far as the Voice will extend we proclaim it to all the World that we are not ashamed of God's Worship David calls upon the Nations to make a joyful Noise to God Psal. 66.1 2. Make a joyful Noise unto God all ye Lands sing forth the Honour of his Name make his Praise glorious As it is the Custom of Nations to proclaim what they would have noted and observed by Sound of Drum and Trumpet so by Singing we manifestly own God's Worship and Service But this is not all it is an excellent way of Instruction Col. 3.16 Teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with Grace in your Hearts unto the Lord. It was one means of Austin's Conversion Quantum fluminis in hymnis canticis suavi sonantis Ecclesiae How did he weep and mourn when he heard the Psalms sung by the Church to think of the Mercies and Dispensations of God to the Church And it is a Fruit and Effect of spiritual Delight the Vent we give to it Look as Drunkards when filled with carnal Mirth they howl out their wanton Songs So when the Soul is filled with spiritual Consolation it breaks out into Singing The Apostle alludes to it Ephes. 5.18 19. Be not drunk with Wine wherein is Excess but be filled with the Spirit speaking to one another in Psalms and Hymns and spiritual Songs singing and making Melody in your Heart to the Lord. It gives vent to strong spiritual Affections when the Heart is ravished and overcome with the Love of God It is a more distinct and fixed Reading a Reading with Meditation Singing and Meditation are put for the same thing Psal. 104.33 34. I will sing unto the Lord as long as I live I will sing Praises to my God while I have my Being my Meditation of him shall be sweet Singing is but a more distinct Pronunciation that we may have more liberty for Thought and Meditation as we go over those Portions of Scripture that are sung in the Church 6. A religious use of the Seals Baptism must not be forgotten tho not to be reiterated Look as Christ told Peter when he washed his Feet Iohn 13.7 What I do thou knowest not now but thou shalt know hereafter So you are to look after the Fruits and Effects of your Baptism and of your Engagement to Christ in your Infancy and what Benefit you have by virtue of your being baptized into Christ. But especially the use of the Supper that 's one of the Exercises of Godliness it is the Seal of the Covenant It is called The New Testament in Christ's Blood Luke 22.20 that is it is a Sign and Seal of it Sacramental Speeches must be understood sacramentally Now this is a high Condescension on God's part with what Reverence should we come to such an Ordinance as if his Word did not suffice but we must have all ways of Ratification and Assurance The Lord's Supper is the Map of the Gospel all the Mysteries of Salvation are here abridged it is the Epitome of the Gospel Christ's publick Monument to the Church Look as Kings will not only have their Royal Acts and Deeds recorded in faithful Chronicles but also erect a publick Monument to keep up their Memory so the Lord Christ would not only have his Royal Acts recorded in the Chronicles of the Scripture but hath erected this publick Monument that we may remember what he did for us how he triumphed over Principalities and Powers and made a Spoil of them openly It is a visible Pledg of his second Coming Christ would have it celebrated in the Church to awaken our Hopes our Thoughts and our
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
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
for the blessed Hope 2 dly The Time when our Enjoyment shall be full when Body and Soul shall be glorified that is at the time of Christ's Appearing At the glorious Appearing of the Great God and our Saviour Iesus Christ. Every one would have the blessed Hope but first there is a glorious Appearing In this second Branch there is the Person that must appear and the Kind or Manner of his Appearing 1. The Person who must appear Iesus Christ described by a Name of Power the Great God and a Name of Mercy and our Saviour as usually such kind of Attributes are mingled in Scripture Power and Goodness 2. The Kind or Manner of his Appearing it 's glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Appearance of the Glory of the Great God The Apostle opposed the second Coming of Christ to the first then it was an humble mean Appearance now it is full of Glory But what is meant by this glorious Appearing Some dream of his Personal Reign before his coming to Judgment but that is a Fancy The Scripture only acknowledgeth two Comings of Christ Heb. 9.28 He shall appear the second time without Sin to Salvation There is only his first and his second Appearing After he had once offered himself and ascended into Heaven and sat down at the Right Hand of God there is no more Corporal Presence of Christ upon Earth But will there not be at least a Glimpse Will he not come in the Clouds for a while to convert the Jews and set things to rights in the World Will he not appear for a very little while and so vanish again as he appeared to Paul at his Conversion Acts 9.3 So some think and therefore distinguish between his Appearing and his Coming but without Warrant from Scripture for these two Appearing and Coming are all one and the Expressions are promiscuously used in Scripture Col. 3.4 When Christ who is our Life shall appear 1 John 3.2 When he shall appear we shall be like him So that this Appearing is his Coming to Judgment this is that we must look for And therefore the Point I shall first observe is this Doct. That it is the Duty and Property of God's Children to look for Christ's second Coming to Iudgment There are two choice Scriptures that do describe the Communion of the Church with Christ and the Dispensations of Christ to the Church and they both conclude with a Desire of his Coming In the Canticles where the Churches Communion with Christ is described this is the last the Swan-like Note which the Church sings Come Lord And so in the Revelations where God's Providences to the Church are described this is the last Note the Swan-like Song Even so come Lord Iesus Compare Cant. 8.14 with Rev. 22.20 In the former it is said Cant. 8.14 Make haste my Beloved and be thou like to a Roe or to a young Hart upon the Mountains of Spices Christ is not slack but the Church's Affections are very strong and vehement all the seeming Delay is occasioned by the Earnestness of our Desire A Harlot would have her Husband defer his Coming but the Church like a chaste Spouse thinks he can never come soon enough Those that go a Whoring after the World neither desire Christ's Coming nor love his Appearing but those that are faithful as the Spouse is to Christ this is the Desire of their Souls Make haste my Beloved So Rev. 22.20 Christ saith Surely I come quickly and the Church like a quick Eccho takes the Words out of Christ's Mouth Even so come Lord Iesus There is the same Spirit in the Church that was in Christ the Spirit of the Head is in all his Members and therefore they speak the same thing and long for the same thing Christ speaks in a way proper to himself Surely I come and the Church speaks in a way proper to her self Even so come Lord Iesus He by way of Promise and we by way of Supplication Christ's Voice and the Church's Voice are Unisons Here is his Proclamation Surely I come and here is the Churches Acclamation Even so come Lord Iesus Christ says I come as desiring our Company the Church says Lord come as desiring his Company And thus we are taught to pray in the Lord's Prayer Thy Kingdom come that we may always keep those Desires aâ—oot that Christ's Kingdom in the whole Flux from the Beginning to the last Period may come The Day of Judgment is the most Imperial Act of Christ's Kingly Office and therefore we do not only pray for the Beginnings here but also for the Consummation hereafter And mark we that live in the latter Ages of the World have an Advantage of the Church in the Primitive Time It was the solemn Prayer of the Church heretofore as Tertullian sheweth us pro morâ finis for the Delay of Christ's Coming that his Designs and Decrees might be accomplished in the World that the Kingdom of Grace might be spread far and near And we that live in the Dregs of Time pray for the hastening of Christ's Coming for the imbracing of our great and glorious Hopes that the Name of God may be no longer dishonoured that the Kingdom of Sin Satan and Antichrist may have an End They expected the Revelation of Antichrist and we his Destruction Thus the Saints are described to be those that look for a Saviour Phil. 3.20 For our Conversation is in Heaven from whence also we look for a Saviour the Lord Iesus Christ. Paul speaks in his own Name and in the Name of all that were like himself We look c. The Saints here are a Company of Expectants always waiting for the good Hour of their Preferment when Christ will come that he may conduct them to everlasting Glory And they not only look'd for it but longed for it and therefore it is said they love his Appearing 2 Tim. 4.8 It is notable Paul doth not mention there other Marks and Characters not for me only but all that believe and faithfully serve and obey Christ but he describes them by this which is an essential Character of the Saints for it notes the Disposition of their Hearts not for me only but for all those that love his Appearing There are several Reasons may be given why this is the Duty and Property of the Children of God still to look for Christ's glorious Appearing Look upon their Temper their Relation their Priviledges and the Profit they gain by this Expectation 1. Look upon the Temper of the Saints within them there 's the Spirit Faith Love and Hope and all these put them upon this Desire there is the Spirit Rev. 22.17 The Spirit and the Bride that is the Spirit in the Bride say Come The Holy Ghost breeds and stirs up Desires and begets those holy Motions in their Hearts and the Church answereth his Motions This is a Disposition above Nature Carnal Nature saith Stay but the Spirit saith Come If it might go by Voices in
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
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
Works were evil and his Brother 's righteous 1 Joh. 3.12 Carnal Professors that creep into the Church unawares are full of Envy Strife and Wrath. How can we edify one another in the holy Faith unless we be first holy A Man would think they should be purified to the Love of God nay but they must be purified to the Love of the Brethren 3. With respect to the World A distinct Body should have a distinct Excellency They are a People distinct from the World they are set apart for God Psal. 4.3 Know that the Lord hath set apart him that is godly for himself They are a chosen Generation Many other Societies excel the Church for Strength Policy and worldly Pomp but Holiness and Purity is the Church's Badg Psal. 93.5 Holiness becometh thy House O Lord for ever God's peculiar People must have a peculiar Excellency upon a double ground 1. Because of Likeness to God Exod. 15.11 Who is like unto thee O Lord among the Gods who is like thee glorious in Holiness It is God's Glory and therefore the Churches God is rich in Mercy but glorious in Holiness his Treasure is his Goodness but his Honour is his Holiness and immaculate Purity as among Men their Wealth is distinguished from their Honour 2. Because all the Ordinances hold it forth especially the Ordinance of Initiation So that it is the greatest Hypocrisy in the World to pretend to be God's People and not to be holy because they wear the Badges of Holiness they all come in by the washing of Water Men forget their Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old Sins Men that are only whited over with the Name of Christians and Sin is still new and fresh as an old thing they forget the Effect of their Baptism That a washed Man should be so foul and noisom still sure they forget or do not know what it is to be baptized into Christ. Secondly The Manner how he purifieth them There is on Christ's part the Spirit and Ordinances and his Merit reacheth to both and on our part Faith 1. On Christ's part 1. The Spirit is necessary Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost The Holy Ghost applieth all the Grace which the Father intendeth and Christ hath purchased We are usually said to be saved by the Blood of Christ that was the Merit and Price There was a Grant on God the Father's part Rev. 19.8 To her it was granted to be arrayed in fine Linen clean and white An Authentick Act passeth in the Court of Heaven that we shall have fine Linen as Esther had Garments out of the King's Wardrobe But this is founded on Christ's Merits the Stream in which we are washed flowed out of Christ's Heart 1 Iohn 1.7 The Blood of Iesus Christ his Son cleanseth us from all Sin But then the Holy Ghost as the Executor of Christ's Will and Testament worketh and applieth all The Merit of the Creature is excluded by Christ's Merit and the Father's Grant the Power of the Creature is excluded by the Work of the Spirit he worketh with a respect to Christ's Blood As in the cleansing of the Leper the Bird was to be killed over running Water Levit. 14.5 So in the cleansing of the Sinner there is the Merit of Christ and the Work of the Spirit 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified in the Name of the Lord Iesus and by the Spirit of our God If we come to the Father the Father sends us to the Son otherwise he could not look upon us the Son sends us to the Spirit the Spirit sends us to Moses and the Prophets 2. The Ordinances Ephes. 5.26 That he might sanctify and cleanse it with the washing of Water by the Word These are the Ordinances that are specially consecrated and to which Christ's Merit reacheth he hath not only procured the Gift of the Spirit but a Blessing on the Means that we may use them with Confidence The Word helpeth us by way of Declaration and Offer and Baptism concurreth sacramentally by way of signing and sealing and so it is a Means to confirm and provoke the Faith of a Receiver to lay hold on this Grace The Ordinances are an help to call to mind Baptism It is not good to balk the known and ordinary Means of Grace Christ hath purchased a Treasure that cannot be wasted Iohn 17.19 And for their sakes I sanctify my self that they also may be sanctified through the Truth When you come to hear you come to receive the Fruits of Christ's Purchase 2. On our part there is required Faith which also purifieth Acts 15.9 Purifying their Hearts by Faith Christ's Blood cleanseth the Gospel cleanseth Baptism cleanseth the Spirit cleanseth Faith cleanseth all these are not contrary but subordinate neither Christ nor the Word nor the Spirit worketh without an Act on our parts As under the Law the Priest was not only to wash and cleanse the Leper who herein represented God but also after the sprinkling of the Priest he was to wash himself Lev. 14.8 And he that is to be cleansed shall wash his Clothes and shave off all his Hair and wash himself in Water that he may be clean to shew that some Work is required on our part The Work of Faith is to apply to wait to work by Reflection and to stir up Love 1. To apply the Promises of God the Offers of Grace in the Word and the Blood of Christ and all these to purge out Corruption It applieth the Blood of Christ urgeth the Soul with it he died to purchase that Grace which thou wantest The Water and Soap cleanseth but the Hand of the Landress must apply it and rub the Clothes that are washed This is called sprinkling the Conscience with the Blood of Christ Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Heart sprinkled from an evil Conscience and our Bodies washed with pure Water We should thus argue with our selves Surely Christ died to sanctify Sinners his Death cannot be in vain Grace is bought at a dear rate in the offers of the Word God maketh a tender why should I not accept of it Heb. 4.2 For unto us was the Word preached as well as unto them but the Word preached did not profit them not being mixed with Faith in them that heard it But we do not say What shall we say to these things By Faith the Plaister is laid on the Sore 2. In the Use of Means it waiteth for the sanctifying Virtue of the Blood of Christ and looketh upon them as Ordinances under a Blessing Isa. 45.24 Surely shall one say In the Lord have I Righteousness and Strength It casts out the Net at Christ's Commandment Micah 7.19 He will turn again he will have Compassion on us he will subdue our Iniquities and thou wilt cast all their Sins
into the Depth of the Sea They see an All-sufficient Mercy and Power and they wait till God manifests himself 3. It worketh by Reflection and so stirs up Love Gal. 5.6 Faith worketh by Love It sets Love on work and by little and little drieth up the Fountain of Sin Shall I love that which God hateth Ier. 44.4 Howbeit I sent unto you all my Servants the Prophets rising early and sending them saying O do not this abominable thing that I hate Faith representeth God pleading with us and beseeching us by all his Bowels in Christ. Is this thy Kindness to thy Friend Do I thus requite the Lord for all his Kindness to me There is an Exasperation against Lusts the Soul saith Get ye hence Hosea 14.8 Ephraim shall say What have I to do any more with Idols The Soul hath its expulsive Faculty it is at the beck of Love and Love is stirred up by Faith and when it cannot expel Sin it mourneth and groaneth under it as its Burden Vse 1. Are you thus purified Have you passed this Laver The Priests under the Law before they went to the Altar they first washed in the great Laver. You are not his People till you are sanctified Esther was purified before she was brought to Ahasuerus Esther 2. Christ telleth Peter John 13.8 If I wash thee not thou hast no Part in me Though he took humane Nature yet he owneth no Relation to any but the Sanctified Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one for which Cause he is not ashamed to call them Brethren The Devils cannot say He is Bone of our Bone But what though he took your Natures this is not enough he will disclaim you if you be not sanctified I took Flesh but not for you I died but not for you There is a double Notion of Purification in this Place it noteth Cleansing and Dedication there is a Difference between them and others and between them and themselves Whereas I was blind now I see I could before discourse and hear Sermons for Notions but now my Conscience is more serious I am more freed from Bondage I have a more distinct Hope towards God in Christ my Will is not obstinate and unpliable to the Counsels and Motions of the Holy Ghost my Affections are reduced to a better temper as to earthly things Thus examine your selves Is any thing washed off Vse 2. Information It informeth us that we are all polluted by Nature for we need to be purified e're we are Christ's People Nay it sticketh to us we change our Skin our outward Conversation but no other Laver will wash our Hearts but Christ's Blood If we had Eyes to see our natural Filth we should loath our selves more than we do We are all infected with Self-love and fleshly Natures Tit. 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers Lusts and Pleasures living in Malice and Envy hateful and hating one another But we are partial to our selves we have no spiritual Eye-sight Sin is of a defiling Nature You abhor dirty nasty Creatures all of us are polluted with Sin God that is a Spirit hath other Affections he doth not abhor a Creature because of his Sores but because of his Sins We judg by the Senses Psal. 14.3 They are all gone aside they are altogether become filthy there is none that doth good no not one So we are in the Eyes of God who is a pure Spirit Sin maketh us odious and loathsome to him but we that have Bodies abominate things that are sensibly unclean Vse 3. Let it stir us up to purify our selves yet more and more 1. See your selves in the Glass of the Word They that have most Light do most complain of the Filthiness and Impurity of their Hearts not because there is more Defilement but more Light Sluttish Corners are not seen in the dark Carnal Men are loth to see their own Faces they will not come to the Light We love a flattering Glass but a searching Ministry is hated You have not looked in the Glass enough till it hath stirred up Shame Sorrow and Self-abhorrence Raging against Conviction argueth the Heart is bad When Men cannot endure to see themselves but think all is clean and well it is a Sign of a secure careless Spirit If we keep our selves from foul Sins we do not think of our odious Natures 2. Desire Cleansing as Peter John 13.9 Simon Peter saith unto him Lord not my Feet only but also my Hands and my Head Or David Psal. 51.2 Wash me throughly from my Iniquity and cleanse me from my Sin Sin is a deep Stain hardly got out let it keep us humble God carrieth on his Work by Degrees 3. Use God's Means Zech. 13.1 In that Day there shall be a Fountain opened to the House of David and to the Inhabitants of Jerusalem for Sin and for Vncleanness Rev. 7.14 These are they which come out of great Tribulation which have washed their Robes and made them white in the Blood of the Lamb. The Church knoweth no other Laver and the Effect of it you receive in the Ordinances 4. Keep your selves clean by a constant Watchfulness Iames 1.27 Pure Religion and undefiled before God and the Father is this to visit the Fatherless and Widows in their Affliction and to keep your selves unspotted from the World The World is a dirty Place you will soil your Garments therefore you must avoid all Appearance of Evil hate the Garment spotted with the Flesh. We cannot keep at too great a Distance from Sin a bold Use of our Liberty sheweth the Heart hankereth after Sin as a Raven hovereth within the Sent of the Carrion Doct. II. Those that are purified are reckoned to be God's Treasure and peculiar People The Word in the Original which we translate Peculiar People is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar renders it Populus acceptabilis an acceptable People but not emphatical enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Wealth Plenty Treasure that which we have above our necessary Substance Yea not only Treasure but the principal Part of it that which is locked up in the Cabinet and takes up but a little Room as Jewels The Expression is taken out of the Septuagint and alludes to those Places in the Old Testament where God calls his People his Jewels or special Treasure Exod. 19.5 Ye shall be a peculiar Treasure to me above all People which is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And you have another Expression 1 Pet. 2.9 Ye are a chosen Generation a royal Priesthood a holy Nation a peculiar or purchased People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus Acquisitionis or Possessionis a People of Possession such as God counts his Heritage his Jewels Mal. 3.17 They shall be mine saith the Lord of Hosts in that Day when I make up my Iewels The Word imports any choice and precious thing that God loves those that are
Treasures and his Jewels Let me first exhort then direct 1 st I shall exhort you by these Considerations how God will own his peculiar People above all the World besides and how he doth value them above all the World 1. How he owns them privately in their own Consciences he owns them in his Ordinances he owns them publickly in his Providence and most publickly he will own them in the Day of Judgment 1. He owns them privately in their own Consciences God's holy ones are said to be sealed by the Spirit Ephes. 4.30 Grieve not the holy Spirit of God whereby ye are sealed unto the day of Redemption God sets his own Seal upon them to signify his Right and Property in them As a Man marks his Sheep or a Merchant seals his Wares to declare his Right and Property so all that are God's they are sealed by his Spirit and they bear his Mark. As the Worshippers of the Beast have the Mark of the Beast so the People of God have the Lord's Seal he owns them There is the Spirit 's Witness to tell them God is theirs and there is the Spirit 's Work to cause them to become God's the Spirit witnesses to them by Impressions and tells them God is your Salvation and seals them by Expressions and makes them choose God There is a mutual Appropriation Cant. 6.3 I am my Beloved's and my Beloved is mine He chooseth them for his peculiar People and they choose him for the peculiar Treasure of their Souls Whom have they in Heaven but God and who doth God regard in the World but they they have his Privy-Seal in their own Consciences 2. He owns them in his Ordinances so as to maintain Communion with them as he doth not with others When others pray God takes no notice that such a Prayer is made they hear but cannot say God owns them But now he owns his People in their Approaches Isa. 58.9 Then shalt thou call and the Lord shall answer thou shalt cry and he shall say Here I am God doth as it were say It is the Voice of my People What would you have here I am ready to help you and to give you Grace No King will do so much for his Favourites as God will do for his People Zeph. 3.10 he calls them his Suppliants This is not a peculiar Privilege for some peculiar Saints that they are thus honoured of God and answered by him in Prayer but all are a peculiar People and God hath Affections and Blessings enough for them all When the Wicked come and pray God takes no notice of them as if no such Men were in the Congregation Isa. 1.15 When you spread forth your hands I will hide mine Eyes from you yea when you make many Prayers I will not hear They have no Visits from the Spirit nor sensible Returns of Prayer It is sad to come to Ordinances and God to take no notice of us when the Spirit of God comes into the Congregation to bless the Worshippers by Head and Pole and you are left out of the Account and past over You know what is said in the Law Exod. 29.42 43. At the Door of the Tabernacle of the Congregation before the Lord where I will meet you to speak there unto you And there I will meet with the Children of Israel God did not only promise to meet with Moses but with all the Congregation and certainly the Services of the Church now are not less fruitful than the Services of the Tabernacle When God's People come together God meets with them and talks with them and sends them away with Gifts of Grace and spiritual Encrease for they are his Suppliants and his peculiar People 3. God owns them in the course of his Providence sometimes with outward Blessings Thus God set up Abraham as a Mark of Envy to the Nations about him As Benjamin's Mess was five times as much as the rest so many times in outward Blessings God owns his People But I cannot much press this but the aim of Providence principally concerns them Rom. 8.28 All things work together for good to them that love God All things may seem to work against them but they work for them It is a Mercy that God takes notice of them and visits them day by day Iob 7.18 That thou shoulst visit him every Morning and try him every Moment Brambles are not pruned and pair'd as Vines are Wicked Men they are as Sheep whom no Man taketh up God doth not look after them But God's Children may take notice how the special Care of Providence serves their special Necessities and particularly as to their Afflictions they do not spring out of the Dust but every day God is mindful of them and ordereth such Dispensations to keep them in order whereas wicked Men are only under the general Care of Providence they cannot discern such particular Love and Aim at their Good and spiritual Welfare 4. He will own them before all the World at the last Day I will confess them saith Christ before my Father which is in Heaven Luke 12.8 These are the Fruits of my Purchase he will present them to God Heb. 2.13 Behold I and the Children which God hath given me But wicked Men are disclaimed Then will I profess unto them I never knew you Mat. 7.23 O how will their Faces gather Blackness when Christ shall disclaim all Acquaintance with them I never had any real and familiar Converse with you in publick or private Worship 2. How he values them He doth not stand upon other Nations for their Safety either to preserve them or to divert the Destroyer from them As for Instance when God raiseth up some furious Instrument that is Flagellus Dei the Scourge of God to pull down and waste God finds Work for them abroad to save his People and therefore he saith Isa. 43.3 4. I am the Lord thy God the holy One of Israel thy Saviour I gave Egypt for thy Ransom Ethiopia and Seba for thee Since thou wast precious in my Sight thou hast been honourable and I have loved thee therefore will I give Men for thee and People for thy Life He let the Sword go into other Countries to save Iudah that was his Heritage if the Sword must drink Blood and eat Flesh let it go to Egypt Ethiopia Seba into Idolatrous Countries He puts other Nations in their stead and counts them as a little Chaff to save the Jews And then the highest among the Nations which is another Argument are rebuked for their sakes God plucked the Scepter out of the Hands of Kings and the Diadems off from their Heads Psal. 105.14 15. He suffered no Man to do them Wrong yea he reproved Kings for their sakes saying Touch not my Anointed meaning those that are anointed with his Grace God will rebuke the mightiest Potentates Again tho they are never so despicable yet Countries whom God hath deemed to Destruction hath he saved for their sakes It
Labour and Charge the more Resistance the more Glory God's Children are glad that they may not serve God with that which cost them nothing as David professeth 2 Sam. 24.24 I will not offer a Burnt-offering unto the Lord my God of that which did cost me nothing Certainly Men are not zealous and their Hearts are not set upon the Ways of God when every slight Excuse will serve the turn and every little Profit draws them away and every petty Business doth hinder them and break off Communion with God and every slender Temptation doth interrupt and break off all their Purposes and Resolutions to Duty and Obedience be it Prayer Charity or Acts of Righteousness We must be resolute for Gal. 4.18 It is good to be zealously affected always in a good thing 3. To be zealous of good Works imports Diligence and Earnestness to advance Piety to the highest pitch when we are not contented with any low degrees of Obedience but would fain carry out a godly Conversation to the uttermost to do it with all our Heart Is he zealous that is contented with a little Charity with a little Worship only Sloth and Idleness will not stand with Zeal Rom. 12.11 Not slothful in Business fervent in Spirit serving the Lord. Thus it will be when we are seething hot in Spirit as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies A large Affection cannot be contented with mean things and low degrees of Holiness nor lay a dead Child in the room of a living one This the Apostle calls being rich in good VVorks 1 Tim. 6.18 One or two Acts will not serve the turn Thus Dorcas is said to be full of good VVorks Acts 9.36 How full It is not an Allusion to the fulness of a Vessel that is full of Water or a Chest full of Clothes but to the fulness of a Tree loaden with Fruit James 3.17 Full of Mercy and good VVorks Those that are planted into this noble Vine Jesus Christ are full of good Works 4. To be zealous of good Works is to be constant to the End The Fire on the Altar never went out but it was always maintained and kept in so we must never let the Fire of Zeal go out Zeal is not like Fire in Straw Alas sudden Fervours are soon spent they are but Freewill-Pangs the Birth of an unrenewed Will but it is like Fire in Wood that casts a lasting Heat Gal. 4.18 It is good to be zealously affected always Not at first only for a Fit or Pang that doth not come from Sanctification therefore you should keep up your Fervour Watch against all Decays especially in Age. The Motions of Youth are very vehement for Youth is full of eager Spirits and seems to be all on fire but many times these Motions are not so sincere but the Actions of Age are more solid tho many times they want Vigour and Heat Therefore strive to keep up your Zeal Gal. 5.7 Ye did run well who did hinder you Carnal Men when their first Heats are spent give over they grow cold careless and indifferent in Matters of Religion But shall all these Heats and Desires of Reformation be in vain and shall we give over at length In worldly things we will not give over when we have been at great cost but shall all that is past in Religion be in vain Gal. 3.4 Have you suffered so many things in vain if it be yet in vain His meaning is It is not like to be in vain it will but tend to your greater Condemnation An Adulteress is punished more than an Harlot It is more Dishonour and Ingratitude to God to tire at length III. The Respect and Place of Zeal in good Works it is a Note of God's People and a Fruit of Christ's Death 1. It is a Note of God's People Vnumquodque operatur secundum suam formam There is in the New Creature a Propensity and Inclination to good Works As all Creatures are created with an inclination to their proper Operations such a willing tendency is there in the New Creature to those Actions which are Heavenly As Sparks fly upwards and a Stone moves downward so the New Creature is carried to Obedience and Holiness from a free Principle within The Nature of every thing is the Principle of its Motion Faith will discover it self therefore we read of God's fulfilling the VVork of Faith with Power 2 Thess. 1.11 Hope is called lively from the Effect 1 Pet. 1.3 He hath begotten us to a lively Hope by the Resurrection of Iesus Christ from the Dead Love constraineth 2 Cor. 5.14 The Love of Christ constraineth us Good Works are a Note of the New Creature We are the Workmanship of God created in Christ Iesus unto good VVorks Ephes. 2.10 As an Artificer sets a Mark upon his Workmanship that he might know it so God sets a visible Mark upon his Servants he doth not make a new Creature for old Works Good Works are Christianae Fidei quasi testes Witnesses that you can bring to evidence the Truth and Power of Grace Luther saith Good VVorks are Faith incarnate that is Faith is manifested by them as the Son of God was manifested in the Flesh. They are Witnesses to the World to your selves and unto God that you are his They are Signs and Witnesses to the World This is the Badg by which God would have his peculiar Children known not by Pomp and worldly Splendor not by any outward Excellency Riches Greatness and Estate but by Zeal to good Works There are no barren Trees in Christ's Garden it is not for the Honour of God for our heavenly Father would be glorified in his Servants bringing forth much Fruit John 15.8 Herein is my Father glorified that ye bear much Fruit so shall ye be my Disciples God standeth much upon his Honour Now it is for the Honour of God that all which are planted and grafted into Christ should be full of good Works And they are Testimonies to our selves 2 Pet. 1.10 Give diligence to make your Calling and Election sure Some Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make your Calling and Election sure by good VVorks certainly it may be collected from the Context he bids them ver 5. add to their Faith Vertue to Vertue Knowledg c. and so they might come to make their Calling and Election sure Graces are not discerned by their Habits but by their Acts and Exercise Look as in a Tree the Sap and Life is hid but the Fruit and Apples do appear so Zeal of good Works is that which appears and so it manifests and clears up your Condition This is the great Note of Difference between us and the Prophane they are zealous for the Devil's Kingdom Factors for Hell Iohn 8.44 Ye are of your Father the Devil and the Lusts of your Father you will do They are known by their Works they are earnest for Satan zealous for the Devil follow Sin with earnestness and do Evil with both hands
my Rest. If What then then count me not a God the Imprecation is suppress'd because the Expression is dreadful it is not mentioned Furious Gallants belch out Curses against themselves whereas usually the Imprecatory Part in Scripture is not express'd but left to be conceived in silence However every Oath ends in an Imprecation and Curse and it is understood if it be not mentioned and express'd in all Oaths And this is that which makes the Oath to be the more binding for in Charity it is not to be supposed that a Man will draw God's Curse upon himself wittingly and willingly Now it is the Name of God which makes all other Oaths to be valid and binding we swear by a higher because our own Credit is lost Now when the Lord swears by Himself shall not he be believed when he could swear by no higher 3. This Advantage Faith hath by God's Oath it is a Pledg of his Love and good Will that he would condescend so far to give us his Oath for our Assurance and Satisfaction Man's Oath is necessary in weighty matters because we are vain and foolish and deceive and are deceived and our Vanity makes our Speech to be less believed but God's Oath is not necessary but only to shew his Love and Condescention he would satisfy us in the highest manner that possibly he could Man takes it ill if he be forced to his Oath O how far then doth the great God stoop to give us this Satisfaction over and above his Word he hath deposited his Oath What could God say more he is willing to do what he can not only for our Safety but for our Assurance Take this Observation the Lord not only hath given us an assuring Oath but an inviting Oath in Ezek. 33.11 As I live saith the Lord I have no Pleasure in the Death of the Wicked but that the Wicked turn from his Way and live And all sheweth his Readiness to do good to his Creatures 4. God's Oath is an Argument that he delighteth in our Comfort and Assurance Some look upon doubting as a kind of Humility but it is quite contrary to the Aim of God's Oath With what care doth he provide not only for our Salvation but Security He would deliver us not only from Hurt but from Fear Certainly a fluctuating Spirit always like the Waves of the Sea tossed to and fro displeaseth the Lord exceedingly His Promise is confirmed by an Oath that the Comfort might be more strong and remain with us both in Life and Death and that he might take away all Doubt and Scruple Certainly it is not a thing acceptable with God always to be uncertain and in terms of Suspense Nothing can be more directly contrary to his purpose than a course of Doubting therefore it is not presumption to rise to Assurance as carnal Men think and godly Men fear 5. Consider the special Nature of God's Oath In every Oath God is invoked as a Witness and as a Judg. As God is called upon as a Witness so there is an Appeal and as he is called upon as a Judg so there is an Execration With Reverence and Wonder think of it In God's Oath there is as it were an Appeal to our Thoughts of him God appeals to the Reverence and Confidence we put in his Holiness Excellency and Power Nay and there is somewhat that answers the Imprecation and Execration and all his Excellency is laid at Pawn and exposed as it were to Forfeiture if he doth not make good his Word To clear it by Instances Sometimes the Lord swears by himself Jer. 51.14 Sometimes by his Holiness Amos 4.2 And in other places by his Excellency Amos 6.8 And by his Life As I live saith the Lord. Now in all these there is something answers the Appeal as if the Lord should say to the Creature What do you think of me Can you think that I will 〈◊〉 you As you esteem of me a Living Holy Excellent Glorious God so surely will I perform all my Promises Then there is something answers to the Execration or Appeal to God as a Judg there is his Honour laid at stake upon such an Issue never count me a Living Glorious Excellent God more God draws an Imprecation let me speak it with Reverence upon himself If I do not accomplish this for you All the Glory of his Godhead is laid at Pawn and Pledg with the Creature APPLICATION Vse 1. Information 1. We see the greatness of the Condescension of God Herein God considereth rather what is fit for our Infirmity than his own glorious Excellencies Such is the Sovereign Majesty of God that it is enough for him to declare his Mind to his Creatures to command what he would have done and to forbid what he dislikes but he addeth a Promise and would indent with us in the solemn way of a Covenant as if we were altogether free before the Contract Now as if his Word were not enough though it be enough he can as well deny his Nature as his Truth he can do all things but he cannot lie he addeth his Oath We take it ill to be forced to our Oath That God should engage himself at all is much for he is Debtor to no Man We account it a wrong to a Friend to require a Bond of him for the assuming of a free Gift God is willing to do any thing not only for our Safety but Assurance that the Comfort might be more strong and remain with us in Life and Death It is not acceptable to God that we should always fluctuate and be upon Terms of Uncertainty therefore he was pleased to yield thus far 2. What Reason we have to bind our selves to God There was no need on God's part why God should bind himself to us but great need on our part why we should bind our selves to God We start aside like a deceitful Bow and therefore we should solemnly bind our selves to God Psal. 119.106 I have sworn and I will perform it that I will keep thy Righteous Iudgments We need the strongest Cords we have sometimes Motions to Good but they die presently and come to nothing Well then out of Necessity as well as out of Gratitude let our Engagement in the Covenant answer to the Lord's Only take heed of resting in it and take heed of breaking it Take heed of resting in it remember Peter's confident Promise would not bear him out a rash and presumptuous Confidence is soon disappointed What Feathers are we for all our Vows and Oaths when the Blast of a Temptation is let loose upon us Take heed of breaking it remember Ananias Acts 5. God hath a double Right an Oath bindeth us more than a bare Promise Better never have sworn than not perform our Vows 3. Now see the great Wrong you do to God in giving so little Credit to his Promises You make God a Liar 1 Iohn 5.10 He that believeth not God hath made him a Liar But Iohn
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
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
and maimed with croocked Bodies distorted Limbs that the Shape of our Bodies might discover the Depravation of our Souls If it be not so give God the Praise and pity others We read Iohn 9.1 2 3. As Iesus passed by he saw a Man that was blind from his Birth And his Disciples asked him saying Who did sin this Man or his Parents that he was born blind Iesus answered Neither hath this Man sinned nor his Parents but that the Works of God might be made manifest in him We are not to make a perverse Judgment or censure others but to admire the secret Wisdom of God and bless him if he hath given you a better Constitution and a Body fit for Work and Service 2. Do you differ in the Endowments of the Mind in a quick Wit clear Understanding solid Judgment and the Vivacity of Natural Parts whilst others are more heavy and blockish Who must have the Glory of this God or you Iob 32.8 There is a Spirit in Man and the Inspiration of the Almighty giveth them Vnderstanding You are to help the weaker and glorify God that you have a more acute discerning otherwise your Understanding may undo you and your unsanctified Wit may be your eternal Ruin as many wit themselves into Hell 3. Is it that you flow in Wealth and Honour and have great Power and Interest Will you therefore vaunt your selves unseemly and despise and oppress the poor There are three Proverbs Prov. 14.31 He that oppresseth the Poor reproacheth his Maker Prov. 17.5 Whoso mocketh the Poor reproacheth his Maker And again Prov. 22.2 The Rich and the Poor meet together the Lord is the Maker of them all that is they live one among another and have need of one another Now God that forbiddeth the Poor to envy the Rich doth forbid the Rich to despise the Poor for otherwise they dishonour God This Injury and Contempt is to despise the Wisdom of God who would have some low and poor others dignified with Honour and Estate God hath laid this Burden upon them The Heathens that acknowledged a God and a Providence said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that upbraided another with the Defects of Nature did not upbraid the Person so much as Nature it self So we that own a particular Providence may know that to upbraid any Man with his Poverty is to upbraid God who hath laid this Burden upon them We have cause to give Thanks that we are not as they that our Maker hath put a difference when they labour hard for the Supplies of Life they come to us more plentifully and easily 4. But chiefly is this difference to be understood with respect to spiritual things that we have the Means of Grace and are called to the knowledg of the Truth while others are left to their own ways sitting in the shadow of Death Surely it is a great Favour that we are not put to spell God out of the dark Book of the Creatures that we are not put to learn the Majesty of God from those natural Apostles the Sun and the Moon nor his Goodness from Showers of Rain and fruitful Seasons But shall not God have the Thanks and Praise Psal. 147.19 20. He shewed his Word unto Jacob his Statutes and his Iudgments unto Israel He hath not dealt so with any Nation and as for his Iudgments they have not known them Praise ye the Lord. There is a kind of Election and Reprobation within the Sphere of Nature or the Dispensation of external means as they are ordered by God's Providence The Benefit of Scriptures and Ordinances is a great Benefit How much hath God done for us above many others Our Lot might have fallen in Places of the greatest Idolatry and Antichristian Barbarism where we might have sucked in Prejudices against the Gospel with our Milk But to have a standing there where Salvation is usually dispensed is a great Mercy 5. Is it that you have many common Gifts and Graces which are denied to others Some have great Gifts for the good of the Body Mystical Common Christians have common Gifts some have what others have not Heb. 6.4 5 6. For it is impossible for those who were once enlightned and have tasted of the heavenly Gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the Powers of the World to come if they shall fall away to renew them again to Repentance c. compared with ver 9. But Beloved we are perswaded better things of you and things that accompany Salvation tho we thus speak To be nearer the Kingdom of Heaven is an advantage and to have some common work of the Spirit as Compunction After I was instructed I smote upon my Thigh Jer. 31.19 Awakening Grace Ephes. 4.14 Awake thou that sleepest and arise from the dead and Christ shall give thee Light 2 Tim. 2.16 That they may recover themselves out of the Snare of the Devil who are taken Captive by him at his Will God's Reproof Prov. 1.23 Turn ye at my Reproof behold I will pour out my Spirit upon you Job 36.10 He openeth also their Ears to Discipline and commandeth that they return from Iniquity God sanctifieth Providences to make us serious Psal. 94.12 Blessed is the Man whom thou chastenest and teachest him out of thy Law 6. Is it that you are a Christian not by outward Profession but spiritual Acquaintance with God Gal. 1.15 It pleased God who separated me from my Mother's Womb and called me by his Grace to reveal his Son in me There is a revealing Christ to us and a revealing in us that you are not carnal obstinate unbelieving as others but chosen out of the World John 15.19 and 1 Iohn 5.19 We know that we are of God and the whole World lieth in Wickedness that we are separated from the World and called to the Communion of God in Christ. 7. Is it that you are inabled in this Estate to do any thing that concerneth the Glory of God The Romans were wont to cast Garlands into their Fountains So we must ascribe all to God 1 Cor. 15.10 By the Grace of God I am what I am Luke 19.16 Thy Pound hath gained ten Pounds You must not rob God and put the Crown on your own Head no all must be laid at his Feet Rev. 4.10 The four and twenty Elders fell down before him that sat on the Throne and worshipped him that liveth for ever and ever and cast their Crowns before the Throne They have their Crowns from him and hold them of him and their only Design is to improve them for him 8. That among the serious Worshippers of God there is any difference between you and others either in Gifts or Graces or knowledg of his Will Iohn 14.22 Lord how is it that thou wilt manifest thy self to us and not unto the World That you are not lost in the Crowd and Throng That God should call you out to any Eminency
second Miracle that Iesus did when he came out of Judea into Galilee 2 Pet. 3.1 This second Epistle write I to you Tot convincor testibus quot Christianis Sermonibus me monuerunt I have so many Witnesses against me as I have heard Sermons So the same is true for Deliverances The Lord will set his Hand again the second time to recover the Remnant of his People that shall be left Isa. 11.11 So for Motions of his Spirit My Spirit shall not always strive with Man Gen. 6.3 it had done so long already So for God's Apparitions to Solomon 1 Kings 11.9 His Heart was turned from the Lord God of Israel which had appeared unto him twice So Jer. 25.3 From the thirteenth Year of Josiah the Son of Amon King of Judah unto this very Day that is the three and twentieth Year the Word of the Lord hath come unto you and I have spoken unto you rising early and speaking but you have not hearkened God's Expostulations in Scripture when he proceedeth to any particular Judgment are an Instance of what he will do in the general Judgment 2. On the other side is written all the Good and Evil that we do For Good the Apostle speaketh of Fruit abounding to their Account Phil. 4.17 The Prophet sheweth God taketh notice of our Faithfulness or owning God in an evil time Mal. 3.16 Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a Book of Remembrance was written before him for them that feared the Lord and that thought upon his Name So of the Conversion of any be they never so few Acts 17. ult Howbeit certain Men clave unto him and believed Kindness to his Servants Mat. 10.42 Whosoever shall give to drink to one of these little ones a Cup of cold Water only in the name of a Disciple verily I say unto you he shall in no wise lose his Reward 1 Kings 19.18 Yet I have left me seven thousand in Israel all the Knees which have not bowed unto Baal and every Mouth which hath not kissed him On the other side Injuries done to his People are recorded he hath a Bottel for their Tears a Book for their Sorrows Psal. 56.8 Thou tellest my Wandrings put thou my Tears into thy Bottel are they not in thy Book So for all the Sins we have committed Is not this laid up in store with me and sealed up among my Treasures Deut. 32.34 Nay Iob 13.27 Thou lookest narrowly unto all my Paths thou settest a Print upon the Heels of my Feet Every Action leaveth a Mark behind it Nay in the Verse before Thou writest bitter things against me and makest me to possess the Iniquities of my Youth as if God had taken account of his old Sins Many in this Account shall hear of things long ago committed their Iniquities will find them out If a Man escape any remarkable Judgment for one Year or two he thinketh all is forgotten Ay but these Debts stand upon record against us till the Book be cancelled or crossed Thousands of vain Thoughts sinful Actions much mispence of Time abuse of Mercies will then occur to our view when our whole Lives shall be set in order before us Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self but I will reprove thee and set them in order before thine Eyes Now these are the Accounts kept between God and us 2 dly At the Day of Doom these Books shall be opened Rev. 20.12 I saw the Dead small and great stand before God and the Books were opened God can forget nothing and Conscience shall be awakened to an exact review of all our Ways Security vanisheth Light is greater Judgment is nearer Circumstances of Conviction shall then be produced the Trial is to be open the Wicked are to be shamed the Righteous to be vindicated God shall be justified when he judgeth Psal. 51.4 That thou mightest be justified when thou speakest and be clear when thou judgest Impenitent Sinners are to be condemned for abusing the Law of Nature or despising the Grace of the Gospel 2 Thess. 1.8 Taking Vengeance on them that know not God and that obey not the Gospel of our Lord Iesus Christ. 3 dly That all without exception shall be called to this Reckoning none so high as to be exempted from it none so low as to be neglected in it I saw the Dead small and great stand before God Rev. 20.12 They all stand on the same level Magistrates must give an account of their Trust and so must meaner People 1 Pet. 1.17 If ye call on the Father who without respect of Persons judgeth according to every Man's Work God is an impartial Judg. Men are often biassed by the expectation of Benefit or terrified by the apprehension of Danger No Person no Action can escape his Judgment 4 thly The Judgment will pass upon all Men according to the Account then given If we have been faithful and fruitful in improving God's Talents it shall go well with us in the Judgment if negligent and careless it shall go ill Cast the unprofitable Servant into outer Darkness there shall be weeping and gnashing of Teeth Mat. 25.30 Though not persecuting not riotous yet if unprofitable The barren Tree that bringeth not forth good Fruit is hewen down as well as the naughty Tree that bringeth forth bad Fruit. God reckoneth with us now but often doth not execute his Threatning or in the midst of Judgment remembreth Mercy Then the Doom is finally and irreversibly past without hope of Recovery and there is no temperament of Mercy at all to those that have lost their Season Vse To reflect the Light of these things on our Hearts Is our Account ready Most neglect or put off the Thoughts of it But do you take Occasion hence to reckon with your selves aforehand See every Day what you Receive and what you Return Consider every Day 's Mercies and every Day 's Work The profit of daily arraigning Conscience is exceeding great 1. It keepeth us sensible of our Duty which otherwise would be forgotten Heathens saw a necessity of this Reckoning with respect to growth in moral Vertue Men would not easily commit Evil nor omit Good or perform it so coldly if they did but say as the Town-Clerk of Ephesus did to still the Citizens We are in danger to be called in question for this day's Vproar Acts 19.40 2. It would make us often to have recourse to Grace when we observe our Sins Duties Mercies Comforts and how the one aggravate the other Surely we should every day make even with God deprecate the strict Judgment Psal. 143.2 Enter not into Iudgment with thy Servant for in thy sight shall no Man living be justified Get the Books cancelled Psal. 51.1 According to the multitude of thy tender Mercies blot out my Transgressions Augustus bought his Guilt who slept securely when he owed so
Again compare him with the Man that brought his Son that was possessed with a dumb Devil he brought him to Christ to be cured and Christ asked him Dost thou believe I can do it And he cryed out with tears Lord I believe help thou my unbelief Mark 9.24 That was an humble Spirit indeed there 's a Work of Faith Lord I believe but he acknowledgeth mixtures of weakness help thou my unbelief But here is no lamenting of defects All these have I kept from my Youth Good Souls in the best Actions they perform will bewail the mixtures of Sin when they own any thing of Grace they are still acknowledging their weakness and many Infirmities We may and we must acknowledge the Good that is wrought in us but still we may and we must be sensible of the mixtures of Infirmity in our best Actions Again compare him with Paul he was one that had cause to stand upon his Priviledges as much as any he had all those things which the finer sort of Hypocrites can plead and rely upon before they come to Christ. Before he became a Christian he was as touching the righteousness which is by the law blameless Phil. 3.6 He had a Life free from all Scandal and any outward Vice yet when he comes to look upon this he says I count all but loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ. Verse 8. Paul was broken-hearted touched with a sight of Sin and deserved Wrath But this Man what an utter Stranger was he to this Blessed Work of Brokenness of Heart All these have I kept from my Youth In short that I may gather up the Discourse Here was wanting Iosiah's Tenderness who rent his Cloaths and the other Man's Humility and Paul's Self-denyal therefore certainly his Answer shews that he was not truly acquainted either with the Law or with himself So that the Note which I shall prosecute will be this Doct. That Men are too apt to think well of themselves or of their own Goodness and Righteousness before God Here is a Young Man drunk with a foolish Confidence and therefore boasteth that he had ever performed his Duty And to be sure he hath more fellows in the World some that are as Confident as he but upon far less grounds It is said of the Scribe that came to Christ Luke 10.29 But he willing to justifie himself That is the Temper and Disposition of Man So Rom. 10.3 For they being ignorant of God's righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God So Rev. 3.17 Thou sayest I am rich and increased with goods and stand in need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Oh how apt are many to conceit of themselves beyond what they ought Obj. But what 's the Cause that Men are so apt to over rate their own Righteousness and Goodness before God I answer Ignorance Error Self-love Negligence and Security First Ignorance They are ignorant of the Law and of the Gospel 1. Ignorant of the Law of the Spiritual meaning of the Law They think they are well enough if they refrain from outward gross Sins and so say All these have I kept because they keep it in an outward way as that Pharisee Luk. 18.11 God! I thank thee I am not as other men are Extortioners Vnjust Adulterers or even as this Publican Men please themselves in this as if open and gross Sinners were only lyable to the Wrath of God O how Natural is it to us to cut short the sence of the Law that which may suit it to our own practice and our own course of Duty Ignorant Persons think that no Man is an Idolalater or guilty of the breach of the First Commandment but he that doth grosly and openly worship Stocks and Stones and Beasts and Serpents and none a Murderer but he that hath kill'd a Man none an Adulterer but he that hath defiled his Neighbours Bed none a Thief but he that robs by the High-way side or that pilfers anothers Goods They look to the gross and outward sence of the Law and not to the inward Spiritual meaning thereof The Lord Christ rebukes this Ignorance Matth. 5.22 and shews that rash anger and contumelious words are Sins and he is a Murderer not only that doth kill another but he that breaks out into Passion that calls his Brother Fool he is in danger of Hell-fire that Lustful glances are Adultery that the Law requires not only an External Conformity in Manners and Actions but Purity and Righteousness in all our Thoughts internal Motions and the Affections of the Heart Therefore the poor ignorant Self-deceiving Man that triumphs over Sin as if it were wholly dead in him because it breaks not out into open wickedness and enormous Offences is wholly mistaken as Paul was alive without the Law O this Man is foully mistaken for he knows not the Law aright for it doth not only Command some External Duties and forbid some of the grosser Sins but reacheth the Heart it condemneth Lust evil Concupiscence and inordinate Motions and Stirrings A Man that keeps the Law only outwardly can no more be said to keep the Law than he that hath undeâ—â—â—â—n to carry a Tree and only takes up a little piece of the Bark 2. They are ignorant of Gospel Righteousness which consists in the remission of Sins and Imputation of Christ's Righteousness applyed by true Faith What 's the Reason men are so apt to over-rate their own Righteousness They are ignorant of the Righteousness of God Rom. 10.3 They do not know the true Plea in the Gospel Court which is not Innocency but a broken-hearted Confession of Sin Thâ—â— Perfection of personal Obedience which the legal Covenant requireth they acknowledge not and being ignorant of the second they patch up a piece as well as they can of the Duties of the Law ill understood that the Ell may be no broader than the Cloath Ignorance then is one great Cause of this Disposition in men to justifie themselves Ignorance of the Legal and Gospel Covenant they are ignorant of the Nature Merit and Influence of Sin and of the severity of God's Justice Secondly Another Cause is Error They are leavened with sottish Principles and that disposeth them to a Conceit of their own Righteousness I shall name several of them 1. That they live in good Order and are of a Civil harmless Life and are better than others or better than themselves have been heretofore and therefore are in good Condition before God and yet a man may be Carnal for all this I will take this Principle asunder Take the Positive part A Man may live in good Order be of a civil and harmless Life and yet be destitute of Grace and of the Life
with him by baptism unto death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life for if we have been planted together in the likeness of his death we shall be also in the likeâ—ness of his Resurrection 2. In Baptism you were entred by others therefore in grown years you must enter your selves by your own Consent Disciples of Christ. There is a Personal Act required of all that come to Age that they may stand to the Covenant and own what their Parents promised for them As the Parents of the Blind-man said Iohn 9.21 He is of Age ask him he shall speak for himself You did by your Parents according to God's Institution Covenant to renounce the Pomps and Vanities of the World and accept of Christ but now you are of Age you must speak for your selves then every one must come with his own Hand and enter themselves into God's Muster-Roll Isa. 44.3 4 5. I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy Seed and my blessing upon thine Off-spring c. One shall say I am the Lords and another shall call himself by the Name of Iacob and another shall subscribe with his hand unto the Lord and surname himself by the Name of Israel As they grow up they shall engage themselves unto the Lord. Therefore Christianity is called a Confession and Jesus Christ is called the Apostle and High Priest of our Profession Heb. 3.1 and every Christian is a Confessor Rom. 10.9 If thou shalt confess with thy mouth one that must openly own Christ and personally profess his subjection to the Gospel of Christ 2 Cor. 9.13 They glorifie God for your professed subjection unto the Gospel of Christ. Our Renunciation of Christ's Enemies and Profession of our Faith and Resignation to God should be made with our own mouths when we are able 3. This Personal Consent must not only be Outwardly professed but the Heart must be Renewed and the bent of it set towards God For we have not only to do with men but with God therefore Rom. 6.13 Yield your selves unto God as those that are alive from the dead All this is spoken to shew the Vanity of those that say That there is no Conversion in the Church no Regeneration but by Baptism these are pernicious Errors that strike at the Root of Holiness As there is a Conversion from Paganism to Profession or Confession of the Name of Christ so there is a Conversion from Confession to Reality We are all bound to enter our selves as Christ's Disciples 2 Doct. They that enter themselves Disciples to Christ and give up themselves to him must follow him that is to say imitate his Example REASONS 1. In the General Because this is agreeable to the General Sence of Religion that is in the Hearts of all men Ea demum vera est Religio imitari quem colis This is true Religion to imitate what we worship otherwise men are not true to the Religion they do profess The Heathens were so bad because they were taught Iovem colere potius quà m Catonem to Worship Iupiter rather than Catâ— So Christians are to be much better because it is Christ whom they worship therefore they are to be pure as he is pure 1 Ioh. 3.3 He that hath this hope in him purifyeth himself as he is pure A Man is not true to his Religion if he doth not prize that and follow after that which he conceits to be most excellent in his God To despise Holiness in Men and pretend to love it in God is gross Hypocrisie Reason will tell us that the first Cause should be the highest Rule that the Divine Essence and Being as it is the beginning of all Beings so it should be the Rule of all Perfections II. There are many Special Reasons why Christ should be propounded to us as our Pattern and Example whom we should follow and imitate 1. Because he is a Pattern of Holiness set up in our Nature It would discourage us to consider of the deep Ocean of the Deity rather we are taught to coast it in our Passage to Heaven by the Banks of Christ's Example He came down from God not only to restore us to God's Favour but to set us an Example 1 Pet. 2.21 Leaving us an Example that we should follow his steps The Life of Christ is a living Rule Religion exemplified a visible Commentary on God's Law The Angels obeyed God and we are referred to their Example in the Lord's Prayer Thy Will be done on Earth as it is done in Heaven but this could not be so encouraging as when it is done by one in our Nature 2. Because there are many advantages by this Pattern in our Nature As 1. Our Pattern is more compleat than if God had been our Pattern There are some Graces wherein we cannot be said to resemble God and therefore we must look for a Pattern elsewhere as Humility Faith Fear Hope Reverence Obedience none of these things are in God for he hath no Superior and these things imply Inferiority and Subjection There are some parts of Holiness which stand in a Conformity to God others which stand in a subjection to God such as Man oweth to God as his Superior which hath no resemblance to any thing in God's Nature for God is not subject to any But Knowledge Wisdom Justice Mercy Love Purity we have them in a lower degree some shadow of them Now in all these Christ is our Pattern Mat. 11.29 Learn of me for I am meek and lowly in heart in all things that have respect to Suffering and Subjection in Patience and Self-denyal Our Rule was perfect at first but not our Pattern 2. It is an engaging Pattern We are engaged by the Rule of our Obedience but much more by Christ's Example The Practice of Christ maketh every Duty lovely to us for the Disciple is not above his Lord. Masters many times to shame their Servants will take the work in hand which they grudge at Iohn 13.14 If I then your Lord and Master have washed your Feet ye ought also to wash one anothers feet Shall we forbear to follow such a Leader 3. It is an encouraging Pattern Partly as there is an efficacy in this Pattern as with the Gospel or Law of Christ there goeth along the Ministration of the Spirit so also with the Consideration of his Example It is not a bare Moral Inducement but it is accompanied with a real Influence of the Spirit Christ doth not only bless to us his Doctrine but his Example he hath purchased Grace that we may do as he hath done before us he hath divided his Spirit and shed it abroad among his Disciples Every Duty is sanctified by his subjection to it all his Paths drop fatness and the way to Heaven is made more easie because he hath walked in it
that Riches are evil in themselves but that it is hard for such Creatures as we to possess them without sinful and inordinate Affections 4. Consider who it is that speaks it Alas if it had been the saying of any private Divine or particular Minister we might tax it as rash and rigorous but the mouth of Truth it self hath spoken it even Jesus Christ whom we own as our Lord and Master He knew the way of Salvation and knew the state and danger of Souls and he hath interposed his Authority and represents the difficulty It is Jesus Christ that had so much Wisdom to judge aright of matters Jesus Christ that had so much regard to the Comfort and Happiness of Men that he would not fright them with a needless danger and therefore certainly you should take such an Admonition to Heart from the mouth of him whom you call your Lord and Master and from whom at last you expect your doom and judgment he hath said it If any wise Man hath said it from the Experience of almost all Ages and Persons you ought to have regarded it but when our Lord hath said it he who is the Amen the Faithful and true Witness why should we not believe him I pray what do you think of Christ was not he able to judge of the Case It was the saying of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is impossible to be excellently good and eminently rich Therefore Celsus a Heathen who sought all occasions to disgrace the Gospel saith that Christ borrowed this saying of Plato but he is confuted by Origen in his Book against him This proud Heathen was sensible there was Wisdom in the speech therefore he would deprive Christ of the Honour of it But now since we believe the Doctrine of Christ and own it as the Speech of Christ who is our Lord and Master therefore it should more sink into our Hearts Thus for the Explanation of the Point from the Circumstances of the Text. II. Let us see whence this difficulty doth arise I answer Because of the sins to which a wealthy Estate doth expose us 1. Riches are apt to breed Atheism and Contempt of God They that are wholly drowned in Pleasures of Sense do not look into the Invisible World and see God which is the Father of Spirits Prov. 30.9 Lest I be full and deny thee and say who is the Lord There is a Practical Atheism when Men forget or despise God and a Speculative Atheism when they deny God Now the Rich are apt to do both A Man that tumbles in Wealth Ease and Plenty is apt to forget and despise God But Jesurun waxed fat and kicked thou art waxen fat thou art grown thick thou art covered with fatness then he forsook God which made him and lightly esteemed the rock of his Salvation Deut. 32.15 Nay in some sort they deny God they live as if there were no God at all none to call them to Account Men that have seen no Changes and were never humbled under God's mighty hand never think of an Invisible Power I remember the Psalmist saith Psal. 55.19 Because they have no Changes therefore they fear not God they have not an Awe or Reverence or due sense of a Divine Power upon their Hearts because they never have been acquainted with Changes the Condition they have lived in hath been a constant tenour of Worldly Happiness So Zeph. 1.12 They are settled upon their Lees that is are not tossed from Vessel to Vessel as Wine that is racked They live in an even course of Worldly Prosperity and in abundance of Worldly Comforts without a Change and this choaks and gluts the Heart that they have no sense of the Lord's Goodness Changes do more awaken us and make us look to God as the Fountain of good and evil Isne vices magis in nobis excitant sensum divinae bonitatis quà m continuus tenor faelicitatis qui nos inebriat In short The Pleasures and Thoughts of the World do so take up their Hearts that there is no place for any serious thought and solemn remembrance of God such as should beget an awe in us It is said Isa. 5.12 The Harp and the Viol and Tabret and Pipe and Wine are in their Feasts but they regard not the work of the Lord neither consider the operation of his hands Thoughts of God are suppressed as soon as they do arise and they take no notice of the work of God's hands nor what he doth in their days to revive the sense of his Eternal Power and Godhead nor do they take their Comforts out of God's hands but look altogether to natural and to second Causes as being sufficient to themselves to live of themselves Indeed they may seem in Opinion to own a God as others do they take up the current Opinions and perform customary Worship but they do not glorifie him as God or repair to him with that life and fervency as those that stand in need of him nor consecrate their best Time and Strength and Affections to his Service It is usually the broken-hearted godly poor and those that have had frequent Experiences of the Changes of Providence that exercise themselves to Godliness and seek after God in good earnest The great Landlord of the World hath more Rent from many poor Cottages than from divers great Pallaces for they wallow in Plenty and never think of God 2. Riches keep Men from being broken-hearted and seeing their need of Christ. It is the poor needy Soul sensible of its own sin and misery that is likely to thrive in Religon and prosper in any heavenly design and pursuit Now those that are rich have so many entertainments of sense to inveagle their minds and divert their thoughts and are so besotted and inchanted with present delights and Pleasures that they have no feeling of their Condition or sense of the necessity of God's Grace therefore it is our Lord begins his description of Blessedness Mat. 5.3 Blessed are the poor in spirit for theirs is the Kingdom of Heaven How few of them that are rich in Estate are poor in spirit the sense of their present Ease and Welfare makes them forget all thoughts of their spiritual Condition and reconciling themselves to God by Christ. The Prodigal never thought of going to his Father 'till he began to be in want Luk. 15.17 18. While Men have any thing in the World they are senseless and secure in the midst of all their sin and â—isery and if they can live without God and apart from God they will not come at him Ier. 2.31 Wherefore say my people We are Lordâ— we will come no more unto thee As if this merry World would always last and there were no Judgment to come and God would never bring them into his Presence but they live a Life of Estrangement from God they can live upon themselves and their own supplies and things that fall to them by the Bounty of God's Providence 3.
