entire soul that hath no blot that one that hath no spot should be purged after final grace hath made him clear and whole this is against reason and common sense They might have learned better of their own Thomas all the fire in the world will never put away sin without the infusion of grace This by the way concerning them I shewed besides that these two being both righteousnesses the Church of Rome confounds them both together Saint James his justification with Saint Pauls They confound inherent righteousness which is begun and shall be perfected in final grace with the other so that the point is not between us and Rome Whether faith justifieth by works or no but Whether it justifieth at all In truth that is the state of it The question is this whether there be such a grace as justification that is distinguished from sanctification or whether there be another grace of sanctification Do not think that we are such block-heads as to deny faith and sanctification yet faith is but a piece or part of that train of vertues There justification is taken for sanctification we acknowledge a man is justified by faith and works but the question is between us and them whether there be any justification besides sanctification i. e. whether there be any justification at all or no we say sanctification is wrought by the Kingly office of Christ he is a King that rules in our hearts subdues our corruptions governs us by the Sceptre of his Word and Spirit but it is the fruit of his Priestly office which the Church of Rome strikes at i. e. whether Christ hath reserved another righteousness for us besides that which as a King he works in our hearts whether he hath wrought forgiveness of sins for us we say he hath and so saith all the Church till the new Spawn of Jesuits arose They distinguish not remission of sins from sanctification Bellarmine saith remission of sins is the extinguishing of sin in the soul as water though it be cold yet the bringing in of heat extinguishes the cold and so remission of sins is the bringing in of inherent righteousness which extinguisheth all sin which was before A strange thing and were it not that the Scripture does speak of a cup in the hand of the Harlot of Rome whereby she makes drunk the Inhabitants of the earth with the wine of her fornication Rev. 17.4 18.3 except the men of her communion were drunk it were impossible that a learned men should thus shake out an Article of our and their Creed which hath ever been believed by all the Churches When the Scripture speaks of forgiveness of sins see how it expresseth it Ephes. 4.32 Be ye kind one to another Brethren tender-hearted forgiving one another even as God for Christ's sake hath forgiven you Observe in the Lord's Prayer we pray that the Lord would forgive us our trespasses as we forgive those that trespass against us Let him that hath common understanding judge Do we forgive our Neighbours by extinguishing sin in the subject I forgive you i. e. I take away the ill office you did me Doth he forgive thus Alas no! forgiveness is without a man I have an action against you perhaps an action at Law I will let fall my suit my charges I will forgive this is forgiveness God justifieth who shall condemn Though God has just cause to proceed against me as a Rebel yet he is content to let fall his action to fasten it upon the Cross of his Son there to fix the Chirographum the hand-writing against us Colos. 2.14 He will let fall that which was the ground of a suit against us all that he could say against us That you may understand the thing the better there are two things two kinds of righteousness the one of justification the other of sanctification The Holy Ghost distinguisheth them by several terms 1 Cor. 1.30 Of him are ye in Christ Jesus who is made unto us wisdom righteousness sanctification and redemption You see here are two distinct graces righteousness and sanctification they make them but one sanctification and remission of sins Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Rom. 8.30 Here justification and glorification are nothing else but justification and sanctification St Paul speaks of a thing past not of the glory to come them he glorified not shall glorifie he means sanctification which is inchoate glory For what is the glory we shall have in heaven but the enlargement of those inherent graces God begins in this world Here is the seed there is the crop here thou hast a little knowledge but there it shall be enlarged now thou hast a little joy there thou shalt enter into thy Master's joy here some knowledge but there thou shalt have a full knowledge and a full measure Here glory dwelleth in our Land but there we shall with open faoe behold as in a glass the glory of the Lord and be changed into the same image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 i. e. we are more and more conformed to the image of Almighty God by obedience and holy qualities infused into us that we grow from one degree of sanctification unto another And so you see how these are distinguished by their terms Justification and glorification justification and sanctification There is another place in St. John an hard place but yet as I take it these two righteousnesses that have the same name for justification and sanctification are righteousnesses both of them to be distinct in their terms in that place it is said Joh. 16.8 That when the Spirit shall come he shall reprove or as we should translate it and as you read it in the margin he shall convince the world concerning sin righteousness and judgment Thus I say it should be translated for it is of no sense to say that God should reprove the world of righteousness on what occasion this was spoken we must not stand to speak but righteousness and judgment is justification and sanctification And the drift of the place is this when the Spirit shall come how not upon me or thee but the Spirit here spoken of is that Spirit that should come upon the Apostles it shall begin at the day of Pentecost and these 1. should set forth like twelve Champions to conquer the world and to bring them unto the Sceptre of Christ. He shall convince the world i e. when the Spirit shall come on you and your tongues be tipped with that spiritual fire which shall be active it shall convince the world of three particulars of sin righteousness and judgment Of the point of humiliation for sins the point of justification by righteousness imputative and the glory of sanctification in judgment and righteousness inherent This method St. Paul useth in the Romans to stop every man's
them take them to whom they appertain viz. Whosoever shall fall upon this stone shall be broken But on whomsoever it shall fall it will grind him to peices If their own destruction will not take them off from touching the Lords anointed and from plucking the stars out of his hand let yet the Anguish and vexation that shall accompany their destruction either deter them or confound them For he hath said it who will make it good that there shall be a Resurrection both unto Gods truths and to such as bear Testimony thereunto Mean while let this satisfie such as are faithful whilst God and those that truly fear God prize faithful Ministers it matters not what the rest think of them As King David said in not much an unlike Case of those shall they be had in honour I have now done with the most famous Author of these Sermons of whom I may say as one very Learned saâ—d of Mr. Calvin That famous Man and never to be named without some Preface of Honour Or as another of a Learned and Godly Man God hath so provided that they who lived in Heaven whilst on Earth shall live on Earth whilst in Heaven That they shall leave their Names for a blessing when others leave them behind them for a curse or rather with the Apostle of Demetrius he hath a good Report of all men and of the truth it self A word now concerning these Sermons of his by occasion of the publishing whereof I have thus enlarged They are not so exact as his Immanuel or the Incarnation of the Son of God so accurately couched that you cannot find a word defective or redundant because they wanted his own hand for their publication but yet they are such wherein the Reader may discern much of the Gracious and Heavenly Spirit of this unparalleld Bishop They were preached ad populum in the Vniversity of Oxford the general Subject of them is Conversion or turning from Sin unto God and so mightily did the Lord bless them not only to the Edification and Consolation of very many but also to the Conversion of some as we have good cause to Judge I will say no more the Name of Doctor Vsher by which he is more known to some and the Name of the most Reverend and Learned Father of our Church Doctor James Usher late Arch Bishop of Armagh and Primate of all Ireland by which he is more known to others not only in these our Kingdomes but in foreign parts his great and good Name I say every wrere as oyntment poured forth prefixed before this Book though with some allay is enough to raise high Expectation of whatsoever cemeth after these words And is argument enough to invite the Reader to look within and read them over And then he will