2. Consider Carnal Confidence Effectivè in the Influence of it the Effects of it are very mischievous 1. It is the Ground of all Miscarriage in practice When Men think they cannot be happy without Wealth or so much coming in by the Year then they will soon come to this they dare not obey God for fear they shall lose their worldly Comforts wherein their Happiness lyes It is notable when the Holy Ghost speaks of keeping the Commandment and that the Commandments of God are not grievous to his People presently he speaks of Victory over the World 1 Ioh. 5.3 4. For this is the love of God that we keep his Commandments and his Commandments are not grievous For whatsoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Why what is the Reason of this conâ—exion The World is a great Hinderance and Let in keeping the Commandment Unless a man overcome his worldly Appetites and worldly Desires he cannot keep the Law of God to any purpose And therefore David saith Psal. 119.36 Encline my heart unto thy Testimonies and not to covetousness Implying that while our Hearts are carried out so strongly after worldly things we can never be thorough and upright with God in the way of his Testimonies 2. It hinders us from looking after heavenly things It is impossible a Man should in good earnest seek things above whilst be trusts in the World and promiseth himself a long and happy Life here Trust is Acquiescentia cordis the Rest and Complacency of the Soul it seeks no further when it hath something to rest in therefore when we rest here all other Happiness is neglected there is no want in their Condition Luke 12.19 Soul thou hast much goods laid up for many years take thine ease They cannot endure to think of a Change of leaving this and going to a World to come of shooting the Gulph and launching out into another World and therefore make no Provision for Eternity Well then trusting in Riches is bad as it takes off the Heart from depending upon God's Providence for the present for so far a Creature exempts it self from the Jurisdiction and Dominion of God but much more bad as it takes us off from depending on God's Promises for the future as it flatters us with hopes of long and happy days and causeth us to put off all Thoughts and all Care about Eternity and Blessedness to come He that trusts in Riches judgeth all his Happiness to be in this Life let him enjoy the World to the full and he hath enough here is his Happiness and his Heaven too he saith as that Cardinal He would not give his Portion in Paris for his Portion in Paradice Tell a worldly man of laying up Treasures in Heaven and of the Riches of the Heavenly Inheritance he smiles at it and will not give a foot of Land here for an Acre in Heaven Tell them of growing rich towards God and it is but a Fancy Luk. 12.21 So is he that layeth up treasure for himself and is not rich towards God So they may enjoy present satisfactions they will give God a discharge for other things As the Rubenites and Gadites would stay on this side Iordan and consented to abate their Portion in the Land of Canaan because they were already in a Rich Countrey so they can be content to abate Heavenly Happiness for if it be well with them here they are satisfied for other things they need not trouble themselves 1 Cor. 15.32 Let us eat and drink for to morrow we shall dye and there is an end of the World with us 3. It is the ground of all the Disquiet and Discontent of Mind that we meet with If a Man would live a happy Life let him but seek a sure Object for his Trust and he shall be safe Psal. 112.7 He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. A Man that puts his Confidence in God if he hears bad News of mischief coming towards him as suppose a bad Debt a loss at Sea Accidents by Fire Tempests or Earthquakes as Iob had his Messengers of evil tydings which came thick and threeâ—old upon him yet he is not afraid for his Heart is fixed on God He hath laid up his Confidence in God therefore his Heart is kept in an equal poyse he can say as Iob The Lord hath given and the Lord hath taken away blessed be the name of the Lord Job 1.21 His Comforts did not ebb and flow with the Creature but his Heart was fixed trusting in the Lord. But now when a Man puts his Joy and his Contentment under the Creatures Power he is always liable to great Dejections and anxious Disquiets Ier. 49.23 They have heard evil tydings they are faint-hearted His Life and Happiness consists in the presence of Creatures and in the Affluence of the World which being mutable so must his Comfort needs be So that he that trusts in Riches to be sure doth but make way for sore and sad Troubles of Spirit Good David when he had abused his Prosperity to a Carnal Trust and Security he felt the more trouble afterwards and so gives us the Instance of himself in this kind Psal. 30.6 7. I said in my prosperity I shall never be moved Lord by thy favour thou hast made thy Mountain to stand strong thou hidest thy face and I was troubled He shall never want Troubles that placeth his Trust in any thing on this side God but is up and down as his worldly Comforts ebb and flow whereas a Christian who makes God his Trust and the Favour of God his greatest Interest is like the Nave or Center of the Wheel which still remains in its own place and posture in all the Circumgyrations and turnings about of the Wheel So in all the turnings of Providence when the spokes are sometimes up and sometimes down sometimes in the Dirt and sometimes out of the Dirt the Nave and Center is still where it was Well then if you would be acquainted with true Peace let not your Hearts be set upon great Estates which are liable to so many Changes but trust in the Lord and your Heart shall be established III. I come to give some Signs and Discoveries of this secret Evil Confidence and Trust in Riches 1. When Men oppress and do that which is evil and think to bear it out with their Wealth Power and Greatness as if there were no God above to call them to an Account or as if there had not been or could not be such a turn of Humane Affairs as God can lay them low enough and their Honour be laid in the Dust and the Poor and Afflicted shall be Exalted God hurls the World up and down that Misery may not want a Comfort nor Power a Bridle sometimes God puts up this sometimes the other sort of Men that still by all these Changes he may
of great Authority and Influence over the Carnal World of great cunning and dexterity in setting our Sins a work certainly unless we be strong in the Lord and in the power of his might there is no standing Eph. 6.10.12 compared But why hath God left it impossible to Man when he hath offered hopes by the New Covenant 1. That all the Glory of the Good that is in us may redound unto his Grace Eph. 1.6 To the praise of the glory of his Grace wherein he hath made us accepted in the Beloved That is God's End in the New Covenant that we might ever admire and highly esteem his Glorious Grace And therefore it is not only Grace that opens the Door that removes the flaming Sword that is against us that takes away the Curse of God but in the whole business of Salvation all is to be ascribed to Grace It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 the words willeth and runneth are considerable The Lord that brings us into this State keeps us in this State 2. To keep the Creature in a constant Dependance upon him and that he might often hear from us As long as a Man is sufficient to himself he never comes to God Ier. 2.31 We are Lords and will no more come unto thee If a Man had the Dominion over his own Spirit and were sufficient to himself God would never hear from him The Prodigal went away from his Father when he had his Portion in his own hands and he never thought of returning till he had spent all and began to be in want Luk. 15.14 Thus should we do with God Prayer and all trading with Heaven would cease if we were sufficient of our selves as to do any thing and therefore with Man it is impossible VSE First Take heed that you do not make a wrong Use of this Impossibility namely so as to be discouraged and throw off all as if there were no hope God hath left it so as that we may despair of our own Strength but not of his Help We should not be discouraged since he worketh in us what he requireth of us 1. God can overcome all this Difficulty He that made the Heart is above it and can frame it to himself Evangelical Difficulty lyes in three things the Corruption of our Nature outward Impediments and Satans Opposition Now the Scripture represents God as able to do all for us he can change our Hearts sanctifie our Condition and help us to vanquish our Temptations 1. He can change our Hearts by Regeneration Alas we cannot change our Natures or turn our selves to God and therefore we are apt to be cast down when we look upon God's holy Ways and the strength of our own Lusts but God is able to change those Hearts of ours and take away their Reluctancy not by making a violent Impression as we force a Stone upward but by imprinting in our Hearts the Habits of Grace whereby we are carried out willingly in the Ways of God and so our Business becomes easie Titus 3.4 According to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost No man can come unto me except the Father which hath sent me draw him John 6.44 And draw me and we will run after thee Cant. 1.4 He puts forth his mighty Power upon the Heart and changeth the bent of our Souls and so we come in 2. God can sanctifie our Condition that it shall not be a Snare Christians whatever you think of it it is not easie to keep your selves unspotted from the World to live in the midst of so many Temptations and to carry on an Equal holy heavenly Frame of Heart such as the Apostle mentions 1 Cor. 8 30 31. It remains that they that have Wives be as tho' they had none and they that weep as tho' they wept not and they that rejoyce as tho' they rejoyced not and they that buy as tho' they possessed not and they that use this World as not abusing it This is our Duty But how shall we do to get such a weaned Heart With Man it is impossible but not with God He can give a Rich Man such Grace as to contemn the World to lay up Treasures in Heaven and upon Religious Reasons to leave all for Christ's sake God taught Paul this Holy Weanedness Phil. 4.12 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need And he can teach it you if you will wait upon him Our own Natural Spirits indeed carrieth us quite another way Iames 4.5 6. The Spirit that dwelleth in us lusteth to envy but he giveth more Grace Our Natural Spirit is all for Temporal things it envies the greatness of others it designs for our selves but when Lusts rage he can bridle them the Lord is able to give us a holy Weanedness and Moderation of our Desires in the midst of all those Baits and Snares that we are compassed about withal 3. To Conquer Temptations It is God that rescues the Prey and plucked us at first by a strong hand out of Satan's Power Luke 11.21 22. When the strong man armed keepeth his palace his goods are in peace But when a stronger than he shall come upon him and overcome him he taketh from him all his Armour wherein he trusted and divideth his spoils God can bind Satan and dispossess him and recover you out of the snares of the Devil wherein you are taken captive by him at his will 2 Tim. 2.26 And when we are once in a State of Grace he can preserve you in despite of Men and Devils The World assaults the Children of God with great Force and Power and the Devil is in the Design But saith the Apostle Greater is he that is in you than he that is in the World John 4.4 God is greater in Counsel greater in Strength greater in his Providence and watchfulness for the good of his People Till this Divine Power interpose it can never be 2. We have no Reason to doubt of his Will for he hath promised to take away the Heart of Stone Ezek. 36.26 A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your Flesh and I will give you an heart of flesh There is nothing within the Compass of our Christiaâ— Calling of which we have not a Promise in the Covenant The Precept and the Promise go hand in hand therefore the Promise will be made good and so we have no Reason to despair but humbly wait upon God in the use of means till these Promises be accomplished Secondly What Use shall we make of it then Go to God for this Power and give all the Glory of any Saving Grace wrought in us by this
them in all Assaults and Temptations and causing us to grow Col. 1.11 According to his glorious power unto all patience and long-suffering with joyfulness And Eph. 3.16 That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man And thus he continueth to do till they be perfected and compleatly glorified Thus the Lord puts forth his power in defending quickning and increasing the Grace that he hath wrought in us We have seen there is a Power put forth in a way of Grace Now this should be considered by them that have a deep sense of their Impotency and carnal Distempers for these Reasons 1. Because it is a great Relief and Prop to the Soul O what cannot the working of this mighty Power do for us It exceedeth all the contrary Power whether in Sin the World or the Devil and so answers our Doubts and Fears But you will say How is the Power of God such a Relief to the soul We can easily grant that God is able but how shall we know that he will put forth this mighty Power for us I answer 1. In Agonies of Conscience it is not the Fear of Hell only that troubles us but our rooted Distempers Indeed Fears of Hell awaken us but when we come to see our inveterate and rooted Carnal Distempers this troubles us A poor Soul that is any thing far gone in this preparative Work cries out It is impossible this blind Heart of mine should ever be enlightned this vain Mind be made serious this hard Heart be â—oftned these bewitching Lusts renounced It is the Difficulty of parting with Sin troubleth the Conscience therefore it is a Relief to represent God as able So in the midst of Assaults and Temptations when we are dangerously beset and fear we shall never be able to hold out think of the Power of God 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Jude 24. Vnto him that is able to keep you from falling Our great Trouble is for want of Power 2. Again It must needs be a Relief to the Soul because if we be perswaded of his Power it gives us some hope of his Will also So that we may go to God and say as the Leper Matth. 8.2 Lord if thou wilt thou canst make me clean Look as Beggars if they see an ordinary Man pass by they do not use much Clamour and Importunity with him but if they see a Man well habited and well attended they will follow after him and plead hard for Relief and say Sir it is in the power of your hands to help us so it doth encourage us to consider God is thus able and can easily help and do this for us Nay 3. God's Power is engaged by Promise and therefore in many Cases we may reason he is able to keep us and therefore he will Rom. 14.4 He shall be holden up for God is able to make him stand And Rom. 11.23 They shall be grafted in for God is able to graft them in again The two Pillars of the Temple were called Iachin and Boaz Strength and Stability he hath strength and therefore he will establish for he hath Power enough to make good his Word 2. Difficulties are left for this very end to drive us to the Throne of Grace that we may set the Power of God a work that where Man leaves off there God may begin and when the Creature hath spent it's allowance the Creator may shew forth his strength Look as in the Outward Case God promiseth to deliver his People when he seeth that their power is gone Deut. 32.26 so in the Inward Case He giveth power to the faint and to them that have no might he encreaseth strength Isa. 40.29 VSE 1. Let this Support us in all the Difficulties that we meet with in our way to Heaven When we are at a loss God is not at a loss Zech. 8.6 If it be marvellous in the eyes of the remnant of this people in these days should it also be marvellous in my eyes saith the Lord God's Power is not to be measured by our Thoughts and by our Scantling Things may seem strange to us but God can easily effect them He that bringeth forth in the Spring such beautiful Flowers out of the Earth which looked with such a horrid and dismal Face in the Winter what cannot he work in our Souls This is a great support to a fainâ—ing Soul it is easie with God to do what we count impossible A Stranger cannot charm a Mastiff Dog when the Master of the house can with a word The Shepherd can call off the Dog from the Flock so the Lord can easily rebuke Satan when he finds him most violent and he can subdue and quell the strongest Lust. 2. When we are sensible of our weakness let us observe the Laws God hath set to the Creatures God will be attended upon and waited for in the use of Means We must come to the Throne of Grace and therefore our Lord when he teacheth us to pray he saith Thine is the Kingdom the Power and the Glory We must come to God if we would have his Power exerted And God will be believed in and have his Power rested upon and applyed Mark 15.28 Oh Woman great is thy Faith be it unto thee even as thou wilt John 11.40 If thou wilt believe thou shouldest see the Glory of God that is his Power If in desperate Exigences we would have the Power of God put forth God must be sought to and rested upon and you must abstain from all Sin Samson received Strength no longer from God than he kept the Law of his Profession When we entangle our selves and wilfully run into Sin and turn away from God we discharge God from looking after us 3. Observe what Experience you have of the Power of his Grace have you found it working in you Meer reading and hearing will not evidence this Truth so much as Experience that there is Power put forth in a Gracious way Alas otherwise we shall but speak of it as Strangers to it with cold Notions therefore can you say I can do all things through Christ strengthening me Phil. 4.13 And are you strong in the Lord and in the power of his might Eph. 6.10 Have you learned this Holy Art of conquering your Distempers and Temptations by the Power of God SERMON XV. ON MARK X. v. 27. With God all things are possible 3 Doct. I Come to the General Truth upon which this is grounded That God is Omnipotent and can do all things This I shall prove Explain Apply First I shall prove by Scripture and by Reason 1. By Scripture because it is an Article of Faith and the Scriptures that concern this Point may be ranked thus You will find the Question propounded Gen. 18.14 Is any thing too
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
our Knowledge and Holiness be increased as our Estates are diminished So Heb. 12.11 No Chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of Righteousness unto them which are exercised thereby All the Honours and Riches of the World are not worth the least degree or dram of Grace 2. Their Condition was not only good but growing better every day It is not enough barely to be good but we must grow from good to better and be best at last God's Children wait on the Lord and he is not wont to be sparing and streightned to those that attend upon him Isa. 40.31 They that wait on the Lord shall renew their strength They are planted in his Courts and that is a fertile Soil Psal. 92.13 14. Those that are planted in the house of the Lord shall flourish in the Courts of our God they shall still bring forth fruit in Old Age they shall be fat and flourishing There are Ordinances by which they receive a supply of the Spirit their Hearts are upon the Wages that lead home to God Psal. 84.7 They shall go on from strength to strength When our Hearts are set upon a thing we will neither go off nor go back but still gain ground They find new Encouragement in God's ways Prov. 10.29 The way of the Lord is strength to the upright the more they walk in it the more Encouragement they find to do so all which doth condemn our laziness that we make no more Progress surely our Reward should encourage us Phil. 3.14 I press towards the 〈◊〉 for the prize of the high calling of God in Iesus Christ In a Race where there is so great a Price we should not stand at a stay but still be running and getting nearer the Goal the Way is so pleasant that we have no occasion to tire in it 2 Pet. 3.18 But grow in Grace and in the knowledge of our Lord and Saviour Iesus Christ We have so many Benefits by Christ that surely we are encouraged to seek for more Besides consider God's Expectation God expecteth more from some than others according to their Years and standing Heb. 5.12 For when for the time ye ought to be Teachers having had so much Means and Advantages ye have need that one teach you again which be the first principles of the Oracles of God So Luk. 12.48 Vnto whomsoever much is given of him shall be much required and to whom Men have committed much of him they will ask the more We expect he should come sooner that rideth on horse-back than he that goeth a foot Now that we may grow Carnal Affections must be weakened Ioh. 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit This Purging is by Mortification Faith the Mother grace must be increased Rom. 1.17 Therein is the Righteousness of God revealed from Faith to Faith as it is written The just shall live by Faith We must still continue to live by Faith The Means of Grace must still be attended upon 1 Pet. 2.2 As new-born Babes desire the sincere milk of the Word that ye may grow thereby 3. Their Growth was considerable they arrived to a great degree of Eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is high Faith and great Love Certainly they did not over grow their Duty but it was a wonderful growth considering the difference between them and themselves what they were before the Gospel came to them and what now Considering also the difference between them and others how they had outgrown their Equals yea those who had received the Gospel before them Surely we should not only grow in Grace but seek to excel in Grace God will have more Glory and we more Comfort Now those that would Excel 1. Should be more Humble for Iames 4.6 God resisteth the proud but giveth Grace to the humble The Lord increaseth his Grace where all is ascribed to God and nothing to our selves but he is an Enemy to those that lift up themselves and puff up themselves and set the Crown upon their own Heads 2. They should be diligent in the Use of their Gifts for to him that hath shall be given Luk. 8.18 that is that useth what he hath that carryeth himself according to the Helps vouchsafed and imployeth and improveth what he hath he shall have more They shall have more Faith more Love from the same Spirit who gave them the first Grace If in the effect you shew what you have and declare what you have you shall have more the Original Stock shall be increased 3. There should be Thankfulness They own God in all Col. 2.7 Rooted and built up in him and stablished in the Faith as ye have been taught abounding therein with Thanksgiving The Creature then robbeth not God of the Glory of his Gifts and therefore shall have more 4. There must be Obedience to the Word of God as our Rule the sanctifying Motions of the Spirit as our Principle and the Author of that Grace which we have Now the more ready we shew our selves to comply with the Directions of his Word and the Motions of his Spirit the more is Grace strengthened in us for Disobedience to the Word is a Provocation to God which hindereth the due impression of it on our Souls Ier. 8.9 They have rejected the Word of the Lord and what Wisdom is in them And Disobedience to the Spirit is a Grief to him Eph. 4.30 Grieve not the Holy Spirit of God whereby ye are sealed unto the day of Redemption So that sin hindereth our growth and letteth out our strength But what shall we say of them that beat down the Price of Christianity as low as they can and content themselves with what is barely necessary to Salvation as if the safest way were to go as near the brink of destruction as possible These Men care not though they dishonour God so they may be saved but they will in time see that the greatest Grace is no more than needeth 4. They grow in both Graces both in Faith and Love These two Graces are inseparable Companions Col. 1.4 Since we heard of your Faith in Christ Iesus and of the love which ye have to all the Saints So 1 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in Faith and Love which is in Iesus Christ The one concerneth our Personal Benefit and Safety the other the good of the Body that we may have a tender Care of the Unity Honour and Prosperity of Christ's Church We are to build up our selves in our most Holy Faith and we are also to Edifie others which is done by Love principally Besides this Connexion is necessary because all Religion is exercised by these two Graces The Mysteries of Religion are received and improved by Faith and the Precepts and Duties of it are acted by Love 1 Cor. 10.13 14. Watch ye stand fast in the Faith quit your selves
the Nature of it 2. The Properties of it 3. The Examples of Scripture First Let us see the Nature of it and thereby we shall best judge of the growth of it Faith is a Grace whereby we believe God's Word in general and especially the Doctrine of Salvation by Christ and do receive him and rest upon him for Grace here and Glory hereafter First The general Object of Faith is the whole Word of God Acts 24.14 Believing all things which are written in the Law and the Prophets Certainly the General Faith goeth before the Particular for there is no Building without a Foundation so that the General Faith is a firm and hearty Assent to such things as are revealed by God because revealed by him In which Description we may consider 1. The Object of this Grace Things revealed by God as revealed by him 2. The Act It is an Assent 3. The Adjuncts or Qualifications of this Act it is a firm cordial or hearty Assent 1. The Objects of Faith considered Materially are such things as are contained in the Divine Revelation Formally these things by Faith are apprehended under that Consideration as revealed by God by Vertue of the Truth and Authority of his Testimony The Objects of Faith materially considered are all such things as are contained in the Word of God or revealed by him which are of a different Nature Precepts Promises Threatnings Histories of Facts done Mysteries of Godliness All these are apprehended and improved by Faith to the use of Holy Living or entertaining Communion with God through Christ only among these Objects some are more noble and excellent others of lesser weight and moment The chief Objects of Faith are those things which are absolutely necessary to Salvation and without which we can neither be Holy here nor Happy hereafter such are those things which we specially call Articles of Faith as briefly comprehending all the Mysteries of Salvation the Decalogue c. But many other things are contained in the Word of God and conduce to the Confirmation and fuller understanding of these things though not of like weight and importance with them as for instance divers Histories and Miracles which are spoken of in Scripture as also some lesser Doctrines which only belong to the greater Fulness and Perfection of Knowledge The first sort of things must be explicitly and distinctly known and believed an implicit Faith may suffice for the rest Now an Implicit Faith we call that Faith by which we believe things not distinctly and apart but as they are contained in their Common Principle as for instance he that believeth the Book of Iudges to be a Book divinely inspired and yet hath never read it or heard it read by others he doth indeed believe the Histories contained therein to be true but not by an explicit Faith for he knoweth them not but by an implicit and general Faith as he is perswaded the Book was Indited by the Spirit of God but he who hath read the Book and knoweth particularly what is said of Samson Gideon Baruk and others of the Lord's Worthies and believeth it he hath a distinct and explicit Faith of these things The Believers of the Old Testament knew the Messiah and Redeemer of the World implicitly and not with that particularity which is required of Believers in the New And so do many weak Christians assent to all things contained in the Word of God by an implicit Faith though they do only expresly and explicitly believe things necessary to Salvation which is not said to justifie Laziness in any or an overly Carelesness in any matters of Religion as if we should acquiesce in the Knowledge of a few necessary things and seek no farther No The Word of God must dwell in us richly in all Wisdom Col. 3.16 For thô things absolutely necessary are but few yet other Points have their Use and conduce both to the Confirmation and Improvement of the rest But hitherto we have only spoken of the Object of Faith materially considered we must speak also of the Formal Consideration Things revealed by God as revealed by him for every Assent even that which is given to things contained in the Word of God cannot be called Faith For Instance if a Man should certainly hold and maintain any Point of Religion as the Creation of the World out of nothing but not upon the account of God's Revealing any such Truth but for some other Reason which seemeth necessary and cogent to him he cannot be said to believe this Article or to understand it by Faith as it is said Heb. 11.3 Through Faith we understand that the Worlds were framed by the word of God For Faith is an Assent to a Divine Testimony but when we know things by other ways and means of Assurance it is not Faith whatever it be So if a Man should believe the passages of God's Providence towards the Israelites upon the Relation of Iosephus the Historian and not upon the Authority of the Sacred Writers who have delivered it to us he cannot be said to have Faith Which also may be said of them who adhere to the true Religion only out of Custom and the happy Chance of their Birth and Education or because they received it by Tradition from their Ancestors or the bare warrant of their present Teachers or evidence of Reason Secondly The next thing which the Description offereth to us is the Act of Faith about this Object whiâ—h is an Assent The Formal Object of Faith is some Divine Truth as we have seen Now the Understanding hath a double Act about Truth Apprehension and Dijudication or exercising a Judgment about it So in these Divine Truths First We apprehend the Nature or Tenor of them or consider what is propounded to us in the Word of God which is Knowledge or Apprehension But then Secondly We judge or determine concerning the truth of these things which is Acknowledgment or Assent and this is the Act proper to Faith Thirdly The Adjuncts or Qualifications of this Assent come now to be considered They are two 1. It is a firm Assent 2. It is a Cordial and Hearty Assent 1. As it is a Firm Assent so Faith is distinguished from many things that look like it or pass for it in the World as First Non-contradiction or not questioning the Truths of Religion which is all the Faith that most have and cometh from their Inadvertency and Carelesness about Divine Maâ—ters They do not object against the Truth of what the Gospel propoundeth because they do not regard it and weigh it in their serious Thoughts This differeth little from Childrens learning Questions of Catechism or saying things by rote they can say over the Articles of their Belief and never doubted of them you may teach them to think and say any thing what you please for they say it and never consider of it So most Men in the Christian World talk at the same rate that others do but consider not
next World but to carry us thither with Comfort supplying us in a way most conducible to his Glory and our Welfare Psal. 84.11 The Lord is a Sun and Shield the Lord will give Grace and Glory no good thing will he withhold from them that walk uprightly All things are yours Ordinances Providences 1 Cor. 3.21 For all things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is God's 2. Hereafter That Christ will give us Eternal Glory and Happiness in the other World 1 Tim. 1.16 For this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting And Iohn 20.31 These are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have life through his Name This is the main Blessing which Faith aimeth at 1 Pet. 1.9 Receiving the end of your Faith even the salvation of your Souls By this all Temptations of Sense are defeated Now if you would know whether your Faith groweth or no you must discover it by the Firmness of your Assent or the Resolvedness of your Consent or the Peace and Confidence of your Relyance 1. For Assent If you believe the Word of Gâ—d especially the Gospel part with an Assent so strong that you can resolve to venture your whole Happiness in this bottom and let go all that you may obtain the Hopes which the Gospel offereth to you certainly he hath a strong Faith who taketh Gods Promises for his whole Felicity and God's Word for his only Security he needeth no more nor no better Thing nor surer Conveyance to engage him to hazard all that he hath when the Enjoyment of it is inconsistent with his Fidelity to Christ. 2. Your Consent A full entire Hearty Consent to resign your Selves to Christ not a feeble Consent such as is contradicted by every foolish and hurtful Lust but a prevalent Consent such as can maintain it self notwithstanding Difficulties Temptations and Oppositions of the Flesh and controll all other Desires and Delights whatsoever 3. For Relyance When you can trust him for deliverance from the Guilt Power and Punishment of Sin and to quicken strengthen and preserve Grace in you to everlasting Life You trust him in all his Offices as a Priest when you believe his Merits and Sacrifice and Comfort your selves with his Gracious Promises and Covenant and come to God with more boldness and Hope of Mercy upon the account of his Intercession especially in all Extremities and Necessities Heb. 4.14 15 16. Seeing then that we have a great High Priest that is passed into the Heavens Iesus the Son of God Let us hold fast our Profession for we have not an High Priest which cannot be touched with the feeling of our Infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly unto the Throne of Grace that we may obtain mercy and find Grace to help in time of need You trust him as a Prophet when you give up your selves as his Disciples to the Conduct of his Word and Spirit being parswaded that he will infallibly teach you the way to true Happiness Ioh. 6.68 Lord to whom shall we go thou hast the words of eternal life You trust him as a King when you become his Subjects and are perswaded that he will Govern you in Truth and Righteousness in order to your Salvation and defend you by his mighty Power from all your Enemies 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day And 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom To whom be Glory for ever and ever Amen SERMON III. ON 2 THESS I. v. 3. Your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth THE Growth and Encrease of Faith may be Judged of 1. By the Nature of Faith 2. The Properties of it 3. The Examples and Instances of great Faith in Scripture We are now upon the Second Thing the Properties 1. A Dependance upon God for something that lyeth out of Sight That this is an Essential Property of Faith appeareth by the Description of it Heb. 11.1 The Evidence of things not seen that is not seen by Sense and Reason Some things are invisible by reason of their Nature as God for no man hath seen God at any time Joh. 1.18 And therefore he is called the Invisible God Col. 1.15 And some things by reason of their Distance because they are Absent and Future as the Glory of the World to come and therefore 't is an Object of Faith and Hope Rom. 8.24 For hope that is seen is not hope for what a man seeth why doth he yet hope for it Vision and Possession exclude Hope and leave no room and place for it Now without Faith a Man can have no sight of these things 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off There is a mist upon Eternity and we cannot look beyond the Clouds of this lower World unless we have the Eagle-eye of Faith but by Faith we can see them so as to frame our Lives accordingly 2 Cor. 5.7 For we walk by Faith and not by Sight By Sense we see what is pleasing or displeasing to the Flesh but by Faith what conduceth to the saving or losing of the Soul Faith being very much like Sight and serving us for the Government of the Soul as Sight doth for the Body it may much be explained by it Now to Bodily Sight there must be an Object a Medium to make the Object conspicuous and a Faculty or Organ 1. The Great Object of Faith is Eternal Life as procured by Christ and promised in the Gospel There is no use of Sight where nothing is to be seen therefore the Object is set before us in the view of Faith in the Promises of the Gospel Heb. 6.18 and Heb. 12.2 God's Truth is as certain as Sight it self can be in it we see all things promised as sure and near 2. The Medium As we see Colours in the Light of the Air so these Spiritual and heavenly things in the Light of the Spirit 1 Cor. 2.11 12. For what man knoweth the things of a man save the Spirit of a man which is in him even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given us of God 3. The Eye or Visive Power A Blind Man cannot see at Noon-day nor the sharpest Sight at Midnight Now this
moved the Israelites to make the Golden Calf but Impatience in not waiting for Moses 'till he came down from the Mount where he was with God What made Saul to offer Sacrifice but want of Patience 'till Samuel came 1 Sam. 13.8 9 10. He tarryed seven days according to the set time that Samuel had appointed But Samuel came not to Gilgal and the People were scattered from him and Saul said Bring hither a Burnt-offering to me and Peace-offerings and he offered the Burnt-offering and it came to pass that as soon as he had made an end of offering the Burnt-offering behold Samuel came c. What made the bad Servant to smite his Fellow Servant and to eat and drink with the drunken Mat. 24.40 but this My Lord delayeth his coming Hasty Men are loth to be kept long in doubtful suspence The Voluptuous cannot wait their time when they shall have Pleasures at God's right hand for evermore therefore take up with present Delights like those that cannot tarry 'till the Grapes be ripe but eat them sowre and green Solid everlasting Pleasures they cannot wait for therefore choose the Pleasures of sin that are for a season A Covetous Man will wax Rich in a day cannot tarry the leisure of God's Providence Prov. 20.21 An Inheritance may be gotten hastily at the beginning but the end thereof shall not be blessed The Ambitious Man will not stay 'till God gives Crowns and Honours in his Kingdom All Revolts and Apostacies from God proceed hence they cannot wait for God's Help and tarry the fulfilling of his Promises but finding themselves pressed and destitute the Flesh which is tender and delicate groweth impatient 'T is tedious to suffer for a while but they do not consider 't is more tedious to suffer for evermore Thence come Murmurings and Unlawful Attempts stepping out of God's way An impetuous River is always troubled and thick so is a Precipitated Impatient Spirit out of Order and ready for a Snare 2. Quieting the Heart against Doubts Fears and Cares By a grown Faith Thoughts are established Prov. 16.3 Commit thy VVorks unto the Lord and thy Thoughts shall be established Fire well kindled casteth the least smoke We have firm ground to stand upon therefore we must not reel too and fro in a doubtful agitation of Mind Iames 1.6 7 8. Let him ask in Faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed for let not that Man think that he shall receive any thing of the Lord A double minded Man is unstable in all his wayes Faith fixeth the Heart against Fears Psal. 112.7 He shall not be afraid of evil tydings his Heart is fixed trusting in the Lord Isa. 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee Rom. 5.1 Therefore being justified by Faith we have peace with God through our Lord Iesus Christ Phil. 4.7 And the peace of God which passeth all understanding shall keep your Hearts and Minds through Christ Iesus Rom. 4.20 Abraham staggered not at the Promise of God thro' unbelief but was strong in Faith giving glory to God And Matth. 6.30 Wherefore if God so cloath the grass of the field which to day is and to morrow is cast into the Oven shall he not much more cloath you O ye of little Faith So Matth. 8.26 He saith unto them why are ye fearful O ye of little Faith The weak are mated with every difficulty Matth. 14.31 O thou of little Faith wherefore didst thou doubt Psal. 42.5 Why art thou cast down O my Soul and why art thou disquieted within me hope thou in God for I shall yet praise him for the help of his Countenance Well then here is a sure Note of a grown Faith the more we can quiet our selves in the Promises of God and wait his leisure for their Accomplishment A SERMON ON MATTH VIII v. 5 6 7 8 9 10. And when Iesus was entred into Capernaum there came unto him a Centurion beseeching him And saying Lord my servant lyeth at home sick of the Palsie grievously afflicted And Iesus saith unto him I will come and heal him The Centurion answered and said Lord I am not worthy that thou shouldest come under my roof but speak the word only and my servant shall be healed 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 doth it When Iesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great Faith no not in Israel I Come now to the Instances of a grown Faith and begin with the Faith of the Centurion and that deservedly for 1. Christ owneth it as great Faith Ver. 10. I have not found so great Faith no not in Israel that is a Faith so ripe and mature and that in a Military Man and an Heathen 2. Because he marvelled at it In ordinary Cases Wonder is a fruit of Ignorance When we are ignorant of the thing or a thing exceedeth our Capacity or Apprehension we Wonder at it But this cannot be imagined in Christ for he knoweth what is in Man and could not be surprized being the Author of this Faith Therefore some Interpret it of some External gesture of Wondering which he used to Commend the Centurion's Faith Why not the Passion of Wonder its self for we Wonder at things strange and unusual tho' we be not ignorant of them and Christ would discover all our sinless Infirmities therefore this sheweth it was a remarkable thing We read that twice Christ Wondered once here and another time Mark 6.6 And he marvelled because of their Vnbelief 3. Because he was the first Fruits of the Gentiles Ver. 11 12. And I say unto you that many shall come from the East and West and shall sit down with Abraham Isaac and Iacob in the Kingdom of Heaven But the Children of the Kingdom shall be cast out into utter darkness there shall be weeping and gnashing of teeth This was the first Occasion which Christ took to speak of the Rejection of the Iews and the Calling of the Gentiles This Man was a Roman and an Heathen but it seemeth had gotten some Knowledge of the true God and the true Religion and tho' he were not a Proselyte yet the Iews gave him this Testimony Luke 7.5 He loveth our Nation and hath built us a Synagogue And indeed we read nothing but well of him the very Errand that brought him to Christ was Care of his Servant and looking out for Cure for him Many have no more Care of their Servants than they have of their Horses and Oxen but this Man was of another Temper good to the Iews good in all his Relations Now that we may profit by this Example let us consider these three things 1. What was his
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
better colour The Mystery of Redemption to the Carnal is but a cold Story and the Rose of Sharon but as withered Flowers and the Promises of the Gospel are as dry Chips 3. The Causes of it they are the Holy Ghost and Faith as his Instrument This Joy is stirred up by the Holy Ghost therefore often called Joy in the Holy Ghost Rom. 14.17 For the Kingdom of God is not meat and drink but Righteousness and Peace and joy in the Holy Ghost 1 Thess. 1.5 For our Gospel came not unto you in word only but also in power and in the Holy Ghost And the Comforts of the Spirit Acts 9.31 Walking in the fear of the Lord and in the comfort of the Holy Ghost But then Faith is the Means Rom. 15.13 Now the God of hope fill you with all joy and peace in believing 1 Pet. 1.8 Whom having not seen ye love in whom tho' now ye see him not yet believing ye rejoyce with Ioy unspeakable and full of Glory So that it is a Fruit of Faith as well as a Work of the Holy Ghost Faith joyned with Love will bring much Love into the Heart of a Believer and will cause it to be deeply affected with Christ's Grace 3. The Nature of this Joy and Gladness Here we must distinguish 1. There is a superstitious Joy which ariseth from knowing Christ after the Flesh 2 Cor. 5.16 Wherefore henceforth know we no Man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more which is seen in this it prizeth Christ's Name but neglects his Office pretends a fond Esteem of his Memory but despises his Benefits As the Iews would fly in the Face of any that would not count them Abraham's Children yet would not do the Works of Abraham so is the Nominal Christian's Joy This Joy venteth it self in a Carnal way by outward Theatrical Pomp and Ceremonial Observances but not in real Affection to Christ yea they are rather Enemies to his spiritual Kingdom and Cause and Servants and express their rejoycing rather as Votaries of Bacchus than as Disciples of Christ in a gross and Carnal way This Joy is a rejoycing in Christ for a day but we are to make it our daily Work an holy Festival that lasteth our whole Lives Phil. 4.4 Rejoice in the Lord alwayes and again I say rejoice This is a different thing from Abraham's rejoicing He had a Prospect of Christ's day and was exceeding glad but this is a Carnal owning of the God of the Countrey and no more 2. There is an holy Rejoycing which may be considered 1. As to the lively Acts. 2. Or solid Effects 1. As to the lively Acts in solemn Duties as the Word and Meditation and Lord's Supper it doth your Hearts good to think of Christ Cant. 1.4.10 We will be glad and rejoice in thee we will remember thy Love more than Wine Psal. 22.26 The meek shall eat and be satisfied they shall praise the Lord that seek him Your Heart shall live for ever Heb. 11.13 All these dyed in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them That is when they thought of it the time of the Gospel was a sweet time to them and so it is to all other Believers A Man cannot think of his Pelf or any petty Interest in the World without Comfort and can a Believer think of the Promises and not be affected with them In solemn Meditation and other Duties is Faith and Joy acted 2. As to its solid Effects 1. It is such a Joy as doth enlarge our Hearts in Duty and strengthen us in the way of God Nehem. 8.10 For the joy of the Lord is your strength Psal. 119.14 I have rejoiced in the way of thy Testimonies as much as in all riches The hardest Services are pleasant to one that delighteth in Christ. This Joy is the very life of Obedience a Christian cannot be without it 2. It sweeteneth our Calamities and Crosses 1. Common Afflictions It can never be so sad with us in the World but we have cause of rejoycing in Christ Hab. 3.17 18. Tho' the Fig-tree do not blossom c. yet I will rejoice in the Lord and joy in the God of my Salvation For we have better things in him than any natural Comfort which can be taken from us This should not diminish the solid satisfaction of our Souls 2. The Afflictions of the Gospel Luk. 6.23 Rejoice ye in that day and leap for joy for your Reward is great in Heaven for in like manner did their Fathers unto the Prophets Heb. 10.34 And took joyfully the spoiling of your goods knowing in your selves that in Heaven ye have a better and enduring substance They are fit Occasions to shew how much we Value Christ above all our own Interests how near and dear soever they be to us 3. It draweth us off from the vain Delights of the Flesh. Every Man must have some Oblectation for Love and Delight cannot lye idle in the Soul either it is taken up with the Joyes of Sense or with the Joyes of Faith And it is good for every Man to Observe what it is that puts gladness into his Heart where his solid Contentment and Pleasure is A bruitish Heart fetcheth all its Solaces from the World but a gracious Heart from Christ the one love Pleasures more than God but to the other Christ and his Benefits are their matter of Joy and Comfort this is that they are cheared with as they get more of Christ into their Hearts Psal. 4.7 Thou hast put gladness in my heart more than in the time that their Corn and their Wine encreased As David calleth God his exceeding Ioy Psal. 43.4 They need not the Carnal Mirth without which others cannot live Psal. 4.6 Who will shew us any good VSE Well then you see Faith is not only a Sight but a Taste or a feeding on the Promises with delight Psal. 119.111 Thy Testimonies I have taken for an heritage for ever for they are the rejoycing of my heart And such a Delight as draweth off our Hearts from other things as the Man that had found the true Treasure Matth. 13.44 For joy thereof goeth and selleth all that he hath and buyeth that field I Observe a double Joy in Abraham 1. In Desiring He rejoiced to see my day The Spiritual desires of God's People after Christ are full of Joy There is a Joy that accompanieth seeking before we attain what we seek after Psal. 105.3 Let the hearts of them rejoice that seek the Lord. Before Complacential Joy there is a Seeking Joy Better be a Seeker than a Wanderer and Delight in Christ keepeth up this seeking 2. There is a Joy after Faith hath given some satisfaction First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rejoiced and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was glad A Man sick of a Mortal Disease when he heareth of
apt to desert us and forsake us 3. Penal and Judicial Hardness This adds to voluntary Hardness as voluntary Hardness implies something above natural Man as naturally hardned doth not turn to God as judicially hardned he cannot there is a great Impossibility he should This is God's Act he hardneth as a just Judg not by infusing Evil but withdrawing Grace In Scripture God is said to harden two ways 1. By leaving some in their natural Hardness Rom. 9.18 Therefore hath he Mercy on whom he will have Mercy and whom he will he hardneth So it is an Act of Dominion he passeth them by he may do it justly he is Lord of his own Grace and is not bound to save Sinners This is not an Act of Justice but Dominion God doth not act as a Judg but as a Lord it is matter of Favour to soften not Right 2. By giving up others to a reprobate Sense which is a Penal and Judiciary Act Acts 28.26 27. Hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive for the Heart of this People is waxed gross and their Ears are dull of hearing and their Eyes have they closed c. There is consideration had of Man's Sin and foregoing Provocations God punisheth them by their own Sin Men first harden themselves they go before peccando by sinning then God cometh after judicando by inflicting this Judgment of Hardness of Heart on them They harden themselves and God leaveth them under their Hardness As Ieroboam stretcheth out his Arm against the Prophet and then God layeth a Judgment upon him that he could not pull it in again to him 1 Kings 13.4 So Men hardning themselves God layeth this Judgment upon them that they shall not return to any Softness 2. The next Distinction is that Hardness of Heart is either total or partial some are in the State of Hardness others complain of it as their present Frame There is a difference between Hardness of Heart and an hard Heart some Hardness of Heart is in God's Children Mark 6.52 They considered not the Miracle of the Loaves for their Heart was hardned And Mark 16.14 He upbraided them for their Vnbelief and Hardness of Heart Original Hardness of Heart is not altogether taken away by Grace Much of the Heart of Stone or old Averseness from God and holy Things remaineth with God's Children but yet they are not wholly insensible and wholly inflexible to God's Purpose their Hearts are bent to his Testimonies though ever and anon they are apt to fall back to the old Bias. Therefore David prayeth Psal. 119.36 Incline my Heart unto thy Testimonies and not to Covetousness The Children of God do often complain of Deadness and Unaptness for holy things yet there is not in them that Obstinacy Impenitency and hardness of Heart that is in the Wicked Rom. 2.5 But after thy Hardness and impenitent Heart treasurest up unto thy self Wrath against the Day of Wrath. In the one 't is bemoaned in the other not in the one it ariseth from Negligence and Drowsiness in the other from flat Disobedience and Enmity to God When God's Children give too free a Contentment and Licence to the Flesh they have not that Sense that Liveliness in Prayer that Readiness to obey that Delight in the Word as at other times but the other are contemptuous and scornful and do not set their Hearts this way to please God or enjoy his Favour In the Wicked there is a careless Security no sense of their eternal Condition they banish it out of their Thoughts Amos 6.3 Ye put far away the evil Day If it intrude upon them they look upon it as a melancholy Interruption they seek to put off what they do not put away yea there is a plain Reluctancy and Opposition to good Things and a Contempt of God's Messages But in the other there may be some hanging off from God for Original Sin is not quite done away especially under a Distemper occasioned by carnal Liberty Luke 21.34 Take heed to your selves lest at any time your Hearts be over-charged with Surfeiting and Drunkenness and Cares of this Life and so that Day come upon you unawares A Christian is a compound Creature he hath Hardness as well as Softness when their Hardness prevaileth for the present they mourn less for Sin and do not tremble at the Word and are not affected with Providences slight the Warnings and Motions of the Holy Spirit are more dead in Duty find not alike Favour in the Promises and Duties seem more irksom to them An hard Heart maketh their Work seem hard and tedious 3. The next Distinction is that Hardness of Heart is either felt or unfelt 1. Felt as by Men under a preparative Work and in God's Children for Hardness there may be in them yea it is their Condition as long as they are in the World Grief for Hardness is a good sign that there are some tender Parts left An Heart judicially hardned can never feel that Hardness nor grieve for it but the Children of God fear it as the greatest Evil and complain of it as the greatest Burden and so accordingly strive against it Thus Ephraim bemoaned himself and his Obstinacy and Inflexibleness Ier. 31.18 I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a Bullock unaccustomed to the Yoke Turn thou me and I shall be turned for thou art the Lord my God There is hope of Cure when they are sensible of the Disease they fear it in themselves and others as the greatest Evil Heb. 3.12 13. Take heed Brethren lest there be in any of you an evil Heart of Vnbelief in departing from the living God but exhort one another daily while it is called to day lest any of you be hardned through the Deceitfulness of Sin Of all Judgments the Judgment of the hard Heart is worst They complain of it as the greatest Burden Isa. 63.17 O Lord why hast thou made us to err from thy Ways and hardned our Heart from thy Fear They find much deadness and dulness of Spirit they are not affected with God's Presence in Duties nor with his Providences in the World This is their Complaint and Burden Lord I have a stiff Neck that will not easily be brought under the strict Duties of Religion to meditate and to pray in private I have a proud stubborn Heart too hard for me to take down Thus do they complain of these things and strive against it as a Man that hath a Stone in the Bladder he useth good Means to soften it and is careful of his Diet so are God's Children sensible and therefore fearful and careful often bemoaning themselves 2. Unfelt so it is in wicked Men who never consider the Frame of their Hearts or bemoan themselves because of spiritual Evils The Heart of Stone is not sensible of it self and so God's Children for a while may be under great Desertions and
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
1. What Law-work hath been wrought on you what shakings of Heart and feeling of the Powers of the World to come Have you been roused and startled out of your natural Condition Many will assent to this Truth that all are miserable by Nature But wast thou ever sensible that this was thy Case and accordingly affected Wert thou ever feelingly convinced of thy Misery Otherwise we do but learn these things as a Parrot learneth them by rote What feeling have you of your cursed Estate by Nature Have you had any Experience of the Terrors of the Lord You know the Misery of Man by Nature but have you ever felt it 2. What Gospel-work hath been wrought on you what Taste have you had of the good Word of God what Experience of the Efficacy of the Spirit 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious 3 dly Insensible of the State of the Soul they never look after it If the Body feel but the scratch of a Pin or want but a Night's sleep we complain presently but the poor Soul though oppressed with Lusts and unfit for Duties is never minded nor regarded and they have no heart to pray for a Release out of that spiritual Judgment To own the Plague of our own Hearts argueth Tenderness 1 Kings 8.38 which shall know every Man the Plague of his own Heart When we complain of Lusts more than Fevers and indisposition of Soul more than weakness of Body the languishing of Grace more than an outward Consumption the Stone in the Heart more than the Stone in the Bladder and Kidneys We find Ephraim bemoaning himself being ill at ease for an untoward Heart Ier. 31.18 I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a Bullock unaccustomed to the Yoke Did you ever complain of the hardness of your Heart and lay it before God Do you not bemoan your spiritual Distempers when lazy and backward Where is your Relish for the Word your Delight in spiritual things Isa. 63.17 O Lord why hast thou made us to err from thy Ways and hardned our Heart from thy Fear Secondly A hard Heart is inflexible That will be known where it is more gross 1. By a refusal of the Word when Men will not give God the hearing Zech. 7.11 12. But they refused to hearken and pulled away the Shoulder and stopped their Ears that they should not hear Yea they made their Hearts as an Adamant Stone lest they should hear the Law and the Words which the Lord of Hosts hath sent in his Spirit by the former Prophets They refused to hear either to vouchsafe their Presence or Attention Acts 13.46 Ye put it from you and judg your selves unworthy of eternal Life The Case is clear in these whenas to others it is doubtful what needeth more dispute in the matter 2. By an Unteachableness so as not to apprehend ought that is spiritual To be ignorant is one thing to be unteachable is another Ezek. 12.2 Son of Man thou dwellest in the midst of a rebellious House which have Eyes to see and see not they have Ears to hear and hear not for they are a rebellious House Acts 28.26 Go unto this People and say Hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive They do not see what they do see they have no spiritual discerning though a grammatical Knowledg Job 5.14 They meet with Darkness in the Day-time and grope in the Noon-day as in the Night They are simple in the midst of rational Advantages as the Disciples Luke 24.16 Their Eyes were bolden that they should not know him They see the general Truth but make no Application When a Man is shewed a thing and he minds it not but his Mind is on another Object that Man may be said to see and not to see because he doth not regard it Or a Man that hath a Matter come before him he heareth it but his Mind being otherwise employed he regardeth it not in which sense he may be said to hear and not to hear Not to apply is not to regard in seeing rationally and literally he doth not see spiritually with any Life and Power There is a literal Knowledg and there is a spiritual Knowledg the literal Knowledg is that which the hard Heart may have It is said 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the living God not in Tables of Stone but in the fleshly Tables of the Heart It is an Allusion to the Law of Moses consider it in the Letter as separated from the Spirit and only as a Law written in Stone wherein there is a naked Direction of Life but no Power so a stony Heart may see but in seeing they see not But the Spirit of Christ writeth it on the Mind and Heart and maketh the Heart docile and tractible Rom. 7.6 That we should serve in newness of Spirit and not in the oldness of the Letter The Letter of the Law only manifested Duty but gave no Power to perform it it discovered Corruption but gave no Strength to subdue it it was written in Tables of Stone to shew the hardness of Man's Heart But now the Law when it cometh in upon us with a spiritual Light softneth and strengthneth the Heart and maketh it docible and pliable to God's Counsel 3. By an unwillingness to be admonished in publick or private if in publick the greater the Evil. Private Admonition is a kind of Charge a closer Application To storm against private Admonition argueth an ill Spirit when Men are loth to be disturbed in the ways of Sin But much more against publick Admonition where the Application ariseth not so much from a personal Charge as from their own Consciences When Men cannot endure sound Doctrine it is a dangerous Crisis that which the Prophet Ieremiah speaketh of chap. 6.10 To whom shall I speak and give warning that they may hear Behold their Ear is uncircumcised and they cannot hearken behold the Word of the Lord is unto them a Reproach they have no delight in it Surely Men delight in Satan's Arms when they are loth to be pluck'd from thence Satan hath made his Nest there and is loth to be disturbed 2 Sam. 23.6 7. But the Sons of Belial shall be all of them as Thorns thrust away because they cannot be taken with hands But the Man that shall touch them must be fenced with Iron and the Staff of a Spear The Sons of Belial are compared to Thorns that cannot be touched with hands but rend and tear those that meddle with them Men are angry that they cannot quietly enjoy their Lusts. Plausible Strains are very sutable to a carnal Heart or tame Lectures of contemplative Divinity but sound Doctrine that rendeth and teareth the Conscience is not endured 4. By scoffing at the Word The
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