find the least siling of this Master Workmans Gold very precious Good Wine they say needs no bush and if this Wine was so sweet at first running I presume whosoever tasts it now though he have it but at the second or third hand will find it hath not altogether lost its strength nor will he repent his labour in reading these Sermons if he be one that desires to profit his soul more then to please his Palat. That out of this Phoenix the Lord would raise such successors as may by Pen Life and Doctrine do as this burning and shining Light hath done before them is the prayer but scarce the belief of him that prayeth for the Peace and Prosperity of Jerusalem and therein hopeth to have his share in the concurrent prayers of every Godly Reader Stanley Gower Dorchester October the third 1659 A TABLE Directing to the TEXTS of SCRIPTURE Handled in the Following SERMONS Sermon I. HEbrews 4.7 Again he limiteth a certain day saying in David to day after so long a time as it is said to day if you will hear his voice harden not your hearts pag. 1 Sermon II. Heb. 4.7 Again he limiteth a certain day saying in David to day after so little time as it is said to day if you will hear his voice harden not your hearts p. 8 Sermon III. Gal. 6.3 4. For if a man think himself to be something when he is nothing he deceiveth himself but let every man prove his own work and then shall he have rejoycing in himself alone and not in another p. 16 Sermon IV. Ephes. 2.1 2 3. And you hath he 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 that ruleth in the Air the spirit that 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 and were by nature the Children of wrath even as others p. 24 Sermon V. Gal. 3.22 But the Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe p. 32 Sermon VI. Lament 5.16 Woe unto us that we have sinned p. 40 Sermon VII Rom. 6.23 The wages of sin is death p. 48 Sermon VIII Rev. 21.8 But the fearful and unbelieving and the abominable and murtherers and whore-mongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death p. 55 Sermon IX Phil. 2.5 6 7 8. Let this mind be in you which also was in Jesus Christ who being in the form of God thought it no robbery to be equal with God but made himself of no reputation and took upon him the form of a servant and was made in the likeness of men and being found in fashion of a man he humbled himself unto the death even the death of the Cross. p. 65 Sermon X. Phil. 2.8 And being found in fashion as a man he humbled himself and became Obedient unto the Death even the Death of the Cross. p. 92 Sermon XI John 1.12 But 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 p. 82 Sermon XII Ephes. 1.13 In whom ye also trusted after that ye heard the words of truth the Gospel of your Salvation in whom also after you believed you were sealed with the holy Spirit of promise p. 90 Sermon XIII 1 Cor. 11.29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body p. 99 Sermon XIV 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 p. 108 Sermon XV. Rom. 5.1 Therefore being justified by faith we have peace with God through our Lord Jesus Christ. p. 117 Sermon XVI Rom. 5.1 Therefore being justified by faith we have peace with God through our Lord Jesus Christ p. 127 Sermon XVII Rom.
walk or speak or do any act of a living man so these cannot do the actions of men that are quickned and enlivened they cannot pray with the spirit they cannot love God c. They cannot do those things that shall be done hereafter in Heaven There 's not one good duty which this natural man can do If it should be said unto him Think but one good thought and for it thou shalt go to Heaven he could not think it Till God raise him from the sink of sin as he did Lazarus from the grave he cannot do any thing that is well pleasing unto God He may do the works of a moral man but to do the works of a man quickned and enlightned it 's beyond his power For if he could do so he must then have some reward from God for however we deny the merit of good works yet we deny not the reward of good works to a man that is in Christ. There 's no proportionable merit in a cup of cold water and the Kingdome of Heaven yet he that gives a cup of cold water to a Disciple in the name of a Disciple shall not lose his reward Here then is the point The best that a natural man doth cannot so relish with God as that he should take delight in it or reward it whereas the least good thing that comes from another root from a quickned spirit is acceptable and well pleâ—sing to him Consider for this end that which is set down Prov. 15.8 Tâ—ke the best works of a natural man his prayers or sacrifice and see there what is said The sacrifice of the wicked is an abomination to the Lord. It s said again Prov. 21.27 where there are additions The Sacrifice of the wicked is an abomination to the Lord How much more when he brings it with a wicked mind Suppose there should come upon this man a sit of devotion where he hath or should have some good motions is it then accepted no it is so far from being accepted that it is an Abomination to God how much more then if he brings it with wicked mind That is if he brings it not with a wicked mind it is an abomination how much more with it See the case set down in Haggai 2.12.13 14. If one bear holy flesh c. shall it be holy And the Priest answered no. Then said Haggai if an unclean person touch any of these shall it be unclean And he said it shall be unclean Then answered Haggai so is this people so is this nation before me saith the Lord and so is every work of their hands it is unclean A man may nor say prayer is a sin because it it is so in them no it 's a good duty but spoil'd in the carriage He marrs it in the carriage and therefore insteâ—d of doing a good work he spoils it and so in stead of a reward must look for punishment 1 Tim. 15. The end of the Commandment is love out of a â—ure hâ—art a good conscience and faith unfeigned Let the things thou dost be according to the Commandment Look what thou dost be in the middle end and beginning according to the Commandement If wrong in all these then though the work be never so materially good being faulty in the original middle or end it 's so far from being a good work that God will not accept of it and thou mayst rather expect a plague for spoiling it then a reward for doing it See then the beginning of a good work it must be from a pure heart A man not ingrafted into Christ is a dâ—filed polluted person his very mind and conscience are dâ—filed The conscâ—ence is the purest thing a man hath it holds out last and taketh part witâ— God that as Jobs messenger said I only am escâ—ped to tell theâ— Job 1 15. So conscience only remains to declare a mans faults to God and to witness against the man and yet this very light the eye of tâ—e soul is deâ—iled therefore if thou have a corrupt fâ—untain if the heart be naught the fountain muddy whatever stream comes from it cannot be pure Again the end of it is love Consider when thou dost any duty what puts thee on work Is it love doth constrain thee If love do not constrain thee it is manifest that thou dost not seek God but thy self and art to every good work a Reprobate Tit. 1.16 that is thou art not then able to do any thing that God will accept the best thing thou dost will not relish with God A hard estate indeed that when a man shall come to appear before God he shall not have one good thing that he hath done in all his life that God will own Some there be that take a great deal of pains in coming to the word in prayer publick and private in charity and giving to the poor Alas when thou shalt come to an account and none of these things shall stead thee not one of them shall speak for thee but all shall be lost How heavy will thy case be 2 John 8. Look to your selves that you lose not the thing that you have wrought By being indisposed to do the works of a living man we lose all that is to say God will never own nor accept them we shall never have reward for them So that here is the case thou being dead unable to perform the works of a living man canst have no reward from heaven at all until a man is quickned and hath life from Christ his works are dead as well as his person Without me saith our Saviour you can do nothing Ja. 15.5 St. Austin on this place observes that Christ saith not Without me ye can do no great matter No but unless you be cut off from your own stock taken from your own root and be ingrafted into me and have life from me and be quickned by me you can do nothing at all Nothing neither great nor small all that you do is lost So that if there were nothing but this being dead you could do no good action I know that in me that is in my flesh saith St. Paul there dwelleth no good thing Rom. 7.18 that is nothing spiritually good nothing for which I may look for a reward in heaven The Lord will say of such a man thou hast lived ten twenty forty or it may be fifty years under the Ministry and yet hast not done a good work or thought a good thought that I can own Cut down this fruitless tree why cumbers it the greund Luk. 13.7 And this is the case of every man of us while we continue in our naâ—ural condition till we be ingrafted into Christ and live by life God will own nothing we do But now we are not only dead and indisposed to the works of a living man though this be a very woful case and we need no more misery for this will bring us to be cut down and cast into the
Christ should be lyable to these Passions But it is certain God the Father made an immediate impression of pains upon his soul his soul did immediately suffer Look on him in the Garden he was not yet touched nor troubled by men and yet he fell in a sweat Consider the season of the year this was then when they that were within doors were glad to keep close by the fire he thus did sweat in the Garden when others freez'd within this was much but to sweat blood thick blood clotted congealed blood for so the word will bear it not like that in his veins and yet it came through his garments and fell to the ground this is a thing not to be comprehended Our blessâ—d Saviours encountring with his Father he falls a trembling and is overwhelmed as it were with the wrath beseeching God intensively saying Father if it be possible let this cup pass from me Mat. â—7 39 thou mayst give free pardon which affections in Christ are such a thing as pusâ—els us all we must not say Christ did forget for what he came but he did not remember these words proceeded from the seat of passion which while it is disturbed reason suspends its Acts. Christ had Passions though no impurity in them As take a clear Vial full of water from the fountain and shake it it may be frothy yet it will be clean water still Christ did not forget only he had the suspension of his faculties for a time As a man in a sleep thinks not what he is to do in the morning and yet he is said properly to forget He cryed My God my God why hast thou forsaken me Matth. 27.40 He was contented to be forsaken for a time that thou mighst not be forsaken everlastingly and this was no faint prayer if you will read the place in the Psalm He cryed out unto God And Heb. 5.7 It 's said Who in the days of his flesh when he had offered up prayers and supplications with strong cries and tears He cryed to the Almighty he made Gods own heart to pity He would break Isa. 53. yet his heart is repenting and rolled together so that he sent an Angel to support and comfort him Psal. 27. those strong cries are expressed with a more forcible word My God my God why hast thou forsaken me why art thou so far from helping me and from the words of my roaring Consider how it was with Christ before any earthly hand had touched him when he beseeched God for his life this shews the wonderful suffering of Christ and for that point Why hast thou forsaken me Consider it was not with Christ as with the Fathers they suffered a great deal of punishment and taches and would not be delivered yet Christ was more couragious than they all He had a spirit of fortitude he was anointed abve his fellows and yet he quivers Our Fathers cryed unto thee they trusted in thee and were not consumed they were delivered but I am a worm and no man I can find no shadow of comfort Lord Why art thou so angry with me this speech came not from the upper part of the soul the seat of reason but from the lower part the seat of Passion My God my God these were not words of desperation He held fast to God Why hast thou forsaken me these are words of sense thus you see the price is paid and what a bitter thing sin is God will not suffer his Justice to be swallowed up by Mercy It must be satisfied and our Saviour if he will be a Mediator must make payment to the uttermost farthing Consider what a time this was when our Saviour suffered The Sun with-draws his beams the earth shakes and trembles What aileth thee O thou Sun to be darkned and thou earth to tremble was it not to shew his mourning for the death of its Maker The soul of Christ was dark within and it 's fit that all the world should be hung in black for the death of the King of Kings But mark when he comes to deliver up his life and to give up the Ghost the vail of the Temple rent in twain and that was the ninth hour which in the Acts is called the hour of prayer it was at three a Clock in the afternoon Hence it is said Let the lifting up of my hands be as the evening sacrifice The Priest was killing the Lamb at that time there was a vail that severed the Holy of Holies it was between the place of oblations and the Holy of holies which signifies the Kingdom of Heaven Assoon as Christ died the vail rent and Heaven was open the Priest saw that which was before hidden Our Saviour saith the Apostle entred through the vail of his flesh unto his Father and fit it was that the vail should give place when Christ comes to enter but what becomes of Christ's soul now his soul and body were pull'd asunder and through the vail of his flesh as it were with blood about his ears he entred the Holy of Holies unto God saying Lord here am I in my blood and here is blood that speaks better things than the blood of Abel that cries for vengeance this for blessing and expiation of our sins JOHN 1.12 But 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 HAving heretofore declared unto you the woful estate and condion wherein we stand by nature I proceeded to the Remedy that God of his infinite Mercy hath provided for the recovery of miserable sinners from the wrath to come And therein I proposed two things that our Saviour that was to advance us and raise us out of this condition when we had lost our selves in Adam did both deliver us from the punishment which we had deserved and also translate it upon his own person He did his own self bear our sins in his own body on the tree 1 Pet. 2.24 We having eaten sour grapes he was to have his teeth set on edge we accounted him smitten of God and buffeted but we had sinned and he was beaten That when the Lord in his wrath was ready to smite us he underwent the dint of God's sword and stood betwixt the blow and us the blow lighted on him that was equal with God and deserved not to be beaten Awake O sword against my shepherd and against the man that is my fellow The sword was unwilling to strike him and thus being smitten he became a propitiation for our sins The chastisement of our peace was on him He offered himself a sacrifice Here are two things considerable 1. How Christ was offered for us 2. How he is offered to us First For us and so he offered up himself a Sacrifice a sweet smelling Sacrifice unto God Eph. 5.2 Mark the point is he is not only the Sacrifice but the Sacrificer He offered up himself saith the Apostle He was the Priest and
be mine I may challenge forgiveness of sins the favour of God and everlasting life But how is Faith wrought believe not that foolish conceit that is too common in the world that faith is only a strong perswasion that God is my God and my sins are forgiven this is a foolish thing a fancy a dream unless it be grounded on the Word of God It s but a dream else that will lead thee unto a fool's Paradise Nothing can uphold faith but the Word of God here 's the point I being as bad as bad can be what ground have I out of the Word of God of an Unbeliever to be made a Believer Now we must not take every Text but such only as may be appliable to a dead man one that hath no goodness in him that is yet out of Christ we were all swimming at liberty till this Word catched us in we never thought of the business before till we were thus taken Now there are certain degrees to get faith in us 1. The first word is a general proclamation whereby Christ gives any one leave to come and take him Christ is not only a Fountain sealed as in the Canticles but a Fountain open for sin and for uncleanness as in Zachary So that now when he keeps open house he makes proclamation that none shall be shut out He puts none back sins not the greatest that can be can keep thee back This is the first thing and to confirm it we have our Saviour's own proclamation Isa. 55.1 Ho! every one that thirsteth come you to the waters and he that hath no money come buy and eat yea come buy wine and milk without money and without price A strange contradiction one would thing What! buy and yet without money and without price The reason is because there is a certain thing which fools esteem a price which is none Rev. 3.18 I counsel thee to buy of me gold which is tryed in the fire Why How must this be done Truly thus whensoever a sinner comes to Christ to have his sins pardoned and to be a Subject of Christ's Kingdom thou must not then be as thou wast but thou must be changed Thou must not live as thou didst before in the state of rebellion Now to leave sin is not worth a rush it is not a sufficient price but yet we see a fool will esteem his own bables I must lay down my lusts I must lay down my covetousness intemperance c. and a man thinks it a great matter thus to do and to leave the freedom that he had before though it be a matter of nothing When a rebel receives his pardon is the King's pardon abridged because he must live like a Subject hereafter Why should he also seek for the benefit of a Subject This is said in respect of the foolish conceit of man who thinks it a great price to forsake his corruptions