If God were the immediate Author it would be no Sin for whatever God doth is good How then doth he harden the Heart I answer first Negatively secondly Affirmatively 1 st Negatively In the explication of this Matter we must avoid both Extreams some say too much of it others too little 1. We must not say too much lest we leave a Stain and Blemish upon the Divine Glory 1. God infuseth no Hardness and Sin as he infuseth Grace All Influences from Heaven are sweet and good not sowre Evil cannot come from the Father of Lights God enforceth no Man to do evil 2. God doth not excite the inward Propension to Sin that is Satan's Work He perswadeth it not it hath neither Command nor Approbation nor Influence nor Impulse from Heaven In all these Ways we must look upon Man's Sin All Sin is a Child begotten by that Incubus of Hell on the corrupt Soul of Man it is poured out as Milk into the Womb of their Hearts and there it is curdled as Cheese 2. We must not give it too little God doth not harden by bare Prescience because God foreseeth other Sins and yet they are not ascribed to God he is not said to kill or to steal or to do wrong as he is to harden There is a difference between God's concurrence to this Sin and others It is not only by way of Manifestation that is by his Plagues and Judgments he declareth how hard it is God hardned Pharaoh say some that is by frequency of Judgments shewed how hard his Heart was The Prayer by which we deprecate this Evil sheweth the meaning of it we would not say Lord shew not how hard I am by thy many Judgments upon me but Lord harden not my Heart lead me not into Temptation incline not my Heart to any evil thing And it doth not hold good in other Instances Deut. 2.30 Sihon King of Heshbon would not let us pass by him for the Lord thy God hardned his Spirit and made his Heart obstinate There was no such long Process to make it evident they had hard Hearts So Ioshua 11.20 For it was of the Lord to harden their Hearts that they should not come against Israel in Battel So that there is somewhat besides an evident Manifestation to the World by continued Judgments that it is hard Nor is it by a meer idle Permission for there is besides that his Decree and a Judicial Action of Providence as if God were like the Heathens Iupiter who was feasting in Ethiopia while things were out of order in Greece Or at least such think God hath no more to do than a Man that standeth on the Shore and seeth a Ship ready to be drowned when he might have helped it there is somewhat more than so Nor is it meerly by Desertion and Suspension of Grace it is true this is a part but not all as a Captain leaving his Souldiers in the midst of a Battel may be said to leave them in the Enemies hands God concurreth not only by way of Permission and Patience but by way of Action and Power not making Hardness but Doing and Willing the things whereby the Sinner is hardned Besides his Decrees there is his Judicial Sentence and an active Providence in order thereunto Many things concur to the hardning of the Heart all which God willeth and intendeth but justly the Wicked take these Occasions of their own accord Satan tempteth out of his own Malice but all this cannot be done without the Will of God there is at least a permissive Intention If there were not God's over-ruling it then he were not God Omnipotent there is a Supreme Power over-ruling and ordering every thing that is done in the World It was God's Will that Pharaoh should be hardned that he might dispose of it to the Ends of his Providence Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my Power and that my Name may be declared throughout all the Earth If there were only a naked idle Permission then it may be said that he suffereth the Heart to be hardned rather than hardneth it which is the Phrase used 2 dly Affirmatively how God doth harden The inward Way is wonderful as God's drawing Sinners is secret so is his hardning But if you ask me by what means it is accomplished I answer 1. By Desertion by taking away the Restraints of Grace whereby he letteth them loose to their own Hearts Psal. 81.12 So I gave them up unto their own Hearts Lusts and they walked in their own Counsels Man in regard of his Inclinations to Sin is like a Grey-hound held by a Slip or Collar when the Hare is in sight take away the Slip and the Grey-hound runneth violently after the Hare according to his inbred Disposition Men are held in by the Restraints of Grace which when removed they are left to their own swinge and run into all excess of Riot Thus God took away his good Spirit from Saul 1 Sam. 16.14 But the Spirit of the Lord departed from him and an evil Spirit from the Lord troubled him Take away the Pillar that sustaineth the House and then the House falleth of it self God taketh away his Grace and then all runneth to Ruine as Darkness ensueth upon the withdrawing of Light Now herein God is not to be blamed 1 Because he is Debtor to none He may give his Grace to whom he pleaseth and with-hold it as he will he is not bound to give or continue but is free to bestow or with-hold Man sinneth when he doth not hinder Sin because he is bound to hinder it all that he can Nehem. 13.17 Then I contended with the Nobles of Judah and said unto them What evil thing is this that ye do and profane the Sabbath-day When the People profaned the Sabbath and they did not restrain them 2. He knoweth how to make the best of any Evil to turn the greatest Evil into the greatest Good which Man cannot do and ought not being under a Rule We must not do Evil that Good may come on it Rom. 3.8 And not rather as we be slanderously reported and as some affirm that we say Let us do Evil that Good may come whose Damnation is just 3. There is an actual Forfeiture God is so far from being bound to continue Grace that he is bound in Justice to withdraw what is given When Men stop their Ears God may shut them But 2. By Tradition He delivereth them up to the Power of Satan who worketh upon the corrupt Nature of Man and hardneth it he stirreth him up as the Executioner of God's Curse As the evil Spirit had leave to seduce Ahab 1 Kings 22.21 22. And there came forth a Spirit and stood before the Lord and said I will perswade him And the Lord said unto him Wherewith And he said I will go forth and I will be a lying Spirit in the Mouth of all his Prophets And he said
Thou shalt perswade him and prevail also go forth and do so There is a permissive Intention not an effective Satan is the Efficient and Instrument God is the Judg he permitteth Satan to excite and stir up their evil Natures they grieve his Spirit and then God withdraweth and leaveth them to an evil Spirit as in Saul 1 Sam. 16.14 But the Spirit of the Lord departed from Saul and an evil Spirit from the Lord troubled him The Light of the Spirit of the Lord is gone and then Satan filled him with Rage and Fury and Cruelty It is said an evil Spirit from the Lord because he was sent from God to punish him for his Sins 3. There is an active Providence which disposeth and propoundeth such Objects as meeting with a wicked Heart maketh it more hard God maketh the best things the Wicked enjoy to turn to the Fall and Destruction of those that have them Sometimes natural Comforts Ier. 6.21 Therefore thus saith the Lord Behold I will lay Stumbling-blocks before this People and the Fathers and the Sons together shall fall upon them the Neighbour and his Friend shall perish Their Table is made a Snare and an Occasion and Preparation and Means to ruine them They harden themselves by despising the Goodness and Patience of God Rom. 2.4 Or despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance Sometimes Corrections and Chastisements these produce nothing but a greater Contumacy as a resty Horse the more he is spurred forward the more he goeth backward or as a fierce Bull or Bear groweth mad with baiting In what a sad case are wicked Men left by God Mercies corrupt them and Corrections inrage them as unsavoury Herbs the more they are pounded the more they stink Sometimes by spiritual Ordinances and Advantages the most spiritual Means do them no good Isa. 6.10 Make the Heart of this People fat and make their Ears heavy and shut their Eyes lest they see with their Eyes and hear with their Ears and convert and be healed He that bringeth in the Light blindeth the Owl Water poured on Lime maketh it burn the more so do the Means of Grace hurt wicked Men irritating their Corruptions or they resting in them Sometimes by withdrawing the Word and Means of Grace and Prayers of his People Acts 19.9 When divers were hardned and believed not but spake evil of that Way before the Multitude he departed from them Jer. 7.16 Pray not thou for this People neither lift up Cry nor Prayer for them neither make Intercession to me for I will not hear thee Do not any longer strive between me and them Sometimes by disposing and ordering the Deceits of false Teachers 2 Thess. 2.10 11. They received not the Love of the Truth that they might be saved And for this cause God gave them up to strong Delusions that they should believe a Lie Job 12.16 The Deceived and the Deceiver are his This doth not fall out without a Providence The Water runneth its own Course but the Miller maketh use of it to drive his Engine As all things work together for good to them that love God so all things work for the worst to the Wicked and Impenitent Providences and Ordinances we read of them that wrest the Scriptures to their own Destruction 2 Pet. 3.16 Some are condemned to worldly Happiness by Ease and abundance of Prosperity they are intangled Prov. 1.32 The Prosperity of Fools shall destroy them As brute Creatures when in good plight grow fierce and Man-keen If we will find the Sin God will find the Occasion I shall instance in Iudas Christ had reproved him for begrudging Mary's Bounty and ye read Mark 26.16 From that time he sought opportunity to betray him He was offended with Christ's Reproof Iudas was hurried on with Wrath and Avarice and when Men are resolved God in his Providence suffereth them to have a fit Opportunity The Priests alarmed with the Miracle of raising Lazarus from the dead by which many were drawn to believe in him were thinking how to seize on him and Iudas comes in the nick and asketh them What will ye give me and I will betray him to you Vse Let us take warning by Pharaoh's Example that this great Judgment light not upon us The Philistines that were otherwise a blind and stupid People yet were affected with it Dagon was broken in pieces and they were smitten with Emrods once and again and they begin to consult what to do their Diviners told them 1 Sam. 6.6 Wherefore do ye harden your Hearts as the Egyptians and Pharaoh hardned their Hearts when he had wrought wonderfully among them did they not let the People go and they departed God delighteth not in Judgment and therefore he hath made a Precedent once for all here is Pharaoh set up that all succeeding Ages may stand in fear God would not have us learn to our bitter Cost but take Example by others Qui alieno malo non sapit graviùs punitur He that will not take warning by others shall be more grievously punished In Judgments it is better to take Example than to become Examples If thy Life should be nothing else but Pharaoh's Story acted over again for certainly there is an exact Parallel between this Case and the Course of every obstinate Sinner how great will thy Doom be God was angry with Belshazzar because he was not warned by Nebuchadnezzar's Example Dan. 5.22 And thou his Son O Belshazzar hast not humbled thine Heart though thou knewest all this You have known and heard of the Way of God with Pharaoh God hath a Quarrel with some of you for your Lusts and Vanities Do you think to bear it up against Warnings with Peace and Quiet Your Lusts may not bring you to present Ruine that you may be the more hardned in them but be sure that God will have the best at last and then I leave you to judg what will be your Condition when you fall under the weight of his Displeasure Have you not some Qualms of Conscience sometimes about your eternal Condition Doth not Conscience say Surely I am not so careful to make my Peace with God as I should be Upon every such stirring you are the more estranged from God if you do not improve it Conscience will repeat over these Warnings to you when you lie upon your Death-beds and then you will sadly howl over your Neglects and wish your Magicians and old Companions far from you then you will send for Moses and Aaron and it may be too late When God is shewing Mercy the last Mercies are the best and the further he goeth the sweeter he is and when God is punishing the last Punishments are the sorest and the further he goeth the more bitter I will propound two Considerations 1 st From the Evil of an hard Heart 1. It is a Contest with God not only with his Greatness and
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
without some Remark and Observation Isaac goeth to meet with God and he meeteth with God and Rebekah too Godliness hath the promises of this Life and that which is to come there is nothing lost by Duty and Acts of Piety and Worship Seneca said The Iews were an unhappy People because they lost the Seventh part of their Lives meaning the time spent in the Sabbath This is the Sense of Nature to think all lost that is bestowed on God Flesh and Blood snuffeth and cryeth What a weariness is it And what need all this waste Oh let me tell you by serving God you drive on two cares at once Worldly Interests many times are cast into the way of Religion and besides the main design these things are added to us Wonderful are the Providences of God in and about Duties of Worship some have gone aside to pray and escaped such as lay in wait to destroy them and Luther tells a story of one that balked a Duty and fell into a danger passed by a Sermon and was presently surprized by Thieves Others there are that thought of nothing but meeting God in his Worship and God hath made their Duties an occasion of advancing their outward Comforts Certainly it is good to obey all impulses of the Spirit there may be somewhat of Providence as well as Grace in it Isaac went out to meditate in the field at the even-tide and he lift up his eyes and saw and behold the camels were coming In the Words you have several Circumstances The Person Isaac his Work he went out to meditate the Place in the Field the Time at even-tide 1. For the Person Isaac I need not say much because I would not digress He was Abraham's Son and God said of Abraham Gen. 18.19 I know him that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him Good Education leaveth a Savour and Tincture upon the Spirit at least an Awe and a Care of Duties and Exercises of Religion and therefore it is no wonder to hear of Abrahams Son that had been trained up in the way of the Lord to go out to meditate it is a Seal of the Blessing of Education Again Isaac was now in his Youth certainly he could not be very old Sarah was Ninety years old when the Promise was first made to her of a Son Gen. 17.17 Then Abraham fell upon his face and laughed and said in his heart Shall a child be born unto him that is an hundred years old And shall Sarah that is ninety years old bear Now Sarah was but One Hundred Twenty Seven old years when she dyed Gen. 23.1 And this Match was immediately after her Death for just as he received Rebekah he left off his Mourning for Sarah Gen. 24.67 And Isaac brought her into his Mother Sarahs tent and took Rebekah and she became his wife and he loved her And Isaac was comforted after his mothers death Probably Isaac now was a little above Thirty Isaac a Young Man that was now entring into the World goeth out to meditate Usually we make Religious Exercises the Work of Gray Hairs and after we have spent the heat and flower of our Spirits in the vanities of the World we hope to make amends for all by a Severe and Devout Retirement Young and Green Heads look upon Meditation as a dull melancholly work fit only for the phlegme and decay of Old Age vigorous and eager Spirits are more for Action than Thoughts and their Work lyeth so much with others that they have no time to descend into themselves But the Elder World was more Innocent the Exercises of Isaacs Youth were pious he went out into the Fields to meditate 2. To open his Work to you to meditate or as it is in the Margin to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word used in the Original is indifferent to both Senses it properly signifies muttering or an imperfect and suppressed sound the Septuagint sometimes renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing but here they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to exercise himself and most properly a Sportive Exercise as if his going abroad had been only to sport and recreate himself after the toyl of the day But that is not so probable the Holy Ghost would not put such a Mark upon such a Circumstance Therefore I suppose the Septuagints word must be taken more largely to comprise also a Religious Exercise But how is it To Pray or Meditate I would not recede from our own Translation without weighty Cause most other Translations look that way Symachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discourse as with others that is with God and his own Soul and so it suiteth with the force of the Original Word which properly signifies to mutter or such a speaking as is between Thoughts and Words So that the meaning is he went aside privately to discourse of God and the Promises and of Heavenly Things 3. The Place in the field Partly for Privacy deep Thoughts require a Retirement Many of Davids Psalms were penned in the Wilderness He that would have the Company of God and his own Thoughts had need go aside from other Company and be alone that he may not be alone that the Mind being sequestred from all Distractions may solace it self the more freely in these Heavenly Thoughts Exod. 3.1 Moses led the flock to the back-side of the desert and came to the mountain of God even to Horeb. He goeth aside from the other Shepherds that he might converse with the Great Shepherd and Bishop of our Souls and there he seeth the Vision of the burning Bush. When God would communicate his Loves to the Church he inviteth her into the Wilderness Hosea 2.14 Therefore behold I will allure her and bring her into the wilderness and speak comfortably unto her The most familiar and intimate Converses between God and the Church are in private So the Spouse inviteth the Bridegroom Cant. 7.11 Come my beloved let us go forth into the field let us lodge in the villages In these Solitary and Heavenly Retirements to which no Eyes are conscious and privy we have most Experience of God and of our selves Duties done in Company are more easie by ends and Mans Eye and Observance may have an influence upon our Worship and therefore Meditation is difficult and tedious because it is a work of Retirement that hath approbation from none but our Father that seeth in Secret Partly because the Field is an help to Meditation fancy and invention being elevated and raised by the sweetness variety and pleasure of it there being on every side so many Objects and lively Memorials of God However in this sense the Circumstance is not binding some do better in a Closet than in a
do to remedy this 1. Get your Conscience cleansed by the hearty application of the Blood of Christ a galled Conscience is much discomposed and unsettled and unfit for such an Exercise Musing requireth a quiet sedate Mind 2. There are matters comfortable that may be of excellent Relief to the Spirit When the Soul is sadly humbled and Bondage is indeed revived there is an Hope set before us to which we may fly for refuge Heb. 6.18 That by two immutable things in which it is impossible for God to lye we may have strong consolation who have fled for refuge to lay hold upon the hope set before us The wounded Soul may run up to the Mountains of Myrrhe and Frankincense So David Psalm 94.19 In the multitude of my thoughts within me thy comforts delight my soul. 4. Another Lett and Hindrance is unweildiness of Spirit to Spiritual and Heavenly Duties The Heart is many times burdened and oppressed and sunk down with its own burden and weight that it cannot be lifted up to any Holy Duties and so is unfit for any Exercise of Religion This our Saviour bids his Disciples have a care of Luke 21.34 Take heed to your selves lest at any time your hearts be over-charged with surfeiting and drunkenness and cares of this life Pleasures and Cares do as it were hang a weight upon the Soul that it cannot mount up to God in Heavenly Exercises This is expressed by a fat heart Isa. 6.10 Make the heart of this people fat That is Spiritually dull as it is observed of the Ass which is the simplest of all Creatures it hath the fattest heart There is a Spiritual dullness and listlessness that is apt to seize upon us What shall we do to help this 1. Learn a Holy Moderation and Sobriety in outward Businesses and Pleasures As the Apostle saies of Prayer Ephes. 6.18 watching thereunto The same Rule holds good in Meditation watch that you may alwaies keep the Soul in a fitness for the Duty order your Affairs with great wisdom that you may not justle out so necessary a Duty when a Man is incumbered with business there is no room left for such an exercise if he let loose his heart disorderly all the day he will find this Spiritual dullness to seize on him 2. Keep the Body in a fit frame that it may not be a clog to the Soul but a dexterous Instrument There is a Sanctification of the Body 1 Thess. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Iesus Christ. And the Apostle commands 1 Thess 4. That every one of you should know how to possess his vessel in sanctification and honour Men emasculate and weaken their Strength and Spirits and so the Body loseth its fitness Secondly There are Hindrances that are peculiar to the Duty of Meditation I shall name but two Barrenness of Thoughts and Inconstancy 1. Leanness and Barrenness of Thoughts When we go about to meditate we have no Matter whereupon to bestow our Time and Thoughts and so Christians are much discouraged This is opposite to that which the Scripture calls the abundance of the heart Matth. 12.34 Out of the abundance of the heart the mouth speaketh That is when there is a Holy Treasure in the Soul Now to remedy this 1. You must not give way to it but try and use constant Exercise When we give way to such indispositions they prove an utter Bondage voluntary neglects are punished with penal hardness and evils grow upon us as to lie in the dirt will make us more filthy and by little and little Men are hardned through the deceitfulness of Sin The Apostle speaks of them that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5.14 Who by reason of use have their senses exercised to discern both good and evil All Habits are increased by frequent Acts long disuse makes the Duty uncouth Wells which are at first a puddle are the sweeter for draining If we are under Indisposition should we not strive to come out of it The more we work the more vigorous and free is the Soul for the Work of God 2. Get a good stock of Sanctified Knowledge Let there be a Treasure in your Hearts Matth. 13.52 Every scribe which is instructed in the kingdom of heaven is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Those that buy by the Penny will be sometimes in want Prov. 6.21 22. Bind them continually upon thine heart and tye them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee This is the way to make Truths present and ready in the Thoughts when we have layed them up we can the better lay them out 3. When the Heart is barren think of your own Sins and Corruptions and the Experiences of God to your own Souls If we did not want an Heart we could never want Matter did we but consult with our own Experiences Psal. 40.12 Innumerable evils have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of mine head therefore mine heart faileth me And if nothing else will come to hand meditate upon your present unfitness for any Holy Duty 4. You may season and affect your mind before Meditation with some part of Gods Word Reading is a good preparative and when we have taken in Food we may exercise our Depastion and Digestion upon it 2. A loose garish Spirit that is apt to skip and wander from thought to thought There is a Madness in Man his thoughts are light and feathery tossed too and fro and like the loose Wards in a Lock only kept up whilst we are turning the Key This doth much discourage Christians that they cannot keep up their Affections and command their Thoughts How shall we help and remedy this 1. When you go to meditate you should exercise a Command and Restraint upon your selves This is expressed in Scripture by trussing up the Loins of your Minds Luke 12.30 Let your loins be girded about An allusion to their hanging Garments that they trussed up when they went about any work that they may be compact and succinct Lay a Command upon your selves Zephan 2.1 Gather your selves together yea gather together O nation not desired 2. Pray and call in the help of God's Holy Spirit Psalm 86.11 Vnite my heart to fear thy Name Lord make my Heart one He that could stay the Sun can stay the sleeting of your thoughts 3. Dry up these swimming Toyes and Fancies with the flame of Heavenly Love Love unites the Heart and where we have a pleasure there we can stay Psalm 119.97 Oh how love I thy law it is my meditation all the day 4. Let the course of your Lives
to follow every part of the Duty with some Devour and Religious Thoughts 2. Enforcing Reasons when we pitch upon one Matter and inculcate it and whet it upon the Soul according to our present Distress and Exigencies which is a pleading with our own Hearts from the main Design and end of the Duty 2. It is not good to skip from Matter to Matter hastily Partly because a light touch leaves very little Impression and therefore as long as Milk cometh suck on the Breasts of Consolation Hold Reason and Faith to its work when things drop thus on their own accord they are sweetest as Life-Honey that drops of it self from the Comb or as Marrow that the Bone droppeth of its own accord as the Lamb sucks the Dams-Duggs till they cease dropping When thoughts come freely entertain them Partly because we cannot think of all at once one thought would but intrude and thrust out another e're we have received Comfort and Profit and in a throng and crowd of thoughts there is little good done And besides it would draw a tediousness upon the Soul if every time we should renew the same thoughts God appointed this Variety for our Relief not our Burden 3. There must be a wise choice in such variety of Matter according to your Necessities and Wants Iob 5.27 Hear it and know thou it for thy good Things that nearly concern us do most affect us and thoughts in season are most affecting while we are here in the World we are alwayes humbled with some present want Now these wants are known by Search and Gryal and therefore is Examination appointed as a preparative to receiving that we may know our wants 2. Case Is it good to bind our selves to such or such a Meditation Will not this hinder much sweetness which we should otherwise reap by the Duty And will it not exclude other thoughts which God by his Spirit might raise up in our minds And so we shall defraud our selves of much sweetness and Comfort in the Duty To this I answer 1. In every particular Duty a Christian should have one main particular aim either the removing of such a doubt the relieving of such a want the beating down of such a Corruption or the receiving of such a Grace upon a tryal you will find some special need for the supply of which you wait upon God And there are several Reasons why it is good for a Christian to be thus particular partly because it discovers sincerity and prevents much guile partly because one Case may be best managed and carryed on at one time either in Prayer by wrestling with God or in Meditation by argument and pleading with our selves Partly because the Comfort and Success will be most sensible as a Needle that toucheth but in one point entreth sooner than a blunt thick piece of Iron that toucheth many so particular things are most sensible and leave a quicker and smarter sense upon the Soul Partly because when you are thus particular it will make you come with fresh and renewed Affections It is good to drive on this main care and the bent and design of your thoughts must run that way 2 Cor. 12.8 And for this thing I besought the Lord thrice that it might depart from me 2. God usually comes in over and above our Aims and Expectations Eph. 3.20 He is able to do exceeding abundantly above all that we ask or think Solomon asked Wisdom and God gave him Riches and Honour in great abundance Iacob desired of God to be kept in the way and God made him two Bands The Prodigal comes with a modest Request make me a hired Servant and the Father puts on him the best Robe and entertains him with the fatted Calf We seek to subdue such a Lust and the Lord comes in with an overflow of Comfort He would have such a doubt removed and it may be the Lord comes in with a high tyde of sensible appearance to his Soul and increase of Grace 3. You should do in the Lords Supper as in Prayer You meditate in Prayer but not to exclude supervenient thoughts and sudden motions So here you meditate on your own wants and needs and leave the Spirit to his free assistance When we use the most prudent course it is no streightning to the Spirit of God In all preparations we leave our selves at a liberty to receive his free breathings and coming in to our Souls We keep Matter ready at hand to kindle our Thoughts to feed our Confessions and Petitions so it is good to keep Matter ready at hand to feed our Meditations and to drive on the main Care waiting for supervenient assistances 3. Case Whether there be required of a Christian a fixing of the Soul in a steady view and contemplation of God in quietness and silence without any variety of Discourse Or whether God doth now raise and heighten the Soul to a sole Act of Vision and Intuition without any Discourse or the Traverses of Reason in the Supper or any other Ordinance That you may understand the Case you must know that the School-men and other Writers of Devotion usually distinguish between Consideration Meditation and Contemplation Consideration is a thinking of Truth and a rowling of it in the Understanding and Memory Meditation is an enforcing of Truth upon the Soul by Discourse or variety of pressing Arguments Contemplation is the Fruit and Perfection of Meditation and this they make a supernatural Elevation of the Mind by which it adhereth to God and pauseth in the sight of God and Glory without any variety of Discourse the Soul being dazled with the Majesty of God or the Glory of Heaven and transported into a present Joy the use of Reason is for a time suspended and the Soul is cast into a kind of sleep and quietness of intuition staring and gazing with ravishing sweetness upon the Divine Excellencies and the Glory of our Hopes In short Contemplation is a ravishing sight without Discourse the work of Reason not discoursing but raised and extasied into the highest way of apprehension Now it is inquired Whether there be any such thing required of a Christian Or whether there be any such Dispensation in these latter times of the Gospel As for instance Paul had the Glory of God and Christ presented to him he did not barely think of these things by the Apprehensions of the Mind or Discourse of these things by the enforcement of Reason but he had an intuition a steady view or sight of these things such as did as it were ravish his Soul from his Body Doth God use such a Dispensation now I Answer in these Propositions 1. In the Primitive Times these Dispensations and Raptures were more usual We read of Iohns Rapture Rev. 1.10 I was in the spirit on the Lords day Mark He doth not say the Spirit was in him as it is present in the Heart of every Child of God but he was in the spirit which intimateth height
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
why will you match your Souls that are of an Heavenly Original to these base outward things 4. All these things which we think increase our Happyness do but add to our Trouble both to our Outward Inward and Eternal Trouble 1. Many times to our Outward Trouble The greater Gates do but open to the greater Cares and the more any are endowed with any Excellency in the World they have proportionable Sorrow and Incumbrances Moral Wisdom is the best of all Outward Enjoyments yet that encreaseth our Portion of Sorrow Eccles. 1.18 For in much wisdom is much grief and he that increaseth knowledge increaseth sorrow Many have observed that never was a Man eminent for any outward endowment but the Joy of it was abated with an answerable proportion of Sorrow and Trouble and their encumbrances have been every way suitable to their Comforts Those that have been most famous for outward Qualities have come to some dismal End as Sampson for Strength Saul for Stature Absalom for Beauty Achitophel for Council and Parts Asahel for Swiftness Alexander for Warlike â—rowess Nabal for Riches and God hath made it good by many Experiences in our times the Wheel of Providence hath rolled upon them and they have come to some sad End So for Witt and Parts Wit has been many a Mans Ruine Isa. 47.10 Thy wisdom and thy knowledge hath perverted thee Many are undone by their own Wisdom and Knowledge and the greatness of their parts and came to sad Accidents 2. For inward Troubles As Children catch at painted Butter-flies and when they have taken them their gawdy Wings melt away in their fingers and there remaineth nothing but an ugly Worm so we catch at those things which perish in the using but the Worm of Conscience remaineth Many times outward Blessings are salted with a Curse we never have outward things as a Blessing till we have an higher Interest in them Psalm 127.2 So he giveth his beloved sleep Those that have an Interest in God can rest quietly in the bosom of Providence and outward Comforts are given as a Blessing when they are additionals and appendices to the Covenant of Grace Matth. 6.33 Seek ye first the kingdom of God and his righteousness and all these things shall be added unto you God doth not say seek the World and Heaven shall be added to you but seek Heaven and the World shall be added For by seeking of Heavenly things first you drive on two Trades at once for Earth and Heaven But when Men cumber themselves with the World there is a snare upon the Conscience and they cannot enjoy the comfort of their Condition It will add to your inward Trouble when God is neglected and the World sought 3. For Eternal Trouble These things are Temporal and we hazard the loss of Eternal things for them We never leave God but with disadvantage to our selves Ionah 2.8 They that observe lying vanities forsake their own mercy whenever you go off from God for a Fleeting Shadow you loose an Eternal Joy The Comfort of the World is but for a time but our Punishment is for ever Ea quae ad usum diuturna esse non possunt ad supplicium diuturna sunt why should we look after those things that we cannot use for ever and so wound and destroy our Souls for ever An immoderate seeking after Temporal things will be our Eternal Ruine Oh that Men would be wise not to run so great a hazard for so small a pleasure Riches are uncertain but the Love of them brings a sure Damnation Phil. 2.19 Whose end is destruction who mind earthly things Oh say then shall I overturn the quietness of my Life Shall I wound my Conscience Shall I contract guilt and terrour for the time to come for that which will perish in the using and is uncertain in the Enjoyment Let us leave things that perish to Men that perish Shall I adventure my Soul upon so vain a pursuit Shall I lose Eternal Glory for a little Vain Glory Shall I make my Children or Kindred Rich and be poor to all Eternity Shall I bereave my Soul of all my hopes and of those Eternal Joyes which God hath provided for them that love him for a possession that is so uncertain and so ensnaring 2. You should deal with your Hearts by apt Similitudes The word will afford you with several who would dwell in a Ditch that may have a goodly House in a City Who would leave Treasures and feed of Husks Who would refuse a pleasant Bride for a Company of nasty Harlots Or who would sit on the Stairs when he is called up to sit on the Throne I may enjoy God in Christ and shall I think it my happyness to enjoy the World 3. By Comparisons Compare the World with Heaven here you have the fuller Wealth and but a foretast of Heaven but the Grapes of Heaven are better than the Vintage of the World and these present Enjoyments are sweeter and more sure than all Honours and Riches in the World These things are gotten with care kept with Fear and lost with grief Reason thus with your selves what are these Pleasures to the Joyes of the Spirit These gratifie the Body the Beast and are so disproportionable to reason it self that when we have sucked out the quintessence of all Earthly Delights they cannot yield a perfect contentment Therefore Solomon saith Prov. 14.13 Even in laughter the heart is sorrowful and the end of that mirth is heavyness We see that laughter by too much extension and dilatation of the Spirits causeth an aking in the sides in the outward Expressions of Jollity God would shew how painful it is you will find carnal delights alwaies go away and leave some sad Impressions God's worst is better than the Worlds best the groans of the Spirit are better than the Joyes of the World The groads of the World never go away but they leave a Contentment and drop some sweetness but the Joyes of the World never go away but Clouds of Sorrow are left behind God's Children rejoyce in the midst of their Mourning and a Glory hath risen upon their Spirits even when they seem to be disconsolate in the Eyes of the World 4. By Colloquies with God Either by way of Complaint that thou hast sinned and been ungrateful to God Psalm 73.22 So foolish was I and ignorant I was as a beast before thee Lord This hath been my brutishness to chose outward Pleasure before Communion with God and to prefer the Contentments of the World before the delights of thy presence Go and humble your selves and say Lord I have traded with vanity and vexed my self in unprofitable pursuits I have lived so long in the World and have scarce minded the end wherefore I was sent into the VVorld as if I was put into the VVorld only as Leviathan in the Sea to take my fill of Pleasure and bathe my Soul in Carnal Delights Or else by way of Thanksgiving if the
this Emnity is mutual God hates us and we hate God on Mans part it is driven on with fury he doth so hate God that he seeks the destruction of his Being as he that hates another seeketh the destruction of his Goods Life and Honour so he that hates God seeks to un-God him the Sinner wishes there were no such Being as a God in the World Psal. 14.1 The fool hath said in his heart there is no God The Heart is the Seat of desires these are the Fools wishes it is a sweet pleasing thought to him though he cannot get rid of these Impressions of a Godhead yet he wishes he could a Man that would live at liberty could wish there was no Judge to call him to an account he could let loose the Reins of vile Affections if there were no God were it not for this restraint he could live as he list Nay they deny God in their lives Tit. 1.16 They profess that they know God but in works they deny him Sin in effect doth lay God aside and to put the greater affront upon him it sets up something base in his stead it sets up the Belly for God Phil. 3.19 Whose God is their belly the choicest respects of the Soul run out upon the sensual part Or it sets up a little Wealth for God Or if Sin cannot take away the Being of God yet it strikes at his Honour and would make him to be an unjust or an evil God Sin deprives God of the Honour of all his Attributes of his Omnisciency for though we are ashamed to sin before a Man yet though God seeth all things we do not blush if we can carry on a wicked design under the vail of Darkness and dig deep to hide our Counsels from the Lord doth such a Sinner think God is all-seeing and all-knowing Ier. 2.26 A Thief is ashamed when he is found when the Eye of Man hath surprized him but alass we are alwaies found of God It robs him of his Omnipotency and Power as if he were Impotent and Weak as if we could make our Party good with him The Apostle useth a smart Question 1 Cor. 10.22 Do we provoke the Lord to jealousie are we stronger than he As if he had said Man Consider what thou dost by sinning thou dost enter into the lists with God and art thou able to deal with him It is a contest with God as if we could arm our Lusts against his Mighty Angels will you contend Gith him that can command Legions of Angels When you go about to sin you do as it were wage War with Heaven and enter into Combate with God That is the Reason the Lord by the Prophet asketh Sinners What do you think Is there such a thought in thee as if thou wast able to deal with me Ezek. 22.14 Can thy heart endure or can thine hands be strong in the day that I shall deal with thee Are you able to grapple with my Omnipotent Arm and snatch Judgment out of my Hands and oppose my Mighty Angels Can thy Heart endure when my Almighty Hand shall seize upon thee and Divine Displeasure shall break out against thy Soul The angel when contending with the devil durst not bring a railing accusation Iude 9. He knew the Mighty God would avenge him therefore he durst not be malitious yet we dare enter the Lists with Heaven Thus is Sin an enmity against God it would either have no God or an Impotent Unjust Unwise God Nay there is an enmity in Sin against every Person in the Holy Trinity Against God the Son when Christ came into the World his great work was to dissolve the Works of Satan 1 Iohn 3.8 For this purpose the son of God was manifested that he might destroy the works of the devil that he might unravel all those Webs which Satan had been weaving and you strive as much as in you lyes to set it up and make his Death of none effect Heb. 10.29 Of how much sorer punishment shall he be thought worthy who hath trodden underfoot the Son of God and hath counted the blood of the covenant wherewith he was sanctified an unholy thing You make a low thing of it tread it under foot it is an allusion to the sprinkling of the Lintels of the Door but they sprinkled it on the Threshold And it puts an affront upon the Holy Ghost it grieveth and vexeth the Spirit of God it is a setting up lust against lust and a direct thwartting of his motions and impulses Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh You do as it were reproach him and say He shall do no good upon your Hearts this shall not gain upon you Moses when he speaks of a presumptuous Sinner saith Numb 15.30 The soul that doth ought presumptuously the same reproacheth the Lord when you do thus deliberately sin you do as it were reproach the Spirit of God Likewise on Gods part he hateth us too and though he be full of kindness yet he cannot give Sin a good look Hab. 1.13 Thou art of purer eyes than to behold evil and canst not look on iniquity God loveth all his Creatures and loveth to look upon them but he hateth that which is properly Mans Creature and that is Sin there is no Antipathy greater than between two Natures You may sooner reconcile Fire and Water Light and Darkness Cold and Heat then God and Sin The Enmity of all Creatures is as their Beings are finite and limited but Gods Being is infinite his whole Nature sets him against sin therefore there is no comparison which serves to set out the Indignation the Lord hath against Sin there is no Antipathy like it 3. Sin is a Transgression of the Law Do but consider what a disgrace Sin puts upon the Law that forbiddeth it it doth in effect condemn the Law as if it were not good and useful and righteous as if it were an idle restraint There is a notable Expression Iames 4.11 He that speaketh evil of his brother and judgeth his brother speaketh evil of the law and judgeth the law that is he puts this affront upon the law as if it were injurious as if God were not righteous in making such a Law against Passion and evil speaking Therefore Nathan comes to rowse up Davids Conscience and tells him his Sin 2 Sam. 12.9 Wherefore hast thou despised the commandment of the Lord to do evil in his sight In every Sin there are some implicit thoughts by which the Law is disvalued and disapproved we secretly tax it of Envy Folly and Rigour as if God had dealt harshly with his Creature they look upon it as a weak and simple Law Ezek. 18.26 Yet ye say the way of the Lord is not equal The Devil when he inspired the first Sin would suggest to our first Parents as if God had envied the perfection of Man by prescribing a Law to him Gen. 3.5 God doth know that in the
thou hast ordained What is man that thou art mindful of him and the Son of man that thou visitest him But here the Son of God himself is become Man for us oh that Jesus Christ should stoop so low That he that fills all things should be shut up in the narrow straits of the Virgins Womb That Christ should disrobe himself of all his Glory and submit to the greatest abasement Iohn 3.16 For God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 2. Hereby his Justice is discovered One Attribute is not to be exercised to the wrong and prejudice of another Now in this excellent contrivance God did glorifie his Mercy so as his Justice was no loser that being sufficiently satisfied in the Lord Jesus Christ. Therefore Justice which in it self is our dread is in Christ the ground of our comfort and support and that Attribute which would discourage Sinners doth now invite and draw unto Christ 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 So Rom. 3.25 26. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God To declare at this time I say his righteousness that he might be just and the justifier of him that believeth in Iesus God would dispense acts of Grace with the greatest advantage to his Justice This is the Beauty of his design he would be just in Justification and those Acts which to be Acts of meer Grace are now made Acts of Righteousness 3. Hereby the Authority of the Law is still preserved God in Innocency had written a Law in Mans heart and he was to preserve the Honour of it Man transgressed this Law now by appointing Jesus Christ to dye for us the dignity of the Law is kept up Impunity maketh Sin to be lightly esteemed when Laws are relaxed there must be some Commutation or Recompence or else their Authority is not preserved Matth. 5.18 Till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled The omission of punishment would detract from it therefore Christ must be made under the Law Gal. 4 4 5. But when the fulness of time was come God sent forth his Son made of a woman made under the law to redeem them that were under the law that we might receive the adoption of Sons Christ endured the severity of it 4. Hereby Gods Essence is discovered even the whole Trinity Father Son and Holy Ghost The Doctrine of the Trinity was but darkly revealed in the Old Testament till Christ came in the Flesh. One of the main designs of our Redemption was to discover God the Father God the Son and God the Holy Ghost There is a God that must be satisfied there is a God that must satisfie and there is a God that must seal up all this to the Soul At Christ's Baptisme when he was solemnly inaugurated into the Mediatorship there was a discovery of the Trinity the Father in a Voice the Son in Person and the Holy Ghost in the shape of a Dove 2. If we consider the Creatures Comfort it was the best way to establish that 1. Here is excellent Provision made against the infiniteness that is in sin by the infiniteness of Christs sufferings For though sin be but a Temporay Act yet it is infinite because of the Object being committed against an Infinite Majesty so Christs Sufferings were but a Temporary Act yet they were Infinite he being a Person that was both God and Man Therefore as Sins receive a value from the Person against whom they are committed so Christs sufferings receive a value from the Person by whom they are performed The Apostle puts a how much more upon the Blood of Christ. Heb. 9.14 How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God His Godhead did put a value and merit upon his Blood to expiate the guilt of Sin and therefore the blood of Christ is called the Blood of God Acts 20.28 Feed the Church of God which he hath purchased with his own blood So that if Sin did abound Grace had superabounded if Sin be put into one Scale put the Blood of Christ into the other The great purpose and design of God was to give us Triumph over the clamours of our own Conscience Sin is expiated and done away by the Blood of the Son of God 2. There is an excellent Provision made for all that the Creature stands in need of There are three things which trouble the Creature and they are only accomplished and made good in this great Contrivance of God the bringing of God and Man together the bringing of Justice and Mercy together and the bringing of comfort and duty together How God and Man are brought together who were separate by Sin 1 Pet. 3.18 Christ also hath once suffered for sin the just for the unjust that he might bring us to God To unite Man fallen to God there is Mortal and Immortal Greatness and Baseness Finiteness and Infiniteness brought together There is God and Man in one Person that there might be a Commerce between us and God our Nature as it were grafted and planted into the Person of Christ that our Persons might have social Communion with God Then Justice and Mercy are brought together the great inquiry of Nature is how to have a satisfaction for Justice that Mercy might have a free course what shall we do to recompense Justice Creatures would sacrifice themselves and all they have Micah 6.6 7. Wherewithal shall I come before the Lord and bow my self before the high God Shall I come before his face with burnt-offerings with calves of a year old Will the Lord be pleased with thousand of rams or with ten thousand of rivers of oyl Shall I give my first-born for my transgression the fruit of my body for the sin of my soul But it is not our first-born but Gods first-born So also Comfort and Duty are sweetly united together the Lord having provided a Merit against our Defects and a Spirit against our weaknesses the Lord is at peace with us and we are inabled comfortably to serve God 3. If we consider the profit of the Creature 1. This way serves to represent Sin You have no where such a sight of sin as upon Mount Calvary when you see the Son of God stretched out upon the Cross and crying out My God! My God! why hast thou forsaken me When the punishment of our Sins was laid upon Christ God sheweth how displeasing Sin was to him 2. To wean us from Vanity We make great matters of trifles and are apt to
but the Grace that we may do that good which we Will and Purpose These are distinct many may have assistance in one kind not in another Paul sheweth us that willing and doing are different Rom. 7.18 For to will is present with me but how to performe that which is good I find not To will is more than to think and to exert our Will into Action is more than both In all we need Gods help both to think a good thought or conceive a good purpose much more to performe a good Action Man is mutable and here is much opposition 2. VSE Exhortation to several Duties 1. Let us shake off carnal security and laziness Here is not only Gods Grace represented but Mans Duty Gods doing all doth not warrant us to lye upon the Bed of ease but stir us up to diligence Phil. 2.12 13. Work out your salvation with fear and trembling for it is God which worketh in you both to will and to do of his good pleasure 2. We are not to neglect the Motions of the Spirit least we grieve him Eph. 4.30 And grieve not the holy spirit whereby we are sealed to the day of redemption 3. We are to use the Means and God will bless our endeavours 1 Pet. 2.2 As new born babes desire the sincere milk of the word that you may grow thereby We are to attend upon the Word and frequent the Sacrament 4. We must pray earnestly for a two-fold reason 1. That we may humbly own our wants Iames 1.5 If any man lack wisdom let him ask it of God 2. That we may express our desires and longing for Grace Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled 5. We must improve our Talents least we be accounted evil and sloathful Servants that receive Grace in vain 2 Cor. 6.1 We beseech you that you receive not the grace of God in vain Doct. 2. That the continued sanctification and perfecting of Man once Regenerate cometh from God as the God of peace This is the Blessing prayed for and when the Apostle prayeth for it he calleth God the God of peace So elsewhere 1 Thess. 5.23 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. He prayeth therefore the whole progress of sanctifying Grace till it hath attained its end and final perfection and giveth God the same Title Here I shall open to you these five things 1. In What Sense God is said to be the God of Peace 2. The Ground and Foundation of this Peace 3. The Evidences how it appears that God is pacified 4. The Conveiance of it to us or how we come to be interested in this Peace 5. The Reasons why all increase of Grace cometh from him as such I. What is the meaning of this Title God is called the God of peace in two respects 1. With respect to Union and Peace with Men especially our Fellow Christians God is the God of Peace as he is the Author and Approver of this Peace 1 Cor. 14.33 For God is not the author of confusion but of peace as in all the churches of the saints 2 Thess. 3.16 Now the Lord of peace himself give you peace alwaies by all means 2. With respect to our Reconciliation with himself after the breach that was between us Heaven and Earth are at an accord and the great quarrel between us and God is compromised and taken up In one place the Angels come to proclaim peace on earth Luke 2.14 At another time when Christ solemnly entreth as the Messiah into Ierusalem they cryed out Luke 19.38 Peace in heaven and glory in the highest One of the Parties at variance is in the earth the other in Heaven The Angels the Inhabitants of the other World proclaim Peace on Earth and Men that dwell here below eccho to them again Peace in Heaven and that when they gave Christ the Honour of the Messias shewing that his great business was to make Reconciliation It is not a Primitive Original Peace but a Reconciliation after a breach a restoring of Peace when it was lost We had all broken with God and God was angry with Men for Sin Now while God was angry and offended there was no hope to receive any gift of Grace from him Therefore with respect to this is God called the God of peace II. The Grounds and Foundation of this peace And that is by the blood of the everlasting covenant which is the only propitiatory Sacrifice which could appease God and give his Justice full satisfaction and recompence for our Offences Before this Peace could be made and this woful breach repaired there were two things to be removed which stood in the way Gods Wrath and our Rebellious Nature The Righteous Wrath of God is appeased by the Blood of Christ Our Rebellion is cured and healed by his Spirit The latter is but a consequent of the former The first foundation for this peace was laid in the Blood of Christ Col. 1.20 And having made peace through the blood of his cross by him to reconcile all things unto himself Isa. 53.5 The chastisement of our peace was upon him and with his stripes we are healed The Enmity had been irreconcilable and impossible to be removed unless God had taken this way unless the Son of God had dyed for a sinful World that by the Merit of his Obedience he might give satisfaction to a provoked God for the wrong we had done him III. The Evidences that God is pacified Here are three mentioned 1. The bringing back of Christ from the dead 1. This showeth that God was propitiated that he hath accepted the ransom that was given for Souls Christs Resurrection is called by the Prophet a being taken from prison and from judgment Isa. 53.8 While Christ was in the state of the Dead he was in effect a Prisoner under the arrest of Divine Vengeance but when he rose again then was our surety let out of Prison The expression is notable in the Text brought again the Lord Iesus from the dead The force of the word may be explained with allusion to that carriage of the Apostles when they were cast into Prison Acts 16.35 37 39. And the magistrates sent to let them go nay verily say they but let them come themselves and fetch us out and they came and brought them out of prison So was Christ brought again Though Christ had power to rise yet was he rather raised The Lord sent an Angel to remove the Stone not to supply any lack of power in Christ but as a Judge when he is satisfied sendeth an Officer to open the Prison Doors Though Christ had Power to rise yet not Authority till the Angel rolled away the Stone He did not break Prison but was brought again from the dead Neither did he perish in Prison then we could have no assurance
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
in their mouth Psalm 149.6 There are higher and lower Praises more and less solemn according to the proportion and size of our Mercies The Spouses Eyes were as Doves eyes Cant. 4.1 to peck and look upward 2. If in deed some notable thing must be done for God When Ahasuerus had heard of a good deed done by Mordecai he saith what Honour and Dignity hath been done to Mordecai for this Esther 6.3 So what Honour hath been done to the Lord What have we done for him saith David 2 Sam. 7.2 I dwell in a house of cedar but the ark of God dwelleth within curtains The Lord hath advanced me from a Sheephook to a Scepter what Love have I shewed to God What excellent thing have I done for God Wherein am I carryed out with Zeal for God VSE To Reprove 1. Those that instead of rendring according render the quite contrary who the more God hath blessed them grow unthankful proud sensual dead formal in Prayer less in communion with God more licentious in their actions They are like Tops never well but when they are scourged abuse their Mercies to the contempt of God as the Israelite took the Ear-rings of Gold and Silver which were the Spoils of the Egyptians and made a Golden Calf of them As the Sea turneth all the sweet dews and influences of Heaven into salt Water so they turn all their Mercies into occasions of Sin 2. Those that do not render ought at all They are crying for Mercy but think not of returning thanks to God but when they have what they would have turn the back upon God not the face Ier. 2.27 In the time of their trouble they will say Arise and save us then their face is to God There was a Law in the 46. Ezâ—kiel 9. He that entreth in by the way of the north-gate to worship shall go out by the way of 〈…〉 c. He that went in at one gate was not to go out at the same gate but an opposite Some say least he should turn his back upon the Mercy-Seat 3. Those that render something but not suitable If you would render according you must be in a capacity Under the Law the Peace-Offering was brought at the top of a Burnt-Offering Levit. 3.3 We must be first reconciled to God before we can do any thing acceptable Awaken the Heart to the work David awakens his Soul Psalm 103.1 Bless the Lord O my Soul and all that is within me bless his holy name Search out the works of God Psalm 111.2 The works of the Lord are great sought out of all them that have pleasure in them Consider what the World gaineth by every discovery of God what Attributes of God are manifested what Promises are accomplished how Church-hopes thrive Desire God to give you the Heart to render that he that gave the occasion would give the disposition Psalm 51.15 Lord open thou my lips and my mouth shall shew forth thy praise We are Spiritually dumb and tongue-ty'd Reason and argue from your experiences to your Duty Ezra 9.13 Seeing thou hast gievn us such a deliverance as this shall we again break thy commandments When you have done all you will be at a loss Psalm 116.12 What shall I render to the Lord for all his benefits towards me He that hath a right sense of Gods Mercies will be forced to say so and therefore be striving more and more Doctrine 2. That it is a sign we are unthankful under Mercies when the heart is lifted up upon the injoyment of them The Spirit of God bringeth this as the Evidence against Hezekiah Reasons of the Point 1. Because God can never be rightly praised and exalted while the heart is proud Isa. 2.17 And the loftiness of men shall be made low and the Lord alone shall be exalted in that day God is exalted in the Creatures self-abasement As two Buckets in a Well when one goeth down the other cometh up The Ark and Dagon cannot stand together 1 Sam. 5.3 Set up the Ark and Dagon must come upon his face If you would have God exalted in the Riches of his Grace you must lye in the Dust. 2. A proud lifted-up Heart cannot be rightly conversant about Blessings It doth not give them their due rise nor their due value nor their due end 1. Not their due rise Many will say God did it God! I thank thee was in the Pharisees Mouth Luke 18.11 but they do not stand wondring why God should do it As David 2 Sam. 7.18 Who am I O Lord God! and what is my Fathers house that thou hast brought me hitherto That God should look upon a Worme Whence is it What did God see in me They actually disclaim all respect and worth and merit in themselves that praise God aright 2. A proud Heart doth not give Blessings their due value He looketh for more still he entertaineth Crosses with Murmuring and Blessings with disdain It is but thus and thus and still set God a new Task to do Psalm 78.20 Behold he smote the rock and the waters gushed out and the streams overflowed can he give bread also can he provide flesh for his people They slight what is past if they have not what they look for All this availeth me nothing as long as I see Mordecai the Iew sitting at the kings gate Esth. 5.13 Mal. 1.2 I have loved you saith the Lord yet they say Wherein hast thou loved us Where are all those Mercies and Glorious Experiences It is all forgotten and undervalued If the Mercies fit not our Mould all is nothing 3. It doth not give Blessings their due ends God giveth us Mercies that we might be more Holy and Humble and Pride maketh us more Carnal and Insolent and Sâ—cure and so we feed our Lusts of the Lords Provision He gives Mercies that â—e may be lifted up in his wayes 2 Chron. 17.6 That we might promote his Interest the more chearfully without baseness fear or carnal respects But Pride abuseth it to carelesness contempt of Holy things insultation over those that are fallen under God's hand Deut. 32.15 Iesburun waxed wanton and kicked They despise the Ordinances of God and dispute away Duties and cavil at Religion Is this the Fruit of our Deliverances How shall we know when the heart is lifted up Pride is a capacious Sin therefore called pride of life 1 Iohn 2.16 because it is a Sin that diffuseth its self throughout all Affairs and Conditions of Life Children Estate Beauty Strength Parts Honours Graces A Worm may breed in Manna Paul was puffed up 2 Cor. 12.7 â—est 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 But the Text speaketh of a Pride after Deliverances which is a self-blessing and self-depending confidence which is mainly shewed first in Security Secondly in Insolency 1. In Security Men
old through my roaring all the day long 4. Partly for his Subtilty He is of a Spiritual Nature and so the Devil is invisible both in his Nature and Approaches and doth often reach us a deadly blow before we know it is he and he seeketh by all means to conceal himself 2 Cor. 11.3 I fear lest by any means as the serpent beguiled Eve by his subtilty so your minâ—s should be corrupted from the simplicity which is in Christ. The Devil maketh as if he meant all kindness when he cometh to ruine and destroy Souls He playeth of all hands tempteth Peter to disswade and Iudas to betray and the High Priests to persecute He endeavoureth to keep out of sight that he may not be seen himself in the temptation as the Fowler and Hunter hide themselves till the Bird or Beast is gotten into the Snare or Toil. Alas little do we think the Devil is so near and hath so great an hand in the business which we are about to perform as we afterwards find him to be It is not he that seemeth to do it but such a Neighbour such a Minister or Wise Man III. Why God permitteth this For many Holy and Wise Reasons 1. To glorifie the power of his Grace in preserving us 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness Made perfect that is found or discovered to be perfect For Gods strength cannot be more perfect than it is There are no degrees in Infiniteness much less can our weakness add any thing to it The meaning is it is manifested to be perfect The greater the Pressures are the more visible and conspicuous is the Perfection of the Divine Assistance More goeth to the keeping of a Saint here in the World then to the preserving of an Angel for the Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Gunshot and Harmes-way but we are making our way to Heaven almost every step by Conflict and Conquest 2. To abate our Carnal Confidence For till we have experience of the strength of Sin danger of Temptations and our own weakness we are too confident of our own Resolutions which because they are sincere and undissembled we think they may be easily maintained Therefore God to shew us our selves suffereth Sathan to tempt us and his Instruments to vex us that by experience we may see how weak that Faith is in the Temptation which we thought to be strange out of the Temptation This is the meaning of that Counsel our Lord giveth his Disciples Matth. 26.41 Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak To enter into temptation hath a peculiar sense and signification in that place and the meaning is to be overcome by temptations to enter so as to abide under the power of them to be encompassed so as we cannot get out Therefore watch and pray that it be not so with you for however your Mind and Resolution be good and your Professions for the time Zealous yet you may fall from your stoutest Resolutions if you be not careful Or thus Though the Spirit or the renewed part be willing to resist and oppose temptations yet the Natural and unrenewed part is weak and ready to be overcome by them They were confident secure and unconcerned when that danger was approaching which would make them either to forsake Christ or to deny and forswear him as Peter did therefore it were better for them to be watchful and importunate with God that they might not be overcome with this Temptation In many cases we find that those that thought their Faith strong find it very weak when the Temptation cometh Iohn 16.31 32. Do ye now believe Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone There is a great deal of difference between Tryals in imagination and Tryals in actual Experience Tryals in imagination do not affect us so much because we only know them at a distance or by guess and supposition but Evils in sense and feeling are another thing than we could imagine It is a lamentable thing to see what a cowardly Spirit there is in most Christians how soon they are discouraged with every petty assault or slender temptation and their Resolutions shaken with the appearance of any difficulty how confident soever they were before 3. God sendeth temptations to abate our Pride and so to humble us as well as prove us that we may not be proud of what we have or conceit that we have more than we have Paul giveth this reason 2 Cor. 12.7 Lest I should be exalted above measure through the abundance of revelations there was given me a thorne in the flesh a messenger of Sathan to buffet me lest I should be exalted above measure There is a difference about the interpretation what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thorn in the Flesh was Either a racking Disease or some other sharp Affliction Surely it was not stirrings of Sin or some boiling lusts for Paul was aged and he would then speak of it in other words Some think it was some racking Disease like the Stake thrust into the Fundament of a Slave that ran from his Master and came out at his back Whatever it was it was a Messenger of Sathan Now whether God would permit Sathan to have such Power over Pauls Body I leave it to you to consider Therefore some think it was some soar Affliction In the General I remember the pricking Brier and grieving Thorn is put for the Despisers and Persecutors of Israel Ezek. 28.24 And there shall be no more a pricking briar to the house of Israel nor any grieving thorn of all that are round about them that despised them This may be called a thorn in the flesh A sad and sharp Affliction questionless it was inflicted on Paul by the power of the Devil But whatever the event was Gods end was clear that he might not be elevated with his transcendent Revelations he twice repeateth it lest I should be exalted above measure When the instruments of Sathan deal roughly with him this was designed by God to keep him humble 4. God sendeth these temptations in justice to correct us for other Sins 2 Sam. 24.1 The anger of the Lord was kindled against Israel and he moved David to say Go number Israel and Iudah The Lord permitted Sathan to move David as I explained it before but mark it was because God was angry with Israel when they had abused their plenty and prosperity to licentiousness and forgetfulness of God Sathan is permitted to tempt David that God might take that occasion to punish them And it is observed in the Censures of the Church a scandalous Sinner is delivered over to Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus 1 Cor. 5.5 That is permitted for a while
prey into the Mouth of the Roaring Lyon You know how many a good purpose hath come to nothing and will not you watch This is the cause why we are so often surprized we live and walk as if we were not among our Enemies as if the Devil did not haunt us and we gave him no occasion to solicite God against us 2. Being forewarned let us be fore-armed or prepared against Sathans devises Otherwise when we think as Sampson to go forth and shake our selves as at other times we shall find that our strength is gone and we have permitted our selves too much to the power of the Enemy Our preparation mainly lyeth in two things 1. That we be dead to the Flesh and the World be sober and watchful Sobriety is a Moderation in all Earthly things The Devil usually gets the World on his side Therefore till we be dead to applause Commodity Honour and Profit and resolve to be Holy and Obedient to God though it cost us dear we shall do nothing in Christianity Satan will tempt the Flesh and that will soon say Spare thy self Matth. 16.22 This shall not be unto thee Therefore as long as there is a Bias of worldly Inclination upon us and we are set on the Pleasures Profits or Honours of the World or be taken too much with its Ease Peace and Prosperity we are not prepared and what work will Sathan make when he coms to toss us 2. Keep Faith upright Christ prays that Peters Faith may not fail And 1 Pet. 5.9 Whom resist stedfast in the faith Faith has many things to pitch on the whole Gospel but chiefly the Promises and Threatnings of the Gospel they will inform you what will be the end of Godlyness and Sin and a Man that hath his eyes opened and seeth the end of Godlyness and Sin hath a mighty Advantage As to the Promises of Christ surely Christ is no Deceiver will you credit the Devil whom you have found to be false and suspect the Promises of Christ Luke 12.32 Fear not little flock for it is your fathers good pleasure to give you the kingdom Christ promiseth more than the Devil As to the Threatnings let not the Threatnings of Men affright you if they threaten a Prison God threatneth Hell if they threaten to molest the Body God can cast Body and Soul into Hell God can preserve you from what Men threaten and he threatens what is worse than Man threatens and therefore to have our eyes in our Head and see the end of Godliness and Sin is a mighty help in this case that our Faith may not fail A SERMON On HEBREWS i. 9 Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows IN the Context the Apostle is proving that Christ hath obtained a more excellent Name than the Angels they are Servants he a Son They are Creatures he is God They are to worship he is to be worshipped in which Divine Honours they can have no Communion They are Spectators of the Mystery of Redemption he is the Head of the Redeemed World as being solemnly appointed thereunto by God This is the Argument of the Text which is a quotation out of the 45. Psalm Thou hast loved righteousness c. In these words we have 1 A Description of Christ. 2. The Exaltation of Christ. 3. The respect of the one to the other therefore the one is the foundation of the other 1. In the Description of Christ his Holyness is taken notice of And 1. Both branches are mentioned Loved Righteousness hated iniquity 2. The Habitual Inclination of his Heart is asserted in all that he did or now doth do all proceeded from his love to Righteousness and his hatred to Sin 3. This Commendation or Description doth not only concerne his Personal Practice but his Design His Heart was set upon it not only to Practice Holyness himself but to promote it in the World For the Holyness of God Incarnate is Essentially necessary both to his Person and Imployment By it he was fitly qualified Nothing puts us on to do a thing throughly more than love this was Christs Principle and therefore he would express the most effectual means 2. His Exaltation God even thy God hath anointed thee with the oyl of gladness above thy fellows That is exaâ—ted thee above Men and all Angels anointing is often applyed to Christ. Psalm 2.2 Against the Lord and his anointed Acts 4.27 Thine Holy Child Iesus whom thou hast anointed Isa. 61.1 The Lord hath anointed me to preach good tydings to the meek Therefore he is called in the Hebrew Messiah and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This anointing usually signifieth three things 1. The giving of Power and Authority as Saul by being anointed was made King of Israel 1 Sam. 10.1 And Aaron and his Sons made Priests Exod. 30.30 So Christ was anointed to Authorize his Dispensation or to invest him in the Authority and Power of the Mediatory Office 2. To fit and inable the Person so Authorized for the discharge of the Office unto which he was called for the Oyl was Typical and signified the Gifts and Graces of the Spirit So Jesus Christ was anointed with the Holy Ghost and with power Acts 10.38 To fit his Humane Nature for so high a Function 3. His Welcome and Entertainment at his return to Heaven and so the Glorious Exaltation of our Lord Jesus Christ when he solemnly sate down at the Right Hand of Majesty and entered upon his Kingdom was his Anointing for then was he solemnly made both Lord and Christ Acts 2.36 and evidenced to be the Lords Anointed One as I shall shew more fully by and by 3. The respect or Relation of his Exaltation to his Description therefore At least it is a consequent of what he had done in the World in love to Righteousness and hatred of Sin but moreover it is to him a Recompense Phil. 2.9 Wherefore God hath highly exalted him and given him a Name which is above every Name Rom. 14.9 For to this end Christ both dyed and rose and revived that he might be Lord both of the dead and living Which is no lessening of his Merit for therein he considered not himself but us that he might be a Merciful High Priest to us or a Powerful King to defend his People The Son of God had before his Incarnation a Glory to which nothing can be added and a full right which cannot be increased and whatever Glory he received as Mediator it concerneth us more than him Doct. That Iesus Christ as Mediator because of his Love to Righteousness and hatred of Sin is dignified and advanced by God not only above all Men but also above all Angels In handling of this Point 1. I shall speak of the Holyness of Christ. 2. His Unction which is the Consequent and Fruit of it I. Of the Holyness of Christ both as to his Person and
the Holy Ghost Peace of Conscience increase of Grace joy in the Holy Ghost They shall not want incouragement who seriously set themselves to love Righteousness and hate Iniquity 2 Pet. 1.11 For so an entrance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Iesus Christ. Hereafter Heaven is the Portion of the sanctified Acts 20.32 And now Brethren I commend you to God and the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified He doth sanctifie all that believe on him and then give them Eternal Life 2. External in the course of his Providence Christ hath set up a Government wherein he will favour and protect those that walk uprightly Psalm 11.7 For the righteous Lord loveth righteousness his countenance doth behold the upright But with the disobedient God is angry every day Psalm 7.11 Only it is the day of Gods patience God is preparing himself Well then we must neither rebel against his Government nor distrust his defence For Christ administreth Justice in his Kingdom defending the good and destroying the wicked and he will in time earnestly espouse the cause of all Holyness and Righteousness II. I come now to the Unction of Christ which is the consequent fruit of the former God even thy God hath anointed thee with the oyl of gladness above thy fellows There you may observe 1. The Author of this Unction God even thy God 2. The Priviledge it self to be anointed with the oyl of gladness 3. The Partakers of this Priviledge or the Persons to whom it is applyed One Principal and Singular who hath the Preheminence and that is the Mediator others Inferiour and in a lower degree of participation called here his fellows Let us a little explain these things 1. The Author of this Unction God even thy God Is this spoken to him as God or Man It may be true in both senses As to his Divine Nature he is God of God or as it is in Iohn 1.1 The word was with God and the word was God As to his Humane Nature he is a Creature made of a Woman and so God is his God as he is the God of all flesh But especially is this spoken of him as Mediator so Christ is one of Gods Confederates There is a Covenant between God and him Ioh. 20.17 I go to my father and your father to my God and your God The Sum of the Covenant was that after he had suffered here upon Earth and satisfied Gods Justice by being made a Curse for us he was at length to be raised out of the Grave and exalted to his Regal Power in Heaven All that belongeth to a Covenant is found in this Transaction between God and Christ. 1. God propoundeth the Terms or demandeth of his Son that he lay down his life and for his labour he promiseth that he shall see his Seed that God shall give him many Children Isa. 53.10 He shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hands 2. The Son consenteth and saith A body hast thou prepared for me Loe I come to do thy will Psalm 40.6 7. Sacrifice and offering thou didst not desire mine ears hast thou opened burnt-offering and sin-offering thou hast not required Then said I loe I come in the volume of the book it is written of me Here the Eternal Son of God doth agree and contract with his Father to performe that perfect Obedience to his Laws and to offer up himself such a Divine and Spotless Sacrifice for the Sins of the whole World as was necessary for the Expiation of Sin 3. Christ hath not only consented but doth with all Joy and Delight set about this whole Will and Counsel of God and go through with the Work and Office assigned unto him very chearfully and heartily till he had brought it to a good End and Issue Psalm 40.8 I delight to do thy will O my God! yea thy law is in my heart 4. After this ready and willing Obedience he is to plead the Covenant Psalm 89.26 He shall cry unto me thou art my Father my God and the Rock of my salvation Psalm 2.8 Ask of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession Upon this there is 5. Gods Answer God even thy God hath anointed thee with the oyl of gladness above thy fellows And Psalm 110.1 The Lord said unto my Lord sit thou at my right hand until I make thine enemies thy foot-stool Thus doth the Scripture lisp to us in our own Dialect or in such Language as we can best understand concerning that Bill of Contract or transacted bargain between God and Christ from all Eternity wherein Christ undertaking perfectly to fulfil the Will of God and to performe all Active and Passive Obedience even unto Death had the Promise from God that he should become the Author of Eternal Salvation to all that obey him The Redemption of Sinners is not a work of yesterday nor a business of chance but well-advised and in Infinite Wisdom contrived There was a preparatory agreement to that great work before it was gone about and therefore it should not be slighted by us nor lightly passed over 2. The Priviledge it self to be anointed with the oyl of gladness It noteth his solemne Exaltation and Admission to the Exercise of his Office By Oyl all agree is meant the Spirit by which Christ was anointed Luke 4.18 The spirit of the Lord is upon me because he hath anointed me 1. Christ was anointed at his Conception in his Mothers Womb when he was sanctified by the Holy Spirit For the work of the Spirit was not only to forme his Body out of the substance of the Virgin which Nature could not do of its self but chiefly to preserve it from Sin and endow it with the gift of Holyness From which time he grew in Wisdom and Grace as well as in Stature Luke 2.52 And Iesus increased in wisdom and stature and in favour with God and man 2. Again Christ may be said to be anointed at his Baptisme which was the visible consecration to his Office when the Holy Ghost descended upon him in the form of a dove Matth. 3.16 17. and Iohn 1.33 once more 3. He may be said to be anointed at his Ascension when he received of the Father the Promise of the Spirit to pour him forth upon his Disciples Acts 2.33 Therefore being by the right hand of God eâ—alted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear This I take to be the Sense here his Glorious Exaltation at the right hand of God where being possessed of all Power he joyfully expecteth and accomplisheth the fruits of his Redemption I am the more confirmed in this 1. Because the
more urge us to do a thing than Love or to forbear it than hatred These were Christs Motives to undertake the Redemption of Sinners Now we should love what he loveth and hate what he hateth Rev. 2.6 Thou hatest the deeds of the Nicholaitans which I also hate Prov. 8.13 The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate But there is more in the Argument than so This was the design of our Redeemer 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil Now it doth not become Christians to contradict the designed end of their Redeemer But this is not all it is to slight the price of our Redemption as if there were no such great Mystery in it that the Son of God should dye for if we slight the benefits we slight the ransom 1 Pet. 1.18 Yea there is this further in it we neglect the Grace that may be had upon such easie terms Surely the coming of our Lord Jesus Christ did somewhat shorten the Power of Sin or else he came in vain he obtained the Grace he purchased Iohn 12.31 Now is the judgment of this world now shall the prince of this world be cast out These are the glorious Fruits and Effects of his Death that it shall tend to the Glory of God and the bringing down the Kingdom of Sin and Sathan in the World They to whom this purchase is revealed and yet reject the offer are guilty of sluggish Cowardise and if they be not delivered from the Power of the Devil and restored to a life of Holyness their Condemnation is just In our Natural Estate by the fall of Adam we were all corrupted and out of frame but the Second Adam came to restore things that were in Confusion and out of frame to their Right and Primitive Order Man hath faln from Holiness and Happiness Sin and Sathan have reigned and raged in this World the Children of this World have blessed themselves in their bad condition and delighted in their slavery and bondage Now if Christ come to make an end of Sin and bring in Everlasting Righteousness shall it be so still as it was before Shall the disordered World go on in its ancient wont Surely there should be more visible fruits of his coming seen among us If Men should lye in Wickedness still and turn their backs upon God after whose Image they were created and Sin and Sathan rule them at their pleasure how are things put in frame that were out of course What hath the Son of God done by all his Holy Life and Bloody Sufferings Surely either the Purchase is not so Great and Glorious or we make but little use of it and so are quite Strangers in Gods Israel I have not done with the Argument yet We have no Communion with Christ yea we renounce it if we continue to be so unlike him 1 Iohn 1.6 7 8. If we say we have fellowship with him and walk in darkness we lie and do not the truth but if we walk in the light as he is in the light then have we fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin If we say we have no sin we deceive our selves and the truth is not in us Such a solemne Preface introduceth that truth to shew that if we live in our Sins we shall dye in our Sins and then farewel all Happiness 2. To look after more of this Unction He is Christ the anointed of God we must be Christians Acts 11.26 The disciples were called christians first in Antioch anointed with the Holy Ghost and with Power that we may understand the mind of God consecrate our selves to him work his work and ingage in his Warfare fighting against the Devil the World and the Flesh till we triumph with Christ in Heaven All must be anointed 1. This is the fruit of Christs Exaltation to send and shed abroad the Spirit There are Effects of Christs Humiliation and Effects of Christ's Exaltation The Effects of Christs Humiliation are taking away the Curse of the Law pacifying Gods Wrath satisfying his Justice the Annihilation of the Right which the Devil had over Sinners a Right to return to God and injoy Eternal Life The Exaltation of Christ also hath its effects the application of this Grace and the execution of this Right by quickning us who were dead in Trespasses and Sins and pardoning our Transgressions and putting us into the way Everlasting Now we should seek in Christ not only the force of satisfaction but the force of Regeneration and his efficacious Grace to apply what he hath purchased for us that he may be made sanctification to us as well as Righteousness 1 Cor. 11.30 Since Christ is so able and willing to dispense this Grace freely and abundantly into Mens hearts surely it should not be neglected 2. Consider the necessity of this Grace Our love to Righteousness and hatred of Iniquity is the fruit of this Unction for Affections follow the Nature When we live in the Spirit we shall walk in the Spirit Psal. 97.10 Ye that love the Lord hate evil All that pretend to return to God must show the reality of it this way Therefore as you would be pleasing to Christ do not neglect this Grace 3. Consider the Utility and Profit It is for our Comfort The Spirit is called the oil of gladness because the benefits whereof we are Partakers are matters of great joy Acts 13.52 The disciples were filled with joy and with the holy Ghost Acts 8.39 He went on his way rejoycing Acts 16.34 He rejoyced believing in God with all hts house It is for our Honour we are dignified above others the more we are made partakers of the Spirit 1 Pet. 2.9 Ye are a chosen generation a royal priesthood a holy nation a peculiar people A SERMON On ACTS xxiv 14 15 16. Believing all things which are written in the law and the prophets And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust And herein do I exercise my self to have alwayes a conscience void of offence towards God and towards man THESE words are part of Pauls Apology against the Accusation of Tertullus Among other things he chargeth him to be an Heretick or an Apostate from the Iewish Religion When the Romans had conquered the Iews they submitted upon this Condition that they should innovate and change nothing in their Religion but defend it against the disturbers of it Now the Christians being accused of innovation and disturbance of such a Religion as was under the caution of the Roman Laws before a Roman Tribunal it concerned them to shew the Harmony and Agreement of both Religions as to the substance This is Pauls business and therefore he giveth an account of his Faith
To all Men and to our fellow Saints 2 Pet. 1.7 And to godliness brotherly-kindness to brotherly-kindness charity In Justice and Charity When the Web is one thing and the Woof another the Lord abhorreth it II. Of Holyness in the general What it is It may be considered relatively or positively 1. Relatively So that Thing or Person is Holy which is set apart from a Common to a Holy use 2. Positively So it implyeth the Renovation of our Natures and the Rectitude of our Actions For Holiness may be applyed to Persons or Actions an Action is Holy by its Conformity to the Rule a Person by the prevalency of his Principle Holiness with respect to our Actions is an Universal Endeavour of Conformity to the Will of God A Person is Holy by the prevalency of his Principle when his Heart by those Divine Qualities which we call Graces is constantly bent and powerfully inclined to please God in all things 1. For Holiness Relatively considered or with respect to our Relation to God These four thing are in it 1. An inclination towards God There is a new bias upon the Heart which bends it to God which before bended and tended towards Carnal Vanities Conversion is a turning to God and the Holy Life is a living to God Gal. 2.19 For I through the law am dead to the law that I might live unto God The great work of Grace is to set and fix the Heart towards him from whom we departed by our Folly and Sin that we may serve please and glorifie him in all things and finally come to injoy him as our chief happiness 1 Chron. 22.19 Now set your heart and your soul to seek the Lord your God 2. From this tendency towards God ariseth a Dedication of our selves and all that we have to the Lords Use and Service 2 Cor. 8.5 But first gave their own selves to the Lord and unto us by the will of God Rom. 6.13 But yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service They are ashamed they have so long kept God out of his right therefore now they resign themselves to be what he will have them to be and to do what he will have them to do 3. From this Dedication there results a Relation of the Persons so dedicated to God so that from that time forth they are not their own but the Lords Ezek. 16.8 Now when I passed by thee and looked upon thee behold thy time was the time of love and I spred my skirt over thee and covered thy nakedness yea I sware unto thee and entred into a covenant with thee saith the Lord God and thou becamest mine Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we die unto the Lord whether we live therefore or die we are the Lords 4. There is another thing and that is the actual using of our selves for God We are Vessels set apart for the Masters use 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good work And according we must live not to our selves but unto God it resulteth from all the former 2 Cor. 5.15 And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them If we love God and have a thankful sense of his love and kindness to us we will do so there needeth no other law to bind this upon us but our Love Love is the poise which inclineth the Soul to God If we are dedicated to God the sincerity of our Dedication is known by our use many give up themselves to God but in the use of themselves there appeareth no such matter they use their Tongues as their own their Hearts as their own their Bodies as their own their Wealth Strength and Time as their own but a sincere Christian maketh Conscience of his Dedication 1 Cor. 6.15 Know you not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid Our Members are Members of Christ as we are in Covenant with him in point of fidelity we must not do so And his Interest in us obligeth us Matth. 22.21 Render therefore to Caesar the things which are Caesars and to God the things which are Gods We are not our own but Gods 1 Cor. 6.19 20. Ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods Do not rob God of his own you should make Conscience of alienating that which is the Lords Once more this is bound upon us by another Argument the certainty of our future account Luke 19.23 Wherefore then gavest not thou my money into the bank that at my coming I might have received my own with usury He will require his own with Usury We should keep a constant and faithful reckoning how we lay out our selves for God we must not spare God something only but the main drift and business of our lives must be to honour God he must have a share in all things we have and do I might add as another binding Consideration the constancy of Divine Inspection We are alwayes in the Eye and Presence of the Great God who still looketh upon us and considereth whose business we are about his or our own Luke 1.75 In holiness and righteousness before him all the dayes of our life We are alwaies before him and observed by him 2. Positive Holyness may be considered either with respect to our Persons or Actions 1. Our Persons When Ye are renewed by the Spirit or there is an inward principle of Sanctification wrought in our Hearts Other things when dedicated to God are changed only in their Use as Gold Silver and Goats Hair but when Man is dedicated to God he is changed in his Nature there is not only a difference between him and others but a difference between him and himself There is a difference between him and others not only as he is set apart for God and dedicated to an Holy Use the Godly are set apart for God Psalm 4.3 But know that the Lord hath set apart him that is Godly for himself But as he is cleansed purified and renewed by the Holy Ghost and so there is a difference between him and himself 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Now this is necessary that
his own wounds so must we look upon Christ as our own Saviour with application to our selves Iohn 20.28 My Lord and my God! 3. Affectionate with Desire and Trust. With desire longing for Cure there must be hearty groans and desires Our eyes are upon thee 2 Chron. 20.12 The having our eyes to any thing noteth our desire Psalm 121.1 I will lift up mine eyes unto the hills from whence cometh my help Earnestly desire to be partaker of these benefits by Christ 1 Pet. 1.7 To them that believe he is precious And with trust Isa. 17.7 At that day shall a man look to his maker and his eyes shall have respect to the holy one of Israel that is he shall seek to him trust in him depend upon him because what Men trust to they are wont frequently and wistly to look after and to have their eyes fixed upon Psalm 123.2 Behold as the eyes of servants look unto the hand of their masters and as the eyes of a maiden to the hand of her mistress so our eyes wait upon the Lord our God till he have mercy on us Psalm 34.5 They looked to him and were lightned That is comforted in the middest of their darkness and trouble Psalm 141.8 Mine eyes are unto thee O God the Lord in thee I trust 4. Ingaging we need to get open Eyes to see him and contemplate him till we see Beauty in him that may allure us to love him and esteem him as the fairest of Ten Thousand to renounce our selves and the Vanities of the World and betake our selves to his Discipline to see all is nothing in comparison of his Excellency Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord. A True Knowledge of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.17 which is elsewhere rendred acknowledging so as to give due Honour Respect and Reverence to him We may know Strangers and those whom we contemn and despise but we do not acknowledge them VSE Let us look upon the Lord Jesus for cure He calleth upon us in his word Look unto me and be ye saved all the ends of the earth Isa. 45.12 It is little that we can afford Christ if we cannot afford him a serious look It may be you will think that this is so sleight a work that it will not produce any great effects in the Soul that a look should heal is strange Surely you will say this is not a full Notion of Faith nor an Act that will do us any good I answer Indeed it will not if it be done sleightly Therefore let me tell you that there are several Notions of Faith which all have their use Some Notions are fitted for Soul-Examination as Faith that worketh by Love that conquereth the World that purifieth the Heart these do best for a deliberate search and the stating of our Interest Some for anxious thoughts at the first awaking of the Soul out of the sleep of Sin as coming running flying and seeking when the Soul is under trouble and hangeth off from the Grace offered we press them to come as our Necessities are great we press them to run a Soul deeply pressed with a sense of its Necessity and Danger is alwaies in hast so we press them to flie for refuge when Comfort appeareth not presently we press to seek and to a diligent attendance on the appointed means Some for Agonies of Conscience after some former manifestations of Gods Love these we exhort to staying and resting Isa. 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God We press recumbency and adherence Isa. 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth i◠thee Some for Agonies of Death and great and imminent dangers when long Debates are not so seasonable these we press to committing 2 Tim. 1.12 I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day 1 Pet. 4.19 Let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful creator Jesus Christ himself did so Luke 23.46 Father into thy hands I commend my spirit And David Psal. 31.5 Into thine hand I commit my spirit Some for Holy Duties as Word Prayer Lords Supper we press to acceptance of Christ in the word to coming to Christ or to God by Christ in Prayer we accept him from God in the word of Promise we present him to God in Prayer as the ground of our confidence and hope for the Mercies prayed for In the Lords Supper as Religion is made visible and we are to make use of the help of Sense Eye Tast and Hand so we press you to take eat and look this is a Notion for this use when Christ is crucified as it were before our Eyes Well then this is one great work to look to Jesus the Author and Dedicator of our Faith to spy out Christ under his Memorials here he is set forth dying and hanging on a Tree Pilate when he had scourged him brought him forth and shewed him to the Iews he said Behold the man Iohn 19.5 We say to you in Gods Name Behold your dearest Redeemer bleeding and dying Now he is evidently set forth to you your business is to behold him And that this look may be serious Remember 1. This is supposed that you come hither as stung with Sin and that your Hearts are deeply affected with your Malady Alas otherwise here is no work to do if Men are not sensible of their Malady why should they look after a Remedy Matth. 9.12 13. They that be whole need not a Physician but they that are sick For I am not come to call the righteous but sinners to repentance None but the burdened will look out for ease or the self-condemned for Pardon If sin be not sin indeed Grace will not be Grace indeed Christ was anointed to heal the broken-hearted Luke 4.18 2. Your sight of Christ must not meerly be Historical and Literal the work of the Understanding and Memory but of Faith A few cold thoughts raised upon this occasion do not warm and comfort the Heart You are to look to him so as that the Heart be affected with Mourning Desire and Trust. 1. Mourning for Sin If you are sensible of your case you will do so A slight glance of the thoughts leaveth no Impression Look as the three Maries Mary the Mother of Jesus Mary the Wife of Cleophas and Mary Magdalen they were affected when they saw Christ dying Iohn 19.25 26. Of one of them it is said Luke 2.35 Yea a sword shall pierce through thine own soul also So do you Acts 2.37 When they heard this they were
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
and morning and noon will I pray and cry aloud and he shall hear my voice Extraordinary Prayer is upon special weighty occasions which requireth more than ordinary continuance of time and affection Ioel 1.14 Sanctifie ye a fast call a solemne assembly gather the elders and all the inhabitants of the land into the house of the Lord your God and cry unto the Lord. Now all these kinds of Prayer are to be made conscience of and none to be neglected and in none of these cases must we cease to pray when God requireth it at our hands II. What it is to pray without ceasing This needeth to be explained because some strain it too far others streighten it too much and we must state the matter so as to avoid the extreams on both sides 1. One Extream is that of the Ancient Euchites and because they seem to be befriended by the Letter of the Text we must clear the Matter a little Their sensless errour was as if the act of Prayer were never to be discontinued and therefore they omitted all other Duties and would only pray 2. The other extream is of those who keep not up a constant frequent return of this Duty We must obviate both 1. For those that would never intermit this Exercise 1. We must shew them their error by explaining the Word A thing is said to be done continually and without ceasing which is done at the constant times and seasons as often as they return As David told Amasa 2 Sam. 19.13 Thou shalt be captain of the host before me continually That is as often as the Army was led forth So 2 Sam. 9.12 Mephibosheth did eat bread at the kings table continually That is at the constant stated times of eating So Rom. 9.2 I have great heaviness and continual sorrow in my heart That is as often as he thought of them So also is the word without ceasing used 1 Thess. 2.13 For this cause we thank God without ceasing That is as often as he was with God So 2 Tim. 1.3 Without ceasing I have remembrance of thee in my prayers night and day That is Evening and Morning as often as he went to God 2. The Matter may bear a good sense if you interpret the Apostles direction either 1. Of the Habit of Prayer or the praying temper that frame of Spirit or Affection which is fit for Prayer must never be lost Psalm 104.9 But I give my self unto prayer In the Original there is no more but I prayer as if he were wholly made up of Prayer and Supplication this was the work he was given to or most intent upon 2. It may be interpreted of a Vital Prayer All Duties may be resolved into Prayer and Praise Now as the Life of a Christian is a Life of Love and Praise a kind of Confession or Hymn to God so in other respects it is a Prayer Semper orat qui semper bene agit he that liveth in a constant Obedience to God and dependance upon him doth in effect alwaies pray to him Now thus doth a Christian both as to Life Natural and Spiritual Psalm 25.5 On thee do I wait all the day Every Minute we depend upon him for the direction and support of his Holy Spirit So Prov. 23.27 Be thou in the fear of the Lord all the day long He liveth in an awful regard loath to displease God because all cometh from him Now this is vertually a Prayer because he still elevateth his thoughts and desires towards him and looketh for all from God 3. This Praying without ceasing may be interpreted of our continuance in the Duty till we obtain the ends of Prayer and that some competent time is to be spent in it Prayer is the lifting up of the Heart or the offering of our desires to God in some affectionate manner in extraordinary occasions the time may be longer as Christ spent whole Nights in Prayer Luke 6.12 He went out into a mountain to pray and continued all night in prayer to God On ordinary occasions the time may be shorter but the general Direction is continue in Prayer Rom. 12.12 Continue instant in prayer A short good Morrow is too slight a Complement for the Great God such interparleance with him is necessary as may warm the heart and serve the ends of Prayer 4. Praying without ceasing may express our perseverance in Prayer without fainting Luke 18.1 He spake a parable unto them to this end that men ought alwaies to pray and not to faint when we will not let God alone until he bless us We must not yield to despondency though we be not heard presently but let us pray the more earnestly though the Prayer seemeth to be checked and contradicted by Gods Providence as the Woman of Canaan gets ground by discouragements Matth. 15.22 to the 28. We must reiterate our Petitions for one and the same thing till it be granted As Paul prayed thrice 2 Cor. 12.8 For this thing I besought the Lord thrice that it might depart from me A seeming repulse and denyal maketh us the more vehement for the Language of Gods rebukes is not to pray no more but pray on still It is yielding to a temptation to desist 5. This praying without ceasing is to be interpreted of the universality and the frequency of the return of the occasions and opportunities of Prayer and we may be said to do that without ceasing which we do very often So that though the Act of Prayer be intermitted the course of Prayer should not be interrupted for we are to pray at all times in all conditions and in all businesses and Affairs 1. At all times never omitting the Seasons of Prayer stated or occasional There are stated times of Prayer something must be done every day Thus our Lord directeth us to pray Matth. 6.11 Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Though it be mentioned but in one Petition yet it referreth to all the rest We need daily Bread daily Pardon daily Strength against Temptations Yea there seemeth to be a double standing occasion every day in the Morning for direction in the Evening for protection as God appointed a Morning and Evening Sacrifice Numb 28.4 The one lamb shalt thou offer in the morning and the other lamb shalt thou offer at even If any be contentious let me tell you it is an ill spirit that doth dispute away Duties rather than practice them So there are occasional times when God by his Providence inviteth us to it as by some special Affliction Psalm 51.15 Call upon me in the day of trouble or some business in hand wherein we are to ask his leave counsel and blessing Ezra 8.21 Then I proclaimed a fast there at the river Ahava that we might afflict our selves before our God to seek of him a right way for us and our little ones 2. In all Estates and Conditions afflicted and prosperous In an adverse or afflicted Estate Iames 5.13 Is
any among you afflicted let him pray That gives vent to our sorrow and turneth it into a Spiritual Channel In a prosperous Estate we are to pray that we may not forget God Carnal Men never come to him but when they have extream need of him Ier. 2.27 But in the time of their trouble they will say arise and save us That our Hearts may not be corrupted but our portion sanctified to us for every thing is sanctified by the word of God and prayer 1 Tim. 4.5 Thus God must hear from us sick and sound in pain and well at ease whether we are abased or abound 3. In every business Civil or Sacred In all thy wayes acknowledge him and he shall direct thy paths Prov. 3.6 In business secular Abrahams Servant beggeth success in his Errand Gen. 24.12 O Lord God of my master Abraham I pray thee send me good speed this day In Matters Sacred 2 Thess. 3.5 The Lord direct your hearts into the love of God So that a serious sensible Christian seldom wanteth an Errand to the Throne of Grace and if we be not Strangers to our selves we cannot be Strangers to God 2. To the other extream we now come when Men are rare and unfrequent with God upon the pretence that they are not bound to pray alwayes and the time of Duty is not exactly stated in the New Testament To these we oppose other Considerations 1. Though there be not an express rule particularly set down how often we should be with God yet Duties are required in the strictest and most comprehensive tearms and Gods expressions about them are very large For here God saith pray without ceasing and Eph. 6.18 Praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance So Col. 4.2 Continue in prayer and watch in the same with thanksgiving So Psalm 62.8 Trust in the Lord at all times ye people pour out your hearts before him So Luke 21.36 Watch ye therefore and pray alwaies So that here is no gap opened to loose and vain Spirits to countenance them in their neglect of God The Scriptures rather speak over than under Nature is apt to incroach upon Grace as the Sea upon the Banks and sloath and strangeness to God will soon creep upon us therefore the crooked stick is bent the other way rather pray alwaies than be alwaies in the World and alwaies in pleasures at least take the due occasions Though these expressions be not to be understood as if we should do nothing else but pray yet they imply frequency in this Duty at all times when opportunity calleth for it 2. The Examples of the Saints should move us David prayed three times a day at Morning Noon and Night Psalm 55.17 Evening and morning and noon will I pray and cry aloud So did Daniel and would not omit it in times of persecution Daniel 6.10 Now when Daniel knew that the writing was signed he went into his house and his windows being open in his chamber towards Ierusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did afore time Now though every ones Necessities Abilities or Condition of Life will not permit him to do so much yet in the general we must conclude from thence that we must be constant in our daily Worship and attendance upon God 3. The ceasing of the daily Sacrifice was accounted to be a great part of the Misery occasioned by the abomination of desolation Dan. 9.27 And in the midst of the week he shall cause the sacrifice and the oblation to cease and for the overspreading of abominations he shall make it desolate even until the consummation and that determined shall be poured upon the desolate 4. Now God trusts Love and would not particularly define the times of our Duty and immediate Converse with him surely we should be more open hearted and liberal to him God expecteth much from a willing people Psalm 110.3 Thy people shall be willing in the day of thy power Our attendance upon God should be rather more than less since it is left to our choice 5 God himself was angry with his People and complaineth of their neglect of him Ier. 2.32 My people have forgotten me days without number Time out of mind as we say in an English Phrase have I not heard from them Now these considerations shew this expression should not be too much streightned III. The Reasons why constant and frequent Prayer is our Duty 1. With respect to God that we may acknowledge his Being and Soveraignty over us and all Events that concern us and ours 1. We acknowledge his Being in Prayer for he that cometh to God must believe that he is Heb. 11.6 Men of all Religions call upon that which they think to be God As in the storm the Pagan Marriners cryed every man unto his God Ionah 1.5 Men take their God to be their sure Refuge in all their troubles distractions and fears Now the People of God know him by experience to be the only true God that heareth Prayer therefore they own him as such Psalm 65.2 Oh thou that hearest prayer unto thee shall all flesh come Now this owning of God must not be done in a few rare and disused Prayers but in a constancy of Prayer that we may often call to mind his Being and Attributes It is a sin not only to deny God but to forget him Psalm 9.17 The wicked shall be turned into hell and all the nations that forget God We are apt to forget God who is an Invisible Being though we have all things from him and he be necessary to us continually Therefore we must often remember him and present our selves before him and inure our selves to a Reverence of his Majesty God complaineth Ier. 2.32 My people have forgotten me days without number 2. We acknowledge his Supream Providence by taking all out of his hands and so are kept more humble and in a constant dependance We do not injoy our Mercies by Chance or by good Fortune but by the Gift of his Providence that we may not be forgetful of this God will have us pray often yea thus solemnly take our daily Bread out of his hands Matth. 6.11 Give us this day our daily bread The Bread you eat is not your own but Gods you intrench upon his Prerogative when you use it without asking his leave 2. With respect to the Nature of Prayer It is the converse of a loving Soul with God the nearest familiarity with a Soul dwelling in flesh can have with him Now Acts of Friendship and Communion must not be rare and unfrequent but constant and often therefore called an acquainting our selves with God Iob 22.21 Acquaint now thy self with him and be at peace Acquaintance implyeth frequent Commerce and Intercourse Men that often visit one another and meet together are acquainted Prayer is a giving God a visit Isa. 26.16 Lord in trouble have
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
willing to return to their Obedience to God expecting their help and discharge from Gods Grace in Christ. It is opposed to such as are Righteous in their own Eyes Such as do in some measure feel their Sins are humbled for them desirous to be freed from them lost Sinners broken-hearted and grieved and wounded for their transgressions These are respected in Christs Commission Isa. 61.1 2. The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tydings to the meek he hath sent me to bind up the broken-hearted proclaim liberty to the captives and the opening the prison doors to them that are bound to proclaim the acceptable year of the Lord. Here is Christs calling to his Ministry and the exercise of his prophetical Office described Sent to preach the spiritual deliverance from sin and Sathan But to whom To such as are humbled and thoroughly touched with a lively sense of their Sin for which purpose God maketh use of legal sorrow to awaken Sinners and prepare them before Conversion II. That Christ recovereth us out of this lapsed Estate by Calling There is a two-fold Calling of Christ by which he calleth Men 1. Outward 2. Inward 1. Outwardly By the Ministry of the Word by which he inviteth Men to come out of their Sins offering Grace and Salvation in the outward means Thus Iohn preached Repentance Mat. 3.20 Repent for the kingdom of God is at hand When the Kingdom of Grace was about to be set up by the Gospel the great Duty called for was Repentance For the Gospel findeth Men involved in an evil way like mad Men out of their Wits and they must return to their Wits again if they would be capable of it Now they must change their course if they will receive benefit by it Thus Iohn preached and Jesus Christ came with the same form of proclamation Mark 1.15 The kingdom of God is at hand repent and believe the gospel The great business to which he called was to be willing to own the benefit offered by Christ and to return to the Duty which they owed to their Creator So his Apostles when sent abroad by him spake to Men in the same note Acts 2.38 Repent and be baptized every one of you for the remission of sins And Acts 3.19 Repent that your sins may be blotted out They offered Pardon and Life upon these termes 2. Inwardly By the effectual working of the Blessed Spirit inclining and moving their hearts to obey that outward Calling in forsaking their Sins and turning to the Lord by true Repentance We have need of a Saviour to help us to Repentance as well as to help us to pardon And God hath exalted him to such an end Acts 3.26 God having raised up his Son Iesus sent him to bless you in turning away every one of you from his iniquities Acts 5.31 Him hath God exalted with his right hand to be a prince and Saviour to give repentance to Israel and forgiveness of sins He by the Gospel giveth leave to repent Acts 11.18 And when they heard these things they held their peace and glorified God saying That then God also to the Gentiles granted repentance to life Which is a great Mercy The Law doth not say I will not the Death of a Sinner but that he turn and live but the Lord saith do and live sin and dye This favour was not vouchsafed to Angels Heb. 2.16 For verily he took not on him the nature of angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took not hold of Angels That he giveth us space to repent as well as leave that by his Providence he may do and doth to many that perish Revel 2.21 I gave her space to repent and she repented not God is not quick and severe upon every Miscarriage He might have cut us off betimes as we crush Serpents in the Egg and destroy venomous Creatures when they are young But this is not all he giveth Grace to repent yea Repentance its self whereby Mans Heart is changed This is by his Spirit 2 Tim. 2.25 If God peradventure will give them repentance to the acknowledging of the truth The Evangelical Call carries its own blessing with it III. The Means of Application or the Duty on Mans part is Repentance For to that he calleth them here Here let me shew you these four things 1. What Repentance is 2. The kinds of it 3. That this is the way of our Recovery 4. The suitableness of this qualification to the Grace of the New Covenant I. What Repentance is It is turning of the whole heart from Sin and Sathan to serve God in newness of Life Or a turning from Sin because God hath forbidden it to that which is good because God hath commanded it There are in it as in every action two tearms a quo and ad quem We turn from something and we turn to something 1. The terminus a quo we turn from something From Sin Acts 8.22 Repent of thy wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thy wickedness and from dead works Heb. 6.1 from Sathan Sathan is sometimes made the terme because the Sinner falleth to his share Acts 26.18 To turn them from darkness to light and from the power of Sathan to God 2. The terminus ad quem is to God Acts 20.21 To the truth 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance to the acknowledgment of the truth To holiness and newness of Life Rom. 6.4 To life Acts 11.18 Then hath God also to the Gentiles granted repentance unto life 2. The kinds of it There is a general Repentance which consists in the putting off the body of the sins of the flesh Col. 2.11 When a Man renounceth all sin and devoteth himself to God And there is a particular repentance for any provoking Sin Acts 8.22 Repent and pray that if it be possible the thought of thy heart may be forgiven thee Again There is a Repentance at our first Conversion which is our passing from Death to Life or our entrance by the strait gate Matth. 7.14 And there is a Repentance afterwards which belongeth to our walking in the narrow way For after Conversion we need it still and not in our Natural Estate only 'T is not only necessary for a Sinner yet unregenerate yet unreconciled to God without which he cannot expect any peace with God or benefit by the New Covenant but also for a Believer till his full and final Recovery This Repentance after Conversion is either occasional or constant 1. Occasional After any offence given or breach between us and God Repentance is necessary to obtain pardon of Sins after Justification as well as before it God saith to the Church of Ephesus Rev. 2.5 Repent and do thy first works So verse 19. Whom I love I rebuke and chasten be zealous therefore and repent Where Repentance is put for a necessary means of removing Gods rebuke and quarrel from them whom he loveth The promise is made
pardon all our wrongs surely they that are brought back from the Grave and fetched up from the Gates of Hell and from under a Sentence of Condemnation will be ingaged more to love God Psalm 130.4 But there is forgiveness with thee that thou shouldest be feared The Woman loved much who had much forgiven her Luke 7.47 3. It is most for the Comfort of the Creature that a stated certain course of Remedy should be appointed for our Peace which may leave the greatest Evidence upon our Consciences Now what is likely to do so much as this first and apparent change whereby we utterly renounce and bitterly bewail our former folly and solemnly give up our selves to God by Christ. Things are evident to the feeling which are serious advised difficult have a notable delight accompanying them all which concur here This is the most important Action of our Lives the setling of our Pardon and Eternal Interest a sense of Sin if deep and thorough will ever stick with us The Heart is heartily brought to this to submit to Gods appointed course Rom. 10.3 For they being ignorant of Gods righteousness and going about â—o establish their righteousness have not submitted to the righteousness of God And 't is rewarded with some notable tasts of Gods Love for he reviveth the hearts of his contrite ones Isa. 57.15 and restoreth comfort to his mourners verse 17. VSE Let us obey Christ and continually carry out the work of Repentance with more seriousness Sin is not hated enough nor God loved enough and therefore we have so small a tast of the Comforts of Christianity Groans unutterable make way for Joyes that are unspeakable Motives 1. The unquestionable necessity of the Duty should move us Christs Authority is absolute He telleth us I came to call sinners to repentance If he saith so Contradiction must be silent Haesitation satisfied all Cavils laid aside and we must address our selves to his work and never cease till we are past Repentance and that is only when we have no more sin in us which will never be till we die 2. The profit should move It is a Duty of great use By Repentance we are put into a capacity to serve and please God For New Creatures are set in joint again who were disordered by the fall Eph. 2.10 And Titus 3.5.2 Tim. 2.2 and by it we are put into a capacity to injoy God Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Sathan to God 3. Nothing can be excepted against this course 1. The plea of Unworthiness hath no place It is not the applying a Priviledge but the performance of a Duty we invite you to If we did directly call you to accept a Pardon you might question our Doctrine Perhaps you may think you are unworthy to be pardoned but God is worthy to be obeyed Christ calleth you to Repentance 2. You cannot object the greatness of your Sins Did Christ come from Heaven only to cure a cut finger and not a deadly wound He calleth Sinners and Sinners without exception Sinners of all sorts and sizes This thought often cometh into our mind That Christ is a Saviour but not of those who are faln into such hainous and enormous offences as we have done as if any Disease were beyond the skill of the Spiritual Physician as if he could cure a Cold or a slight Ague but not the Leprosie and the Plague All Sinners are called 3. The plea of weakness doth not lye against the Duty neither For he that calleth the things that are not as though they were Rom. 4.17 Lazarus come forth Iohn 11.47 Why doth he speak to a dead Man So to the Man with the withered hand Stretch forth thy hand Matth. 12.13 Do not say Lord This I cannot do No go forth in the strength of Christs Call He calleth not only by the Ministry of the Word but the inward operation of his Spirit Now for Means 1. Examine thine own Heart to find out thy particular sins Psalm 119.59 I thought on my wayes and turned my feet into thy testimonies Lam. 3.40 Search and try your wayes and turn to the Lord. Repentance usually beginneth with serious Soul searching otherwise we spend our indignation upon a Notion Particulars are most affecting Sin is the common Pack-Horse to bear every Mans burden but Sin must be particularly confessed forsaken and mortified that it may be pardoned 2. Labour to work thy Heart to Godly sorrow for them Lam. 3.20 My soul hath them still in remembrance and is humbled within me We should humble our selves greatly Iob 42.6 I repent and abhor my self in dust and ashes Matth. 11.21 Repented in dust and ashes This is spoken according to their National Customs Men most abased are most serious But our Repentance generally is not deep and serious enough so as will become offences and dishonours done to God by such weak Creatures as we are and so deeply ingaged to him There is not that self-loathing nor such a measure of Godly sorrow as may either make Christ sweet or Sin bitter to us If it affect the Heart so as Sin becometh hateful and there is a price and value put upon Gods Grace in Christ then it is right Oh therefore bemoan your selves to God as Ephraim did Ier. 31.18 3. Lay them open before God in humble Confession 1 Iohn 1.9 If we confeâ—s sins he is faithful and just to forgive us our sins Ier. 3.13 Only acknowledge thine iniquities that thou hast transgressed against the Lord thy God And set apart some special time to do it 4. Crave and sue earnestly for the pardon of them in Christs Name and for Christs sake Eph. 4.32 As God for Christs sake hath forgiven you 1 Iohn 2.12 I write unto you little children because your sins are forgiven you for his names sake All benefits must be asked in his Name much more this which is the great fruit of his Redemption God himself has taught us to pray for Pardon and to say Take away all iniquity Hos. 14.4 And take the Sacramental Pledges out of Gods hand for this end 5. There must be an unfeigned Purpose and Endeavour to forsake them Prov. 28.13 He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall have mercy Ezek. 3.11 As I live saith the Lord I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye for why will ye die O house of Israel Hosea 14.8 Ephraim shall say What have I to do any more with Idols Isa. 30.22 Ye shall defile also the covering of thy graven images of silver and the ornament of thy molten images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it Get thee hence A SERMON On PSALM viii 2 Out of the mouths of babes and sucklings hast thou ordained strength because of thine enemies that thou mightest