Again Joh. 7.37 with the same loud voice Christ cryed when he offered himself a Sacrifice for sin he cryed at the time of the great feast that all should come In the last day the great day of the feast Jesus stood and cryed saying if any man thirst let him come unto me and drink In ult Rev. there is a quicunque vult that is it I pressed It is a place worth gold And these are the places which being applyed make you of strangers to draw near but now these are not appliable to a man before he hath grace every one cannot apply them Never forget that place while you live it is the close of God's Holy Book and the sealing up of his Holy Book What 's that It is in Rev. 22.17 And the Spirit and the Bride say come and let him that is a thirsty come and drink of the water of life freely Whosoever will let him come what wouldst thou have more Hast thou no Will to Christ No Will to salvation then it is pity thou shouldst be saved No man can be saved against his Will nor blessed against his Will If thou wilt not have Christ if thou wilt try conclusions with God then go further and fare worse but whosoever will let him come Oh! but I have a Will Why then thou hast a warrant take Christ. Object But O Sir you are a great Patron of Free will What doth it all lie in a man's Will Will you make the matter of taking Christ lie there Sol. I say if thou seest thou hast a Will then thou hast a warrant I say not that this Will comes from thy self It is not a blind faith will do thee good the Word of God works faith in thee thou hast not a Will to it born in thee It is not a flower that grows in thine own Garden but is planted by God Joh. 6.44 No man can come unto me except the Father which hath sent me draw him What Will Christ offer violence to the Will and draw a man against his Will No there is no such meaning It is expounded in the 65th verse No man can come unto me except it were given him of my Father By this Christ sheweth what he meant If thou hast a Will to come thank the Father for it for of Him as in the Philippians we have both the Will and the Deed. Take for example that general Proclamation in the book of Ezra Whatever Jew would might be free Ezra 1.3 So said the King that had power to make them free Who is there among you of all his people his God be with him and let him go up to Jerusalem which is in Judah and build the house of the God of Israel Then we read vers 5. Then rose up the chief of the Fathers of Judah and Benjamin and the Priest and the Levites with all them whose Spirit God had raised up to go up Observe here though the proclamation were general yet the raising up of the Will was from the Spirit of the Lord. We must not by any means take our Will for a ground the Will cometh from God but if thou hast the Will thou hast a warrant Whoever will let him take the water of life freely without covenanting say not if thou hadst but a measure of faith and such a measure of humiliation for that were to compound with Christ away with that whosoever will let him come Christ keeps open house Whosoever will let him come whosoever comes to him he will in no wise cast out Joh. 6.37 If thou hast a heart to come to him he hath a willing heart to receive thee as it was with the Prodigal Son the Father stays not till he comes to him but runs to meet him he is swift to shew Mercy and to meet us though we come slowly on towards him But this is not all there is a second gracious Word that is preached to a man not yet in the state of Grace A man that keeps open house he seldom invites any particularly but if he come he shall be
's to no other purpose to thee to come to the Sacrament that if thou wentest to a Mass to see the Gesticulations Elevations or if thou wentest to see a play not knowing to what end and purpose it was done Such a one is not a friend of God but an enemy that shall be destroyed in everlasting fire that knows not him Deceive not then your selves but seriously weigh it and consider what a Judgment falls on us for this What an unworthy thing is it when as in one months space or less if a man had any care he might learn as much as would bring him to Heaven What saith the Apostle 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame And a shameful thing it is indeed when the knowledge of the Principles of Christian Religion may be had in so short a space to be so grosly ignorant as commonly many are It 's a most unworthy and a shameful thing to think the knowledge of Christ not worth thus much pains Thou that carest not for the knowledge of God's ways what hast thou to do to take his Word into thy mouth to tread in his Courts I doubt not but very many here too are but Babes in Christ. An ignorant person then cannot possibly come worthily for w◠are to come with faith and Faith cannot be without knowledge And hence are they joyned both together By his knowledge shall my righteous servant justifie many Isa. 53.11 By his knowledge not subjectivè but objectivè the knowledge of him if thou knowest not him his Nature and Offices the end of his offering himself and wilt be still a meer Ignoramus come not to God's Table go to Nebuchadnezzar and feed with him amongst the beasts Dan. 4.33 thou hast nothing to do here Nay the very beasts among whom he fed will upbraid thee For the ox knoweth his owner and the Ass his master's crib but thou art like stupid Israel which did neither know nor consider Isa. 1.3 This is the first sort 2. The second are those that obey not the Gospel of Jesus Christ. They have wit enough and can talk of Religion fast enough but where is the obedience is required I know the Lord gives me the proffer of Christ Jesus can I cast down my proud Will and submit it lay down my stately plumes and take him not only as my Priest to sacrifice himself for me but as my Lord and my King to be guided governed and ruled by him when such a one comes that hath not the power of grace in him who is filled with nothing but Rebellion and profaneness when such a one comes and presumes to sit down at God's Table it is a most unworthy Act It 's more fit that such a one should feed amongst the swine than eat the body and drink the blood of his Saviour Nor is it an unworthy Act for these only but also for civil honest persons though civility be a good stook whereon the sience of grace may be grafted but if a man had nothing besides what nature and Education can teach what moral Philosophy can store us with we have nothing to do at this Table of the Lord. How can I dare presume to eat Christ's body and drink Christ's blood that am not acquainted with God know not the Principles of Religion and will not be swayed by him nor be obedient unto his Gospel These are the particulars then which make a man an unworthy Receiver First when he is an ignorant person and secondly when he will not obey the Gospel of Jesus Christ such persons are to be discarded and cashiered they eat the Judgment of condemnation unto themselves But there are as I shewed you a second sort that come that have interest in the business such as have Knowledge Grace and Faith in Christ and shall taste of the new wine with Christ in the world to come and be with Christ which notwithstanding may eat and drink unworthily and come unpreparedly and irreverently whereby they lose that comfort that otherwise they might have and these though they eat not the Judgment of condemnation yet they do the Judgment of chastisement they put God's seal to a blank but the former sort put it to a false instrument they put it to a blank I say and by that means lose much comfort yea temporal life it self too perchance They eat a Judgment of Chastisement by putting it thus to a blank they taste God's displeasure in sickness weakness and death but I will shew you how you may avoid this why come worthily Fit your selves to the purpose set to it and thou shalt see one Communion will even bring thee to Heaven I say if that thou couldst but at one Communion fit thy self to come worthily thou wouldst find exceeding comfort in it Try the Lord once and see what a mighty encrease of grace this will bring unto thee That you may know how you may come worthily there are three things requisite to every worthy Receiver at the Lord's Table 1. Some things are requisite before the Action be enterprised or else I shall come very unworthily 2. Some at the time and in the very act of Receiving 3. Others after the Communion is ended Many will be perswaded that there is some preparation to be used before hand but never do as much as dream of any after whereas if a man neglect this the Lords meat is as it were lost in us 1. As for those things which are requisite before we come to the Lords Table they are these 1. A Consideration what need I have of the Sacrament Is there any such necessity of it Examine then what need have I to eat my meat and receive my drink When we see God brings this before us let us reason thus with our selves it is as needful for the nourishment of my soul to receive the Sacrament as for my body to take meat and drink This is that whereby we are spiritually strengthned and enabled to hold out to the last And here I 'le not stand to dispute the case whether a man may fall from Grace or not And no doubt but he may yet I say not that he doth I say no doubt but he may and why There is such an opposition and antipathy betwixt the flesh and the spirit that did not God refresh the spirit now and then it might be overborn by the bulk of our corruptions Now Gods Ordinances are appointed to keep it in heart and refresh it as the sick spouse was staid with Apples and comforted with flagons Cant. 2.5 And God hath appointed his Sacrament of the Lords Supper to strengthen and continue that life which we received in Baptism as by spiritual nourishment In Baptism our stock of life is given us by the Sacrament of the holy Eucharist it is confirmed and continued If a child be born only and after birth not nourished there is none but will know what a death such a soul