still the enemy and avenger THE scope of this Psalm is to glorifie God for the singular Dignity he hath put upon Man above all his works The expressions literally and apparently refer to Gods works of Creation and Providence about him but in a Divine and more Spiritual sense the Misteries of Redemption are intended and secretly couched under them as appeareth by the frequent quotations of this Psalm in the New Testament There is a double Honour put upon Mankind 1. That God hath ordained Man that feeble and weak Creature to subdue and conquer his Enemies 2. That God hath made him Lord of all his other Creatures Both which concerne not only Man in general but especially Jesus Christ. God made Man and therefore both are applyed to him The first when the Children welcome him with the acclamations proper to the Messiah Matth 21.15 16. When the chief priests and scribes saw the wonderful things that he did and the children crying in the Temple Hâ—sanna to the son of David they were sore displeased and said unto him hearest thou what these say and Iesus saith unto them yea have ye never read out of the mouths of babes and sucklings thou hast perfected praise The other in many places especially Heb. 2.6 7 8. But one in a certain place testified saying what is man that thou art mindful of him or the Son of man that thou visitest him Thou hast made him little lower than the angels thou crownedst him with glory and honour and didst set him over the works of thy hands Thou hast put all things in subjection under his feet For in that he put all in subjection under him he left nothing that is not put under him So that Man is both his Champion and his Deputy He is his Deputy verse 6. Thou hast made him to have dominion over the works of thy hands thou hast put all things under his feet His Champion in the Text Out of the mouths of babes and sucklings hast thou ordained strength c. In explaining these words I shall enquire 1. Who are these Babes and Sucklings 2. Who is the Enemy and Avenger 3. What is the Miracle and Wonder that raised the Prophets admiraration and moved him to praise God for this I. Who are these Babes and Sucklings 1. Man in general who springeth from so weak and poor a beginning as that of Babes and Sucklings yet is at length advanced to such power as to grapple with and overâ—ome the Enemy and the Avenger 2. David in particular who being but a ruddy youth God used him as an Instrument to discomfit Goliah of Gath. 3. More especially our Lord Jesus Christ who assuming our Nature and all the sinless infirmities of it and submitting to the weakness of an Infant and after dying is gone in the same Nature to reign in Heaven till he hath brought all his Enemies under his feet Psalm 110.1 And 1 Cor. 15.27 For he hath put all things under his feet but when he saith he hath put all things under him it is manifest that he is excepted which did put all things under him Then was our Humane Nature exalted above all other Creatures when the Son of God was made of a Woman carried in the Womb as long a time as other Infants are Luke 2.6 Sucked as a Babe and afterwards dyed and was received unto Glory 4. The Apostles who to outward appearance were despicable in a manner Children and Sucklings in comparison of the great ones of the World poor despised Creatures yet principal Instruments of Gods Service and Glory Therefore 't is notbale that when Christ glorifieth his Father for the wise and free Dispensation of his Saving Grace Matth. 11.25 He saith I thank thee O Father Lord of heaven and earth because thou hast hid those things from the wise and prudent and hast revealed them unto babes So called from the meanness of their Condition Compare the parallel places Luke 10.21 And you shall see it was spoken when the Disciples were sent abroad and had power given them over unclean Spirits In that hour Iesus rejoyced in spirit and said I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes This he acknowledged to be an Act of Infinite Condescension in God 5. Those Children that cryed Hosanna to Christ make up part of the sense Matth. 2â— 16 for Christ defendeth their practice by this Scripture when he was condemned by the wisest and greatest and proudest Men in the World such as were the Scribes and Pharisees at that time he was praised and welcomed as the Messiah or Son of David by the Children 6. Not only the Apostles but all those that fight under Christs Banner and are listed into his Confederacy may be called Babes and Sucklings First Because of their Condition Secondly Their Disposition 1. Because of their Condition God is pleased often to make choice of the meanest and lowest 1 Cor. 1.27 28. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty And the base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are That is God in the Government of the World is pleased to subdue the Enemies of his Kingdom by weak and despised Instruments 2. Because of their disposition They are most humble spirited We are told Matth. 18.3 Except ye be converted and become as little children ye shall not enter into the kingdom of God As if he had said you strive for preheminence and worldly greatness in my Kingdom I tell you my Kingdom is a Kingdom of Babes and containeth none but the humble and such as are little in their own Eyes and are contented to be small and despised in the Eyes of others and so do not seek after great Matters in the World A young Child knoweth not what striving or state meaneth and therefore by an Emblem and visible Representation of a Child set in the midst of them Christ would take them off from the expectation of a Carnal Kingdom II. Who is the Enemy and the Avenger In the Letter Goliah in the Mistery the Devil and his Agents and Instruments He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Enemy of God and Man Matth. 13.39 The enemy that soweth them is the Devil and with him all the Seed of the Serpent Gen. 3.15 These are Wicked Men Iohn 8.44 For ye are of your father the Devil and the lusts of your father ye will do 1 Iohn 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world The War is carried on between two Heads and two Seeds III. What is the Miracle and Wonder that raised the Heart of the Psalmist to praise
wonderfully reconcile the heart to God and make our thoughts of him sweet and acceptable when we come to Pray to him Christ will not be strange to his own flesh as we are bidden Not to hide our selves from our own flesh Isai. 58.7 3. His bountiful providence His former kindness to David is mentioned all along the Chapter both by the Lord himself and also by David God that hath been good will be good for he wasteth not by giving but is where he was Iam. 1.5 If any lack wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him As the Fountain remaineth as full as ever tho it overflow and sendeth forth its streams God delighteth that former mercies should be improved to future trust 2 Cor. 1.10 Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us And to Prayer Phil. 4 6. In every thing by Prayer and Supplication with Thanksgiving let your requests be made known unto God Promises should not lye by us as a dead stock Psal. 116.2 Because he hath inclined his ear to me therefore will I call upon him as long as I Live Deus promittendo et donando debet God is a Debtor both by his Promises and by his Gifts He loveth to crown his own mercies and to follow gift with gift For he is not weary of giving 4. His Promises The Promises to incourage Prayer are very large 1. There are indefinite promises of Audience Psal. 50.15 Call upon me in the day of trouble I will deliver thee Job 22.27 Thou shalt make thy Prayer unto him and he shall hear thee and thou shalt pay thy Vows So Isai. 45.19 I said not to the Seed of Jacob Seek me in vain Now these are mighty incouragements and shew us that 〈◊〉 is not labour in vain to seek God So that if there be not a commandment in our way to stop our requests we have all the ingagements in the World to come and acquaint God with all our desires griefs fears wants requests We may find in our hearts to be dealing with him upon these incouragements For what cannot God do And what will not Prayer do with a good God who is readily inclined to his People and able to do what he pleaseth and hath promised to do what we desire 2. There are promises of general universal concernment that God will not only hear Prayer but do all that we desire of him As John 14.14 If ye shall ask any thing in my Name I will do it And Matth. 21.22 And all things whatsoever ye shall ask in Prayer believing ye shall receive Psal. 37.4 Delight thy self in the Lord and he shall give thee the desires of thy heart And many such expressions Not that men have a lawless liberty allowed them to ask what they will and Gods power shall lackey after their vain fancies and appetites No these large and universal offers admit of a limitation propounded in Scripture and that then when these universal particles are mentioned these limitations are to be regarded that you may not make promises to your selves and set God a task by your self-conceitedness and vain fancies and think him ingaged beyond what he is pleased to bind himself unto But what are the Limitations 1. That we ask righteously according to the matter So you have the limitation 1 John 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And if we know that he heareth us whatsoever we ask we know that we have the Petitions that we desired of him All the business is what is the meaning of these words According to his Will Ans. With Conformity to his Revealed Will and with Submission to his Secret Will Surely with Conformity to his Revealed or Commanding Will that we ask nothing unjust or sinful and seek to bring God to our hire as Balaam when he built Altars and sought to God for leave to Curse his People And that we ask nothing but what is agreeable to his Secret Will Many things are lawful yea and commanded as for Parents to ask the Conversion of their Children and it is our Duty to use the means in order to it but we must refer the success to God God must be judge what shall be most for his Glory In short we must ask according to his Commanding Will with due respect to his decreeing Will Ioh. 14.13 Whatever ye ask the Father in my Name I will do it that the Father may be glorified in the Son Whatever belongeth to our Duty and the Glory of God we must do but for the event how God will be glorified by either we must submit it to God So for lawful things Gâ—ace puts a restraint upon the Will of a renewed man that he seeketh nothing but what may be for the Glory of God and his Good If he asketh other things and to other ends he is prompted thereunto by his Flesh which maketh him Lust after Vain Empty Carnal Satisfactions to please his flesh 2. The next Limitation is to the manner If we ask them fervently and with that Life and Seriousness which finding a Prayer in the Heart doth require So Mat. 7.7 Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you Prayers are not answered if the Spirit of Prayer be wanting or that liveliness which is necessary to make it Prayer though the form and fashion of it be kept up Men may pray but that Life which their Necessity calleth for may be far to seek When we set our Face to seek the Lord God with Prayer and Supplication Dan. 9.3 I set my Face unto the Lord God to seek by Prayer and Supplications Jer. 29.13 Ye shall seek me and find me when ye shall search for me with all your Heart This sets the Spirit of Prayer a work 3. The next Qualification is of the Person as in the Text Thy Servant so in other places 1 Ioh. 3.22 And whatsoever we ask we receive of him because we keep his Commandments and do those things which are pleasing in his sight That is we are as certain we shall receive as if we had it already If Prayer should be performed with the greatest Earnestness and the greatest Faith and Confidence yet if the Consciences of men reprove them of any looseness and lightness of Spirit or that they have served God by halves and are off and on with him in their Practice and look for good things from God while they neglect their own Duty and what is required of them they cannot think that God should do it for them they cannot look that God should be ingaged any further than he hath ingaged himself So Ioh. 15.7 If you abide in me and my words abide in you ye shall ask what ye will and it shall be done unto
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
13.1 2 3. Though I speak with the Tongues of Men and Angels and have not Charity I am become as sounding Brass or a tinkling Cymbal And though I have the gift of Prophesie and understand all mysteries and all knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing And though I bestow all my goods to feed the poor and though I give my body to be burned and have not Charity it profiteth me nothing A Man may be burnt in the flames and yet not at all acceptable to God Dive into all mysteries of Religion yet not be affected with them cast out Devils yet be cast out among Devils give his goods to the poor yet have his Soul full of vain-glory speak eloquently and accurately of God and Christ yet not have his Heart subdued to God Yet a Man cannot have Charity and be upon ill terms with Christ all that love him are beloved of him Vse 1. is of Exhortation to join with your Knowledge of God Love to God Motives 1. From the reward and benefit Is it not a great Mercy to be known of God and to be approved in the sentence of his Word Gal. 5.6 In Christ Iesus neither circumcision availeth any thing nor uncircumcision but Faith which worketh by love To be chosen accepted and avouched to be his peculiar people 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha compared with Eph. 6.24 Grace be with all them that love our Lord Iesus Christ in sincerity To be owned in his Ordinances The great feast of the Gospel is prepared for such 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entered into the Heart of Man the things which God hath prepared for them that love him To be regarded in his Providence above all the dwellers on Earth Psal. 56.8 Thou tellest my wandrings put thou my tears into thy Bottle are they not in thy book Though they seem base and vile in the Eyes of Men can scarce cleanse themselves yet they are accepted of God Our friends will not know us in adversity and the rich will not know the poor yet God knoweth them and owneth them how despicable soever they be Psal. 34.6 This poor Man cried and the Lord heard him and saved him out of all his troubles God's approbation is more worth than the approbation of all the World 2 Cor. 10.18 Not he that commendeth himself is approved but whom the Lord commendeth And at the last day when every Man shall receive his final doom and sentence they shall be admited to glory Iam. 1.12 Blessed is the Man that indureth temptation for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him Jam. 2.5 Hath not God chosen the poor of this World rich in Faith and Heirs of the Kingdom which he hath promised to them that love him 2. From the duty 1. There is no true knowledge else We do but talk like Parrots of God and Christ though with never so much subtilty and accuracy till we love him Iud. 16.15 How canst thou say I love thee when thy Heart is not with me Rom. 2.20 An Instructer of the foolish a Teacher of Babes which hast the form of knowledge and of the truth in the Law 2 Tim. 3.5 Having a form of godliness but denying the power thereof 2. The design of the Scripture is to teach us the holy art of loving God It is a book written of love wherein is recommended the love of God to us in Creation Providence Redemption and final glorification that by hearing reading meditating therein there may be begotten in us love to God again 1 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and of a good Conscience and of Faith unfeigned 3. The love of Christ is the vigour and life of all that grace that is wrought in us by the Spirit 2 Tim. 1.7 God hath not given us the Spirit of Fear but of Power of Love and of a sound Mind 4. The whole work of a Christian is a work of Love to love God and be like to him Deut. 10.12 What doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his ways and to love him and to serve the Lord thy God with all thy Heart and all thy Soul A Christian is rewarded as a Lover rather than as a Servant not as doing work but as doing work out of love Vse 2. Examination Do we know God so as to love him Many will say God forbid we should live else if we do not love God But do you indeed love him Christ puts Peter to the question thrice Iohn 21.15 16 17. Iesus saith to Simon Peter Simon Son of Jonas lovest thou me more than these c. Others on the other side will say how can we know that we love God Burning fire cannot be hidden do what you can you cannot conceal it If you really love any person there will not need many signs to discern it No you will bewray it on all occasions by looks speeches gestures thoughts and endeavours to please Or if you love things will not a covetous Man bewray his love of Money an ambitious Man his love of honour a voluptuous Man his delight in pleasures Let him conceal it if he can But it is not love but the sincerity of love that is so difficult to be found out Well then that is known partly by the degree partly by the proper effect 1. By the degree If you love God you will love him above all All things must give way to his Love Psal. 63.3 Because thy loving kindness is better than life my Lips shall praise thee You will be content to do and suffer any thing rather than displease God and lose his favour for that is your all But alas how far are we from the love of God who are so addicted to self-love and carnal desires and governed by the relishes of the Flesh and intangled in Earthly and Worldly things Can we adhere to him in time of danger and temptation 2. By the proper effect which is obedience doing his Will seeking his Glory promoting his Interest Many think it is love if they keep solemn feasts in his memory seem to be very devout at certain set times at Christmass and Easter No it is a constant respect in those that profess his name and an obedience to his commands Others think they love him If they languish after comforts No ready obedience is all Then Love hath done its work 1 Iohn 2.5 Who so keepeth his word in him verily is the love of God perfected Hereby know we that we are in him Vse 3. Direction to us in the Lords Supper Let us rouse up our selves in this duty this holy and mystical Supper which Christ departing out of the World ordained to be
a memorial of his Death and Passion 1. Reasons why we should now express our Love 2. How we should exercise love in this duty 1. Why. 1. Because his death flowed from his love Gal. 2.20 Who loved me and gave himself for me Eph. 5.2 Walk in love as Christ also hath loved us and hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour Rev. 1.5 Unto him that loved us and washed us from our Sins in his own Blood And therefore we never felt the principal effect of this duty unless we find this love inkindled in us we do not observe it as we ought 2. Because his intent is to convey and apply his love to us It is applied outwardly by the Word and Sacraments inwardly by his Spirit Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us And the Bread that I will give is my flesh which I will give for the Life of the World John 6.51 It is given in pretium in pabulum for price and for food His Blood which was shed for our Redemption now is poured out for our refection to chear our Souls that eating his Flesh and drinking his Blood we may become one Spirit and he may live in us and we in him and that nothing may separate us from his love All the dainties here set before us taste and savour of nothing but love Our Meat is seasoned with love and our drink is squeezed into our Cup out of the Wine-press of Love And God intendeth union Cant. 2.4 He brought me to the banqueting House and his Banner over me was Love Christ conducteth his Spouse in state to the solemn participation of his benefits and receiveth her with a Banner or Canopy This Banner is displayed in the Gospel the whole doctrine of which is to shew us the love of our Saviour towards mankind but then in the Sacrament we are brought into the house of Wine we come to taste of the satisfying and comfortable blessings which are to be found in Christ. 3. If we do not bring love with us we shall not be welcome to God for he that loveth God is known of him Others are not owned in an ordinance but dismissed as they came God will not fail the loving Soul 2. How we should exercise love in this duty 1. In ardent desires of Christ's benefits We can neither live nor die without him therefore we must desire his Grace his Righteousness and Spirit Luk. 1.53 He hath filled the hungry with good things 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 days of my Life to behold the Beauty of the Lord and to inquire in his Temple 2. In an holy joy and rejoicing in him Cant. 1.4 We will be glad and rejoice in thee Christ hath a special way of communicating the sense of his love to a Believer Now when we are admitted to what we long for we must express our gratitude 3. We must not restrain the benefit to the act of receiving no our future profit is to be regarded that for the time to come we may live to no other purpose in the World but to obey and honour Christ even at the dearest rates We must from henceforth live as those that are the Lords 2 Cor. 5.15 And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again A Sermon on Psalm Lxxxiv 10 For a 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 IN these words is set forth David's esteem of the Ordinances and Means of Grace Here is 1. A general Proposition A day in thy Courts is better than a thousand 2. A particular Application to the Man of God's own Judgment and Sentiment in the case I had rather be a door-keeper in the House of my God than dwell in the Tents of wickedness The one sets forth the excellency of the thing it self the other David's and in his Person every godly man's sense and opinion of it Things may incomparably differ yet every one hath not the Eyes to see it In the general Proposition the comparison is made with any earthly thing whatsoever In the particular Application to David with the pleasures of sin Both must be considered In the general Proposition A day in thy Courts is better than a thousand i. e. a day or hour spent in thy Worship is better than a thousand spent among worldlings and about worldly business Eternal things and all things conducing thereunto must be preferred before temporal and communion with God above all the pomp and glory of the most splendid worldly condition But then in the particular Application temporal things are considered as enjoyed with sin as also Heb. 11.25 Chusing rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season However there you may observe 1. God's worst I had rather be a door-keeper in the house of my God 2. Sin 's best Than dwell in the Tents of wickedness Where observe I. The Terms in which one Condition is opposed to the other 1. On the one side The meanest lowest Office about God is mentioned to be a Door-keeper or as the Hebrew signifieth to sit at the Threshold A phrase often used to express the Office of the Levites or Sons of Corah who were keepers of the Gates or Thresholds of the Tabernacle 1 Chron. 9.19 and therefore called Porters vers 17. And to these was this Psalm committed for the Title saith it was a Psalm for the Sons of Korah and to encourage them in their Office David useth such an expression He had rather be in the meanest condition wherein he might daily worship God 2. On the other side here was dwelling in the Tents of wickedness that is in the stateliest Habitations of the Great ones of the World wherein wickedness reigneth Possibly he alludeth to the wild Arabians who lived by prey and lived in Tents which were black without and rich within Therefore the Church is compared to Tents of Kedar Cant. 1.5 I am black but comely as the Tents of Kedar as elsewhere he saith God is more glorious and excellent than the Mountains of Prey Psal. 76.4 Preferring God's strength above theirs that dwelt in the Mountains and lurked there for Prey And this suiteth with his condition who in his exile from the Temple was forced to live as a wild Kedaren or Ishmaelite Psal. 120.5 Woe is me that I sojourn in Mesech that I dwell in the Tents of Kedar meaning the Arabian Tents the barbarous People of Arabia that were called Scenitae for their manner of living he then resembled them II. Observe how the Terms are framed to suit
to everlasting Destruction In the former respect we are compared to lost Sheep who when they are once out of the way know not how to find it again Psal. 14.3 They are all gone aside And Isa. 53.6 All we like Sheep have gone astray Swine and other Creatures if they wander all day will easily find the way home again but we are gone astray like Sheep Domini errare per me potui redire non potui Lord I have wandred of my self but I cannot return of my self In the second respect as they are in the way to destruction so we are compared to the lost Son who undid himself and wasted his substance with riotous living Luk. 15.13 So we are lost by reason of Original Sin or the corruption introduced by Adam's first sin Hereditarily derived to us from our first parents Psal. 51.5 Behold I was shapen in iniquity and in sin did my Mother conceive me And also by reason of actual sins whereby we involve our selves more and more in the wrath and curse of God Eph. 2.1 2. And you hath he quickened who were dead in trespasses and sins Wherein in times past ye walked according to the course of this World according to the Prince of the power of the Air the Spirit that now worketh in the Children of disobedience And v. 3. We were by nature the Children of wrath even as others Take one distinction more Some are lost totally and others totally and finally too All men in their natural estate whether they be sensible or insensible of it are lost totally Isa. 53.6 All we like Sheep have gone astray not one excepted The Elect though for the present they are totally lost yet they are not finally lost But those that still continue in their impenitency and unbelief are both totally and finally lost justly given over and designed to everlasting Perdition and Destruction In which sense Iudas is called the Son of Perdition John 17.12 Those which thou hast given me I have kept and none of them is lost but the Son of Perdition unbelief persisted in is a sign of Perdition Therefore the Apostle saith 2 Cor. 4.3 If our Gospel be hid it is hid to those that are lost Well then such as refuse the Gospel are in an actual state of perdition and while they continue to repel and refuse the benefit of the Gospel there is no hope of them Thus we are really and indeed lost 2. Some are lost and undone in their own sense and feeling All by reason of sin are in a lost state but some are apprehensive of it when the Soul is made sensible of its utter perishing condition and fear of its aggravated punishment by reason of actual sin as the lost Son apprehended his perishing for want of Bread Luk. 15.17 And when he came to himself he said How many hired servants of my Fathers have Bread enough and to spare and I perish with hunger Thus would Christ represent the sensible sinner that is apprehensive of his condition Now such a sense is necessary to prepare us for a more broken-hearted and thankful acceptance of the Grace of the Gospel 1. Because the Scripture speaketh of an awakening before Conversion Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light While we are asleep we are neither sensible of our misery nor care for our remedy but please our selves with Dreams and Fancies but when a Man's Conscience doth rouse him up out of the sleep of sin and awaken him to some sight and sense of his miserable condition he is in a good measure prepared to hearken to the offers of the Gospel and to be afâ—ected with and entertain the Grace of Christ so Psal. 22.27 All the Nations of the Earth shall remember and turn to the Lord first remember then turn They are like Men sleeping and distracted before they do not consider whence they are what they are doing whither they are going what shall become of them to all Eternity 2. Till we are sensible of our lost estate we have not that trouble for sin that hunger and thirst for Grace which the Scripture expresseth every where in the calls and invitations of the Gospel As Mat. 9.12 13. The whole need not the Physician but they that are sick I came not to call the Righteous but Sinners to Repentance And Mat. 11.28 Come unto me all you that are weary and heavy laden and I will give you rest Isa. 55.1 Ho every one that thirsteth come ye to the Waters Heb. 6.18 Who have fled for refuge to lay hold of the hope set before us They that are Heart-whole will not value the Spiritual Physician neither will they that feel not their load care for offers of ease None will prize Bread but the hungry nor come to the Waters but the thirsty nor make haste to the City of refuge but those that see an Avenger of Blood at their Heels Or to devest these things of their Metaphor sin unseen grieveth not that which the Eye seeth not the Heart rueth not it is the hungry Conscience that cannot be satisfied without Christ's renewing and reconciling Grace 'T is the Curse driveth us to the promise and the Tribunal of God's Justice to the Throne of Grace One Covenant to another None do with such sighs and groans mourn and wait in the use of Means till they obtain Mercy as those who have a sight and sense of their lost estate or their sad and miserable case by nature 3. It appeareth by the Types the deliverance of the Children of Israel out of Egypt and Babylon which figured our restauration by Christ. Now God would not deliver his people out of Egypt till they sighed and groaned out of the anguish of their Spirits for their cruel bondage Exod. 3.7 I have surely seen the affliction of my people which are in Egypt and have heard their cry by reason of their Task-masters for I know their sorrows So God delivered them not out of their Captivity of Babylon till they were sensible of their being ready to perish under it Ezek. 37.11 Behold they say our Bones are dried and our hope is lost we are cut off for our parts Now the great truth figured hereby is our perishing condition under the captivity of Sin before the Spirit of Life entereth into us 4. By experience it appeareth that Christ is not valued nor his Grace so highly prized till Men have a sensible awakening knowledge of their own misery and lost estate by reason of sin When sin is sin indeed then grace is grace indeed and Christ is Christ indeed if Men have a superficial sense of sin they have a superficial Faith in Christ. The slight person doth the work of an Age in a breath We are all sinners but God is merciful Christ died for sinners and there is an end both of their Law and Gospel Work If Men have a Doctrinal and Speculative knowledge of sin they have also a
Doctrinal Opinionative Faith in Christ. Always according to our sense of the disease so is our carriage about the cure and remedy It must needs be so for God by the one will advance the other that where sin aboundeth Grace might much more abound Rom. 5.26 that is rather in our sense and feeling than in our practice So that one wounded for sin will more earnestly look after a cure Others may dispute for the Gospel but they feel not the comfort of it Well then I have proved to you that every Man is in a lost condition sensible or insensible of it And that we ought to have a deep sense of this upon our Hearts to count our selves lost and undone that we may be more prepared and fitted to entertain the Offers and Calls of the Gospel and prize our Redeemer's Grace II. In what sense Christ is said to seek and save such Here is a double work seeking and saving 1. What is his seeking It implieth 1. His pity to us in our lost estate and providing means for us in that he doth not leave us to our wandrings or our own Hearts Counsels but taketh care that we be brought back again to God Iohn 10.16 Other Sheep have I which are not of this fold them also I must bring and they shall hear my Voice It is spoken of his care to bring in his own among the Gentiles he will in due time convert and bring in all that belong to the Election of Grace Christ hath not only a care of those that are already brought in but of those who are yet to be brought in they are his Sheep though yet unconverted in respect of his Eternal Purpose and his heart is upon them when they little think of him and his love to them So the Lord Jesus appeared in the Vision to Paul Acts 18.10 Fear not I am with thee and no man shall set on thee to hurt thee for I have much people in this City He doth not say there are much people Corinth was a populous City and 't is good casting out the Net where there are store of Fish but I have much people it is not meant of those Corinthians that were already converted to God for at that time there were few or none for all those at Corinth that were converted were converted by Paul 1 Cor. 4.15 Though ye have ten thousand Instructers in Christ yet have ye not many Fathers for in Christ Iesus I have begotten you through the Gospel Or if some few were already converted Paul was not afraid of them But there are much people viz. who were Elected by God Redeemed by Christ though yet wallowing in their sins such as these he findeth out in their wandrings 2. His seeking implieth his diligence and pains to reduce them Luke 15.4 What man of you having an hundred Sheep if he lose one of them doth not leave the ninety and nine in the Wilderness and seeketh after that which was lost till he find it It requireth time and pains to find them and gain their consent A lost Soul is not so easily recovered and reduced from his straying there is many a warning slighted many a conviction smothered and tenders of Grace made in vain till they are taken in their month Isa. 65.2 I have spread out my hands all the day long unto a rebellious People as requiring Audience I evidence this two ways I. Christ is said to seek after us by his Word and Spirit 1. By his Word he cometh as a Teacher from Heaven to recall sinners from their wandrings At first he came in person I am not come to call the righteous but sinners to Repentance Matth. 9.13 Besides his giving Repentance as Prince and Lord of the renewed estate or dispenser of the Grace of the Gospel there is his calling to Repentance and Christ was very painful in it going up and down and seeking all occasions to bring home poor Creatures to God Thus he was now calling home to God Zaccheus a Publican so the Woman of Samaria when he was faint and hungry Iohn 4. and verse 34. He telleth her His meat was to do the will of him that sent him and to finish his work To seek and save lost Souls was meat and drink to Christ. So still he doth send Ministers giving them gifts and inspiriting them with a Zeal for God's Glory and compassion over Souls that with all meekness they may instruct those that oppose themselves if peradventure God will give them Repentance to the acknowledging of the Truth c. 2 Tim. 2.25 2â— Now these are to be instant in season and out of season 2 Tim. 4.2 As the Woman lighted a Candle to seek her lost Groat Luke 15.8 So Christ causeth the Candlestick of the Church to be furnished with burning and shining Lights men of Prudence Zeal and Holiness and Compassion over Souls that he may at length gain on a People And indeed Christ never lights a Candle but he hath some lost Groat to seek 2. By his Spirit striving against and overcoming the obstinacy and contradiction of our Souls By his Call in the Word he inviteth us to Holiness but by his powerful Grace he inclineth us Man is averse from God he resists not only external offers but internal motions till by his invincible Grace he changeth our hearts and so in the day of his power we become a willing people Psal. 110.3 Thy people are willing in the day of thy power It is the good Shepherd that bringeth home the Sheep upon his own shoulders rejoycing Luke 15.5 II. This seeking is absolutely necessary if he did not seek them they would never seek him It is our great duty to seek after God the Scripture calleth for it every where Isa. 55.6 Seek ye the Lord while he may be found call upon him while he is near By the motions of his Spirit he urgeth us thereunto Psal. 27.8 When thou saidst Seek ye my face The course of his Providence inviteth us both Afflictions Hosea 5.15 In their afflictions they will seek me early and Mercies Acts 17.27 28. That they should seek the Lord if haply they might feel after him and find him though he be not far from every one of us For in him we live and move and have our being And his People are described to be a Generation of them that seek him Psal. 24.6 Yet if Christ had not by his preventing Grace sought us we could never seek after him Isa. 65.1 I am found of them that sought me not I prevented their seeking of me by sending and seeking after mine own first Christ begineth with us first 1 Iohn 4.19 We love him because he first loved us He chuseth us before we chuse him Iohn 15.16 Ye have not chosen me but I have chosen you He seeketh us first before we seek him for we are fugitives and exiles our hearts are averse from God and there is a legal exclusion in the way Sweetly Bernard to
not hear And what will be the issue but the wrath of God and miseries in this life together with the everlasting Torments of the Damned in Hell These are the due effects and punishment of sin Rom. 2.9 Tribulation and anguish upon every soul of Man that doth evil of the Iew first and also of the Gentile Now this must be thought on seriously by every one that will believe in Christ he came to recover us out of these losses many have been recovered and many shall be so but then you must submit to him otherwise the wrath of God abideth on you Iohn 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him 2. Think of the excellency and reality of Salvation by Christ 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Iesus Christ came into the World to save Sinners It is worthy to be credited worthy to be embraced There is in us a defect in point of Assent and also in point of Acceptance if we were perswaded of the truth and worth of this Salvation we would not slight it and neglect it as we do It allayeth our fears and satisfieth our desires Oh then let us receive it with a firm assent and with our dearest and choicest affections It is vile ingratitude that we are no more affected with it if it were a Dream or a Doctrine not suited to our Soul-necessities then our carelesness might be the better excused Usually we talk of it like Men in Jest or hear it like Stale News surely we do not regard it as lost and undone creatures should do that have this onely remedy to free us from eternal Misery or bring us to eternal Happiness nor with that hearty welcome which so necessary and important a truth doth require 3. You have the Means You have the offer made to you Isa. 27.13 And it shall come to pass in that day that the great Trumpet shall be blown and they shall come which are ready to perish in the Land of Assyria and the out-casts in the Land of Egypt and they shall worship the Lord in the Holy Mount at Jerusalem Some apply this to Cyrus his Proclamation for the return of God's own People from their Captivity into their own Countrey to Worship God The Ten Tribes had been carried Captive into the Land of Assyria many had fled into Egypt but the Ten Tribes returned not on Cyrus his Proclamation However it hath a Spiritual meaning and use Others make it an allusion to the year of Jubilee and the Trumpet which then sounded wherein Men were set free and returned each one to his Inheritance and Possession again Levit. 25.9 10. A Type of the Evangelical Trumpet under the Messias whereby God's Elect are called out of their Spiritual Thraldom under Sin and Satan to inherit a share in the Kingdom of Grace Isa. 61.1 2. The Spirit of the Lord God is upon me because the Lord hath anointed me to Preach good tydings unto the Meek he hath sent me to bind up the broken-hearted to proclaim liberty to the Captives and the opening of the prison to them that are bound To proclaim the acceptable year of the Lord and the day of vengeance of our God to comfort all that mourn Time was when Christ was sent onely to the lost sheep of Israel Mat. 15.24 I am not sent but to the lost sheep of the house of Israel but now to People of all Lands and Countreys Revel 5.9 Thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 4. If you continue in your impenitency and unbelief it 's a shrewd presumption that you are lost not onely in the Sentence of God's Law but in the Purpose of his Decree 2 Cor. 4.3 For if our Gospel be hid it is hid to them that are lost that is past by as those to whom the Gospel will do no good Certainly such as refuse the Gospel are in an Actual state of perdition lost undone destroyed we speak upon supposition if they continue so they are cast-aways It 's not an immediate absolute prediction we cannot give out copies of God's decrees or seal them up to final perdition but we can reason from the rules of the Gospel Mark 16.16 He that believeth not shall be damned It is not a peremptory sentence but we must warn you of your danger though we do not pronounce God's doom that you are reprobates that may come afterwards But what must we do Directions 1. Do not resist or refuse Christ's help but when the Waters are stirred put in for Cure As we are to wait upon God diligently in the use of Means for the saving of our Souls so we are to entertain and improve the offers and to give serious regard to the friendly convictions and motions of the Spirit of God not smothering or quenching them lest our last estate be worse than the first No water so soon freezeth in cold weather as that which hath been once heated no Iron so hard as that which hath been oft heated and oft quenched Therefore set in with such strivings of the Spirit Christ hath sought thee out and found thee in these preparative Convictions and now he cometh to save thee having made thee sensible of thy Wound let him go on with the Cure if we refuse his help or delay it as Felix Acts 24.25 When I have a more convenient season I will send for thee we lose this advantage Therefore when Christ knocketh open to him when he draweth run after him when the Wind blows put forth the Sails one time or another God meeteth with every Man that liveth under the Gospel so that his heart saith I must be another Man or I shall be undone and lost for ever then Christ cometh to seek after thee and save thee in particular Oh! give way and welcome to his saving and healing Work if you resist this Grace by obstinacy and hardness of heart or elude the importunity of it by neglect and delay you lose an advantage which will not be easily had again and so put away your own mercy 2. Seek an effectual Cure seek not only to be saved from wrath but to be saved from sin he doth not onely procure it for us by his Merit but worketh it in us by his Spirit and giveth a penitent heart as well as absolution from sin Man's misery consists of two parts Sin and Condemnation for sin Man's Salvation therefore must have two parts opposite to these evils Sanctification which is Salvation from sin and Pardon of sin and Justification whereby a Man is delivered from guilt and condemnation These two are inseparable we must have both or none 1 Cor. 1.30 But of him are ye in Christ Iesus who of God is made unto us wisdom righteousness and sanctification and redemption 1 Cor. 6.11 Such were some of you but ye are washed but ye are
God A moderate estate is freest from Temptations Abundance of all things without any want disposeth to a forgetfulness of God as perpetual want without any taste of Gods goodness on the other side disposeth the Soul to Atheism which are the two extreams whereof the one starveth religion the other choaketh it The middle sort of Men carry away Heaven and Graces while others disregard God Both poverty and riches in the extremities have their temptations the middle estate is freest from danger both of sin and misery Fertile ground is apt to breed Weeds Oh that Men would often think of the worthlesness and insufficiency of Worldly things I shall not be more safe nor happy nor acceptable to God nor more comfortable in my self It 's Grace does all in Poverty and Riches and so all Men are upon the same level Iam. 1.9 10. Let the Brother of low degree rejoice in that he is exalted but the rich in that he is made low 3. Greater Estates lye open to greater cares and troubles Eccles. 5.11 When Goods increase they are increased that eat them and what good is there to the owners thereof saving the beholding of them with their Eyes True they have more attendance but then more provision is required for them The charge of Family and Retinue will increase likewise there are more Bellies to be filled more Backs to be cloathed in that which is real others have their comforts as well as he 4. Greater Estates must give greater Accounts We are Gods Stewards and we must give an account of our Stewardship Luke 16.2 You do but seek a greater trust and you cannot discharge that you have already Luke 12.48 Vnto whomsoever much is given of him shall be much required and to whom Men have committed much of him they will ask the more We must give an account for more time more opportunities to do good the more mercy the more plenty there 's a greater reckoning to make 5. When we come to die it is not the possession but the use will comfort us We can carry nothing with us into the other World but the comfort of a good Conscience Eccles. 5.15 As he came forth of his Mothers Womb naked shall he return to go as he câ—me and shall take nothing of his labour which he may carry away in his hand Riches cannot go with us into the other World A Godly Man can carry his happiness with him which another leaveth behind him A worldly wealthy Man hath made his Will and left all his Estate to such a Son such an Inheritance to such a Daughter such a portion to such a Friend such a Legacy What hath the poor Man left for himself If he hath not Grace what hath he left to carry with him but the anguish and misery of a guilty Conscience and the expectation of worse to come Oh poor miserable Creature when all things take their leave what a sorry comfort will that be that he hath once possessed But if he hath used it well their works follow them Luk. 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting Habitations Well then use diversion 1. Let your desires be set on other blessings I must and will have Grace Pitch your desires on the great blessings of the Covenant I must and will have Grace and Heaven Valde protestatus sum saith Luther me nolle sic à Deo satiari Psal. 106.45 Remember me O Lord with the favour that thou bearest unto thy People O visit me with thy Salvation That I may see the good of thy chosen that I may rejoice in the gladness of thy Nation that I may glory with thine inheritance Give me the favour of thy People There is no danger nor no snare in that I will not be put off with other things Whosoever will Rev. 22.17 let him take the Water of life freely All our business with you is to bring you to this resolute bent of Heart as to your Spiritual and Eternal injoyments These are the blessings of his People Christ gave his Spirit to the faithful Apostles and his Purse to Iudas As Iacob would take no nay he must have the blessing So a Christian Lord I must have Christ and I must have Faith This is Holy Impudence Luk. 11.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth 2. Chuse other business One that maketh it his business to go to Heaven and to serve and please God will not so easily be surprised by the love of the World he will measure himself by thriving in Grace not in Estate Psal. 119.14 I have rejoiced in the way of thy testimonies as much as in all Riches Every man is as his business is Iohn 6.27 Labour not for the meat which perisheth but for that meat which endureth unto everlasting life 1 Tim. 4.7 Exercise thy self unto godliness The main business of your Life is for Earth or Heaven to please God or to get the World which way is your labour and care carried out You should be most careful to get Gods love and work out your Salvation Vse 4. To observe and examine whether this disposition be in us yea or no. This will be known 1. By the frequency of your Thoughts 2. By the vehemency of your Desires 3. By the drift and course of your Lives 1. By the working of the Thoughts and debates of the Heart If the Heart be still exercised with covetous projects if you have your Wits set a work how to get in more this shews you would be rich Thoughts are the genuine issue and birth of the Soul and do discover the temper of it When their minds do run only upon earthly things Phil. 3.19 Whose end is destruction whose God is their Belly and whose glory is in their shame who mind earthly things Such a project and course of gain Iam. 4.13 and that with a savour and sweetness Still catering and contriving not how to grow good and gracious but great and high in the World The worldling in the Gospel is brought in musing Luk. 12.17 18. And he thought within himself saying What shall I do because I have no room where to bestow my fruits And he said This will I do I will pull down my Barns and build greater and there will I bestow all my fruits and goods I will do thus and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum mirè appositum saith Beza For a worldly Man is always framing Dialogues within himself and asking and answering his Soul and his Heart is so incumbred with these thoughts that he cannot get it off in holy duties Ezek. 33.31 They come unto thee as the people cometh and they â—it before thee as thy People and they hear thy words but they will not do them for with their mouth they will
the Elect Angels 1 Tim. 5.21 Now which of these are we to understand Not the Evil Angels to be sure for since the Fall they are called Devils not Angels singly without a note of Distinction This was an Holy Desire of an Holy Object of which those damned Spirits are not capable It is a burden to them to think of God and Christ they abhor their own Thoughts of God Iam. 9.19 The Devils also believe and tremble And Christs Presence was a torment to them Mat. 8.29 What have we to do with thee Iesus thou Son of God! art thou come to torment us before the time They cannot please themselves nor find such a delight and full satisfaction in the view of these Truths Therefore it is meant of those good Angels that behold the face of God and Minister in his presence they are beholding wondering and rejoycing at the mysteries of the Gospel There are two kinds of Creatures made after the Likeness of God Angels and Men and they are seated and placed in the two Extremities of the World the one in Heaven and the other on Earth in the Highest and Lowest Story of the Universe that at both ends of the Creation there might be some to glorifie him and acknowledge his Excellencies Alas here with us in the lower part of the World how few take notice of the glorious discoveries of God in any of his Works especially in the work of Redemption So that all Gods Preparations and Expences seem lost as to the Honour and Service which he might justly expect from us But there is another World where this mystery that is so little regarded here is more thought of and better studied even by the Blessed Angels Creatures more excellent and more numerous than Mankind who are always glorifying God and admiring his Excellencies upon this account As we behold the Sun that shineth to us from their part of the World so do they behold the Son of Righteousness from our part of the World even Jesus Christ the Lord in all the Acts of his Mediation 1 Tim. 3.16 Without Controversie great is the Mystery of Godliness God was manifested in the Flesh justified in the Spirit seen of Angels That is beheld with Wonder and Reverence God needeth not to Court us with such importunity he hath Creatures enough to glorifie him ten thousand times ten thousand Angels that stand before his Throne and know more of God than we do and are more ready to praise him II. What The Text telleth us which things that is those things spoken of in the Context 1. The Person of the Redeemer the most glorious Object that can be looked upon or taken into the Thoughts of any Creature The view of this is now our Comfort and will be our Happiness to all Eternity Iohn 17.24 Father I will that they whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me When we are in Heaven on t'other side of the World that will be our Work and our Happiness but it must not be wholly omitted here So the Angels delight in the Person of the Redeemer it is their rejoicing to look upon Christ in whom the Glory of God shineth forth more admirably than in any other of his Works Yea I shall go one Strain higher God himself delighteth in looking upon Christ Prov. 8.30 There was I by him as one brought up with him I was daily his delight in the Hebrew it is day day one day after another God never satisfieth himself enough in this yea God delighteth in Christ as Mediatour Mat. 3.17 This is my Beloved Son in whom I am well-pleased Isa. 42.1 Behold my Servant whom I uphold mine Elect in whom my Soul delighteâ—â— It is the ground of his gracious aspect upon us As Holy he delighted in all his Works and was refreshed at the view of them Gen. 1.31 And God saw every thing that he had made and behold it was very good compared with Exo. 31.17 In six days the Lord made Heaven and Earth and on the seventh day he rested and was refreshed Well then this is one thing which the Angels look upon the Person of Christ the most lovely Object to be thought of figur'd in the Mercy-Seat or cover of the Ark who interposed between the Law and God Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation that is Christ Incarnate 2. The way of Redemption verse 11. The Sufferings of Christ and the Glory that should follow And therein the sweet Harmony and Concord between Infinite Mercy and Infinite Justice that both might have full satisfaction This is figured in the Mercy-Seat Gods reconciling himself to Man by Christ Rom. 3.24 25 26. 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 that are past through the forbearance of God To declare I say at this time his Righteousness that he might be just and the justifier of him which believeth in Iesus 3 Another thing spoken of in the Context is the Grace that should come to us verse 10. Gods keeping familiar Correspondence and Communion with Poor Creatures in and through Christ 1 Iohn 1.3 And truely our Communion is with the Father and with his Son Iesus Christ. The dwelling of our Nature with God in a Personal Union a thing which Angels may wonder at since God abaseth himself to behold things in Heaven or things on Earth Psal. 113.6 Who humbleth himself to behold the things that are in Heaven and in the Earth His Majesty and All sufficiency is so great that he might justly despise the Angels of whom he standeth in no need Now that he should stoop so low as to look after poor crawling Worms and admit them to such intimacy with himself this Commerce between God and the Inhabitants of the lower World is matter of wondrous delight to the Angels 4. The Mission of the Spirit here just before the Text the Holy Ghost sent down from Heaven and then presently it followeth which things the Angels desire to look into viz. The Copious Effusion of Gospel Grace Before the price was paid when God gave out Grace upon Trust 't was more sparingly dispensed but now more plentifully since the price of Redemption is actually paid The Angels are ascending and descending present with the Churches in their Holy Worship When the Spirit was first poured out the Men that were Conscious to it were all surprized with wonder Acts 2.7 They were all amazed and marvelled saying one to another Behold are not all these that speak Galileans And surely the Angels see cause to glorifie God for his Gifts and Graces bestowed on the Church It was done in the sight of Angels Eph. 4.8 When he ascended on high he led captivity captive and gave gifts unto men compared with Col. 2.15 And having
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
Verse 8th The word is nigh thee even in thy Mouth and in thy Heart It 's in the Mouth to know it and speak of it it 's in the Heart as written there by the Spirit that we may do the duty it requireth of us with ease and sweetness 'T is in thy Mouth to Confess and in thy Heart to Believe and Practise VVhen the New Covenant is spoken of as opposite to the Covenant made with them when they came out of Egypt it is said sometimes to be put into the Mouth and sometimes in the Heart The words are Isa. 59.21 As for me This is my Covenant with them saith the Lord My Spirit that is upon thee and my VVords which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy seed nor out of the Mouth of thy seed's seed saith the Lord from henceforth and for ever Meaning thereby That his Spirit and Word shall continue with them as a Church to direct them in all necessary things This for the Mouth Now for the Heart see another Promise Jer. 31.33 And this shall be the Covenant that I will make with the House of Israel I will put my Law in their inward parts and write it in their Hearts and I will be their God and they shall be my People Well then The Excellency of the Gospel-dispensation is set forth by Two things 1. It 's more easie to be known and understood and carried in the Memory for the Word is nigh thee even in thy Mouth The drift of Moses his Speech tendeth to shew that they should have a New Covenant the Tenour of which was known and easie to be expressed by all those who were acquainted with it 2. It 's more easie to be practised 'T is not in our Mouths onely but in our Hearts which are inclined by the Holy Spirit to obey it so that the New Creature may undertake the duty it requireth of us by the assistance of God and do it sincerely though not exactly Secondly The sense of what it saith 't is explained and exemplified 1. Explained Verse 8. This is the word which we preach namely the Doctrine of Repentance and Remission of sins by Jesus Christ. 2. Exemplified Verse 9th That if thou shalt confess with thy Mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Confession with the Mouth there answers to the Word is in thy Mouth believe with thine heart that implieth Faith And Christ's being raised from the Dead is instanced in rather than any other Article of Faith because that proveth all the rest and is the great evidence of the truth of Christianity Doctrine That the way of acceptance with God or obtaining Salvation is so clearly stated in the Gospel that we need not be in doubtful suspence or seek out another Religion wherein to find it or other satisfaction than God hath given us in his Word The sense of this Point I shall give you in these Propositions First That it is the weightiest matter in the VVorld to know how to be accepted with God as to pardon and life Man being a guilty Creature needeth pardon and the Soul dying not with the Body we desire to know the way of life or what shall become of us when this frail life is at an end Certain it is that we are haunted with guilty fears for we are through the fear of death all our life-time subject to bondage Heb. 2.15 There are some troubles of Mind in all of us about our acceptance with God not always felt indeed but soon awakened Trembling Souls who know what God is and what themselves are and are conscious to former guilt and present unworthiness cannot easily settle in a confidence of God's Mercy to them especially when they come to die The fear of death raised our trouble before but when death cometh indeed these stings are increased 1 Cor. 15.56 The Sting of Death is sin and these stings of Conscience are justified by the highest reason which is the Law of God not occasioned by our melancholy conceits only It 's an Amazing consideration to us to think of entering into an unknown World and to stand before the righteous bar of an impartial Judge That it is very hard to undergo death with a steady confidence and to incourage our fearful and doubtful Minds to lanch out into Eternity common experience verifieth I pray consider Christians that our present condition is a state of darkness and fear and these fears are caused by sin and justified by the Law of God and revived by death and the thoughts of the other World And therefore there is not a weightier business than to establish our fearful and doubtful Minds in Peace that we may comfortably wait for the Mercy of God unto Eternal Life Secondly That is the best Religion which doth most provide for this Peace and Rest of Soul So that if a man were at liberty to choose and were consulting what Religion he should choose this Consideration must guide him where he can find true Peace and Rest for his Anxious Soul So the Prophet directeth them Ier. 6.16 Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and you shall find rest for your Souls And by this Argument Christ inviteth us to himself Mat. 11.28 29. Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoak upon you and learn of me for I am meek and lowly in Heart and ye shall find rest unto your Souls And the Apostle commendeth the Gospel upon this account Rom. 5.1 Therefore being justified by Faith we have Peace with God through our Lord Iesus It is easie to lull Conscience asleep for a while either 1. By Carnal Pleasures Prov. 9.17 Stolen Waters are sweet and Bread eaten in secret is pleasant For a while they seem so but the vertue of that Opium is soon spent Or 2. By a false Religion but within a while we shall soon find that is so far from being our cure that it is a great part of our disease no false Religion is consistent with right Thoughts of God Therefore the Woman of Samaria assoon as she began to have an awakened Conscience enquires after the true Religion Iohn 4.20 Our Fathers worshipped in this Mountain and ye say in Jerusalem is the place where men ought to worship An awakened Conscience will be careful to lay the ground-work of Religion sure A false way of Religion always breedeth scruples and is accompanied with no sound Peace Or 3. In the superficial observances of a true Religion Mat. 19.20 All these things have I kept from my Youth up what lack I yet A false Righteousness will not give true quietness to the Conscience there is something lacking and the Soul sits uneasie Therefore nothing but coming under the Power of the