will die It will quickly perish by famin So it is here unless Christ be pleased to nourish that life which he hath breathed into me in baptisme and by his Ordinances â—o give me anew supply and addition of grace I am a dead man I am gone for ever upon this ground that I receive not the never perishing food that endureth as Christ who is himself that meat teacheth us unto Everlasting life Joh. 6.27 Therefore upon examination being conscious and privy to the weakness of my faith to the manifold imperfections of my spirit to my want of knowledge the frailty of my memony my often doubtings the dangers of relapsing and falling back in my Christian progress I cannot but apprehend that it is no needless thing for me to come both often and preparedly to the Lords Table 2. The next action requisite before my coming to the Sacrament is the whetting of my appetite and preparing of my stomach I must come with an hungry desire as a man that comes to his meat that would live and be strong We think meat very ill bestowed on him that hath no stomach Unless we eat Christs body and drink his blood we can have no spiritual life All the question and the main business is whether I come hungry thirsty or not as an hungry and thirsty man with an Appetite after his meat and liquor longing after Christ as the Hart after the water brooks Psal. 42.1 When a man comes dully and as Children that play with their meat cares not whether he eats or not when a man comes I say without an appetite its time for God to take it away from him It s an unworthy comming to come with an unprepared stomach and without whetting our faith to feed on Christ Jesus crucified 3. The third action requisite to a worthy Comer is cleansing of himself I would fain come may a man say to the Lords Table having such need of it as I have and having such an appetite and desire to feed on Christ but I am to come before a great King therefore I must wash mine hands in innocency Psal. 26.6 In the Gospel according to Saint Mark the Jews found fault with Christs Disciples because they came with unclean or common hands For so the word signifies and is so used by the Apostles as equivalent thereunto I have learned to call nothing common or unclean Rom. 14.14 Now when I come to meet the Lord in his Ordinances I must put off my feet for the place where I stand is holy Exod. 3.5 Wash your hands you sinners and purifie your hearts you double minded Jam. 4.8 The purifying of the soul is that which is required of every worthy Communicant We come now not to receive life but strength and that it may strengthen us we must of necessity cleanse our selves A stomach over-clogged with choler whatever meat be taken into it it turns it into iâ—s own nature so is it here unless the vessel be clean Quodcunque infundis acescit Christ Jesus the purest thing in the world is to come into my soul as into a sanctuary and shall not I fit trim and garnish it to receive him but leave it as a Pigâ—sty Know therefore that thou comest unworthily when thou comest with unwashed hands The people were to be sanctified when they came to receive the Law Exod. 19.10 And so must we if we will receive the benefit from the business in hand But I cannot stand on all I pasâ— from this therefore to the second thing I proposed and that was 2. Those things which were required of us in the action And there we have the acts of the Minister in the administration I must not look on these as idle Ceremonies but as real Representations otherwise we take God's name in vain I must look upon the Minister who represents the person of Christ and by the eyes of faith see Christ himself offered for me when I see the bread broken the wine poured out Whosoever therefore thou art who wouldst worthily partake of Christ at the holy Table behold him offered to thee when the Minister bids thee take and eat take and drink And when the Minister bids thee take know that in as good earnest as the Minister offers thee the bread and wine the Lord ofâ—â—rs thee his Son Christ Jesus Take Christ my Son dead and crucified for thee Consider when thou seest the Minister set the bread and wine apart how God from all eternity set apart his Son for us If we have not done this we must do it Exod. 12.3 See the manner of the setting apart of the Lamb which was a type of Christ In the tenth day of the month they shall take unto them every man a Lamb according to the house of their Fathers This Lamb was to be set apart and taken out of the flock And in the fifth verse It must be a lamb without blemish then you shall keep it until the fourteenth day of the same month From the tenth day to the fourteenth it was to be kept This typified that Lamb of God that was so set apart Then was the Lamb to be killed by whom Vers. 6. by all the Congregation of Israel And thus was Christ to be singled out and to be slain Every mother's son had a hand in killing this Lamb of God He is set apart to suffer for sinners picked out as a singled deer which being designed to the game the hounds will follow only and no other Thus was Christ hunted to death by one sorrow after another till he gave up the Ghost upon the Cross. In the Gospel according to St. John we read how the people took branches of Palm trees and went forth to meet Christ cap. 12.12 13. and that was the day the Lamb was set apart and he was so set apart till the Jew's Passover This concerns me saith Christ. Christ saw himself typified in the Lamb that was set apart Observe then on that very day Father sath he Deliver me from that hour On that very day in the Lamb he saw himself to be sacrificed by all the Congregation of Israel We were all of us actors in the business not one here but had a hand in the offering up of the Son of God in killing Christ Jesus Thus for these actions of the Minister the setting apart of the bread and of the wine Then follows the breaking of the bread and the pouring out of the wine At the breaking of the bread consider Christ's flesh torn asunder all the lashes which made such scratches in his flesh the ruptures which were made by the nails and the spear that pierced his side The breaking of him by his Father the word signifies crushing him to powder God would break him saith the Prophet even to powder Isa. 53.10 At the consideration hereof how should our faith be stirred and set awake Thou takest God's name in vain if with a dull eye thou canst see things and not take it to heart
of grace the thing that he doth is he presents unto the Father Christ bleeding gasping dying buried and conquering death and when he presents Christ to him he opens his case and confesses his sin to the full and says Lord this is my case As a beggar when he comes to ask an alms of you he will make a preface and tell you his extremity Sir I am in great want I have nor tasted a bit of bread in so many days and unless you help me by your charity I am utterly undone Now when these two concur that there is true need in the beggar and liberality in him of whom he begs it encourages the beggar to be importunate and he prevails you may know when the beggar hath need by his tone accent or language The needy beggars tone and accent is different from the sturdy beggars that hath no need but yet though the beggar be in great misery if he see a churlish Nabal go by him he hath no heart to beg and follows him not nor begs so hard because he hath but little hope to attain any thing from him But I say let both these meet together first that the beggar is in great need then that he of whom he begs is very liberal it makes him beg hard but now cannot he pray without book Think not that I speak against praying by the book you are deceived if you think so but there must be words taken to us besides which perhaps a book will not yield us A beggars need will make him speak and he will not hide his sores but if he hath any sore more ugly or worse than another he will uncover it good Sir behold my woful and distressed case he lays all open to provoke pity So when thou comest before God in confession canst thou not find out words to open thy self to Almighty God not one word whereby thou mayst unlap thy sores and beseech him to look on thee with an eye of pity I must not mince my sins but amplifie and aggravate them that God may be moved to pardon me till we do thus we cannot expect that God should forgive us A great ado there is about auricular confession but it 's a