Ghost yet there is but one the only and true God 2. He is represented by his Relation to the Creatures the Father 'T is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Personally but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially as often in Scripture as Isa. 63.16 Doubtless thou art our Father though Abraham be ignorant of us Meaning not only the first Person but all the rest And Mat. 5.16 Glorifie your Father which is in Heaven And Mat. 6.9 Our Father which art in Heaven Jam. 3.9 Therefore we bless God even the Father In all these and many other places Father Son and Holy Ghost is the only true God and called Father 3. He is set forth by his Dignity and Preheminence as the first cause and last end For from him are all things and we in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To him and for him I take the Marginal Reading so Rom. 11.36 For of him and through him and to him are all things 2. What is said of the Mediatour He is described 1. By his Person or Name signifying his Person Iesus Christ. There is no other Name given under Heaven Acts 4.12 c. 2. By his Dignity Lord that is Mediator Christ is often set forth by this Term or Title Acts 2.36 God has made that same Iesus whom ye have crucified both Lord and Christ. He is Lord over all Creatures and over the House of God Phil. 2.11 And that every Tongue should confess that Iesus Christ is Lord to the Glory of God the Father He died for that End and Purpose Rom. 14.9 To this End Christ both died and rose again and revived that he might be Lord both of dead and living Therefore we should own him as such Iohn 20.28 My Lord and my God Both in Word and Deed. In Word Phil. 2.11 That every Tongue should confess that Iesus Christ is Lord. Indeed in worship Psal. 45.11 He is thy Lord worship thou him In ordinary Practice and Conversation Loving Serving Sâ—udying to please him â—n all things Luke 6.46 Why call you me Lord and do not the things which I say Col. 1 10. Walk worthy of the Lord in all pleasing 'T is our Comfort that he is Head over all things Eph. 1.22 So he is able to Subject the Church to himself by his Spirit to vanquish its Enemies and defend us by his Power And 't is both our Comfort and Duty that he is our Lord. He purchased us by his Blood Acts 20.28 and Eph. 1.14 â—herefore the Church is given him as an Inheritance Psal. 2.8 We are married to him in the Covenant of Grace Therefore he appeaseth the Wrath of God by his Passion and Intercession He cherisheth and takes care of us 3. The Appropriation of this Office and Dignity to him alone one Lord Iesus Christ. To set up other Lords of our Faith or other Mediators between God and us is a wrong to Christ. There is but one Mediator either of Redemption or Intercession and no Saints or Angels share in this Honour 1 Tim. 2.5 For there is one God and one Mediator between God and Man the Man Christ Iesus Eph. 4.5 One Lord. Without Partner or Substitute He will communicate this Glory and Dominion over his Church to no other in whole or in part 4. The distinctness of his Operation as Mediator from what was said concerning the Father 'T is said of the Father Of whom and for whom are all things but of the Mediator it is said By whom are all things and we by him God is the Fountain of all Heavenly Gifts Iam. 1.17 And Christ is the Pipe and Conveyance God is the ultimate Object of our worship and by the Mediator do we make our Addresses and Applications to him Eph. 2.18 For through him we both have an access by one Spirit unto the Father From God all things have their Being as from their Spring and Cause both in a way of Nature and Grace So all things by the Mediator Doct. That the owning and worshipping God by the Mediator Iesus Christ is the summ of the Christian Religion Natural Religion owneth a God but the Christian Religion owneth a Mediator and Father Son and Holy Ghost for that only true God and Jesus Christ for that Mediator See other Scriptures Iohn 17.3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent There is the summ of what is necessary to Life Eternal that God is to be known loved obeyed worshipped and injoyed and the Lord Jesus as our Redeemer and Saviour to bring us home to God and to procure for us the Gifts of Pardon and Life and this Life to be begun here and perfected in Heaven So 1 Tim. 2.5 For there is but one God and one Mediator between God and Men the Man Christ Iesus Here are the two great Points of the Christian Religion one God in whom is all our Trust and Confidence and one Lord Jesus the only Mediator for the Restauration and Reconciliation of Man with God Here I shall shew you 1. The Necessity of a Mediator 2. The Fitness of Christ for this Office 3. The Benefit and Fruit of it 4. Who are the Parties interested in these Comforts and most concerned in these Duties I. The Necessity of a Mediator in this lapsed and faln Estate of Mankind Two things infer and inforce this Necessity Distance and Difference Distance by reason of Impurity and Difference by reason of Enmity Both these occur in the Case between God and Men. God is a God of Glorious Majesty and we are poor Creatures God is an Holy God a God of purer Eyes than to behold Iniquity and we are sinful Creatures As Creatures unworthy of immediate access to God as lapsed and under the guilt of Sin and desert of Punishment and unable to deliver our selves cannot draw nigh to him with any Comfort 1. Our Distance Which is so great that it is a Condescention for God to take notice that there are such Creatures in the World Psal. 113.6 Who humbleth himself to behold the things which are in Heaven and Earth The Excellency and Majesty of God is so great that either Angels or Men are unworthy to approach his Presence Now as Inferiour and mean People dare not approach the presence of a great Prince but by some powerful Friend and Intercessor at Court so our distance produceth our fears and estrangedness and backwardness to draw nigh unto God and so hindreth our Love and Confidence in him Well then to depend upon one so far above us that he will take notice of us take care for us relieving us in our Necessities and Streights and help us out of all our Miseries and finally save us requireth a Mediator one that is more near and dear to God than we are which can be no other than Jesus Christ as I shall shew by and by When a Sinner looketh only at God as in himself he is confounded and amazed as quite
interest in him we make our Addresses to him with confidence VVho may be confident if not the children of such a Father 3 This Fatherly goodness and all sufficiency is engaged for our relief by the Mediatour As all things are from the Father so all things are by him that is purchased and bought by his Merit The extent and vertue of his Merit is expressed as largely as the Father's power If we believe in God as an All sufficient Fountain of Grace we believe in Christ as an All-sufficient Mediatour John 14.1 Let not your hearts be troubled ye believe in God believe also in me 1 John 2.23 He that acknowledgeth the Son hath the Father also Besides this The Vâ—â—l of Christ's flesh doth break the beams of his terrour to those that behold his Excellencies and rejoice in them By that we are incouraged to come to God for the Mediatour's Blessing which is the pardon of our sins Mat. 1.21 He shall save his people from their sins And Acts 3.26 God hath sent him to bless you in turning away every one of you from your sins One great Petition which we have to put up to God is for the pardon of sin This is a principal suit which sinful Man hath daily to present to God Now when we are sensible of sin How comfortable is it to come to God in the Name of this Lord and Mediatour who came on purpose to take away sin and hath satisfied God's Justice and Merited God's favour and mercy for us and liveth in Heaven to plead the Merit of his Sacrifice 4. As we are incouraged greatly to expect the graces and favours needful so we are as deeply engaged to the returns of Love Service and Obedience and that not onely as oblig'd in point of gratitude but as inclin'd suited and fitted for as we are for God so we are by him I say we are obliged in gratitude for the many Blessings which are procured and conveyed to us by the Mediatour If we have all things from God and all things by him and we Christians more than ordinary Creatures surely we should in a singular manner fulfil his Will and seek his Glory 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus Iudge that if one died for all then were all dead And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again And not onely are we obliged but inabled and inclined We for him there is our duty in the first clause We by him there is our help Ephes. 2.10 We are his workmanship in Christ Iesus created unto good works Not onely by him so as to perform it acceptably but by him so as to perform it chearfully and with all readiness of Mind It relateth to our assistance as well as our acceptance There is the Spirit to help our infirmities which is shed on us abundantly through Jesus Christ our Lord Titus 3.6 So we are by him that is are fitted for the Service of God and put into a capacity to please him IV. Who are the parties interested in these Comforts and most concerned in these Duties The Apostle saith here To us there is but one God and one Lord meaning to us Christians all those that own God and worship God by the Mediatour Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him VVho are they Some will not come to God others not by him They and they onely are the persons that enjoy the benefit of this Mediation who come to God by him and that Two ways 1. They come to God by him who take upon them the profession of being his servants and obedient subjects in Christ. The bare profession bringeth us somewhat nearer to God Thus the People of Israel are said to be a People nigh unto God Psal. 148.14 They were a step nearer to God than the Gentiles So the Profession of Christianity bringeth us near unto God Who were sometime afar off but now are made near by the blood of Christ Ephes. 2.13 Before they were afar off from God from his Church his Covenant and Communion with him in his Ordinances Surely 't is some advantage to come so near to God by Christ as to have Union and Communion with the visible Church of Christ they are in that Society and Community of Men who are under God's special care and government above the rest of the World and where they enjoy the means of Salvation and such ordinarily by which God useth to convey his choicest Blessings These have a benefit above those who are wholly without the Church as having an offer of the Gospel-benefits though not a right to them They are nearer at hand and in Grace's way and may sooner understand that Christ is a Means chosen and used by God to bring home sinners to himself and by the Christian Doctrine currant amongst them which they know and profess to believe have a Dogmatical Faith at least that God is the Supream Fountain of all Happiness and Christ the onely way to him and have the common conditional pardoning Covenant sounding in their ears continually wherein God offereth to be a God and Father to them in Christ and telleth them what he will be and do to and for all those that do come in and submit to this Covenant 2. These come to God by him who really enter into the Evangelick estate and are converted by an unfeigned Repentance towards God and Faith in our Lord Iesus Christ Acts 20 21. Repentance respects God as our Supream Lord and chief happiness and Faith our Lord Jesus Christ as the onely one Mediatour When you turn from Sin Self and Satan unto God then you come to him for certainly the farther we depart from Sin the nearer we come to God Now this coming is by Christ. The Sinner that is turned from the Creature to God and from Sin to Holiness is also turned from Self to Christ who is the onely Means of our Recovery by his Merit and efficacy reconciling us to God and changing our hearts by the one restoring us to his Favour by the other to his Image Therefore a turning our selves from our sins with a resolution to forsake them without a reflection upon Christ is but a Natural Religion not Evangelical The Evangelical Religion is a coming to God by Christ or as it is described by the Apostle Heb. 10.22 A drawing nigh with a true heart and in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Those that are justified by the Merit and Sanctified by the Spirit of Christ and fully resolving intirely and unfeignedly upon the duties of the Gospel depending upon the Promises thereof these indeed have one God for their Father and one Lord Jesus Christ for their Redeemer and Saviour Till a Man be renewed and reconciled sanctified
Ghost which is in you which you have of God and ye are not your own ye are bought with a price therefore glorifie God in your body and in your spirit which are God's Estates Rom. 14.7 8 9 For none of us liveth to himself and no Man dieth to himself for whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords For to this end Christ both died and rose again and revived that he might be Lord both of dead and living Phil. 1.21 To me to live is Christ All our actions not onely in Solemn Acts of VVorship but in our ordinary Conversations must be directed to him Zach. 14.20 21. In that day there shall be upon the Bells of the Horses Holiness to the Lord and the pots in the Lord's House shall be like the Bowls before the Altar Yea every pot in Ierusalem and in Iudah shall be Holiness to the Lord of Hosts A Sermon on 2 Cor. IV. 18 While we look not at the things which are seen but the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal IN the Context the Apostle is giving an Account why he fainted not under the Labours and Afflictions of the Gospel There is a Threefold Reason given 1. The present Benefit of Afflictions Vers. 16. As much as these Labours and Affliction did diminish and infringe the comforts of the Animal Life so much the state of the Spiritual Life was advanced and increased Oh! 'T is a blessed thing when the Inward Man groweth more fresh and lively 2. Because those Afflictions did increase the hope of the Life of glory and were a Blessed Means to make it more sure and nearer where there is a perfect opposition between the present and future state Here an affliction for a moment There an eternal weight of glory Here afflictions are light There 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A state that will bear weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellently excellent A far more exceeding and eternal weight of glory 3. The Third Reason is taken from the Subject as the former respected the Object His Mind was wholly intent upon better things Not upon Temporal and Visible but upon Heavenly and Eternal While we look not at the Things which are seen but the things which are not seen for the things which are not seen are Temporal but the things which are seen are Eternal Wherein you may observe First A Distinction between two sorts of things Some seen some not seen Secondly A Suitable respect to either There is an over-looking of the one a Looking to the other Thirdly The Reason of this different respect For the things that are seen are Temporal And the things that are not seen are Eternal First The distinction may be explained thus 1. The things seen are such as are liable to present sense And they are of Two sorts Either comfortable to the present life or uncomfortable Comfortable as Riches Pleasure and Honours Uncomfortable As Poverty Disgrace Pain Torment Persecution In short either the Allurements or Affrightments of sense 2. There are things unseen Some things are invisible by reason of their nature some by reason of their distance Some by reason of their nature as God and all Spiritual things Some by reason of their distance As the Recompense of Reward or Eternal Life These latter chiefly God who maketh the Promise is unseen and the Time when the Promise of Eternal Life shall be made good is to come and there are many difficulties between hoping and having Yet these things the Joys of the other World were the Objects of the Apostle's Faith and Hope Secondly The different respect to other The Respect is deny'd to things seen We look not c. but strongly asserted as to things unseen We look at things that are not seen There is a despising or not thinking of the VVorld and the comforts thereof the losses and sufferings thereof but an earnest thinking of the VVorld to come The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implieth not onely a looking or minding of them but a making of them our scope our last end and the mark which we aim at Onely note That the Act is not simply denied as to things seen but comparatively In comparison of that Heavenly Joy and Glory which is promised So we look not at these things The VVorld's honour or dishonour the commodities or discommodities of this life which we daily see before our eyes have little influence upon us 1 Cor. 7.29 30 31. So all our Acts are non-Acts To mourn for sin as if we mourned not to rejoice in Christ as if we rejoiced not to use Ordinances as if we used them not is a great fault For these are the things we should look to as the way to Heaven But to mourn for VVorldly losses or rejoice in VVorldly comforts to use this life as not over-using it that is a great duty and a Blessed frame of Spirit Open the eye of Faith but shut that of Sense Thirdly The Reason of this different respect The one Temporal the other Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Heb. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pleasures of sin for a season The good things of the VVorld are Temporal both as to their continuance and their use To their continuance The good and evil of the VVorld is soon over and therefore should have little influence upon us The evil This light affliction which is but for a moment The good Heb. 11.25 they are but for a season and nothing that is but for a season can satisfie a gracious Heart They are Temporary as to their use The use of all the good things in this VVorld is onely to be serviceable to a Man in his passage to Eternity Deut. 23.24 When thou comest into thy neighbour's vineyard then thou mayest eat Grapes thy fill at thine own pleasure but thou shalt not put any in thy vessel 1 Tim. 6.7 VVe brought nothing into this VVorld and it is certain we can carry nothing out Eccles. 5.15 He shall take nothing of his Labour which he may carry away in his hand And on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things which are not seen are eternal And so so much as Eternity exceedeth Time these Blessed things exceed Temporal Trisles and therefore should be more valued by us The greatness of Heavenly Things is expressed in the former Verse Here the Duration of them We can part with nothing here equal to what we expect hereafter Doct. A Man can easily do and suffer any thing for God who hath made things unseen and eternal his great Scope and Aim Here I shall inquire 1. What it is to make these Eternal Things our Scope and Aim 2. Give you the Reasons why such an one hath an Advantage above other Men and can more easily do and suffer great things
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.
11.1 Be ye followers of me even as I also am of Christ. These holy Men had the same nature the same interests and concernments We have the same helps and incouragements the same God and Christ and Spirit and Rule and Hopes and Comfort and Glory which should shame us to come short of them Therefore you must be a going from strength to strength Yea the Angels Matth. 6. 10. Thy will be done on Earth as it is in Heaven It is but reason that they that would be like them for priviledges should be like them for service and duty If the Angels that are out of Gunshot and Harms-way hold on in God's service much more should we Wicked men think every thing in Religion enough and that we make more ado than needeth but Christ referreth us to the Angels Yea to God himself 1 Pet. 1.15 Be ye holy as he that has called you is holy Matth. 5.48 Be ye Perfect as your heavenly Father is perfect Now therefore we must by degrees be growing up unto this estate The holiest upon Earth are not a sufficient copy to us God is essentially Holy infinitely Holy originally Holy Now wherein must we imitate him We must be immutably holy we should aim at that state when we shall be in some sort so God is universally holy in all his ways and works we should get nearer and nearer to this Pattern 6. That we may answer our many experiences There is no man of any long standing in the profession of Godliness but he hath many experiences of the bitterness of Sin when he hath been medling with Forbidden Fruit. And on the vanity of the Creature when he hath doated upon it and at length he findeth that there is a lye in his right hand Eccles. 1.14 I have seen all the works that are done under the Sun and behold all is Vanity and Vexation of Spirit Of the comfort of duty when done all things for God there is a sweetness accompanieth it Micah 2.7 Do not my words do good to him that walketh uprightly Of the help of God in his difficulties and straights Psal. 46.1 God is our refuge and strength a very present help in trouble Of the truth of his promises Psal. 18.30 As for God his way is perfect the word of the Lord is tryed he is a buckler to all those that trust in him Of Answer of Prayers Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication Because he hath inclined his Ear unto me therefore will I call upon him as long as I live Of the enterprizes of Satan 2 Cor. 2.11 Lest Sathan should get an advantage of us for we are not ignorant of his devices Now to have all these experiences and to be nothing improved and bettered is very sad 29. Deut. 4. Yet the Lord hath not given them an Heart to perceive nor Eyes to see nor Ears to hear unto this day To be nothing better nothing wiser is an argument of spiritual stupidness and folly 7. To answer all the means and the care and cost that God hath been at with us and for us God expecteth growth where he has afforded the means of growth in great plenty Luke 13.7 He said to the Dresser of his Vineyard behold these three years I came seeking fruit on this Fig-tree and find none cut it down why cumbreth it the ground It must be understood De jure not De facto of what God might expect for God cannot be disappointed Have I been thus long with you and hast thou not known me 14. Iohn 9. It was a grief to Christ when they were not grown under the means of grace Luke 12.48 Where much is given much is required It is grievous to the spirit of God when we are no better for all that is done to us Application 1. As it is a priviledge of the sincere Christian whose heart is set Heavenward Use. So it is for his incouragement They go from strength to strength if there be new troubles there is new strength Many are ready to faint in the Valley of Bacha and think they shall never hold out There is a continual supply Rom. 2.7 To them who by patient continuance in well doing seek for glory and honour and immortality Eternal Life Luke 8.15 The good ground bringeth forth fruit with patience They have present support and shall have final deliverance 138. Psal. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my Soul God gives a power to bear up your Spirit in all your burdens God is no Pharaoh you shall have strength with your work strength with your tryals strength with your difficulties A good man will not over-burden his Beast And God will give final deliverance your troublesome journey will not last long it will be over in a little time and then you shall appear before God in Zion There is rest Rev. 14.13 That they may rest from their labours and their works follow them In Heaven you have nothing to do but to bless God and praise God and admire God to all Eternity Therefore be incouraged go in the strength of your present refreshings and God will find new grace for you while you continue upright with him 2. As it is a duty 1. Use. It sheweth the folly of them who count an earnest pursuance of Eternal Life to be more than needs and that a little holiness will serve the turn Oh no! a Christian should always be growing and always improving still pressing nearer and nearer towards the mark going on from strength to strength There is no nimium in Holiness you cannot have too much Holiness or too much of the love of God nor of the fear of God nor of faith in him There are many that come near and never enter Luke 13.24 Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Certainly he that knoweth what was lost in Adam and must be recovered in Christ cannot think he can do enough or too much How hard a matter is it to keep what we haveâ— Such is the vanity lightness and inconstancy of our Hearts in good and so furious are the assaults of sundry Temptations and so great is our impotency to resist them our proneness to turn from the ways of God so great so strong subtile and assiduous are our Spiritual Adversaries so many are those Difficulties Discouragements Diversions and Hindrances which we have to wrestle with and overcome in the way to Heaven that it concerneth us to give all diligence to advance in our Christian Course Once more there is so much promised that certainly a Man knoweth not what Christianity meaneth if he striveth not to be more holy So exact is our Rule and strict so holy is our God so great are our Obligations from all the Means and Providences of God that such a vain Conceit cannot possess the Soul of
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
respect to our selves to raise our Faith in the Crucified Saviour For God hath set him forth to be a propitiation for our sins through faith in his blood Rom. 3.25 We believe that by this means the Favour of God may be recovered his Image restored Eternal Life obtained and all the Mercy offered in the new Covenant bestowed upon us according to the Gracious terms thereof II. With respect to others We annunciate it as we make publick profession of this Faith that we are not ashamed of Christ Crucified but rather glory in it and in the Blessed Effects of his death Gal. 6.14 God forbid that I should Glory save in the cross of our Lord Iesus Christ by whom the world is crucified to me and I unto the world We glory in this that we are his peculiar People distinguished from the perishing world as Goshen from Aegypt or those in the Ark from those who perished in the waters or as Gideon's Fleece wet with the Dew from all the rest of the ground or as Rahab's House from the rest of Iericho We own Christ and Christ will own us You will say What great matter is there in this profession where all are Christians among whom Christ's name is had in Honour and Esteem I Answer 1. Never was it so well with the World but that somewhat of Christ was called in question and so the profession of his intire Truth may be dangerous and costly Sometimes this Truth and sometimes that is contradicted and opposed And so it cometh to pass that Self-denial is a standing Rule never out of season And therefore we still fortifie our Selves by this Duty to own the present Truth how much soever it be spoken against Thus Paul Gloried in Christ in opposition to the carnal policy of the false Apostles who gloried in the flesh the riches pomp and favour of the World which ran of their side But we remember the Cross of Christ to deaden our Affections to the glory and applause of the world II. This profession must be not in Word only but Deed also We profess our selves to be a peculiar People redeemed from all iniquity by Christ to live to God and serve God Now if our conversation be not answerable we do not remember the Blood of the Covenant with Honour but spill it on the ground and trample it under our feet Heb. 10.29 and destroy our profession by our conversation As we destroy our profession of God Tit. 1.16 They profess that they know God but in works they deny him So of Christ 1 Tim. 5 8. If any provide not for his own and especially for those of his own house he hath denied the faith and is worse than an Infidel A merciless Man hath denied the Faith And Ier. 9.25 26. Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exercise loving kindness judgment and righteousness in the earth for in these things I delight saith the Lord So that our Lives must be an Hymn to Christ or a constant glorying in him Great things are expected of the peculiar people 1 Pet. 2.9 Ye are a chosen generation a royal Priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light Well then this annunciating the death of Christ before many witnesses is useful to us in times of trouble that we may be faithful to his Interest and in times of Peace that we may be the more bound to all Holy Conversation and Godliness III. We profess also our selves to be parrtakers of the benefits of Christ's death by a lively Faith For the Apostle tells us 1 Cor. 10.21 Ye cannot drink the cup of the Lord and the cup of Devils Ye cannot be partakers of the Lords Table and of the Table of Devils In the Lord's Supper we profess to be partakers of the Body and Blood of Christ that is the benefits of his death And he had said before of the Iews ver 18. They which eat of the sacrifices are partakers of the Altar they Eat and Drink with God at the Altar So eating and drinking at the Lord's Table is a sign of communion with Christ and that we rejoyce in this that we are admitted into the participation of the benefits and efficacy of his death If we be unqualified and unprepared to Receive them we mock God and dishonor Christ. 3. We annunciate it to God This we do two ways 1. In a way of Prayer Pleading before him the value of this Sacrifice with Humility and Affiance expecting the benefits thereof Christ's Blood is pleaded by him in Heaven by his constant intercession and by us upon Earth in Prayer when we shew the Father that Sacrifice once made by him In which we trust and for which we expect Mercy and Grace to help us As the Apostle beggeth Grace through the Blood of the everlasting Covenant Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Iesus Christ that great shepheard of the sheep through the blood of the everlasting Covenant Make ye perfect in every work to do his Will working in you that which is well pleasing in his sight through Iesus Christ to whom be Glory for ever and ever Amen And we sue out our Pardon and beg the Gift of the Spirit in the name of our Mediator and Advocate 2. In Thanksgiving and Praise to God for Jesus Christ and his benefits 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. Looking upon all Blessings as streaming to us in his Blood and the fruits of his Mediatorial Administration 2. With respect to the Properties and manner how it is to be annunciated 1. It must be serious In Spiritual things the Heart is not soon wrought upon or else the Sacred Impressions are easily defaced Glances have no Fruit and Efficacy to warm the Heart As Birds that often straggle from their Nests suffer their Eggs to grow chill and cold but when they sit long the Brood is hatched So by a constant Incubation we profit most and these things sink deeper into our Hearts It is true the things represented are great things and so force their way into our Minds whether we will or no but yet they are Spiritual and depend on Faith therefore some Entertainment and serious Consideration is necessary Heb. 3.1 Wherefore holy Brethren partakers of the heavenly Calling consider the Apostle and High Priest of our Profession Christ Iesus The Heart of Man catcheth like Tinder at every Spark when Sin is represented but it is otherwise in Holy and Heavenly Things They that do not use to command their Thoughts make less Earnings
Covenant ordered in all things and sure for this is all my Salvation and all my desire although he make it not to grow We are not so firm as God but remission of Sins is one of the Covenant priviledges and remaineth notwithstanding the defects and failings on our part When we grow secure and neglect our duty and do not watch over our selves the jealous God will watch over us and take away the fuel of our Lusts and quicken us to Repentance and the remembrance of our duty The sharpest rods and sorest stripes may stand and do stand with his Covenant-love to them Psal. 119.75 I know that in Faithfulness hast thou afflicted me Yea not only so but they are part of his Covenanting-Administrations they are Fatherly Corrections and Medicinal Preservatives against sinning they are token of God's hating Sin in his People but not of the rejection of their Persons but rather effects of his Love to the persons corrected II. The Confirmation 1. In the General God's Bill and Bond hath a Seal annexed to it A Seal is to make a thing unquestionable The Prophet in his bargain for the Field of Anathoth Ier. 32.10 11. saith I subscribed the Evidence and Sealed it and I took the Evidence of the purchase which was Sealed according to the Law and Custom The Sealing of the Deeds was an assurance by which an Inheritance was made over and a Covenant and Bargain ratified was Sealed by both Parties So is Gods Covenant sealed for the more assurance by God and us 2. I shall shew particularly the nature of the Seal on God's part and ours 1. The Seal of the Covenant hath an impression suitable to God's part the Lord knoweth those that are his where there is a double comfort and ground of assurance to God's Covenant-People 1. They are his 2. He knoweth them 1. They are his 1. By Election from all Eternity Iohn 17.6 Thine they were By this there is a distinction between them and others in the purposes of his Grace When the Lord had all Adam's Posterity under his all-seeing Eye he did out of his free Love chuse some from among others to be the objects of his special Grace 2. By effectual calling which is their actual choice by which a distinction is made between them and others in time 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through sanctification of the Spirit and belief of the truth His actual Choice is there meant Iohn 15.19 I have chosen you out of the World therefore the World hateth you The World knoweth not the secrets of God's Election but they see the effects The first foundation of a Believer's Salvation was laid in Election but it is acted and compleated when God calleth them from the rest of the World and sets them apart for himself 3. They are his by entering into Covenant with him and an Act of Consecration on their part Ezek. 16.8 Now when I passed by thee and looked upon thee behold thy time was the time of Love and I spread my skirt over thee and covered thy Nakedness yea I sware unto thee and enter'd into a Covenant with thee saith the Lord God and thou becamest mine They surrender themselves to the Lord's use 2 Chron. 30.8 Now be ye not stiff Necked as your Fathers were but yield your selves unto the Lord. Give your hand to God Now all this maketh the Foundation or the Covenant of the Lord sure to them so that they shall not Miscarry by damnable Errors and willful Sin as others do God's eternal Election keepeth them from the Teint of Errors Matth. 24.24 Insomuch that if it were possible they shall deceive the very Elect. The Elect cannot altogether be seduced and drawn away from Christ because of the purpose of God which is backed by his invincible power and care over them Actual Election or effectual Calling giveth them a discerning Spirit 2 Thess. 2.13 But we are bound always to give thanks to God for you Brethren Beloved of the Lord because God hath from the beginning chosen you to Salvation through sanctification of the Spirit and belief of the truth Their Minds are savingly enlightned and their Wills renewed so that they are kept safe Their Covenant-Dedication doth particularly entitle them to God's care so that they are guided by God's Spirit and guarded by his continual Providence till the work begun in them be perfected Phil. 1.6 Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Iesus Christ. 2. God knoweth them Knowing is put for 1. His particular notice of them as his peculiar People of all that belong to the Election of his Grace He knoweth their Persons Ier. 1.5 Before I formed thee in the Belly I knew thee God hath a special care of them that they may not dye in their unregenerate condition He knoweth their Names Exod. 33.12 I know thee by Name and thou hast also found grace in my sight and Vers. 17. I will do this thing also which thou hast spoken for thou hast found grace in my sight and I know thee by name And it is said of Jesus Christ that he calleth his own Sheep by name and leadeth them out Iohn 10.3 He knoweth all his Flock particularly their Names and their Number by Head and Poll even to the meanest and poorest Saint Iohn Andrew Thomas He knoweth their Necessities Streights and Temptations Cares Griefs Fears Wants Difficulties and Dangers Matth. 6.32 Your Heavenly Father knoweth that you have need of all these things He knoweth who wanteth Food and Rayment and Protection His Eye is never off the Saints Psal. 56.8 Thou tellest my wandrings put then my Tears into thy Bottle are they not in thy Book Not a drop but is in God's Bottle God doth number their Tears reckon all the steps of their Wandrings and Pilgrimages every weary step through Ziph and Hareph I tell you it is God's Business in Heaven to look after his Saints The Eyes of the Lord run too and fro throughout the whole Earth to shew himself strong in the behalf of them whose heart is perfect towards him 2 Chron. 16.9 He knoweth all their employments and how they are to be fitted for them Gal. 1.15 It pleased God who separated me from my Mother's Womb and called me by his Grace He dateth God's Law from that time This Child is appointed to be a Vessel of Mercy to be employed in an especial manner for God's Glory Thus Ieremy was designed to be a Prophet before he was bred or born Paul to be an Apostle in his Mothers Womb An instance we have of God's particular knowledge in the 9 th of the Acts the 11th vers The Lord said unto 〈…〉 go into the street which is called Straight and enquire in the Hous◠of Judas 〈…〉 called Saul of Tarsus for behold he prayeth Such a Town such a Street 〈…〉 Person about such a work God taketh notice of
reasoned of righteousness c. In the Words we have an account 1. Of the Matter of Paul's Sermon 2. The Effect and Fruit of it 1. Felix trembled 2. Delayed and put it off Go thy way c. I. The Matter 1. In General it was concerning faith in Christ or the Christian Religion 2. In Particular three Heads are mentioned Righteousness Temperance Iudgment to come He made choice of these Heads as plainest and easiest to be understood and as a proper and suitable Argument for Felix was publickly stained with Vices contrary to these Virtues he was Brother of Pallas and one well known to the Emperour Claudius He was in his Magistracy very unjust acquiring great Riches by Bribes Tacitus reporteth him Infamous for this And he and Drusilla were Intemperate and Incontinent living in Adultery and he using her as a Wife who was another Man's Paul was not ignorant of this We must not shoot at Rovers but aim at a certain Mark in our Ministry A Physician that cometh to Cure doth not use at adventure one Remedy for all Diseases but Medicines proper to the Malady of the Patient The Method of converting Sinners requireth this to shew what Men must be that may stand in the Judgment Holy Just and Temperate II. The Effect and Fruit on Felix part Of Drusilla there is nothing spoken she being a Jewess this Doctrine was not new and strange to her but having heard it often is not moved by it through hardness of Heart But of Felix we read two Things 1. His Trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is all in an Agony made up all of Fear 2. His Delay and Put-off Go thy way 't is a civil denial and baffle put upon Conscience Conviction not improved usually makes a Man turn Devil he might have cast him into Irons but he rageth not It fared worse with Ionathan the High-Priest as Iosâ—phus telleth us when he had reproved Felix for his Injustice and Bribery he sent Assassines to murder him who mingling themselves with his Servants and making a Broil in his Family killed him so that the principal Author and Design of the Murder was not known It fared better with Paul 1. Partly from the force of the present Conviction it was so strong that he could not gain-say but only seeketh to elude the Importunity of it by the Dream of a more convenient Season 2. Partly from some mixture of his Sin Vers. 26. He hoped that money should have been given him of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Text in the Greek joyneth his Fear and Avarice together being afraid he bids Paul depart but hoped also that Money should have been given This expecting a Gift as it obstructed his Conviction so it broke his Rage and therefore he useth Paul the more civilly Doctr. That a Carnal Man may be deeply affected with the Christian Doctrine even to great Agonies of Conscience and yet finally miscarry This is evident in the Instance of Felix who trembled but yet delayed shaketh off the force of Paul's Sermon by a pretence of business and continueth in his Sin for after this he expecteth a Bribe and because that came not to pleasure the Jews he left Paul in Bonds 1. I shall speak of the Nature of this Trembling or Agony of Conscience which is here ascribed to Felix 2. The Cause of it God's Word in the General and in Particular the Doctrine of the Last Judgment 3. The Effects and Fruit how it doth or may come to nothing I. What is this Trembling ascribed to Felix Trembling at the Word of God is made a Fruit and Effect of Special Grace Isa. 66.2 To this man will I look even to him that it poor and of a contrite spirit and trembleth at my word And Ezra attempting a Reformation gathered to him all that trembled at the Words of the Lord God of Israel Ezra 10.3 I Answer We must distinguish of a Fear sanctifying and a Fear only awakening for a time of a Fear that is a Grace and a Fear that is only a Conscience A Fear sanctifying is such a sense of our danger as stirreth up in us a constant serious Care to avoid the Wrath of God and please him So 't is said Prov. 16.6 By the fear of the Lord men depart from evil This Fear is a Grace an habitual disposition of Soul which is spoken of in the places alledged The Fear only awakening is such a sense of our Danger as doth only trouble us for the present but doth not put us upon the right way to remedy the Evil we are convinced of Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light The Awakening is a Mercy especially if we are not only awakened from our drowsie Fits but we arise from the Dead if we forsake the way of Destruction and betake our selves to the service of God we are safe Many wicked Men are shrewdly shaken by the Preaching of the Word for a while they are a little awakened out of their drowsie Fits and begin to fear and tremble yet they return to them again and sleep the sleep of Death till in the Day of Judgment the Books of Conscience be opened and then they everlastingly awake with Terrors and never sleep more If they could as sweetly sleep in their Sins in Hell as they do now upon Earth Wrath to come would not be so terrible and tormenting a thing to them The differences between this sensible Work and Holy Trembling at God's Word are these 1. Holy Fear is a voluntary Act and excited in them by Faith and Love By Faith believing God's Threatning by Love which is troubled at the Offence done to God 2 Chron. 34.27 Because thine heart was tender and thou didst humble thy self before God when thou heardest his words against this place and against the inhabitants thereof and humbledst thy self before me and didst rend thy cloathes and weep before me I have even heard thee also saith the Lord. Iosiah was active in this Trembling and Humiliation But this is an involuntary Impression arising from the Spirit of Bondage and irresistible Conviction which for a while puts them in the Stocks of Conscience but they seek to enlarge themselves as soon as they can 2. They differ in the ground or formal Reason of this Trouble Agony and Consternation of Spirit To be troubled for the Offence done to God is a good sign but to be troubled meerly for the Punishment due to us is the guise of Hypocrites Esau was troubled for he sought the Blessing with Tears when he had lost it Heb. 12.17 But how was he troubled Non quia vendiderat sed quia perdiderat because he had lost the Birthright which was his misery not because he had sold it which was his Sin So all wicked men saith Austin non peccare metuunt sed ardere they do not fear to Sin their Hearts are in secret love and league with their Lusts but they are
were opened and another Book was opened which is the Book of Life and the dead were judged out of those things which were written in the Books according to their works Outward Friend or Foe Heathen or Christian Officer or private Person 1 Pet. 1.17 And if ye call on the Father who without respect of persons judgeth every man according to his work Secondly It is a strict and just Judgment Acts 17.31 He hath appointed a day wherein he will judge the world in righteousness Now God winks at many faults ver 30. Thirdly It is our final Doom our eternal Estate dependeth on it We must be judged to everlasting Joy or everlasting Torment Fourthly It is near and asure For the Iudge standeth before the door Jam. 5.9 Every Week Day Hour Minure we approach nearer to it 3. The â—oarness of a bad Conscience and what unsound terms it is with God Felix is set a trembling by Paul Belshazzer's edge taken off in the midst of his carowzing Daâ— 5.6 Then the Kings countenance was changed and his thoughts troubled him so that the joints of his loins were loosed and his knees smote one against another So true is that Heb. 2.15 Who through fear of death were all their life time subject to bondâ—ge 4. The necessity of a strict Obedience We should carry our selves so that the Word may comfort us not make us afraid discharging our Duties to God to our Neighbor and to our Selves Tit. 2.12 Teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Paul mentioneth here two Parts as suiting to his purpose but there are three and Godly the chief part of which is to seek our Reconciliation with God by Christ then to love him and delight in him and serve him faithfully doing his Will seeking his Glory Righteously that we may be just to our neighbor doing to others as we would be dealt with our selves Soberly Sobriety and Temperance lyeth in Self-government that he possess his vessel in Sanctification and Honour keep himself unspotted from the World subdue the Flesh that it may not wax wanton that the heart be not hardned nor Conscience stupified and so become uncapable of Spiritual things and so still Crucify the Flesh and inure the Mind to Heavenly things 5. The sottishness of them who are not moved so far as Felix was who hear of Righteousness Temperance Judgment to come and are not a whit moved Object But you will say our Hearts are established by Grace why should we be afraid of the future Judgment Answ. 1. To be only moved with fear and terror is slavish 2. You should have a deep Reverence of His Majesty and so be afraid to displease him 3. You must distinguish between a perplexing distrustful fear and an Holy preventive eschewing Fear 4. There are great Reasons why this Fear should have an influence upon us while we dwell in flesh 1 Because the wrath of God was once our due 2 We still deserve it 3 It is certainly a great and extream difficulty to get free from so great an evil See the Authors Sermon on 2 Cor. 5.11 pa. 113. 2. Use. Caution which is double 1. Do not lose the advantage of this common work but when the waters are stirred put in for Cure It may be lost 1 partly by delays or dreams of a more convenient season The sinners Morrow will never come delay is but a plausible denial the sinners non vacat is non placet Luke 14.18 And they all with one consent began to make excuse 2 Partly by disobedience or relapses into our old crimes so Felix returned to his bribery and licentious course Therefore let us open our hearts to Christ's knocking Reasons 1. It is very dangerous None so bad as those that quench these Convictions The Holy Ghost by the power of the Word fetteth them a trembling many times at the thoughts of their condition and they have some kind of mind to let sin goe but it cometh to nothing Iron often heated and oft quenched is the more hard the parts are more united and condensed As water heated in cold weather being more rarified freezeth the faster Prov. 29.1 He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedy 2. You lose your season the time wherein God will be found There is a twofold season the time of God's Grace and our Capacity 1 The time of God's Grace God the Father's time is while he waiteth 1 Pet. 3.20 When once the long suffering of God waited in the days of Noah The Sons time is when the Gospel offers are made to us To day if you will hear his voice Heb. 3.7 2 Cor. 6.1 2. We then as workers together with him beseech you also that ye receive not the grace of God in vain for he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee behold now is the accepted time behold now is the day of salvation The Spirit 's season is the time of the motions of his Spirit Gen. 6 3. My spirit shall not always strive with man Acts 7.5 Ye stiff necked and uncircumcised in heart and ears ye do always resist the Holy Ghost 2. The time of our Capacity When Conscience is awakened the Word is most likely to make an impression upon us as when the Wax is hot it will receive the impression of the Seal 2. do not rest in a common Work that you hear the Word and are some way affected Herod rejoyced Felix trembled God hath never our Hearts till he hath gained our Love as well as our Fear Felix trembled God gained upon his Fear but he never hath our Hearts till he hath our Delight and such a Delight as is not controlled by other Delights when I love him above all and rejoyce in his Word more than in all Riches A Sermon on Prov. iii. 17. Her ways are ways of pleasantness and all her paths are peace IN the Context you have an Exhortation to get Spiritual and Heavenly Wisdom The Argument is first Generally Propounded and then Particularly Amplified 1. Generally Propounded Vers. 13. Happy is the man that findeth wisdom and the man that getteth understanding 2. Particularly Amplified 1. By the Worth and Excellency of Wisdom Vers. 14 15. The merchandize of it is better than the merchandize of silver and the gain thereof than fine gold c. 2. The Utility and Profit Vers. 16. Length of days is in her right hand and in her left hand riches and honour She is represented as a Queen having both hands full of Blessings In the right hand length of days in the left hand riches and honour He speaks Pro more faederis according to the manner of the Covenant wherein Temporal Things are explicitely promised though Spiritual and Eternal Things are implyed In her right hand length of days What do Men desire more than to live long
Heart be well furnished the Tongue will not be barren and empty 2. Having your Furniture get those Graces which may quicken you to imploy it as Zeal for the Glory of God and love to Souls Fire turns all about it into Fire Mules and all Creatures of a Mungrel Race do not procreate 1 Iohn 1.2 3. For the Life was manifested and we have seen it and bear witness and shew unto you that Eternal Life which was with the Father and was manifested unto us That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Iâ—sus Christ. And David's Maschill Psal. 32. Title is A Psalm giving Instruction True Good is diffusive of its self When Philip was called he inviteth Nathanael to come to Christ Iohn 1.45 and Andrew Simon Vers. 41. True Zeal sheweth its self by a Zeal to promote the Kingdom of Christ and the good of Souls And the new Nature seeketh to multiply the kinds and they who are really brought to Christ will be careful to invite others 3. We have need to pray to God that he will touch our Tongues with a Coal from the Altar that is by his Spirit purifie our Speech Isai. 6.6 7. Then flew one of the Seraphims unto me having a live Coal in his Hand which he had taken with the Tongs from off the Altar And he laid it upon my Mouth and said Lo this hath touched thy Lips and thine Iniquity is taken away and thy Sin is purged That we may shew forth nothing of pride and passion and carnal affection but speak upon all Occasions with a pure Zeal for him And again that he would open our Lips Psal. 51.15 O Lord open thou my Lips and my Mouth shall shew forth thy Praise That he would cast out the dumb Devil The habit of Grace without continual influence to act it effectually will not do its work the habit is a Gift and the bringing forth of the habit to exercise is another Gift 4. Watchfulness and heed is necessary otherwise Corruption will break out There is a quick intercourse between the Heart and the Tongue Pride will shew its self in a vain Ostentation of Parts Passion in some heat of Words Worldliness and Sensuality will bewray themselves and divert us from holy Conference to that which is Carnal and Worldly Discontent in some unseemly Expressions of God's dealings with us Indiscretion and Folly in a multitude of impertinent talk Psal. 141.3 Set a Watch O Lord before my Mouth Keep the Door of my Lips The Tongue must be watched as well as the Heart all watching will be to little purpose unless God bridle and curb our Tongues that nothing break out to his dishonour but this constant Guard is necessary Second Sermon I Come to the second Branch But the Heart of the Wicked is little worth Doct. That an Vnsanctified Heart is a Drossie Heart of no value and use as to Heavenly Things 1. Let me explain this Aphorism 2. Confirm it by Reason 3. Apply it 1. To open it 1. What is meant by the Wicked Man 2. What by his Heart 3. In what sense it is little worth 1. What is meant by the Wicked Man Answ. One that is not regenerate or renewed by the Holy Spirit They are of several sorts some are more gross in the out-breakings of sin others please the Flesh in a more plausible and cleanly manner the one are usually called wicked and prophane Persons but others are comprized also Psal. 14.3 They are all gone aside they are altogether become filthy there is none that doth good no not one They are all in the state of Nature and their corrupt Hearts are vile and loathsom in God's sight 1. Some have great Natural Abilities and Gifts as Achitophel 2 Sam. 16.23 And the Counsel of Achitophel which he counselled in those days was as if a Man had enquired at the Oracle of God yet his Heart was nothing worth as to God's acceptance and his own Salvation as the issue declared 2. Some have plausible shews of Piety and external Worship yet while the Heart is unrenewed that will not help the matter Matth. 23.27 28. Our Lord compareth them to whited Sepulchres which indeed appear beautiful outward but are within full of dead Mens Bones and of all Vncleanness Even so ye also appear outwardly righteous to Men but within are full of Hypocrisie and Iniquity 3. Not only the gross Dissemblers but those that are brought so far as to a partial Obedience yet this availeth not if the Heart be not cleansed and renewed as it is said of Amaziah 2 Chron. 25.2 He did that which was right in the sight of the Lord but not with a perfect Heart It was right in the matter and he did many things right but his Heart was nothing worth 4. Though Men act like themselves and have no condemning disallowing thoughts within themselves as conscious to any partiality and defect in their Obedience yet God still looketh to the Heart to see whether it be drossie or pure Gold Prov. 16.2 All the ways of a Man are clean in his own Eyes but God weigheth the Spirits He puts the Heart into the Balance of the Sanctuary Men blinded with self-love are partial in their own cause and when the action is fair over-look an unsanctified Heart but the Lord considereth it exactly quo animo with what spirit every thing is done 2. What is meant by the Heart Not that fleshy part which is in the midst of the Breast but the Soul with all its Faculties Understanding Will and Affections And this considered not as to its Natural Capacities and Properties but as corrupted by Sin Now great is the Pravity and deep is the Corruption of Man's Heart by Nature and that not only as to the Disorder and Disobedience of the Inferiour Faculties but as to the leading part of the Soul First In order to God Secondly As to Inferiour Things First In order to God 1. In the Understanding there is not only Ignorance but Indisposedness to know the Truth set forth by the Notions of Darkness and Blindness Ephes. 5.8 Ye were sometimes darkness 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off He hath no Spiritual discerning This is worse than bodily blindness because Men are not sensible of it Revel 3.18 And knowest not that thou art wretched and miserable and poor and blind and naked and because they seek not fit Guides to lead them Acts 13.11 And now behold the Hand of the Lord is upon thee and thou shalt be blind not seeing the Sun for many days And immediately there fell on him a mist and darkness and he went about seeking some to lead him by the hand But these cannot indure them 2. Vanity and Slightness and Folly Matth. 22.5 They made light of it Heb. 2.3 How shall we escape if we neglect so
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
of his Dispensations is That as we abound to him in the careful use of Means so he will abound to us in the influences of his Grace because then we are in God's way or stand in Graces road Surely the Wisdom and Goodness of God is such that he will not set Men about unprofitable Work and therefore when we are serious and diligent in the use of Means we may be confident we shall not lose our labour 2. That God delighteth to reward Grace with Grace and to crown his own Gifts therefore when by his preventing Grace he hath put us upon the earnest use of Means he delighteth to give out more Grace When we hearken to him and respectively comport with his Spirit in his preventing and lower Motions he doth advance his Presence and Operations in Men to a higher and nobler rate 2. The other Maxim is Habenti dabitur To him that hath shall be given Upon which our Lord groundeth this Incouragement To you that hear shall more be given This I shall therefore open to you 1. That Diligence is the means and God's Blessing is the prime cause of all increase And therefore both must be regarded or else we profit nothing we cannot expect God's Blessing while we sit idle and 't is a wrong to Grace to trust meerly to our Endeavours without looking up to God 'T is said Prov. 10.4 He becometh poor that dealeth with a slack hand but the diligent hand maketh rich That is the means to become rich for it is said again Vers. 22. The blessing of the Lord maketh rich God hath ordered it so in the course of his Providence that Dilidence shall be always fruitful and profitable both in a way of Nature and Grace That the joy of the Harvest should recompense the pains and the patience of the diligent Husband-man and that the Field of the Sluggard should be overgrown with Thorns Iron by handling and wearing waxeth brighter but by being let alone contracteth Rust by which 't is eaten out Take away Use and Exercise and Wisdom turneth into Folly and Learning into Ignorance Health into Sickness Riches into Poverty Strength of Body and Mind are both gotten by Use. He that useth his Talent with fidelity and sedulity shall increase it but such as are idle and negligent still grow worse and worse So God doth plentifully recompense the diligence and faithfulness of his Servants He that maketh use of any degree of Grace or Knowledge shall have more given him By exercising what he hath he still increaseth his Stock whereas on the contrary remiss Acts weaken Habits as well as contrary Acts. This is a common Truth evident by daily experience But then God's Blessing must not be excluded He would have us labour rather to keep us doing than that he needeth our Help He that made the World without us can preserve it without us As he that planted the Garden of Eden could have preserved it without Man's dressing yet we read when he had furnished the Garden of Eden with all manner of Delights God took the man and put him to dress it Gen. 2.15 That is to use Husbandry about it that by sowing setting pruning and watering he might preserve those Plants wherewith God had furnished that pleasant Garden and so bestow his pains upon that whereof he was to receive the benefit and that by busying himself about the Creatures he might the better observe God's various Works in and by them And indeed nothing was such a means to convince him of his dependance upon God as this labour of dressing and keeping the Garden to which God appointed him for he could produce no new Plant but only dress and cherish those which God had planted there already yea all his keeping and planting was nothing without Dews and Showers and Sunshine from Heaven and the continual interposing of God's Providence And still in every Calling he that is sedulous in it seeth a need of God's concurrence more than those that are idle For they that have done their utmost by experience find that the success of their Endeavours dependeth on his Power and Goodness or the Effect succeedeth not I am sure it holdeth good in the Work of Grace where Man hath much to do about his own Heart And none are so practically convinced of this necessity of Divine Assistance as they that do their utmost For they see plainly that all will not do if God with-hold his Blessing and their often Disappointments when they lean upon their own strength teacheth them this Lesson That all is of God 3. If this Increase be understood of the same Talent and not of another kind all is easie I confess it always holdeth not That he that useth his Talent in one kind shall thrive in another for what a Man soweth that shall he reap Therefore the principal meaning is That what he soweth is still increased T is not intended that by imploying his Talent in Riches he should increase in Learning that by improving his Learning he shall grow in strength and beauty of Body No it holdeth good Eodem genere in the same kind Use common Help 's well and you shall increase as far as Common Helps will carry you The exercise of Moral Virtue will make you increase in Moral Virtue Use that Measure of Saving Grace which you have well and you shall have a greater measure given you by God Set a work thy Knowledge Faith Zeal and Love and all these Graces shall be increased in thee As Wells are the sweeter for dreining Wait on the Lord and strengthen thy heart and be of good courage and he shall strengthen thy heart Psal. 27.14 Isa. 58.13 14. If thou turn away thy foot from the sabbath from doing thy pleasures on my holy day and call the sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own ways nor finding thine own pleasures nor speaking thine own words then shalt thou delight thy self in the Lord I will cause thee to ride upon the high places of the Earth and feed thee with the heritage of Iacob thy father for the mouth of the Lord hath spoken it God that punisheth Sin with Sin doth reward Grace with Grace They that abuse the Light of Nature are given up to a reprobate sense but they that improve the Grace received they shall have more The habit is increased by acts and they that are more in Faith and Love are more rich in Knowledge 3. If we faithfully and diligently use the Means and Common Helps 't is very likely God will give special Grace Certain it is that we have Means and Duty appointed to us for the seeking of Grace which may convert us and these means we may and must use to this end God is very angry with those that do not improve Common Gifts and Graces such as the use of Reason good Education the Example of others the powerful Preaching of the Gospel and common Illumination and