meer bable It were better to cry out our sins at the high Cross than the confess in a Priests ear Thou whisperest in the Priest's ear what if he never tell it or if he do art thou the better Come and pour out thy heart and soul before Almighty God confess thy self to him as David did for that hath a promise made to it Psal. 51.4 Against thee thee only have I sinned and done this evil in thy sight that thou may be justified when thou speakest and clear when thou judgest Why so Why one main cause why we should confess sin is to justifie God When a sinner confesses I am a child of wrath and of death if thou castest me into hell as justly thou mayst I have received but my due when a man does thus as the King's Attourney may frame a Bill of Inditement against himself he justifies Almighty God He gives God the honour of that justice which at the present he executes in pouring horrour into the conscience of the sinner and hath farther in store in providing the Lake of fire and brimstone for the impenitent Thus did David Against thee against thee c. Now when we have thus aggravated our misery comes the other part of begging to cry for mercy with earnestness and here 's the power of the Spirit It 's one thing for a man to pray and another thing for a man to say a prayer but to pray and cry for mercy as David did in good earnest to wrestle with God to say Lord My life lies in it I will never give thee over I will not go with a denial this is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the work of God's Spirit I named you a place in Jude ver 20. where the Apostle exhorts but ye beloved build up your selves in your most holy faith praying in the Holy Ghost there 's the prayer of the faithful to pray in the Holy Ghost And in the Ephesians we read of an Armour provided for all the parts of a man's body yet will not serve the turn unless prayer come in as the chief Ephes. 6.18 Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance c. This is the prayer of faith that procures forgiveness of sins we must pray in faith and in the Spirit that is the language which God understands He knoweth the meaning of the Spirit and knoweth none else but that Many men are wondrously deceived in that which they call the Spirit of prayer One thinks it is a faculty to set out ones desires in fair words shewing earnestness and speaking much in an extemporary prayer This we think commendable yet this is not the Spirit of prayer One that shall never come to Heaven may be more ready in this than the child of God for it is a matter of skill and exercise the Spirit of prayer is another thing The Spirit helpeth our infirmities for we know not what we should pray for as we ought the Spirit it self makes intercession for us with groanings that cannot be uttered Rom. 8.26 What shall we think then that the Holy Ghost groans or speaks in prayer No but it makes us groan and though we speak not a word yet it so enlarges our hearts as that we send up a volley of sighs and groans which reach the Throne of grace And this is the Spirit of prayer when with these sighs and groans I beg as it were for my life This is that ardent affection the Scripture speaks of A cold prayer will never get forgiveness of sins it 's the prayer of faith which prevails The prayer of the people availeth much if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent In the Ancient Churches those that were possessed with an evil spirit were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that caught them up and made them do actions not sutable to their nature Prayer is a fire from Heaven which if thou hast it will carry all Heaven before it there is nothing in the world so strong as a Christian thus praying Prayers that are kindled with such a zeal are compared to Jacobs wrestling with the Angel Hos. 12.4 whereby he had power over the Angel The Prophet expounds what this wrestling was he wept and made supplication unto him he found him in Bethel and there he spake with him This is the wrestling with God when thou fillest Heaven with thy sighs and sobs and bedewest thy couch with thy tears as David did and hast thy resolution with Jacob I will not let thee go except thou bless me God loves this kind of boldness in a beggar that he will not go away without an answer As the poor Widow in the Parable that would not give over her suit
so that the Judge though he feared not God nor cared for man by reason of her importunity granted her desire Mark the other thing in the Apostle he bids us pray with the Spirit and with perseverance and he that cometh thus hath a promise made to it He that calleth on the Name of the Lord shall be saved Call on me in the day of trouble and I will hear thee it 's set down fully Matth. 6.7 Ask and you shall have seek and you shall find knock and it shall be opened unto you for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be as opened One would think this were idem per idem but it is not so He bids us ask and it shall be given seek and you shall find c. There is a promise annexed to asking seeking and knocking but it is also proved by universal experience for every one that asketh c. It 's very man's case never any man did it yet that hath lost his labour in not attaining what he asked If thou hast it not yet thou shalt have it in the end it is so fair a petition to ask to have thy sins pardoned that God would be friends with thee and that Christ would make thee love him and that God would be thy God that God delights in it This is the point then Suppose God answer not presently yet knock still seek still that is perseverance the thing whereby it is distinguished from temporary asking The hypocrite will pray in a time of need and adversity but his prayer is not constant Job 27.10 Will the hypocrite always call upon God If they come and seek God and he will not answer as Saul did they will try the Devil God would not answer Saul and he presently goes to the Devil It 's not so with God's children they pray and pray and wait still they pray with the Spirit and with perseverance God deals not always alike with his children but differently sometimes he answers presently sometimes he makes them wait his leisure Psal. 32.5 I said I would confess my sins says David and my transgressions and thou forgavest the iniquity of my sin so Dan. 9.21 When he set himself to seek God even while he was speaking and praying the man Gabriel appeared unto him and touched him about the time of the evening oblation Before the word was out of his mouth God was at his heart and presently sends him a dispatch The like we see in Esay 65.24 Mark what a promise there is It shall come to pass that before they call I will answer and while they are yet speaking I will hear This is a great encouragement but it may be God will not always do this and what 's the reason Why he hath a wonderful great delight to be wrestled withal and to hear the words of his own Spirit nothing is more delightful to him than this when the Spirit is earnest and will not give over I will not let thee go unless thou bless me Gen. 32.26 It 's said in the Canticles honey is under the lips of the Church Cant. 4.11 Why so it's because there is no honey sweeter to the palate than spiritual prayer to God And therefore God delays to answer thee because he would have more of it If the Musicians come and play at our doors or windows if we delight not in their Musick we throw them out money presently that they may be gone but if the Musick please us we forbear to give them money because we would keep them longer for we like the Musick So the Lord loves and delights in the sweet words of his children and therefore puts them off and answers them not presently Now God's children let him deny them never so long yet they will never leave knocking and begging they will pray and they will wait still till they receive an answer Many will pray to God as prayer is a duty but few use it as a means to attain a blessing Those who come to God in the use of it as a means to attain what they would have they will pray and not give over they will expect an Answer and never give over petitioning till they receive it ROM 5.1 Therefore being justified by faith we have peace with God through our Lord Jesus Christ c. HAving declared unto you the nature of faith and that point which concerns the practice of it in our near approach unto God I am now come to shew unto you the fruits and benefits Christians receive from this Mother-grace and that the Apostle sets down in these words He sets down 1. The Mother-Grace it self together with its principal benefit Justification or reconciliation with God that whereas we were afar off we are made near and of enemies made friends of God Then 2. There are the daughters or hand-maids of this grace For when we are justified by Faith then 1. We have peace with God that peace of conscience which passeth all understanding then 2. We have free access by faith unto the Throne of grace so that we need not look for any other Mediators Christ hath made way for us to God so that we may go boldly to the Throne of grace and find help at any time of need 3. There follows a joyful hope that a Christian hath by