the knowledge of the Truth gained thereby if they despise all these and abandon themselves to their own brutish Passions and Affections as we see many by resisting Common Preparing Grace do so harden their Hearts and increase their Incapacity that the same degree of Grace will not change them that will change others not so self-harden'd Ier. 13.23 Can the Ethiopian change his skin or the Leopard his spots Then may ye also do good that are accustomed to do evil And those that are unwilling to use the Means that they are able that will not hear or consider what they hear that it may affect them they provoke God not only to suspend the influence of his Spirit but to take away the Means Prov. 1.23 24. Turn you at my reproof â—ehold I will pour out my spirit unto you and I will make known my words unto you Because I have called and ye refused I have stretched out my hand and no man regarded c. Much more when they run the contrary way and turn their Thoughts and Affections more eagerly after Vanity and oppose God's Help and Grace because it is against their Lusts Ezek. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more Well then they that have common Grace ought and are bound to use it for the obtaining of more Grace 'T is charged as a great Crime on them that have Eyes and see not Ears and hear not that will not frame their Doings to turn unto the Lord so much as put themselves into a posture They are threatned that it shall be more tolerable for Sodom and Gomorrah than those that have abundance of Means and use them not That they that were lifted up to Heaven in Ordinances shall be cast down to Hell for the neglect of them Matth. 11.23 That the Ninivites shall rise up in judgment against them and condemn them because they repented at the preaching of Ionas and behold a greater than Ionas is here Matth. 12.41 They that have received so much Grace from God and yet do not understand nor seek after him their Condemnation is aggravated their Destruction is of themselves they shut themselves out of the Kingdom of God reject the Counsel of God against themselves and judge themselves unworthy of Eternal Life The Scripture every where speaketh at this rate concerning the Folly and Negligence of Men. But if it be asked If they did improve this common Grace shall they acquire Special Grace Answ. 1. â—od is abundant in Mercy Goodness and Truth and doth not use to appoint Means in vain Certainly they do not merit it at God's hands nor is he expresly bound to give it to them No It is not in him that willeth nor in him that runneth Rom. 9.16 The first â—race is given by God as a free Lord not by any certain Law but by his own Pleaâ—ure Well but will he give it The Question is curious and needeth no Answer He that is deadly sick doth not refuse his Physick till he be made certain that it will recover him but useth it as the only proper Remedy in the case and commits the Event to â—od He that is to Plough and commit his precious Seed to the ground doth not stand to have assurance that the next Year will prove fruitful and the Season kindly but ventureth because usually God's Blessing goeth along with Man's Industry So in the business of Salvation we should not trouble our selves about the Event but do our Duty and leave the Event to God waiting for his Power and Grace in the careful use of the Means which he hath instituted to that end Certainly none perish but they perish through their own folly and negligence not for any defect in God's help When we have done all that we can he is not our Debtor but yet he is our gracious Benefactor and if we would labour to suppress our Cavils and Curiosity we shall find God better to us than we can imagine 4. This increase is given by degrees we have not all at first nor all at once for Christ speaketh to them To whom it was given to know the mysteries of the kingdom of God Mark 4.11 To them that had ears to hear Vers. 23. Now to them he saith More shall be given As our Capacities are inlarged so is God's Bounty to us Psal. 81.10 Open thy mouth wide and I will fill it We are not straitned in God but in our selves The more we improve Grace received and the more serious we grow and have our Desires and Expectations enlarged the more God will give for by Mercy he prepareth for more Mercy 'T is serious Diligence and exercising our selves to Godliness maketh us see the worth of Grace and the necessity of more â—race to bear our Burdens resist Temptations perform our Duties and the more we are acquainted with God the more will we follow on to know the Lord. Mosâ—s his first Request was Tell me thy name and then Shew me thy glory Sensible Want increaseth with Enjoyment so doth God's Supply for his Goodness is inexhaustible Where he hath given he will give 1 Use. Is Information to shew us the reason why so many reap so little Fruit by the hearing of the Word either they never had solid Comfort and Benefit by it or else languiâ—h and grow lazy in the profession and practice of Godliness What is the reason They do not take heed to what they hear seriously regard the Mesâ—ages sent them by God day after day and then alas all the good Seed that is sown is like Corn on the House top that never groweth to perfection Neither is the Understanding informed nor the Will engaged to Practice Why are our Hearts so little affected and inflamed with the love of God Why stand we in no more Awe and Fear of him Have so small Hope and weak Confidence in him We mind nothing what is said concerning these Duties in the course of the Ministry We sit under the Gospel and pass over these things and do not deeply consider them in our Hearts Christians we impose no hard Law upon you many pretend they cannot invent Arguments for Meditation but when brought to your hands will you think of them They have no Time but if you will spare none of your own Time will you employ God's Time well Let Sabbath-Doctrines so far be considered by you as to sink into your Hearts Surely in their season all things should have their Turn and Place When we are employed about the World we are never troubled with Heavenly things why should the World intrude upon God's Portion 2. Use is Direction If you would profit by the Word take heed to what you Hear see what you do with it believe it soundly Is it a Truth or a Fable a Crochet of Ministers or a genuine Deduction from the word of God Consider it seriously How shall I mortifie this Sin or perform this Duty
of one Stock of one Blood What necessity was there 1. That by the Law of Propinquity of Blood he might have right to redeem us Goel the next of kin had an obligation upon him to redeem his Brothers Land if Mortgaged Lâ—vit 25.25 26. 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 if the man have none to redeem it and himself be able to redeem it c. Or Person if Sold ver 47 48. After that he is sold he may be redeemed again one of his brethren may redeem him So Christ is called Goel Iob. 19.25 For I know that my Redeemer liveth Isai. 59.20 The Redeemer shall come to Zion Christ is our Kinsman Not only true Man but the Son of man True man he might have been if God had created him out of nothing or he had brought his substance from Heaven But he is the Son of Man one descended from the loins of Adam as we are and so doth redeem us not only Iure proprietatis by virtue of his interest in us as our Creator but Iure propinquitatis by virtue of Kindred as one of our Stock and Lineage as the Son of Adam as well as the Son of God For Jesus Christ of all the Kindred was the only one that was free and able to pay a Ransom for us 2. To give us a Pledge of the tenderness of his Love and Compassion towards us For he that is our Kinsman Bone of our Bone and Flesh of our Flesh will not be strange to his own Flesh especially since he is one that is so not by necessity of Nature but by voluntary Choice and Assumption We could not have such familiar and confident recourse to an Angel or one who is of another and different Nature from ours nor put our Suits into his hands with such trust and assurance It is a motive to Man Isa. 58.7 Thou shalt not hide thy self from thine own Flesh. A Beggar is so though through Pride and Disdain we will not think of it Degenerate Men may shut up their Bowels hide themselves from their own flesh but Christ hath our Nature in perfection This made Laban though otherwise a churlish Man kind to Iacob Gen. 29.14 Surely thou art my bone and my flesh 3. Divine Justice required it That the same Nature that sinned should suffer for Sin and that as the Offence was done in Humane Nature so also the Satisfaction should be given to God in the same Nature For to Man the Law was given The Apostle telleth us Rom. 8.3 That God sending his own son in the likeness of sinful flesh for sin condemned sin in the flesh Christ was not a Sinner but he came in the likeness of a Sinner with a mortal Body in which God condemned our Sin that is shewed the great example of his Wrath against it punishing our Sin in the Flesh of Christ and so representing his Wrath and ingaging by his Love at the same time It being done in our Nature it is the better warning to us and the fittest way of satisfying God and reckoned as if we had suffered in our own Persons 4. That we might find a Fountain of Holiness in our Nature God hath poured out upon his Human Nature such a measure of Holiness that he might be a common Fountain to all the Elect Iohn 1.16 Out of his fulness have we all received and that grace for grace Christ as God-Man is the Fountain from whence we receive all Grace His Human Nature was a Pledge and Pattern of what should be bestowed upon us according to our Measure for as the Head is so shall the Members be 5. To answer the Types of the Law The Priests of the Law that sanctified others were of the same Nature with the People whom they sanctified all of one Stock and Kindred The First Fruits were of the same Nature with the Things represented by them As for instance The First Fruits of the Barly did not sanctifie the Darnell nor the Cockle Mint or any other kind of Grain Well then as Priest and People were of one Stock Firstlings Beasts of the same kind First Fruits the same matter So God will raise you up a prophet among your brethren Deut. 18.15 Christ that was a Man as we are Men. 6. To make a way for nearness between God and us Christ condescended to be nigh to us by taking the Human Nature into the Unity of his Person that we might be nigh unto God that we might draw near to him now in the Evangelical State and be everlastingly nigh unto him in Heavenly Glory The Children of Israel are said to be a people near unto him Psal. 148.14 The Lord is nigh unto them that are of a broken heart and contrite spirit Psal. 145.18 The Lord is nigh unto all that call upon him that call upon him in truth Eph 2.13 Ye were sometimes afar off but now are made nigh by the blood of Christ. This is but a Preparation for everlasting nearness to God 1 Thess. 4.17 Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air and so shall we ever be with the Lord. 7. Christ taking our Flesh and being of our Stock is become the Head of the Mystical Body and suited to it and so fit to convey the Spirit to us as an Head 1 Use. To consider Christ's love He would not intrust our Salvation with an Angel but come himself in Person not only to treat with us as the Apostle of our Profession but dye for us 1 Pet. 2.21 He himself bare our sins in his own body on the tree Oh how irksome is it to us to go back two or three degrees in Pomp or Honour 2. It presseth us to be as willing to have Christ's Name and Nature as he was willing to have our Name and 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 having escaped the corruption that is in the world through lust If he was born of a Woman let us seek to be born of God let us endeavour that Christ may be formed in us Gal. 4.19 3. It stirreth us up to be serious and in good earnest in Religion God is in good earnest for he sendeth his Son and shall we slight the great Things he came about 4. What an ample Foundation is here for Faith against the improbability of the Blessedness offered 1. It facilitateth the Belief of the great Priviledges offered in the Gospel We may the better expect the Exaltation of the Creature when we consider the Abasement of the Son of God If he were cloathed with our Flesh we may the better expect to be apparelled with his Glory 2. It is an Answer to the Plea of Unworthiness He
took our Natures though the Crime of our first Parents had made it hateful to God and the consequent Miseries shewed it was not to be valued He that was a Judge of would become a Party and appear for us and answer in our Nature what might be required of us 3. It supports against the Terribleness of God's Majesty How can Men dwell with God Stubble with devouring Burnings If our Nature be taken into a personal Union with God it rendereth it more reconcilable to our Thoughts God incarnate born of a Virgin carried in the Womb rocked in a Cradle sucking of a Breast growing up by degrees going up and down and doing good when dying on the Cross lying in the Grave it mightily abateth our Fears 4. Against the pollution of our Natures which is so ingrained that it cannot be easily wrought off His own holy Nature is a Pledge of the Work of Grace He that separated our Nature in his own Person from all the pollution of his Ancestors he can purifie our Persons and heal our Natures how polluted soever So many as there are in the Story of Christ's Nativity Mat. 1. so many Miracles there are of Grace in that he prevented the Infection conveyed by such and such a one 5. Against the Mindlesness which Unbelief supposeth to be in God of Human Affairs especially of the Calamities of his People Now Christ hath taken the Communion of our Natures and Miseries as a pledge and sign of his Pity Heb. 2.17 He was made like his brethren that he might be a merciful and faithful High-priest He would intender his Heart by Experience and inure himself to all our Sorrows 6. Against the doubt of Strangeness and that he will take no notice of our Request being so remote from him We may with the more confidence go to him with whom we communicate in Natures There is a natural Bond between him and us we are of the same Stock and Substance 7. Against the fear of Arrogancy in the assuming of the Priviledge of Adoption Surely he will bestow this Priviledge on a returning Sinner For if he be not ashamed to call us Brethren God will not be ashamed to be called our God Heb. 11.16 5 Use. Think of this for your Comfort We have an Unity with Christ in Nature that we may be encouraged to look after the Gifts which he dispenses that we may be one with him in Spirit We may the more chearfully come to him because he took our Nature for this end and purpose especially does this concern you that come to the Lord's Table The Meat that is set afore you is the Flesh of Christ his Humane Nature is the Food of your Souls It 's not enough that Christ the Son of God was partaker of our Flesh and Blood but we must also be partakers of his Flesh and Blood i. e. There must be a true Union and Communion with that Flesh and that Body and that Blood which Christ assumed into his Person and delivered up to Death for us all For Christ as the Son of Man in our Flesh is Head of the Mystical Body of which we are Members The Humane Nature is the Cistern in which the Spirit dwells without measure and of whose Fulness we all receive Grace for Grace that is the Temple in which the fulness of the Godhead dwells bodily the Tree of Life whose Leaves heal the Nations In this Temple must we dwell into this Tree must we be grafted that we may become one with him and live by him So the Apostle tells us Eph. 5.30 For we are members of his body of his flesh and of his Bones That is not only of one nature with him which is common to them with all Mankind but as Members of one Mystical Body with him Not as God but as God-man We all draw our Spiritual Life and Nourishment from those things which Christ has done in our Flesh. For this end was the Lord's Supper instituted that we might be partakers of the Flesh and Blood of Christ not only of Bread and Wine but Flesh and Blood it self How so Not with our Mouth and Teeth but Spiritually by Faith with an hungry Conscience and Spiritual desires That which we do receive is not only the benefits which flow from Christ but the very Body and Blood of Christ That is Christ himself Crucified As none can be partaker of the Virtue of the Bread and Wine to his Bodily sustenance unless he do first receive the Substance of those Creatures so neither can any be partaker of the benefits arising from Christ to his Spiritual relief except he first have Communion with Christ himself We must have the Son before we have Life 1 Iohn 5.12 He that hath the Son hath Life and he that hath not the Son hath not Life and we must eat him if we will live by him Iohn 6.57 Well then this is our great business to be partakers of Christ. Now in partaking of Christ we begin at his Humane Nature his Flesh and Blood Iohn 6.53 His Cross and his Death His Body and Blood 1 Cor. 10.16 The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ Christ as dying becomes fit Food for Hungry Sinners So only is he suitable to their necessities Certainly the hunger is not that of the body for a Meal but that of the Conscience for a Saviour In this sense the flesh profits nothing but the spirit quickens Iohn 6.62 A man is not better nor a jot the holier nor the further from the second Death if he had filled his Belly with it 'T is a Spiritual eating by Faith that brings quickning and Life an applying of Christ as a Saviour in our Nature Well then His Flesh was given as the price of Life Iohn 6.51 The Bread which I will give is my flesh which I will give for the life of the world This is the first receptacle of our Spiritual Life and being laid hold on by Faith is the Conduit to convey Life to us But the Author of all is his Spirit being and dwelling in us That same Flesh and Humane Nature of Christ which was offered up a ransom to justice is also the Bread of Life for Souls to feed upon tho' the quickning Efficacy and Virtue flow from the Godhead to which his Flesh is united 2. Doctrine That Christ having taken our nature upon him is not ashamed to accept and acknowledge us for Brethren What cause of shame there might be in it we intimated before in the Explication Notwithstanding our meanness and unworthyness and his own glory and excellency Divines observe That he never giveth his Disciples the title of Brethren but after his Resurrection before Servants little Children and Friends were their usual designations But then expresly he calleth them Brethren Servants Iohn 13.13 14. Ye call me Lord and Master and ye
before the endless fruition of God Now he is Sanctified when his worldly Love is cured and he is brought back again to the Love and Obedience of God Those that are Healed of the over-love of the World are Sanctified as the inclinations of the flesh to worldly things are broken 2. Why this Appropriation 1. Because the Relation is only reckoned to those that have benefit by it Now none but the Sanctified have benefit by Christ's Incarnation As Christ told Peter Iohn 13.8 If I wash thee not thou hast no part with me Without this Soul washing Men can prove no Interest in Christ. This is the great evidence If no Interest in him no Communion with him no share in the Inheritance purchased by him and so it doth them no good to hear of a God in their nature Alas if the secure world did mind this they would more seriously study Holiness and not so easily presume on the Grace of God in Christ. 2. Because there the Relation holdeth of both sides Christ is born of a Woman and they are born of God Iohn 1.13 And he is a Kinsman doubly ratione incarnationis suae regenerationis nostrae as Macarius He taketh Humane Nature and we partake of the Divine Nature 2 Pet. 1.4 They that have not this new Birth the Kindred is not reckoned to them It is between Sanctifier and Sanctified There is a conformity between Head and Members of the Mystical Body an unity of Nature Spiritually as well as outwardly The Sanctified are of one as well as the Sanctifier they are of the Spirit 3. The Captain of Salvation and the Heirs brought to Glory are an Holy Society whereof he is the Head and they the Members He Sanctifieth and they are Sanctified A living Head and rotten Members will not suit As a Prince instituteth a noble Society suppose of the Garter whereof he is Head all the Members that call one another Brethren are in their degree of answerable Nobility with himself So Christ hath instituted a Society where all shall be Brethren but he the Head He gave himself for it Eph. 5.27 Christ is the head of the Church and Saviour of the Body 4. These suit with Christ's ends of coming into the World and assuming Humane Nature Two ends there were of his Humiliation and mean condition in the World 1. One by way of Merit to procure the Sanctifying Spirit to restore us to a state of Holiness and to purifie to himself a peculiar People zealous of good Works Tit. 2.14 Eph. 2.25 26. The Spirit begets us to the Image of God and it is by Christ that we are possessed of the Spirit and renewed according to his Image in Righteousness and true Holiness 2. His mean condition whereby he became our Brother and did partake of flesh and blood because his Brethren did partake of the same is a testimony against the Pride Carnality and Worldliness of Men which is the true Impurity of their Souls He was in the form of a Servant and made himself of no Reputation Phil. 2.7 8 9. to draw off deluded Men from over-loving the Pleasures and Riches and Honours of the World and so to cure them of that perverse Love wherein impurity and unholiness doth consist and to teach us a setled contempt of all these Vanities in comparison of God and Heaven and that inclination and affectedness we should have to him 5. These are qualified for the Inheritance suited to the everlasting Glory and Happiness which belongeth to the Brethren Matth. 5.8 Blessed are the pure in heart for they shall see God God is an holy God and Heaven is the place where his Holiness dwelleth If God will be now sanctified in all that draw nigh unto him surely they must be sanctified that dwell with him hereafter unless we be washed by the Blood of Christ and sanctified by his Spirit of Grace how can we dwell in his â—ight We must be consecrated before we can minister in his Heavenly Temple God will not divest himself of his Holiness to gratifie impure and unholy Creatures and admit them to dwell in his Presence upon other Terms 1 Use. To press you to labour after holy Hearts and holy Lives The more you increase in Holiness the more you increase in the favour of God Prov. 11.20 Such as are upright in the way are his delight A Man is made truly amiable by Holiness the more God loveth him and it is the greatest Testimony of God's love to us to give a new Heart and a right Spirit within us Rom. 5.5 The love of God is shed abroad in our hearts by the Holy-Ghost which is given to us 2 Use. It shews who they are that may take comfort in that Christ calls them Brethren even the Sanctified such as have the Spirit of Christ dwelling and working in them and do purifie themselves yet more and more They that have not this double Union and Communion with Christ are not Brethren though they be Men as Christ was For though Christ assumed their Nature yet they do not assume Christ's Nature Though he was the Son of Man yet they are not the Sons of God Therefore try 1. Are you Sanctified Is there a Principle of Grace set up in your Hearts Another Spirit than the Spirit of the World Is there a new Spirit as God has promised Ezek. 36.26 27. 2. Does that Work go on It is compleat in Parts at first but are you growing in degrees as an Infant doth Is there more Love more Zeal Faith Fear Reverence Watchfulness Are you more fixed more cleaning your selves 2 Cor. 7.1 More humbâ—ing your selves for out-breakings of Sin â—s there more fitness and suitableness to God's Will more pressing towards the Mark as it was with Paul Phil. 3.14 4 Point That this Sanctification which is required of us proceedeth originally from Christ. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that Sanctifyeth and therefore said to be made unto us Sanctification 1 Cor. 1.30 That is a Fountain of Holiness Now Christ sanctifyeth us 1. Partly by his Merit Flee to the Blood of Christ as the meritorious and procuring Cause When God's Image was lost there was no way to recover it but by paying a Price to provoked Justice and no less price would serve the turn than the Blood of Christ. Therefore it is said Eph. 5.26 He gave himself for the Church that he might cleanse and sanctify it meritoriously And this he hath done sufficiently on the Cross Heb. 10.14 By one offering he hath perfected for ever them that are sanctified That is done enough for the perfect reconciling of all that are sanctified 2. By his Spirit 1 Cor. 6.11 But ye are sanctified ye are cleansed in the name of our Lord Iesus and by the spirit of our God Whatever the Spirit of God doth he doth as Christ's Spirit as being purchased by him as dwelling first in him who is the Head and then in the Members and for his Glory and as we
Well-pleasedness of the Mind in God should be much regarded by us and is known by this when those Mercies are most valued which are nearest to himself and do shew us most of God and least detain us from him such as his Favour his Spirit or sanctifying Grace when these are desired when these are delighted in we are said to love God Matth. 5.6 Blessed are they that hunger and thirst after Righteousness Psal. 4.6 7. Lord Lift thou up the Light of thy Countenance upon us Thou hast put Gladness into my Heart His Favour is as Life his Displeasure as Death to the Soul Psal. 30.7 Thou didst hide thy Face and I was troubled Now thus must we love God not with a partial and half love but such as transcendeth our love to all other things Matth. 10.37 He that loveth Father or Mother more than me is not worthy of me If any thing be nearer and dearer to us than God we do not sincerely love him Some have a weak imperfect Motion of their Will a Wish a saint Desire to please God but not a strong Volition or Inclination of Heart to love him in all and above all things but being overcome by their Lusts they do not simply and absolutely and uncontroulably desire it but had rather please their Fleshly Lusts than please God At least the event doth evidence it you give God nothing if you give him not all the Heart We are so to love God as to seek his Glory and do his Will even when it is cross to our Carnal Interests that his Favour may be counted our Happiness and the pleasing of him our greatest Work Surely they do not love God that cannot deny a Lust for him or venture the loss of any thing that is dear to them for his sâ—ke but with Pilate will yield to crucifie Christ rather than venture the Iews displeasure or with the Gadarens will part with Christ rather than their Swine Others have a deliberate Resolution and seem for the present to resolve absolutely and seriously to please God in all things and keep his Commandments but they do not verifie it in their Conversations Their Purposes and Resolutions are not dissembled for the present but soon changed they neither keep the Commandments of God nor study to please him 3. The next Grace is Hope of Salvation and here 1. The Object 2. The respect to the Object 1. The Object is our Eternal Reward For a Christian must chiefly fetch his Supports and Solaces from the other World where all things do abundantly counter-balance the Temptations of the present Life Be they Troubles and Sufferings 2 Cor. 4.17 For our lâ—ght Affliction which is but for a Moment workâ—th for us a far more exceâ—ding and eternal Weâ—ght of Glory Glory for Affliction and a Weight of Glory for a Light Affliction and Etâ—rnal Glory for what is Mâ—mentary Affliction Or be they sensual Delights as Riches Heb. 11.26 Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt for he had respect unto the Recompence of the Reward How much better is it to be poor and scorned here than to be destitute and rejected for ever hereafter So for Pleasures most Men look at present Pleasures not at future Joys and therefore forget God and neglect their Souls and those Eternal Pleasures which are at God's Right Hand Psal. 16.11 But to a Gracious Man a Glorious Estate of Bliss is far more eligible than momentary sinful Pleasures 2. The respect to the Object It is a certain and earnest Expectation 1. It is certain because our Hopes are built upon the Promises of God which infer not only a possibility or probability but certainty of the things promised if we be duly qualified There is a twofold certainty Conditional and Actual Conditional Rom. 2.7 To them who by patient continuance in well doing seek for Glory and Honour and Immortality Eternal Life That is built on the Covenant which promiseth to the penitent Believer and mortified and diligent Practiser a sure Reward Actual Certainty is where the Qualification is evident this is built on spiritual sense or experience Rom. 5.4 5. 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 Our Condition is made safe by the first comfortable by the second in both a certainty is required The first is spoken of Hebr. 3.6 Whose House we are if we hold fast the confidence and the rejoycing of the hope firm unto the end The second Heb. 6.11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end 2. It is an earnest Expectation called a lively Hope from the effect because it puts life into our Endeavours 1 Pet. 1.3 Who hath begotten us again unto a lively Hope The Soul is weak when our Expectation is cold and languid but serious and earnest thoughts of the World to come do warm our Hearts and inkindle our Affections as mourning 2 Cor. 5.2 For in this we groan earnestly desiring to be cloathed upon with our House which is from Heaven And joy Rom. 5.2 We rejoyce in hope of the Glory of God II. Their mutual respect to one another We know God in Christ by Faith We are inclined to him as our Felicity and Happiness by love and we look for the Eternal Injoyment of him by hope As the Object is diversified so the Grace conversant about it is called by several Names as our Supreme Good is something invisible or unseen we apprehend it by Faith as it is good and excellent we embrace it by Love as it is absent and future we wait for it by Hope The Understanding is cleared by Faith that is our Spiritual Eye Salve Heb. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen as things are invisible by reason of their nature or distance Ephes. 1.18 The Eyes of your Vnderstandings being inlightned that ye may know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints By it we see things that cannot otherwise be seen or in another manner than we saw them before We see more Amiableness in God more Odiousness in Sin more Excellency in Christ more Beauty in Holiness more Vanity in the World more Reality in Blessedness to come than we saw before Our Wills are warmed by Love or carried out after the Supreme Good with an earnest and strong desire Isai. 26.9 With my Soul have I desired thee in the Night yea with my Spirit within me will I seek thee â—â—â—dily Where Love is strong Desires after God are early and earnest and we cannot be contented without him or such enjoyment of him as may give us assurance of more Our Resolutions and Inclinations are fortified by hope that we may continue seeking after God and not be
I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in Heart and ye shall find rest unto your Souls Now in the Scriptures pardon of Sin is revealed which was a great Secret to nature for they were at a great loss about the way to obtain it Mich. 6.6 7. Wherewith shall I come before the Lord and bow my self before the High God Shall I come before him with Burnt-Offerings with Calves of a year old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oyl Shall I give my first born for my Transgression the fruit of my body for the Sin of my Soul And Life and Immortality are brought to light through the Gospel 2 Tim. 1.10 Now the good Man is wholly busied about observing God's direction how the sore that hath so long run upon him may be cured and a proper Happiness which man gropeth after may be obtained Acts 17.27 That they should seek the Lord if happily they might feel after him and find him We are fallen from God and cannot be happy but in returning to him again nor compleatly happy till we attain to the full enjoyment of him 2. By his Spirit when David speaketh of chusing God for his portion he presently addeth Psal. 16.7 I will bless the Lord who hath given me Counsel we had else been as witless fools as others rejoycing in the Creature apart from God in the midst of Soul-dangers Without this nothing will reclaim us from our Wandrings neither Reason nor Experience nor common Grace Now Reason It is easie to prove the vanity of the Creature that it is not Man's Happiness to enjoy the pleasures of the World or to seek to be well here We may argue against their Carnal practices but what will our arguings avail Still they are as Worldly as ever and seek satisfaction in their own ways This their way is their folly yet their posterity approve of their sayings Psal. 49.13 Men may stand over the Graves of their Ancestors and say where is now their Worldly Honour esteem and favour for which they neglected God sleighted Christ and sold their Salvation Yet those that succeed them neglect true Happiness as much as they that went before and are as careless of Heavenly things We see great ones die as well as others but who is better'd by it The survivors are as greedy of gain as sensual as vain and doating upon Worldly greatness as their Fore-runners were So for experience compare Deut. 29.2 3 4. Ye have seen all that the Lord did before your Eyes in the Land of Aegypt unto Pharoah and all his Servants and to all his Land yet the Lord hath not given you an Heart to perceive and Eyes to see and Ears to hear unto this day with Psal. 90. and 12. So teach us to number our days that we may apply our Hearts unto Wisdom God must teach us the plainest Lessons So for common Faith though we have been Trained up in the Scriptures though we know that we must enjoy God or we can never be happy yet still we are wedded to Carnal Vanities Our respects to God are but Notions and Complements The fervency and reality of our Affections is intercepted by the World or else there could not be so many Covetous Christians Voluptuous Christians Ambitious Christians Heart-Idolatry is the most dangerous Men are sooner Convinced than Converted Having a form of godliness but denying the power thereof 2 Tim. 3.5 Nay though there be some common work of the Spirit and they do not only talk by rote but have some sense of the vanity of the World and of the necessity and excellency of God's favour some tast of the good word of God and the powers of the world to come Heb. 6.45 Yet though they would have Christ for their Consciences the World hath their Affections We desire happiness as Children would fain have something but are pleased with Rattles or any Toy We would be happy but take up with any thing that cometh next to hand Thus we do till God cureth us by inlightning our Minds or giving us counsel in our Reins and inclining our Hearts Psal. 119.36 Incline my Heart unto thy Testimonies and not unto Covetousness The good Man liveth in obedience to these Sanctifying motions of the Spirit IV. That as to the event they are both filled but in a different Sense First I shall shew how the Wicked are filled with their own ways A Wicked Man he hath enough of Sin in the Punishment Therefore 't is said they shall eat of the Fruit of their own way and be filled with their own devices Prov. 1.31 As a Man that hath surfeited of pleasant Meat hath enough of it when he feeleth the Torments and Gripes of his Surfeit Now 1. When is this and 2. Why 1. When It may be in this Life but surely in the next 1. It may be here partly by disappointment when those Honours and Pleasures and Riches which they sought after prove an occasion of much misery to them and they see they had been safer if they had stood longer This often falleth out in the World Many desire greatness to their hurt Solomon compareth them to Fishes taken in an evil Net or Birds caught in the snare Eccles. 9.12 They play about the bait so long till they meet with the Hook or their height ruine them Iob 5.12 13. He disappointeth the devices of the crafty so that their hands cannot pâ—rform their enterprize He taketh the wise in their own craftiness and the counsel of the froward is carried headlong partly by Death which bloweth away all vain conceits Ier. 17.11 As the Partridge sitteth on Eggs and hatcheth them not so he that getteth Riches and not by right shall leave them in the midst of his days and at his end shall be a fool And Iob 27.8 What is the hope of the Hypocrite tho' he hath gained when God taketh away his Soul And 1 Iohn 2.17 The World passeth away and the lust thereof but he that doth the will of God abideth for ever Oh that Men were so careful to seek and serve God and save their Souls as they are to provide for their Bodies and satisfie their Lusts Usually when Men are going out of the World they complain how the World hath deceived them It had been better if they had lived in a strict obedience 2. In the World to come The errors of Mens choice are not well seen in this life but afterwards all will be manifested What will they think of their foolish and vain course when they are cast into Hell They have enough then indeed of Sin when their Worldly Portion is taken from them and the Heavenly Blessedness denied to them For no man shall have more than he sought after whilst he was alive The Conscience of his foolish choice will be a part of his Torment and who can express the other sorrows of the
your Redemption 2 Use Hath Christ taken upon him to carry away Sin Then here is Instruction 1. To the Careless Certainly he that seeketh after benefit by Christ must be one that is not a Stranger to himself one that knoweth and is acquainted with the case of his own Heart and Life one that is sensible of his Sins and corrupt Inclinations and the guilt and burden that lieth upon him one that mourneth under the fears of God's displeasure Will Christ ease a Man of a Burden that he feeleth not A sensless sleepy Soul hath not Work for Christ to do He inviteth those that see a need of Mercy Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest 2. To those who are afflicted in Conscience for Sin Remember you must be not only sensible of the guilt of Sin but the stain of it and look after not only Peace but Healing Isa. 53.5 With his stripes we are healed It is not a sound Cure that aimeth only at the asswaging of the Grief but the Distemper must be removed Mountebanks only stop the Pain but let alone the Cause such a Cure would they have who are more earnest for Ease and Comfort than for Grace Sin in some sense is worse than Damnation Remember then this is the Undertaking of our blessed Redeemer will he come in vain and miss of his End Consider the Merit of his Humiliation what a Price he hath paid for sanctifying Grace 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 This Price was not given only to heighten our Esteem of the Priviledge but to encrease our Confidence And consider the Power of his Exaltation Acts 3.26 God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities Having paid our Ransom he is gone into Heaven fully furnished and impowred to free from Sin all that consent to receive this Benefit But what shall we do that we may have the actual Benefit 1. Seek the Pardon of Sin in the way of Repentance confessing your Sins with brokeness of Heart 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 Sue out his Grace and turn to the Lord. Repentance lieth not in a feigned Wish only that Sin had not been done but in a change of Mind Heart and Life in a hatred to Sin repented of and a love to God and Holiness Man's Fall was specially in point of Love and his Recovery must be a Recovery of Love to God again Your Love to Sin must be turned into an Hatred of Sin the Soul must be not only turned from Sin but against it Repentance is most seen in our Love and Hatred 2. Seek the subduing of Sin in a diligent use of Means There is a Spirit purchased by Christ to begin the Life of Grace and to carry it on with success to heal and renew our Natures and to strengthen them being heal'd and renew'd Now we must not by our carelesness negligence or other Sin provoke the Lord to withdraw from us and suspend his Grace but humbly implore his Favour wait for his Approaches and attend and obey his sanctifying Motions God is willing to give the Spirit to them that ask him as a Father is to give an hungry Child bread Luke 11.13 If ye then being evil know how to give good gifts unto your children how much more shall your heavenly father give the holy spirit to them that ask him We make our selves uncapable of this help by grieving the Spirit Eph. 4.30 And grieve not the holy spirit of God whereby ye are sealed unto the day of redemption When we are so easie to the Requests of Sin and so deaf to his Motions he ceaseth to give us warning There are certain Ordinances whereby this Grace is conveyed to us and Christ died to sanctifie them to us Eph. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word These Ordinances are the Word and Sacraments by the use of which Sin receiveth a new wound The Word is for cleansing the Soul Iohn 15.3 Now ye are clean through the word which I have spoken unto you Baptism must be improved for the washing away of Sin Acts 22.16 Arise and be baptized and wash away thy sins A Man forgetteth his Baptism that is neglecteth it if he be not purged from Sin 2 Pet. 1.9 He that lacketh these things is blind and cannot see far off and hath forgotten that he was purged from his old sins That is he hath made no use and received no benefit by his Baptism In the Lord's Supper we remember the Death of Christ as the Price given for the Life of our Souls as a Spectacle that may affect us with the Odiousness of Sin as an occasion of renewing our Covenant with God and binding our selves afresh to his service and as a means to stir up our Love to God and so by consequence our hatred of Sin Psal. 97.10 Ye that love the Lord hate evil And to awaken our hopes and so of purifying the Soul 1 Iohn 3.3 And every man that hath this hope in him purifieth himself even as he is pure Here is delivered to the believing Soul a sealed Pardon of all Sin Matth. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins And we wait for the Application of his mortifying and renewing Grace 3. If the first Attempt succeed not yet afterwards Sin may be subdued and broken In natural Things we do not sit down with one Tryal and one Endeavour a Man that will be rich pierceth himself through with many Sorrows 1 Tim. 4.10 and after many miscarriages pursue their Designs till they compleat them and shall we give over our waiting and striving because we cannot presently find success That sheweth our Will is not fully bent and set upon the thing we seem to desire In the face of Discouragements we must venture again Luke 5.5 Master we have toiled all the night and have taken nothing nevertheless at thy command I will let down the neâ— God's Grace is free and his holy Leisure must be waited for it was long e're God got us to this pass to be sensible of our Burden or anxiously solicitous about our Soul Distempers We must lie at the Pool for cure the Spirit bloweth when and where it listeth Iohn 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth So is every one that is born of the spirit He that begun the
the Original of that Altar which Paul saw with this Inscription To the unknown God Acts 17.23 I have brought this account to shew you that all Evil is sent by God and his Hand must be acknowledged in it or else Religion will fall to the ground When the Disciples were terrified in a great storm Christ cometh walking upon the Waters and telleth them Be of good chear it is I be not afraid Mark 6.50 They thought it was a Spectre but Christ saith It is I. In short the Author of all the Annoyances and Afflictions that befalleth us in this Life is God their End is Repentance their Cause is Sin and this well thought of will silence all our Murmurings II. That it is a great advantage to Patience when we can consider him not as an angry Judge but as a gracious Father The Cup which Christ drank off was very bitter and yet he saith The cup which my father hath given me Now every one cannot apply this Comfort for many are not so much as in a visible relation to God and others that visibly live in his Family yet are not owned and acknowledged by him as his dear Children rather counted Bastards than Sons as the Apostle speaketh Heb. 12.7 8. If ye endure chastening God dealeth with you as with sons for what son is he whom the father chasteneth not But if ye be without chastisements whereof all are partakers then are ye bastards and not sons Not legitimate but degenerate Children Others have a special relation to God such as is between Father and Children 2 Cor. 6.18 I will be unto you a father and ye shall be my sons and daughters saith the Lord Almighty These have an Interest in his dearest Love and a Right to his choicest Benefits and they shall know it by his Fatherly dealing with them Now to such this Comfort properly belongeth for though God may punish and afflict others yet he cannot be said to chastise them as a Father but as an angry Judge he doth punish them for their Offences and Rebellions Therefore if you would apply this Comfort you must clear up your Interest enter into Covenant with him and sincerely believe in Christ and devote your selves to him that he may be your God and Father But because Being and Seeing are two things and many that are the Children of God may not know themselves to be so therefore I shall 1. State this Matter 2. Shew what an advantage it is to Patience First I shall state this Matter in these Considerations 1. God is a Father by Creation or Adoption 1. In a more general Respect by Creation as Adam is called The son of God Luke 3.38 So Mal. 2.10 Have we not all one father Hath not one God created us God is more our Father than our natural Parents are they concur to our Beings but instrumentally but God originally It is God that formeth us in the Womb we are his Workmanship not our Parents both as to Body and Soul As to the Body Psal. 119.73 Thy hands have made me and fashioned me They know not whether the Child be Male or Female Beautiful or Deformed they cannot tell the number of the Bones Muscles Veins and Arteries which God hath framed in such a curious and exact Order But for the Soul which is the better part of Man that is of his immediate Creation therefore God is called The father of spirits Heb. 12.9 They do not run in the Channel of Carnal Generation or Fleshly Descent In this general sense by virtue of Creation God is the Father of all Men good and bad which though it give Cod a Title to our Love Service and Honour yet it giveth us no Interest in his special Benefits or the Fruits of his Fatherly Love it moveth God not to stir up all his Wrath against them yet not to bestow Saving Grace his Favour and Image upon them 2. More especially and in a more comfortable sense there is a more peculiar sort of Men to whom God is a Father by Adoption and they are his dear Children This Title is not by Nature but by Grace the Foundation of it was laid in the Election of God Eph. 1.5 Having predestinated us unto the adoption of children by Iesus Christ to himself according to the good pleasure of his will But before this Decree could be executed and take place the redemption of Christ was necessary for we read Gal. 4.4 5. When the fulness of time was come God sent forth his son made of a woman made under the Law to redeem them that were under the Law that we might receive the adoption of sons Sin needed to be expiated by the Son of God in our Nature before God would bestow this Honour upon any of Mankind Christ was to take a Mother upon Earth that we might have a Father in Heaven Forasmuch as the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage Heb. 2.14 15. And besides this Grace is applied to us by the Spirit who by his effectual Operation bringeth us into a state of Love and Sonship As a Father by Creation he giveth us our natural Endowments as a Father by Adoption he giveth us the supernatural Grace of the Spirit to sanctifie and change our Hearts for Regeneration and Adoption always go together Iohn 1.12 13. But as many as received him to them gave he power to become the sons of God even to them that believe on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God And by the new Nature put into us we are brought into this new State and Relation Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Soul that was shy of God then inclineth to him as our Lord that we may honour love and obey him and as our Happiness that we may seek after him and live in Communion with him And lastly the Act on our part that we may be received into the number of God's Children is an owning and acknowledging Christ to all the ends and purposes for which God hath appointed him if we really entertain him as sent by God to be our Lord and Saviour we are advanced to this Dignity Iohn 1.12 To as many as received him to them gave he power to become the sons of God even to them that believe on his name This of the Priviledge 2. You having received this Grace it is your duty to get it evidenced that you may maintain a comfortable sense of your Adoption It is evidenced by the dwelling and working of the holy Spirit in you Rom. 8.16 The spirit it self beareth witness with our spirit that we are
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
forsake their Sins and fly unto him for Mercy He seeks for Pardon for them that sought it not and considereth not so much what they deserved as what became himself and the Riches of his Grace They curse and he blesseth they vomit our Scorns and Slanders but he poureth out Prayers to God for them 2. That all Sins even the greatest except that against the Holy-Ghost are pardonable What greater Sin could there be than crucifying the Lord of Glory yet upon Repentance it is forgiven That it was capable of Pardon appeareth by this Prayer of our Saviour and that it was actually Pardoned appeareth by the Second of the Acts when they were touched to the quick with the sense of this Crime and asked what they should do Peter adviseth them to this Remedy Acts 2.38 Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins and they found it effectual upon the use of it Ver. 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls And that it is so in the general Case our Lord assureth us Mat. 12.31 All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy-Ghost shall not be forgiven unto men There is no exception of any Sin though it go so high as Blasphemy but the malicious blaspheming the Operations of the Holy-Ghost those by which he testified manifestly and sufficiently that he was the true Messiah and their imputing these Operations to the Devil But of other Sins there is no exception speaking against the Son of Man was not believing him to be the Messiah that may be forgiven but Blasphemy against the Holy-Ghost is resisting his Manifestations affirming them to be done by the Devil rather than God and this shall never be forgiven Well then let us conceive of God's Mercy according to the Infiniteness of his Nature and of Christ's Merits according to the Dignity of his Person an Ocean of Water will wash one Sink or filthy Hole clean 3. That Remission of Sins is the free Gift of God and the Fruit of his Pity and Grace Christ asketh it of his Father Father forgive them He must be sought to we cannot merit it of our selves David addresseth himself to God and useth no other Plea but Grace and Mercy Psal. 51.5 Have mercy upon me O God according to thy loving kindness according unto the multitude of thy tender mercies blot out my transgressions Our Work lieth with the Father of Mercies and the God of all Compassions that he may be reconciled to us and seal up his perfect Pardon to our Souls 4. That Pardon of Sins is a special Benefit Christ asked no more than Father forgive them It is a special Benefit because it freeth us from the greatest Evil Wrath to come 1 Thess. 1.10 And it maketh us capable of the greatest Blessing Eternal Life Tit. 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life It is purchased at the dearest rate even the Blood of Christ Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God It is brought about by the highest Power the finger of God or his all-conquering Spirit who by converting us or giving us Repentance maketh us capable of Pardon Acts 2.38 Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins It openeth the Door to the choicest Priviledges the favour of God and communion with him in the Spirit therefore David pronounceth the Pardoned blessed Psal. 32.1 2. Blessed is he whose transgression is forgiven whose sin is covered Blessed is the man unto whom the Lord imputeth no iniquity 5. That Love of Enemies and those that have wronged us is an high Grace and recommended to us by Christ's own Example Sure it is needful that we should learn this Lesson to be like God Luke 6.36 Be ye merciful as your father also is merciful That we may obey God who hath required this at our hands Therefore we must consider not what others have been to us but what God will have us to be to them meek patient and merciful Again we hereby shew the Purity and Sincerity of our Love Nature will teach us to love those that love us but Grace only teacheth us to love Enemies This is Love with Self-denial they who love us indear themselves to us the other alienate themselves from us yet for God's sake we can love them and seek to draw them out of the Snares of the Devil that we may restore them to God 2 Use. Reproof of those that are Cruel and Revengeful How different are they from Christ who are all for Unkindness and Revenge and solicite Vengeance against God's suffering Servants with eager Aggravations Oh! how can these Men look upon Christ's Practice without shame How can they look upon these Prodigies of Love and Grace and not blush Can there be a greater Crime and Wrong done to any than was done to Christ And yet when he was whipped Crowned with Thorns pierced with Nails lifted up upon the Cross he doth not pray for Revenge but Pardon he doth not cry Justice Justice but Mercy Mercy Father forgive them he doth not by captious Queries and Expostulations aggravate the Offence but he alleviates it by a sweet Interpretation They know not what they do It is strange to think what bloody Principles many Christians have espoused of late that we rage against our Brethren upon every Offence especially in Matters of doubtful Apprehension where Men are more liable to Mistakes Oh! it is sad when God is but a little displeased to help onward the Affliction I wonder where Men learn that cruel and fell Spirit into which we are commenced of late it was wont to be good Doctrine Be merciful as your heavenly Father is merciful What is become of all those good Lectures of Charity and Meekness and Gentleness which are commended to us in the Rule of the Gospel and the Example of Christ Certainly when the Spirit is exulcerated it argues some loss of Peace with God David was never more cruel than when he had violated the Peace of his own Conscience 2 Sam. 12.31 And he brought forth the people that were therein and put them under saws and under harrows of iron and under axes of iron and made them to pass through the brick-kilne Certainly Matters are not right between us and God when Men's Principles and Practices grow bloody and cruel 3 Use. To exhort us to imitate Christ in being meek patient merciful void of Malice doing Good for Evil bearing the worst Usage
without studying Revenge Surely the same Mind should be in us that was in Christ Jesus Head and Members are acted by the same Soul so in the Mystical Body Christ and we should be acted with the same Spirit the same Spirit of holy Love Sweetness and Forgiveness that breathed in Christ should breath forth in our Lives and Conversations Eph. 4.32 And be ye kind one to another tender-hearted forgiving one another even as God for Christ's sake hath forgiven you All his Ordinances imply this in the Word we hear of Christ's meekness his Pattern is set forth that we might be like-minded in Prayer we are taught to say Forgive us our trespasses as we forgive them that trespass against us We break our Sponsion and Promise solemnly given in this Petition if we do not Pardon others in Baptism We put on Christ Rom. 13.14 we put on his Nature and Qualities that is planting us into his Likeness in the Lord's Supper we come to renew our Union and Communion with him and to liken our selves to Christ yet more and more Christ changeth the temper of those that Spiritually feed upon him as Natural Meaâ—s communicate their Qualities to us the Israelites were more generous because they were so long fed with Manna Nero was more bloody because he sucked the Milk of a cruel Nurse who was wont to besmear her Duggs with Blood Achilles was more valiant because he was nourished with the Marrow of Lions Men's Dispositions are much according to their Food certainly those that eat the Lamb should not be Wolves but meek as Christ was and ready to forgive and every way transcribe their Master's Pattern See how Stephen imitates his Master when he comes to die first he prayeth for himself Acts 7.59 Lord Iesus receive my spirit as Christ did Luke 23.46 Father into thy hands I commend my spirit And then he intercedeth for his Enemies Acts 7.60 Lord lay not this sin to their charge Here is not only an Example of Faith he committed his Soul to Christ but of Charity he deprecateth Revenge from his Enemies Moses and other holy Ones of God have done so Moses Numb 12.13 Heal her now O Lord I beseech thee when his Sister Miriam was smitten with a Leprousy for doing him wrong Aaron when he was despightfully used and his Calling maligned Numb 16.47 48. He ran into the midst of the people and behold the plague was begun among the people and he put on incense and made an atonement for the people and he stood between the dead and the living and the plague was stayed David fasted for his Enemies when they were sick Psal. 35.13 But as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting We fast against them often but seldom fast for them So Paul 1 Cor. 4.12 13. Being reviled we bless being persecuted we suffer it being defamed we entreat When we are looked upon and treated as evil doers we should bear it patiently not rage against Instruments but pray the Lord to open their Eyes that they may see the greatness of their Sin in hating and opposing the Godly You should not think the Example of Christ an Act beyond imitation you see the holy Men of God have attained a great measure of Self-denial do you go and do likewise 1. In private Cases A Man shall meet with Offences in the World all Men have not Faith some are absurd and injurious what a comfort would a Man have in his spirit when he can pity their Blindness and pardon their Malice They took away the Life of Christ and yet he saith Father forgive them he was slain by them and yet he prayeth for them Certainly it is not comely for us to Retaliate to Hate Curse Revile and pursue Injury with Injury They that Revenge take an Example from their Enemies and do them this honour to make them their own Pattern and what Comfort can any have to make a Wicked Man his Precedent Besides to Revenge is to rush into God's Tribunal and to take his Work out of his hands Prov. 24.29 Say not I will do to him as he hath to me I will render to the man according to his work Salomon putteth it into such Words as are proper to God that we may be sensible of the Pride and Usurpation that is in Revenge And Rom. 12.19 Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. We take upon us to be Rewarders when at least we should leave the case to God you may put it into the hands of the righteous Judge 1 Pet. 2.23 When he was reviled he reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Besides it will much interrupt your Prayers our revengeful Dispositions must needs weaken our Confidence for we muse of others as we use our selves How can you say Forgive us our trespasses as we forgive them that trespass against us when we are like Vessels broken as soon as touched and are furious and raging upon every Wrong and the least Offence done to us Alas their Offences to us are nothing like ours to God either for Number or Weight Not for Number no Man can wrong us so much as we daily trespass against God how many Neglects and Affronts doth Mercy put up at our hands every day Luke 17.4 If he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Seventy times seven is a number too little for the Transgressions and Offences of one day and yet we grow peevish and passionate upon every slight Fault or Wrong done to us So for the Weight the naughty Servant would not forgive a hundred Pence when his Master forgave him ten thousand Talents Mat. 18.24 compared with the 28th Verse There is a great difference between Pence and Talents the Roman Peny was Seven-pence Half-peny and their Talent was One hundred eighty seven Pounds ten Shillings Their Offences cannot be so heinous as ours because of our great Obligations to God and the Dignity of his Essence theirs are against Dust and Ashes their guilty Fellow-Creatures ours are against the Great God It is proper to Christians that know such an infinite Pardoning Mercy to do something above Heathens and Publicans Mat. 5.46 If ye love them which love you what reward have ye Do not even the Publicans so Christianity should raise the Affections to a greater Self-denial so that we are to love our very Enemies Besides all this consider the benefit of a meek Patience Revenge is sweet but you will find more Pleasure in Meekness All Vexations disturb the Peace and Quiet of the Soul and I cannot do my Enemy a greater Pleasure than to let him take away my Contentment and when I am wronged by others to wrong my self Will you hurt your self by