it a taste of Heaven before he come to enjoy it We rejoyce in hope saith the Apostle hope being as firm a thing as faith faith makes things absent as present hope hath patience with it and would have us wait We shall be sure of it but yet we must wait patiently 4. Not only rejoycing in hope but even in that which spoils a natural man's joy as in crosses troubles afflictions for even these are made the matter of this man's joy not delectable objects only Not in time to come after afflictions but in afflictions so as that which spoils the joy of a natural man is fuel to kindle this man's joy Now concerning justification by faith though it be an ordinary point yet there is nothing more needs Explication than to know how a man shall be justified by Faith It is easily spoken hardly explicated Therefore in this mother-Grace I shall shew you 1. What faith is that doth justifie And 2. What this justification is For it is not so easie a matter neither 1. Concerning the nature of faith I have spoken sufficiently already wherein it consists but yet notwithstanding there is a certain thing as like this faith as may be and yet comes short of it Many there are who are like the foolish Virgins that thought they were well enough and thought they should come time enough So many think verily that they have faith yea and perchance go with such a perswasion to their very graves and think they have grace and that they labour after Christ and lay hold on him and are free from worldly pollutions so as that they have a
so evident yet it is most sure 2. Then there are other arguments which come from the fruâ—ts of faith à posteriori they are more evident but not so sure And thus have I declared unto you the first point of justification by faith it is so sweet a string that I cannot tell how to leave it and therefore harp so long upon it Now let us come from the Mother to the Daughter the eldest Daughter is peace with God then this is the first birth And we are at peace c. In this peace we will consider these three particulars 1. What is that peace which we have 2. With whom we have it 3. By whom and by whose means we have peace with God c. It is procured by Jesus Christ. What we have peace With whom God By whose means Our Lord Jâ—sus Christ. Therefore being justified by faith we have peace with God through our Lord Jesus Christ. 1. What this peace is You know the point of peace is a great matter it is the Apostolical Benediction Grace and peace in all the Epistles Grace and peace from God our Father and from the Lord Jesus Christ 2 Thes. 1.2 and chap. 3.16 Now the Lord of peace himself give you peace by all means always This is a thing by all means to be desired you must labour to get it this was the Angels song when Christ was born Luke 2.14 Glory be to God on high on earth peace good will towards men This peace is a thing by all means to be sought after and what it is you may know by the contrary you know what a miserable thing war is God grant you may not know it too soon You know what it is to have an enemy among us This is our case till we be justified we are at daggers drawing at point of hostility with God It is a foolish conceit for a man to think that by reason of God's predestination he is justified before he was this is a foolish conceit until thou art justified by faith thou art not justified at all God's predestination doth not make a change in the subject if I intend to inrich a beggar he is in rags still for all my intention till my intention be put in execution Paul was elected before the foundation of the world but till he was converted he was an enemy and a persecutor the chief of sinners as he speaks of himself Rom. 5.10 so the Scripture speaks in that point If when we were enemies we were reconciled unto God by the death of his Son much more being reconciled we shall be saved by his life Before the time of peace came we were unbelievers enemies in the state of enmity when as before God was thy enemy as soon as thou hast touched Christ by a lively faith presently all the actions he had against thee are let fall God is friends with thee this is a high and a deep peace and this comprehends all kind of blessings Amasa 1 Chron. 12.18 one of the valiantest Captains that David had speaks there of peace one would think it not so proper it belongs not to them to talk of peace but because peace comprehends all kinds of blessing it is said Then the Spirit of the Lord came upon Amasa who was chief of the Captains and he said Thine are we David and on thy side thou Son of Jesse peace peace be unto thee and peace be unto thy helpers for thy God helpeth thee This is a speech from a Soldier to a Soldier and this is done in a military way Peace is welcome though coming from a Warrior because it comprehends all manner of Blessings It 's said 2 Sam. 11.7 That when Vriah came unto David David demanded of him how Joab did and how the people did and how the war prospered Look unto the Margin according to the original and it is He demanded of the peace of Joab and the people and of the peace of the War A man would think it a contradiction that he should demand of the peace of the war so then this peace which we have with Almighty God after we are justified by faith is the comprehension of all manner of good This having peace with God is the fruit of the Spirit But with whom is this peace with God it is not peradventure so with thy self thou mayst have a turbulent conscience insomuch that thou wouldst give all the world to have it quiet to be assured that there is peace between God and thee that 's not the point The thing thou gettest by faith is peace with God When thou art troubled with thy self and hast but a weak act of faith yer if thou believest thou art more afraid than hurt thou art cock-sure and shalt be calm and quiet in God's good time Object But why should Christians be so foolish so troubled what 's the reason the children of God do disquiet themselves Sol. Because they are fools they stand in their own light are straitned in their own bowels God is liberal and free but there is some hope of worthiness in us and we do things we should not do We are always poring on our selves and do not bring a naked hand and this is the reason we are so full of distractions for he that seeks justification I mean remission of sins by his own performance will never attain it Observe what the Apostle speaketh upon this point Israel which followed after the law of righteousness hath not attained to the law of righteousness Wherefore because they sought it not by faith but as it were by the works of the law This was their stumbling stone as he there saith Rom. 9.31 32. Again it is the nature of many peevish people amongst us that they will not be comforted when news was brought to Jacob that Joseph was slain and lost it is said All his sons and daughters rose up to comfort him but he refused to be comforted and he said For I will go down into the grave unto my son mourning Gen. 37.35 They have a kind of pettishness and peevishness and wilfulness they will not be comforted and it may be there is some kind of pride in it too they would perhaps be thought to be the only mourners of Israel of the Kingdom As Rachel mourned for her children and would not be comforted Matth. 2.18 they shut up their eyes against all comforts God commands them to be comforted and they will not it is no marvel then that they eat the fruit of their own hands it is a part of our office to bring comfort we have an injunction to it Comfort ye Comfort ye my people saith the Lord we bring the tydings of peace and our feet should be beautiful Rom. 10.15 we bring good news all is well as Noah's Dove coming with an Olive branch in her mouth Comfort ye comfort ye cry aloud spare not If you stop your ears who can help it the Lord is gracious and chargeth us to comfort you and