Passion and Sin because others hurt you by Slanders and Persecutions He that will not forgive hurts himself more than he that doth the Wrong for the Injury offered reacheth but to the Name Body or Goods but the desire of Revenge wounds the Conscience and provokes God to Wrath and shuts the Gate of his Mercy against us The great Motive that excites the Devil to molest and disturb us by his Instruments is not to hurt your Bodies but to tempt your Souls to Impatience and Revenge and to draw you to other Sins and therefore you do not conquer it as a Temptation till you avoid the Sin Iob was robbed and plundered but in all this Iob sinned not to come off with a wounded Conscience this is to be foiled indeed Besides Conscience will take hold of all revengeful Acts David's Heart smote him when he cut off the Lap of Saul's Garment Besides consider the Gain of others Saul wept when he saw David's Tenderness 1 Sam. 24.16 And it came to pass when David had made an end of speaking these words unto Saul that Saul said Is this thy voice my son David And Saul lift up his Voice and wept Tenderness is expressed by heaping up Coals upon your Enemies head Prov. 25.21.22 If thine enemy be hungry give him bread to eat and if he be thirsty give him water to drink For thou shalt heap coals of fire upon his head You may make him pliable to your purpose as Lead or Wax melted by Fire such Charity doth often procure Servants to God and Friends to our selves It is indeed said there And the Lord shall reward thee there are indeed some sour and crabbed Pieces that will never be smoother but if distorted and depraved Natures are not won God will reward thee endeavours of Reconciliation are not lost with God though you get nothing but Scorn and Contempt you may comfort your selves with your Sincerity and God will not be wanting Besides all this consider the Honour of being above an Injury Prov. 19.11 The discretion of a man deferreth his anger and it is his glory to pass over a transgression As it is the Glory of God to pardon Sin we think it a Disgrace but the Holy-Ghost tells us it is the Glory of a Man It is the Devil's design to suffer the World to miscall Grace Meekness is Sheepishness and Patience is a kind of Weakness and Servility an Argument Ignavi ingenii of a slow dull temper that hath no sense of things as Astronomers call Glorious Stars Dogs and Bears and Dragons Tails Oh! consider this is an height proper to Christianity Nature could not reach it there is no greater Servility than to be a Slave to ones Passions Ezek. 16.30 How weak is thy heart saith the Lord since thou dost all these things the work of an imperious whorish woman There are no Spirits so feeble as those that are swayed by the ruffle of their own Passions 2. In publick Cases In these times of mutual Provocation we are apt to return Evil for Evil and Word for Word and to Curse and Pray against one another but we should labour to return Good for Evil for Injury doth not justifie Revenge Religious Quarrels are usually carried on with great hatred and animosity for then Religion feedeth the excess of Passion and instead of being a Judge becometh a Party and that which should be a Restraint proveth Fuel The Quarrel between Christ and his Persecutors was a Quarrel of Religion and yet he prays Father forgive them and if Christ did thus why should not Christians Oh! consider it 1. As to open Enemies 2. As to the undue Carriage of Brethren 1. As to open Enemies Christ saith Mat. 5.44 Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you Lest we should excuse our selves by a colour and shew of Religion and so give Indulgence to the Exorbitancy of our Passions Christ names Persecutors that are not only our Enemies but God's Enemies you are to pray for them and wish them conviction of Sin and Reformation And you see how Christ practiseth his own Doctrine and so taught us not only Living but Dying these were carried on by a blind Zeal alas that they have no more Light nor better Principles I doubt in all our Divisions we have not plyed this way of Love if we did they would be soon cured and healed We pray one against another and seek each other's Ruine and Destruction but when have we commended our Enemies to God's Grace and Pity And after all we are apt to baptize our Sufferings which have been the effects of our Pride and Passion with the glorious Name of Persecution and that exasperateth our Spirits and we think it is but a Duty to call for Fire from Heaven we know not what manner of Spirits we are of An angry Zeal hath the less of God in it because it is so hastily kindled and so hardly suppressed 2. As to undue Carriage of Brethren Iames 5.10 Grudge not one against another Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Groan not when they should commend each other to the Grace of God they groan one against another We should willingly bury the remembrance of their Injuries There cannot be Unity Sympathy Brotherly Love amongst the Lord's People unless there be a Heart to pity the Infirmities of one another and a proneness of Spirit to do good contrary to what they deserve at our hands Quest. But is it not lawful to pray for Revenge Zechary when he was stoned between the Temple and the Altar said The Lord look upon it and require it 2 Chron. 24.22 And David in the Psalms prays that God would not pardon his Enemies Answ. We cannot always imitate what the Prophet did who could know by special Revelation who had sinned unto Death and therefore cannot use these Imprecations unless conditionally Their Curses were Praedictions and uttered by the Spirit of Prophecy not by any private Spirit Meek and humble Addresses to God and wrestling for their good suit better with us and the Example of Jesus Christ 1 Pet. 3.9 Not rendring evil for evil or railing for railing but contrary-wise blessing knowing that ye are thereunto called that ye should inherit a blessing It is more suitable to Christianity to wish good to them that curse and injure you If you will not imitate Christ you are none of his Disciples nor will he be your Saviour nor must you think to live and reign with him in Heaven You must overcome your self and corrupt Nature that thirsteth after Revenge Prov. 16.32 He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a city Overcome and shame the Party that doth the Wrong 1 Sam. 24.17 And he said to David Thou art more righteous than I for thou hast rewarded me good whereas I have rewarded thee evil Look upon them as
feared Heb. 5.7 Are you mocked reviled buffetted contumeliously used So was Christ. Are you scourged put to Death by violence So was Christ. 2. From the manner with Meekness and Constancy With Meekness not as Swine but as Sheep Isa. 53.7 As a sheep before the shearer is dumb so he opened not his mouth 1 Pet. 2.23 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Though he had not in the least kind offended either God or Man yet he was handled as a Sinner and when foul Crimes were laid to his Charge he did not repay his Slanderers in their own Coin but resigned himself to God to deal with him and his Persecutors as he saw fitting he vented no Carnal Passion So for Constancy he continued till all was finished and became obedient unto death even the death of the cross Phil. 2.8 When he was tempted to descend from the Cross he would not but stayed there as long as it was necessary to shew us that we should not descend from our Cross and free our selves from Tribulation by Sin till all be finished If God keepeth us long in an oppressed State without Relief or Deliverance do not make hast but tarry his leisure If by Providence you are unequally yoked bear your Cross as long as God seeth fit to continue it to you If it be a long Imprisonment a long tedious Sickness or any other Affliction do not descend from your Cross till God take it off and help not your selves by Sin out of Affliction 3. From the End the bitterest Trouble will at length have an end Christ was a Man of Sorrows all his Days Tempted Despised Persecuted Censured Scourged Crucified but at length the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished cometh and there is a kind of Triumph over all his Enemies and Calamities To teach us to finish our Course with perseverance and patience that at the last we may say we are come to the end of our Sorrows His laborious Pilgrimage was now over and there will a time come when ours shall be over also Christ's Life was a continual Cross and constant Affliction but at length all was finished and the Sorrows of thirty three Years recompenced with Glory and Honour and great Fruit and Success in the Affairs of his Kingdom What is a little momemtary Suffering to the rest of Eternity For a little while he was the despising of Men and the leaving off of the People but afterwards God exalted him and gave him a Name above all Names The perfidious Iews rejoyced for a while but a sad Reckoning came afterwards Iudas had a small time to enjoy his thirty Pieces Pilate within a while rued his Facility and yielding to the Importunity of the Iews But as to Afflictions holily suffered stay a little and all the bitter part will be over 4. All was fulfilled which God determined to be done for the expiation of Sin So that no more Ransom is to be paid our Debt is satisfied Divine Justice hath no more demand to us Sin Satan and Death are spoiled and disarmed and way is made for our Salvation to be owned as coming from Christ alone This is the main Circumstance and therefore I shall explain it a little 1. Negatively 2. Positively 1. Negatively And there 1. In regard of Christ himself And 2. In respect of us 1. In regard of Christ himself Not as if all the necessary Acts of his Mediation were now past Death was just at hand and was comprized in the Expressionâ— his lying in the Grave was but the continuation of his Abasement till the time of his Exaltation should come But in the way of satisfying Justice he had no more to do whatever was done afterwards was by way of Reward not to satisfie Justice but to satisfie the World of the Dignity of his Person He was to Rise from the Dead and ascend into Glory that 's for our more abundant Comfort His Resurrection was his solemn Acquittance our Surety was let out of Prison Rom. 4.25 Who was delivered for our offences and rose again for our justification His Ascension was that we might have a Friend at God's right hand to appear for us Heb. 8.12 We have such an High-priest who is sate on the right hand of the throne of the Majesty in the Heavens Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us That being in a glorified and exalted condition he might powerfully apply his Purchase and by his Spirit communicate the Fruits thereof to Believers And he is to come to Judgment to bless and reward his People and to punish his Enemies But all the Sufferings are now compleated or about to be compleated which he was to suffer for our Sins 2. In respect of us It is not so finished but that something is to be done by the Creature Though the Satisfaction be never so perfect yet there is a necessity of Application The Sacrifice and Atonement is sufficient but it must be applied in the way appointed by God The means of Applying are partly Internal which qualifie the Subject and make us capable of the benefit of this Atonement and Satisfaction which are Faith and Repentance and also new Obedience as the consequent of both for Repentance is a returning to our Duty to God and Faith a thankful owning of our Redeemer by whom we return and if we are serious and real all will end in new Obedience and Holiness or else we are liable to Wrath still Faith is necessary Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood Repentance is necessary Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out New Obedience is necessary Heb. 5.9 He is become the author of eternal salvation to all that obey him And partly External by the Word and Sacraments The Word Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth The Word calleth upon us to accept of Christ and that Life and Mercy which is offered to us in him The Sacraments which are Baptism and the Lord's Supper By Baptism we profess and are obliged to put on Christ Gal. 3.27 For as many of you as have been baptized into Christ have put on Christ. Or to apply him to our selves as a Garment to the Body that he may communicate to us his Righteousness Life and Spirit And by the Lord's Supper we come more abundantly to take part in this Consolation 1 Cor. 10.16 The cup of blessing which we blâ—ss is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ That is hereby we are solemnly made Partakers of the Body and Blood of Christ and the
lifted up his Eyes being in Torments He had a pompous Funeral here upon Earth for it is said he died and was buried which is not said of Lazarus These are Truths not spoken of once or twice but every-where 2 dly The Covenant sheweth it which is God's solemn Transaction with his Subjects and consists of Precepts or Laws invested with the Sanction of Promises and Threatnings Christ argues thus Luke 20.37 38. Now that the Dead are raised even Moses shewed at the Bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob For he is not the God of the Dead but of the Living He proves the Immortality of the Soul and the Resurrection of the Body 1. His Commands all of them imply such an Estate and some of them express it All imply it as Faith in Christ we believe in his Name to obtain eternal Life Joh. 20.31 But these things are written that you might believe that Iesus is the Christ the Son of God and that believing you might have Life through his Name And Joh. 5.24 He that heareth my Word and believeth on him that sent me hath everlasting Life Repentance Acts 3.19 Repent ye therefore and be converted that your Sins may be blotted out when the Times of Refreshing shall come from the Presence of the Lord. Therefore it is called Repentance unto Salvation 2 Cor. 7.10 And Repentance to Life Acts 11.18 Then hath God also to the Gentiles granted Repentance unto Life So new Obedience Heb. 5.9 He became the Author of eternal Salvation to all that obey him Acts 26.7 Vnto which Promise the twelve Tribes instantly serving God Day and Night hope to come And some express it He hath commanded us not to labour for the Meat that perisheth but for that Meat which endureth unto everlasting Life John 6.27 Not to lay up Treasures upon Earth where Moth and Rust doth corrupt and Thieves break through and steal but lay up for your selves Treasure in Heaven Mat. 6.19 20. And strive to enter in at the strait Gate Luke 13.24 Now if there were no such thing all these Commands would be in vain Would God flatter us into a Fool 's Paradise and command us to look after a thing of nought 2. The Sanction And there 1. The Threatning which is Damnation or the second Death Mark 16.16 He that believeth not shall be damned Is this a vain Scarcrow and need God govern his Subjects by a Cheat or a Lie 2. The Promises he promiseth Eternal Life to them that obey the Gospel and seek after this Immortality Rom. 2.7 To them who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life Rev. 2.10 Be thou faithful to Death and I will give thee a Crown of Life Be faithful in making good your Baptismal Vow improving Talents withstanding Temptations So to comfort us against Fears Losses and Sorrows Luke 12.32 Fear not little Flock it is your Father's good Pleasure to give you a Kingdom Now would God over-reach us and lead us with Chimera's and vain Hopes 3 dly The Mediator of the New Covenant sheweth it his coming from Heaven the Place of Souls the Region of Spirits and his going thither again at his Ascension 1. His coming from Heaven Wherefore was Christ incarnate and clothed with our Flesh but that we might be apparrelled with his Glory Iohn 10.10 I am come that they might have Life and that they might have it more abundantly To lay a Foundation for our eternal Happiness 2. His going to Heaven his entring into that Glory he spake of and so giving a visible Demonstration to the World of the Reality of it 1 Pet. 1.21 Who by him do believe in God that raised him up from the Dead and gave him Glory that your Faith and Hope may be in God There he remaineth at God's Right-Hand to open Heaven to all Believers Christ when he died recommended his Spirit to the Father Luke 23.46 Father into thy Hands I commend my Spirit And so do Believers to Christ Acts 7.59 Lord Iesus receive my Spirit If the Soul did perish with the Body why should we commit it to Christ 4 thly The Holy Spirit is given to form and prepare us for this Estate therefore by consequence to assure us of it 2 Cor. 5.5 Now he that hath wrought us for this self-same thing is God who hath also given unto us the Earnest of the Spirit 1. Look to the Graces of the Spirit we are made Partakers of the Divine Nature to draw us off from the World to Heaven 2 Pet. 1.4 Whereby are given to us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. Now will God fit the Soul for such a blessed Estate when this Life is ended and shall we never enjoy it If we consider the Soul not only as being an inward Principle of Life and Sense but also of Reason it proveth the Immortality of it much more as sanctified and enobled by Grace Rom. 8.10 The Body is dead because of Sin but the Spirit is Life because of Righteousness Believers have a Life wrought in them by the Spirit which is the Pledg and Beginning of Eternal Life for they are sanctified and purified and fit to be brought into the Sight and Presence of God The Apostle doth not draw his Argument there from the Immortality of the Soul for that is common to Good and Bad the Wicked have a Soul that will survive the Body but little to their Comfort their Immortality is not an happy Immortality but he taketh his Argument from the New Life wrought in us by the Spirit which is the Beginning and Earnest of a blessed Immortality the New Life is an eternal Principle of Happiness 2. Look to the Comforts of the Spirit from the Love of God and the Hopes of Glory 1 Pet. 1.8 Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with Ioy unspeakable and full of Glory Rom. 5.2 And rejoice in hope of the Glory of God Now is it a Fancy that holy Men rejoice in Look as the Terrors of a wounded Conscience are the Foretastes of Hell-Torments called somewhere the Pains of Hell so the Comforts of the Spirit are the first-Fruits of Heavenly Joys to set us a longing for more Rom. 8.23 And not only they but our selves also which have the first-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body Now by all these things let us rouse up a drousy Faith and triumph over that Carnal Atheism and Unbelief that worketh in our Hearts Is the whole Scripture false and the Christian Religion a well-devised Fable our Redeemer an Impostor and the Covenant of God a Dream and the Comforts of the Spirit Fanatical Illusions And were they all
Body nothing would be so dear to us but we would part with it to keep off the Death of the Body for then there would be an end of us Death would be the chiefest Evil we could suffer and that which would deprive us of all other good nothing should be feared and abhorred like Death and we should lie forswear or do any thing to avoid it But this Principle would not only destroy all generous Actions but introduce all Dishonesty and Sin into the World for as we should never venture our Lives upon any Reason and Inducement though never so just so we should stick at no Evil to preserve Life and the Conveniencies which belong thereunto 5. The Desires wrought in us by the Spirit of God to see and enjoy God argue the Immortality of the Soul Rom. 8.23 And not only they but our selves also which have the First-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodies 2 Cor. 5.2 For in this we groan earnestly desiring to be clothed upon with our House which is from Heaven We prove another Life not only by the Inclination Instinct and Disposition of Nature towards Happiness in general the universal Desire of all Mankind is to be everlastingly happy this proveth it for this Desire being universal and natural is not frustrate Nature doth nothing in vain but the Desires and Groans of the Sanctified do much more prove it for they do more forcibly direct and carry our Hearts to a certain Scope and End and they are excited by the Holy Spirit for he imprinteth a firm Perswasion of this Happiness and stirreth up these Desires after it and that in our sober and severest Moods when we are solemnly conversing with God in his holy Worship in the Word Prayer Meditation and the Lord's Supper and all other holy Duties then he most raiseth these Affections towards heavenly Things and also he leaveth this heavenly Relish upon our Hearts at other times as the Reward of our eminent Obedience to God and the more serious and holy any are the more do they feel of this Now these Desires being of God's own infusing they will not be disappointed therefore those who make the Hopes of the World to come their Happiness Desire and Joy will one day be Partakers of the Blessedness of it Their Groaning Seeking and Longing will not be in vain for God will give the Satisfaction where he giveth the Desire Vse 1. Is Terror to the Wicked and Ungodly Your Souls die not with the Body but must enter into endless Torments the Body perisheth but the immortal Substance will for ever subsist in a State of Wo or Weal Now how brutishly and much beneath a Man do they live who wholly give up themselves to carnal Pleasures and worldly Pursuits that live as if their Souls did die with their Bodies and they should never hear of them more they make no Provision for their everlasting Estate Three Evils I charge upon these Men. 1. These Men do not believe that which Scripture and Reason sheweth to be certainly true and so do not shew themselves either Christians or Men. The great Design of Scripture is to give them a Prospect of another World and to assure them of a Life after Death And will you not receive God's Testimony Are God's Threatnings a vain Scarcrow Are the Promises a golden Dream Go and reason if the Soul abideth not after it flitteth out of the Body it is either because it cannot be or act or because God will not suffer it to be or act or hath not clearly declared it shall be so so that no certainty can be had thereof or hath declared or expressed himself to the contrary Now none of these are true 1. Not the first The Nature of the Soul is such that it sheweth plainly that it can live without the Body a Spirit can subsist by it self that which God hath fitted to endure for ever he hath designed it to endure for ever Now the Soul as a Spirit is fitted to live for ever and it can live without the Body for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth of it self move it self Is it the Body that supports the Soul or the Soul that supports the Body Heathens have thought so upon this Argument and will not you Cum venerit ille dies qui mixtum hoc divini humanique secernat corpus hîc ubi inveni relinquam ipse me Diis redeam When that Day shall come when the divine Spirit shall be severed from the human Body I shall leave the Body where I found it and yield up my Spirit to the Gods 2. Is it because God will not permit it to be or act without the Body Whence doth that appear To us Christians he hath appointed a Mediator to receive our Souls 3. Or is it because he hath doubtfully expressed his Mind You are not sure there is no such Life it is impossible you should know or prove the contrary The Question between the Infidel and the Christian is not Whether there be a a World to come but whether he can prove there is none You cannot prove the Falsity of the Christian Hope by any sound Argument that there is no Heaven not Hell for ought you can say or know there are both and it were best to take the surer side In a Lottery Men will venture some small matter Some of the Heathens that disputed against it or doubted of it yet acknowledged it to be a Supposition conducing to Vertue and Goodness 4. God hath not declared his Mind to the contrary but plainly told us that it is so It is easy to presume that a thousand to one but it is so Natural Reason Consent of Nations Fears of a guilty Conscience or Presages of eternal Punishment the whole Drift of the Christian Religion the Example of Christ all prove it Those Wretches that out-face Religion accuse Christ of a Lie and the wisest Men of the World of Folly their own Consciences of imposing a Cheat upon them to check their vain Pleasures and in defiance of Light within and without smother all Conceits of a World to come 2. They do not consider these things and weigh them that they may come to understand what is their end and business here Alas are we so near everlasting Joy or Misery and yet neglect it yea it may be scorn and oppose those that make it their chiefest Care and Labour to prepare for it How long have you lived in the World and scarce ever asked the question or thought seriously What shall I do to be saved you are desirous to give full and ample Satisfaction to your dying Part yea have pampered it and over-clogg'd it but your business is not to pamper the Body but to save your Souls Now you should shew your selves Men Isa. 46.8 Remember this and shew your selves Men bring it again to mind O ye Transgressors Think aforehand
away The Party displeased and provoked is God and the Party defiled is the immortal Soul of Man which being subject to the Power of God and bound by his Laws upon Disobedience is conscious to it self of the Merit of Death and Punishment and debarred from all Communion with God And it cannot have any sound Peace till it knows that God is satisfied and that it shall be admitted again into terms of Grace and Favour with him That Sin hath made us filthy and loathsom to God that we cannot please him nor be accepted with him the Word doth not only assert it Psal. 14.2 3. The Lord looked down from Heaven upon the Children of Men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one Job 15.14 What is Man that he should be clean and he that is born of a Woman that he should be righteous Job 14.4 Who can bring a clean thing out of an unclean not one But Conscience is in part sensible of it so that a Sinner hath a secret Dread and Shiness of God especially upon the commission of actual Sins 1 Iohn 3.20 21. For if our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we Confidence towards God I know generally Man looketh to the Foulness and Cleanness of the body but is insensible of the Stain of the Soul Yet we cannot always exempt no not the worst from a secret Sense of this However our Misery and Happiness dependeth upon God's Judgment not our own If in the Eye of God all of us are polluted and unclean lying in our Blood defiled with the Guilt of Sin already committed and the filthy Vileness of Sin yet in-dwelling This is evident we were miserable enough till God found out a Remedy And this Misery is the deeper because Man loveth what God loatheth as the Swine loveth wallowing in the Mire and therefore it is a Creature loathsom to us We count Sin a Bravery when it is the greatest Impurity a Filthiness deeply ingrained in our Natures and therefore not easily washed away both as to the Guilt as also to the Stain and â—lot 2. This being our Misery Christ came to wash us and with no other Laver than his own Blood as a Priest offering himself a Sacrifice for our Sins The Remedy for so great a Mischief must have a noble and excellent Cause That Blood was necessary appeareth by the Types of the Law for the typical Expiation was made by the Blood of Bulls and Goats offered in Sacrifice And that no Blood but the Blood of Jesus Christ would serve the turn is evident if you consider the Party displeased and provoked who was God the Party defiled the immortal Spirit of Man and the heinous Nature of the Offence which was a Breach of his righteous and eternal Law Therefore it is said 1 Iohn 1.7 The Blood of Iesus Christ his Son cleanseth us from all Sin Heb. 1.3 He by himself purged our Sins And Heb. 9.13 14. If the Blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God There is Virtue and Efficacy enough in the Blood of Christ partly from the Institution of God and its own manifold Worth and Value as being the Blood of God partly by the way and manner in which it was offered by an Act done in our Nature of the greatest Obedience and Self-denial that ever was or can be and so God is fully repaired in point of Honour 3. This Sacrifice thus offered was accepted of God in the Behalf of sinful Man as a full Price and Merit to procure for us both Justification and Sanctification We needed both being polluted both with the Guilt and Stain of Sin Both are a Trouble to a sensible Conscience or an awakened Sinner who is in the next Capacity to receive this Sacrifice 1 Iohn 1.9 If we confess our Sins he is faithful and just to forgive us our Sins and to cleanse us from all Vnrighteousness As a Man that hath broken his Leg is not only troubled with the Pain but would have it set right again Both are implied in this Washing and both are effectually accomplished by virtue of his bloody Death and Sacrifice 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of our Lord Iesus and by the Spirit of our God And Christ hath obtained both by virtue of his bloody Death and Sacrifice for our Pardon and Restitution to God's Grace and Favour Rom. 5.1 Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ As also the Gift of the Spirit to sanctify and renew us to the Image of God Tit. 3.5 6. Not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour 4. Besides the Impetration of this Benefit we must consider the Application The Sacrifice had Power to purge us and wash us from our Sins as soon as it was offered and accepted of God The procuring of the Power is the Impetration which was antecedent to actual Pardon and Sanctification Therefore it is said When he had by himself purged our Sins he sat down at the right Hand of the Majesty on high Heb. 1.3 Then he interposed the Merit then was the first Grant made or Liberty given But then for the Application It is applied when we submit to those terms that are agreed upon between our Redeemer and God as our supream Judg and Lawgiver As when this Sacrifice is believed and depended on and pleaded in an humble and broken-hearted manner and improved to Thankfulness and Resolutions to return to the Obedience of our Creator then is Sin actually pardoned and our Hearts cleansed He did not pardon nor cleanse nor sanctify as soon as this Blood was shed upon the Cross until it be effectually applied to the filthy Soul by a lively Faith Acts 15.9 Purifying their Hearts by Faith and a serious and broken-hearted Repentance 1 Iohn 1.9 If we confess our Sins he is faithful and just to forgive us our Sins We must bewail our Sins depend upon the Sacrifice of Christ sue out the Virtue of it by Prayer Psal. 51.2 VVash me throughly from mine Iniquity and cleanse me from my Sin Extinguish the Love of Sin by godly Sorrow and all holy means and mortify the Flesh by the Help of the Spirit Rom. 8.13 If ye through the Spirit mortify the Deeds of the Body c.
they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me Now it is a blessed thing to see what we love and possess what we see The Priests here though they do not worship an unknown God yet they worship an unseen God The Romans when they brake into the Sanctum Sanctorum and saw no Image there gave out that the High-Priest did worship the Clouds The World suspecteth the God whom we worship but there we see him Face to Face with a clear and distinct Vision 2 Cor. 5.7 For we walk by Faith not by Sight There Vision succeedeth in the room of Faith Fruition of Hope and perfect Love of that weak Adherence which now we put forth towards God If God should suffer himself to be seen by his Creature in the Condition to which Sin hath reduced him it would prove rather a ground of Fear and Astonishment than of Love and Fruition or else the Majesty must be clouded with some Allay of Condescention which would not sufficiently reveal him to us The immediate Presence of God which is our Felicity in Heaven would be our Misery upon Earth The Scripture telleth us Exod. 33.20 No Man shall see him and live And Manoah Judg. 13.22 We shall surely die because we have seen God We cannot look upon this glorious Sun but we are in danger of losing our Life together with our Sight The Scripture sometimes maketh God to dwell in Darkness sometimes in Light inaccessible to note the Incapacity of our Faculties and the incomprehensible Splendor of his glorious Majesty We are not able to pierce through this Darkness or endure this Light But the Majesty of God is not there formidable but comfortable for we shall behold the glorious God in a glorified Estate both of Soul and Body 2. We shall serve him perfectly and without Weakness Weariness and Distraction 1. Here is Weakness What dull and low Conceptions have we of God! What heartless irreverent and poor Expressions of his glorious Excellency whenever we come to worship before him such as should make us ashamed to open our Lips before the Lord Isai. 6.5 Wo is me for I am undone saith the Prophet Isaiah for I am a Man of unclean Lips and I dwell in the midst of a People of unclean Lips for mine Eâ—es have seen the King the Lord of Hosts Or as Iob 40.4 Behold I am vile what shall I answer thee I will lay my Hand upon my Mouth The best of God's Servants when their Eyes are but a little opened to see the Glory of that God they speak to how sensible would they be of the Shortness of their Apprehension and Expressions of that God they speak to Alas how can such narrow Hearts frame an Apprehension or receive an Impression of such an infinite Greatness and eternal Goodness as there is in God! But when we shall see him as he is then we shall better praise him and conceive more sutably of him 2. Here is Weariness and we cannot endure long under our weak Duties neither as to the Frame of Body nor Mind but there God in Communion is always new and fresh to us every Moment And the more we look upon the Object the more is the Faculty fortified and strengthened in conversing with God Matth. 18.10 In Heaven their Angels do always behold the Face of my Father which is in Heaven The blessed Spirits are never weary of beholding God and injoying his glorious Presence 3. Here is Distraction We pretend when we worship God to leave the World and turn the back upon all things else and to set our selves before the Throne of God but alas we bring the Flesh along with us and that will have its Excursions and so our Hearts are stolen away from under Christ's own Arm We mingle Sulphur with our Incense groan under divers Infirmities We cannot do what we would do Gal. 5.17 But there is nothing to divert us from thinking of God there is no Blemish in Priest or Sacrifice nothing will appear in us displeasing unto God which is a Comfort in our present Weaknesses 3. We shall then serve God uninterruptedly for there shall be no Impediment of Business nor Need of Sleep Here earthly Occasions straiten Christ and crowd up his Interest in the Soul and we spend almost half our time in Sleep not shewing one Act of Thankfulness to God but then we shall be ever with the Lord 1 Thess. 4. 17. We shall always stand before his Throne of Glory and abide in his blessed Presence Our Labour shall not need Repose nor shall the Night ever draw a Curtain upon that Day There will be no Miseries Wants and Necessities to distract us and take off our Minds The whole Strength of our Souls is carried out to God and our time is spent wholly and only in worshipping and serving God Constant and perpetual solemn Service is a Celestial Privilege and they that serve God most uninterruptedly come nearest Heaven For there Christ is ever with us and we ever with him 2 Cor. 5.8 We are confident I say and willing rather to be absent from the Body and to be present with the Lord. When absent from the Body we are present with the Lord and shall follow the Lamb whithersoever he goeth 4. There we are admitted into a nearer Communion with God than now in this mortal Estate We draw nigh to him now but we are not so nigh but there is some Distance But in the Palace of Glory our Approach will be so near as to take away all Distance and we shall have immediate and full Communion with God Now God is in Heaven and we upon Earth we receive no more of God than an Ordinance can convey to us Here and there he droppeth in a little Comfort and Quickening into the Soul the Pipe cannot convey much and the Vessel can hold less the Means are narrow and the Person is not capacitated to be filled up with all the Fulness of God But then the Lord will do his Work by himself the means shall not straiten him God will communicate himself without Means and be instead of all Means he will be all in all and therefore will communicate his Grace in full Perfection The more we draw nigh to God here the more like him Moses while he conversed with God in the Mount his Face shone Christ was transformed in his Prayers Luke 9.29 And as he prayed the Fashion of his Countenance was altered and his Raiment was white and glistering So by Proportion in Heaven the nearer we draw to God the more we injoy of him 1 Iohn 3.2 When he shall appear we shall be like him for we shall see him as he is Perfection of Holiness is the Glory and Happiness of the Saints in Heaven As Iron by lying in the Fire seemeth to be all Fire when it is red hot the Qualities of Fire are imprinted on it So we by being
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
good without it All things are Mercy even those that fall out contrary to our Expectations Rom. 8.28 All things shall work together for good to them that love God to them that are the Called according to his Purpose Well then they that know the want of Grace or the worth of Grace will earnestly seek it 3. Let me plead the possibility of obtaining it For the three Persons conspire and agree together not to your Ruine but Salvation Whatever may be expected from Infinite Love Eternal Merit and Almighty Power it is all offered to those that will seek after it There are none but are sensible that they need to address themselves to God for Pardon and a Blessing Now God is an holy God how shall Sinners deal with him As the Prophet said to Ahab If it were not that I regard the Presence of Jehoshaphat the King of Judah I would not look towards thee nor see thee 2 Kings 3.14 Whatever we seek and expect from God we must seek it from Jesus Christ who hath purchased all Isa. 53.5 He was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and with his Stripes we are healed Ephes. 1.7 In whom we have Redemption through his Blood the Forgiveness of Sins And he is appointed to bestow all that which he had purchased Acts 5.31 Him hath God exalted with his right Hand to be a Prince and a Saviour to give Repentance to Israel and Remission of Sins And by his Intercession he doth apply all Heb. 7.25 VVherefore he is able to save them to the uttermost that come to God by him seeing he ever liveth to make Intercession for them Well then if we will go to Christ he sendeth us to the Spirit who worketh all and doth accomplish in us the Pleasure of his Goodness Go to the Spirit he must heal you and help you The Spirit sendeth us to the Means Acts 1.4 And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the Promise of the Father You shall find him present in the Ordinances O what Incouragement have we to be serious and in the use of the Means by which the Spirit worketh 4. We are obliged by our Baptismal Covenant Matth. 28.19 Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Father Son and Holy Ghost take upon them to convey this Love Grace and Power and we take upon our selves to accept the Father for our Lord and Happiness Christ for our Redeemer and Saviour and the Holy Ghost for our Guide Sanctifier and Comforter to obey his Motions to use those Means whereby we may feel his Power to avoid those wilful Sins which may grieve the Spirit and cause him to suspend his Operations and Comforts There we are consecrated as Children to the true God consent to receive Jesus Christ as Lord and Saviour and obey his Spirit Now make Conscience of this Vow Vse 2. Is to put us upon Self-reflection Is the Love of the Father and the Grace of Christ and the Communion of the Holy Ghost with us Do we seek our Happiness in Father Son and Holy Ghost Or do you consent that God shall be your God as reconciled to you in Jesus Christ 1. As to the Father Do you own him as your rightful Lord and are you willing to return to his Obedience by Jesus Christ Do you take him for your Portion and Felicity Do you expect to receive all your Happiness from him valuing and preferring his Favour and Love above all the Pleasures Profits and Honours of the World Psal. 4.6 There be many that say VVho will shew us any Good Lord lift thou up the Light of thy Countenance upon us Admiring it 1 Iohn 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! His Favour is Life Psal. 30.5 yea better than Life Psal. 63.3 Because thy Loving-kindness is better than Life my Lips shall praise thee Willing to forsake all rather than forsake him Behave your selves with that Thankfulness as those that owe your selves and all your Happiness to him 2 Cor. 5.14 15. The Love of Christ constraineth us because we thus judg that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Carry it as those that are obliged by Love 2. Do you take Christ for your only Saviour and Redeemer giving up your selves to be saved by his Merits Righteousness and Intercession as he hath promised in the Word Do you trust your selves and Souls with him for Pardon Peace and endless Happiness depend upon his Covenant and Promises for Reconciliation with God and everlasting Fruition of him in Glory trampling upon all things rather than turn your Back upon your Redeemer's Grace 5. Do you yield your selves to the Holy Ghost Are you unfeignedly desirous to be rid of Sin as displeasing to the Holy God how dear soever it hath been to you And do you submit to the Spirit to be sanctified and perfected by degrees in the Means he hath appointed being ruled by his Motions rather than the Desires of the Flesh Do you observe his Accesses and Recesses and behave your selves accordingly FINIS AN ALPHABETICAL TABLE OF THE Principal Matters Contained in this VOLUME A Page ABraham's Faith opened 1. In his clear sight of Christ to come 474 The Grounds of this Faith 475 The Strength of it 476 2. In overlooking the Difficulties that lay in the way of the Promise 482 The Grounds of this Faith 483 The Strength of it ibid. The Effects of it 488 Acceptance with God for the pardon of Sin the highest matter in the World 945 Account There are Books of Account kept between God and the Creature 261 At the Day of Iudgment these Books of Account shall be opened 262 All shall be called to an Account ibid. Iudgment shall pass upon all Men according to the Account then given 263 The Advantage of calling our selves often to Account ibid. Mens Account shall be answerable to their Mercies ibid. Adherence Resolute Adherence of Faith how seen 471 The Grounds of this resolute Adherence 472 Adoption How the Spirit witnesses of our Adoption 1135 Afflictions should not make us question our Adoption 1136 1139 Afflictions come from God 1133 Afflictions and Miseries may befal Gods ' People 1210 Bearing Afflictions becomes God's People 1137 We must not faint under Afflictions 765 Afflictions of the Righteous prove a Life to come 1215 Angels look into the Mystery of Redemption by Christ 918 What of this Mystery Angels look into ibid. The manner how Angels look into it 920 The Reasons why Angels look into it ibid. Angels fallen Why God would not save fallen Angels but fallen Men 658 Page
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
to see his Love in the Losses you have sustain'd and the Blessings you enjoy But were it worse with you as to outward Comforts yet the Foundation of God standeth sure having this Seal The Lord knoweth them that are his And certainly there is more in God and a Covenant-Relation to him to support your Joy than there can be in any outward Affliction to cause Grief and Sorrow of Heart And a due sense of God's afflicting Hand is not inconsistent with a holy rejoicing in him Now that God would fill you more and more with the Joys and Comforts of his Holy Spirit and multiply his Blessings upon your self and those that have descended from you is the Prayer of Honoured Madam Your Ladiship 's most obliged and most humble Servant WILLIAM TAYLOR February 9. 1692 3. SERMONS Preached upon Several Occasions SERMON I. LUKE xvi 30 31. And he said Nay father Abraham but if one went unto them from the dead they will repent And he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead IT hath been a Question whether this is a Parable or an History A Parable surely for otherwise many incongruities would be asserted For it supposeth Body and Soul already in Hell ver 23. And in hell he lift up his eyes being in torment And it would suppose Charity and care of Conversion of others in Hell therefore it is not an History The scope of this Parable is to teach us three Lessons 1. To shew that the Godly-Poor are Blessed and the Unmerciful-Rich are in Everlasting Torments Desideravit guttam qui non dedit micam he desired a drop of Water that would not give a bit of Bread 2. The irreversible Estate of the Damned verse 26. Between us and you there is a great gulf fixed so that they which would pass from hence to you cannot neither can they pass to us that would come from thence 3. That the Direction of the Holy Scriptures are the only Means to escape these Torments This latter is represented in a Dialogue between Dives and Abraham Dives would have one sent from the Dead to his Fathers House Supposing that would work on them to repent Christ's Parables do impersonate our Thoughts we alwaies dislike the present dispensation which God useth to reclaim us and would have extraordinary Means and then we presume we should believe and repent these are our thoughts But Abraham thinketh otherwise or rather Christ who is the Author of the Parable If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead By Moses and the Prophets are meant the whole Scriptures of the Old Testament and the New these are mentioned because these only were then written and received by the Iews and these include the rest the same Truth being carryed on in all the Books though more explicit in the latter Doct. That the word of God is a more conducible means to perswade us to Repentance than if one should come from the dead There are two wayes of Proof of this Doctrine And therefore let us see what may be said for and against one coming from the dead First If one coming from the dead be presumed to be a more Effectual Means to bring Men to Repentance and Conversion to God it must be either because he can bring a more necessary Doctrine or could urge better Arguments and more perswasively or propound these Truths with more certainty or could by his own strength convey a Power with his Words or rationally expect a greater concomitancy and co-operation of Grace than is ordinarily dispensed by the Word One or other of these things it must be or else the conceit is vain and frivolous But now proceeding from one consideration to another I shall shew you that the Word of God hath clearly the preheminence and is a far more accommodate instrument to work upon the hearts of Men than any extraordinary dispensation whatsoever 1. One coming from the Dead Angel or Man cannot bring a Doctrine more necessary there being in the Scriptures sufficient Direction about the way to true Happiness For which we have not only express Testimony but apparent reason and sensible experience 1. Express Testimony which should sway with Christians 2 Tim. 3.16 17. All scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness That the man of God may be perfect thoroughly furnished unto all good works A Man of God or Minister of the Gospel thoroughly furnished hath from the Scriptures full out enough to guide Man to the injoyment of God nothing is wanting for Information as to Doctrine Conviction Arguments of Quickning or Exhortation for Instruction or Directions concerning the whole Duty of Man And 2. Apparent Reason if God be a sufficient Teacher of Divine things and if we suppose him willing to inform the Creatures neither of which can be denyed without blasphemy then surely supposing the Scriptures to be the Word of God as all Christians do and in this Debate it is fit we should suppose then certainly we have enough in the Scriptures and need not that the rest of the dead should be discomposed that there may be a fit Messenger found out to invite us to return to God If it need proof who can teach us the way to Blessedness more than the Blessed God Psal. 119.12 Blessed art thou O Lord Teach me thy statutes Who more willing to shew Man what is good then the good God Psalm 119.6.8 Thou art good and dost good teach me thy statutes The Blessed God needeth not to envy us the perfection of Knowledge as the Devil insinuated Gen. 3.5 God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil Wherein is his Happiness lessened by our perfection And the good God who is so full of goodness and love to Mankind would give us a sufficient Direction especially since his Son appeared in Humane Nature and became his Messenger Would God reveal himself to any one from the Dead yea to an Angel more than to his own Son Oor could he see feel or hear more than God hath made known to Christ Or be presumed to have a greater Charity to Mankind than the Lord hath whose Creatures they are no No no it cannot be he hath shewed thee O man what is good Micah 6.8 Abide by that and thou hast enough But let us confirm it Compare the Provisions of the Word with your own necessities What! Would you have a Rule And see if you have it not in the Holy Scriptures Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world By the grace of God is meant the Gospel and what
see an infinite Sea of all Perfections 2. Consider What God will be to his People in his Providence in his Covenant 1. In his â—rovidence In his Works he discovereth his Nature As he is a powerful God â—o nothing can be done but his leave and hand is in it and it is governed by his Counsel and Will Your Persecutors cannot stir or move or breath without him The Saints are in his hand Deut. 33.3 Yea he loved the People all his Saints are in thy Hand We are in a Friends hand Iohn 6.20 It is I be not afraid His Goodness God is concerned in the Condition of his People as well if not more than themselves they do not suffer but he Sympathizeth Isa. 63. â— In all their Afflictions he is afflicted and the Angel of his presence saved them in his Love and in his Pity he redeemed them and he bare them and carried them all the days of old Zech. 2.8 He that toucheth you toucheth the Apple of his Eye In short he is full of tenderness and moderation His Wisdom we may trust his Wisdom in carving out a Portion for us better than our own understanding Should it be according to thy Mind Job â—4 3â— Men would have all things done according to their own Will â—o better let God alone with it for he is a God oâ— Judgment and guideth all things with great Moderation and Equity Iob 34.23 For he will not lay upon man more than right that he should enter into Iudgment with God He will not afflict above deserving Ezra 9.13 And after all that is come upon us for our evil deeds and for our great trespass seeing that thou our God hast punished us less than our Iniquitiâ—s deserve We are in Captivity we might have been in Hell Nor beyond Strength â— Cor. 1â— 13 Who will not suffer you to be tempted above what you are able Above what he hath given or is ready to give nor more than to do them good by it Rom. 8.28 All things shall work together for good to them that love God Now which is most just that we should have the disposal of our selves or God he will do what he pleaseth whether we be pleased or displeased 2. In his Covenant the Foundation of which is laid in the Blood of Christ and the Benefits offered there are pardon of Sin and Eternal Life Pardon of Sin is a cure for our greatest and deepest trouble Eternal Life answereth all our desires this light Affliction is not comparable to it 2 Cor. 4.17 For our light Affliction which is but for a moment worketh for us a far more exceeding and Eternal weight of Glory Use. Well then 1. Trust in the Lord against Carnal Reason When Carnal Reason doth not befriend your trust They that trust God no farther than they can see him they do not trust God but their outward Probabilities God hath only the Name yea when Carnal Reason contradicts your trust and checketh all hope Though he slay me yet I will trust in him Job 13.15 2. Trust God against Carnal Affection trust his Wise and Holy Government We would fain interpose to save our Lusts which sometimes need a sharp Cure God's quarrel is not against your Persons but your Sins he desireth not your Destruction but your Humiliation and Reformation the dearest loss is your Sin and are you loth to spare that There is nothing so sad which befalleth the People of God but it tendeth to prevent something which is sadder which would otherwise befal them 1 Cor. 1â— 32 But when we are judged we are chastened of the Lord that we should not be condemned with the World Psal. 94 12 13. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law That thou mayest give him rest from the days of Adversity until the Pit be digged for the wicked 3. Trust him upon his Gospel Assurance even against the terms of his own Law We may change Courts Psal. 130.3 4. If thou shouldest mark Iniquity O Lord who shall stand But there is forgiveness with thee that thou may'st be feared Psal. 143 2. Enter not into Iudgment with thy Servant for in thy sight shall no man living be justified III. Point They that fear God and obey him are most encouraged to trust God 1. Because Precepts and Promises go hand in hand so must our Trust and Obedience Psal. 47.11 The Lord taketh Pleasure in them that fear him in those that hope in his Mercy Psal. 119.166 Lord I have hoped for thy Salvation and done thy Commandments 2. Sincerity giveth Confidence and boldness and helpeth our Trust They can delight in the Almighty and lift up their Face to God 1 Iohn 3.21 If our Hearts condemn us not then have we Confidence towards God 3. The Controversie is taken up when we desire to keep the way of Obedience Sin is the Thorn in our sore which caused the first Pain Lam. 3.39 Wherefore doth a Living man complain a man for the Punishment of his Sin God hath no quarrel with them but about their Sins Use. Then if we would trust our selves with Gods Holy Government let us fear his Name and obey the voice of his Servant and return to the Obedience we owe to our Creator and put our selves into the hands of our Redeemer A Sermon on 2 Sam. vii 27 latter part Therefore hath thy servant found in his heart to pray this prayer unto thee THere are several things remarkable in this context 1. David's thankful mind ver 1 2. I may illustrate it by the opposite practice of Nebuchadnezzar Dan. 4 30. Is not this great Babylon which I have built for the house of the Kingdom by the might of my power and for the honour of my Majesty And of the Israelites in their new dwellings at Ierusalem Hag. 1.2 3 4. This People say The time is not come the time that the Lords House should be built Then came the word of the Lord by Haggai the prophet saying Is it a time for you O ye to dwell in your Ceiled houses and this house lye waste All our comforts are used according to the temper of the party that injoyeth them either as an occasion to the Flesh or as incentives of godliness A gracious Spirit looketh upon common mercies as discovering their Author and pointing to their end they came from God and must be used for God A proper meditation for you when you enjoy commodious habitations walk in your pleasant Gardens or get any repose and ease from troubles in the midst of the plentiful accommodations of the present life what have I done for God who giveth me richly to injoy all these things 2. Nathan's innocent and pious mistake ver 3. Go do all that is in thine Heart for the Lord is with thee This Nathan spake not by a Prophetical but private Spirit The Prophets might err when they spake out of their own humane Spirit but as moved by the Holy Ghost
they erred not The Prophet is to be excused because the intention of David's zeal was good and a meet expression of his thankfulness to God God himself liked of the intention in it self 1 Kin. 8.18 The Lord said unto David my Father Whereas it was in thy Heart to build an House unto my name thou didst well that it was in thine Heart And besides he might tell him The Lord is with thee from former observation God had accompanied David with his Spirit and Blessing in all his enterprises Well then this he said not by Divine revelation but of himself Herein he was faulty that he consulted not with God And it teacheth us this lesson that in all businesses of moment and concernment to God's glory we must ask God's leave and counsel and blessing Prov. 3.5 6. Trust in the Lord with all thine Heart and lean not to thine own understanding In all thy ways acknowledge him and he shall direct thy paths 3. The next thing observable is the Lord 's rectifying the Prophets mistake by a special revelation from v. 4. to v. 17. Wherein the Lord recapitulateth the several favours and honours he had put upon his servant David with promises of blessing upon his Family but denyeth him this one honour of putting his designs in execution of building him an house because that was reserved for his Son a more peaceable Prince and whose hands were not defiled with blood And it teacheth us this lesson that we should be content with those other honours and favours which we have received at God's hands though he in his wise providence deny us the liberty of perfecting some enterprises which we have designed for his glory If God cut us off in the midst of our service or interrupt us in our work he knoweth how to carry it on by others and 't is a mercy that we have had his presence hitherto in former services God had been with David whithersoever he went but would not allow him to build him an House 4. David's carriage upon this message ver 18. He went and sate before the Lord or abode in his presence and expresseth himself both by way of praise and prayer 1. Praise in the 18 19 20. to the end of the 24th verse Acknowledging that all his goodness to him and his people came from his mercy and truth for his words sake and according to his own heart to fulfil his Covenant and his self-inclination to do good Admiring the greatness of these favours to such an unworthy creature as himself Who am I O Lord and what is my House that thou hast brought me hither c. And is this the manner of man O Lord God c. 2. Prayer from the 25th verse to the end Wherein he beggeth a performance of the things promised Shewing that he should not dare to ask and expect these things if God had not prevented him by his Word Thou hast revealed to thy Servant saying I will build thee an house therefore hath thy servant found in his Heart to pray this prayer unto thee In which words there is a Directory for prayer And 1. The qualification of the person Thy Servant 2. The sincerity of the prayer Hath found in his Heart 3. The instance and vehemency of it in the doubling of the words not simply to pray but to pray this prayer Jam. 5.17 He prayed earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He prayed in his prayer 'T is one thing to say a prayer another to pray a prayer 4. His reverence Vnto thee Or as 't is more emphatically repeated 1 Chron. 17.25 Therefore thy Servant hath found in his heart to pray before thee When we set our selves as before the invisible God And that may be part of the meaning of the phrase used ver 18. he sate before the Lord. But the main circumstance which I shall insist upon is that Found in his Heart Doct. That the Birth-place or proper rise of Prayer is in the Heart Or whatever prayer we pray to God must be found in our Hearts before it be uttered with our Tongues I. I shall inquire concerning the sense and meaning of this expression what it is to find a prayer in our hearts That implieth two things when we pray as inclined and pray as incouraged And so David must be interpreted here I have found in my Heart that is I am inclined by a due esteem and desire of the blessing promised For he admireth it and was exceedingly ravished with the thought of it that God should have such respect to his House and Family Again I have found in my Heart that is I am incouraged by the Lord's goodness and the experience of his blessing and the assurance of his promises So in every general case all that would pray must find in their Hearts to pray to God that is be inclined and be incouraged 1. We are inclined or stirred up to pray for such good things as we ask of God 1. By a sense of our wants Iam. 1.5 If any man lack wisdom let him ask of God And Heb. 4.16 Let us come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in a time of need Our addresses to God must begin in a broken hearted sense of our own wants otherwise 't is but an empty careless formal way of praying We have a quick and tender feeling in all bodily necessities the worst will express themselves sensibly enough in such cases Hos. 7.14 They have not cried unto me with their Hearts when they howled upon their Beds they assemble themselves for Corn and Wine and they rebel against me Those that rebelled against God howled upon their Beds for Corn and Wine as Beasts will make their moan when pinched with hunger but in Soul necessities we are not so sensible And prayers put up without sense of want and need are but dead and lazy Many think their condition so good that they need not trouble God about it but they can manage it well enough themselves and therefore either pray not at all or without poverty of Spirit and their Prayers are but an empty complement to God But now a Godly man is sensible of his daily necessities he is kept poor in Spirit and seeth that he cannot subsist a minute without God and that he is environed with dangers and obliged to a multitude of duties which require assistance from above that Satan is continually tempting and he is continually sinning and so he needs daily pardon and daily sustentation as well as daily bread Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Mat. 6.11 And that if he should forget to pray to God he should forget to bid himself good morrow or good day In short the more men exercise themselves unto godliness the more their necessities and wants will be discovered to them Painted fire needeth no fuel but real fire must still be supplied with matter for it to feed upon 2. An esteem