shall continue with you all for your furtherance and joy of faith It is called the joy of faith because it springs from that principle of rejoycing from that mother-grace that your rejoycing may be the more abundant The preaching of the Word whereby faith is wrought brings abundance of joy That place of St. Peter is remarkable 1 Pet. 1.8 Whom having not seen ye love in whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory Yet believing that is yet exercising the acts of faith which we too much neglect If we did exercise these acts every day we should have our Charter of joy renewed every day yet believing ye rejoyce 3. Pray and be thankful praise and thanksgiving are those fruits which fulfil all our joy When thou prayest thou conversest with God thou speakest with him face to face as Moses did He who can pray spiritually and pray hard unto God as Moses face shined when he talked with God so will thy soul thrive praying hard and being thankful There is no greater means than this to get this joy Psal. 33.1 Rejoyce in the Lord O ye righteous for praising is comely for the upright Upon this hangs all our comfort praise always brings rejoycing the one begets the other In Isaiah The comfort there that God's children receive is the changing of rayment Christ preaching the acceptable year of the Lord to appoint unto them that mourn in Zion to give to them beauty for ashes the oyl of joy for mourning the garments of praise for the spirit of heaviness Isa. 61.3 The ground of praise is joy one follows the other Observe God will give us the oyl of joy Christ was anointed with this oyl above his fellows Christ hath fulness of joy this oyl doth not come on his head alone but it trickles down unto the lower most hemm of his garment even upon all the lively members of his mystical body I will add in the last place when a man considers the great things which are given to him by God and what an estate we get by Christ. I have forgiveness of sins and Blessed is the man whose sins are forgiven Psal. 32.1 Christ's blood is wine and my name is written in the book of life Do not rejoyce saith our Saviour because the Devils are subject unto you but rather rejoyce because your names are written in heaven Luk. 10.20 When I consider that I am not in the black Roll and it is my faith which strengthens me which makes me reckon Christ my chiefest wealth this makes me rejoyce in mine inheritance and in hope of the glory of God When I consider the great reward in the world to come this is a great cause of rejoycing and therefore God's children long for the coming of Christ it is made Tit. 2.13 a mark of those that shall be saved That they long for the appearance of Jesus Christ looking for and hastning unto the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ. And in 2 Pet. 3.12 Looking for and hastning unto the coming of the day of God A longing expectation there is in all the creatures after the second coming of Christ They wait saith the Apostle for the manifestation of the Sons of God and presently he adds Not only they but we also that have the first fruits of the Spirit groan and long for the coming of that day Rom. 8.19.23 And therefore the last breath of the Scripture is breathed out in the confirmation of this hope Rev. 22.20 He that testifieth these things saith Surely I come quickly Amen even so be it come Lord Jesus There is a sweet Allegory to express this in Cant. ult 14 Make haste my beloved and be like the Hind and like the Roe Come Lord Jesus come quickly and come as the Hind and as the Roe and as a Hart upon the Mountain of spices Make haste and come quickly be swift and do not tarry and in a better place I cannot end FINIS THE SEAL OF SALVATION OR GOD's SPIRIT Witnessing with our Spirits THAT We are the Children of GOD. IN TWO SERMONS Preached at Great S. BARTHOLOMEWS by the most Reverend JAMES USHER late Arch-Bishop of ARMAGH Difficilia pulchra ROM 8.14 For as many as are led by the Spirit of God they are the Sons of God LONDON Printed for Nathaniel Ranew at the King's Arms in S. Paul's Church Yard 1678. THE SEAL OF Salvation ROMANS 8.15 16. 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 The same Spirit beareth witness with our spirit that we are the children of God THe Apostle sets down in this Epistle a platform of Christian Doctrine whereupon all persons and Churcheâ— might safely build themselves shewing therein a sure way how those might come to the Lord Jesus Chrisâ— who are to obtain salvation by him which he delivers in three heads shewing 1. First how God will convince the world of sin 2. Secondly he discovereth to them what that righteousness is which without themselves is imputed to them 3. Thirdly he setteth forth that righteousness inherent and created in us by sanctification of the spirit with the effects thereof and Motives and Helps thereunto Answering that threefold work of the spirit in John 16. where Christ promiseth that when the comforter should come he should reprove â—he world of Sin of Righteousness of Judgment First he shews the Comforter shall work a conviction of Sin a making of a man as vile empty and naked as may be not a bare confession of sin only which a man may have and yet go to hell but such a conviction as stops a man's mouth that he hath not a word to speak but sees a sink of sin and abomination in himself such as the Apostle had Rom. 7.18 For I know that in me that is in my flesh dwelleth no good thing To attain to this sight and measure of humiliation there must be a work of the spirit First therefore in the first Chapter the Apostle begins with the Gentiles who failing grosly in the duties of the first Table God had given over also to err in the breach of all the Duties of the second Table Then the next Chapter and most of the third he spends on the Jews they bragged of many excellent privileges they had above the Gentiles as to have the Law Circumcision to be leaders of others to have God among them and therefore despised the Gentiles The Apostle reproves them shewing that in condemning the Gentiles they condemn'd themselves they having a greater light of knowledge than the Gentiles which should have led them to the true and sincere practice of what they were instructed in Then he goes on and shews all naturally to be out of the way ver 19. and so concludes them to be under sin that every mouth may be stopped and all the world
Law loose to have its course And thus as in the work of Redemption he would have the height of Justice appear so would he have it appear in the application of our Redemption that Justice should not be swallowed up of Mercy But even as that woman 2 King 4. Who had nothing to pay was threatned by her Creditors to take away her two Sons to put them in prison So though we have nothing to pay the Law is let loose upon us to threaten Imprisonment and Damnation to affright and terrifie us and all for the magnifying of God's Justice which also we satisfie not by what we suffer yet it is meet we should acknowledge and learn thereby more highly to value the suffering of our Saviour But farther God hath set forth many terrible threatnings in his Word against sinners shall all these be to no purpose The wicked they are insensible of them must they therefore be in vain Some people there must be on whom they shall work Shall a Lyon roar saith the Prophet and we not be afraid Amos 3.8 Since then those who should will not some there be who must tremble and those even of God's own dear Children This the Prophet excellently sets forth Isa. 66.2 where the Lord sheweth who he will regard But to this man will I look even to him that is of a contrite spirit and trembleth at my word So that you see even some of his own must tremble and be thus humbled of necessity and that it is not without a just cause that God doth deal with his own Children after this manner though it be sharp in the experience We must fear tremble and be humbled and then we shall receive a spirit not to fear again That vain courage which some brag they have so as not to fear Death is not it which is meant here fâ—â— alas such braggers out of ignorance of the thing and desire to be out of misery in this Life may embrace Death unwillingly hoping it may put an end to their sorrows But this spirit not to fear again is such a spirit that assures me of the forgiveness of all my sins shewing me my freedome by Christ Jesus from Hell and eternal Damnation making me live a holy Life and from hence not to fear and so sealing me up unto the day of Redemption as you shall hear more when we come to speak of the witness of the spirit This now is for the glory of Gods Justice Secondly it is requisite that the comforter should first work in men a fear for the glory of Gods mercy which would never be so sweet relish so well nor be so highly esteemed of by us if the awful terrour of Justice had not formerly made us smart As we may see in that parable whereunto our Saviour likeneth the Kingdom of Heaven of the man that owed ten thousand Talents unto the King his master he shews him mercy and forgives him all but what did he first Why first he requires the whole debt of him and because he had nothing to pay he commands him his Wife and Children and all that he had to be sold that payment might be made first he would have him pincht throughly that he might know much he was indebted and in that case how great that favour was which he received in having all that he owed forgiven him Thus a King many times casts men in Prison suffers the sentence of condemnation to pass on them and perhaps orders them to be brought to the place of execution before he pardons them and then mercy is mercy indeed and so God deals with us many times he puts his Children in fear shews them how much they owe him how unable they are to pay casts them into prison and threatens condemnation in Hell for ever after which when mercy comes to the Soul then it appears to be wonderful mercy indeed even the riches of exceeding mercy Why do so many find no savour in the Gospel Is it because there is no sweetness or matter of delight in it No it is because such have had no tast of the Law and of the spirit of bondage they have not smarted nor found a sense of the bitterness of sin nor of that just punishment that is due unto the same Even as the King will suffer the Law to pass on some greivous malefactor for high Treason bring him to the place of Execution and lay his head on the block before a pardon he produced as we have had experience in the Country of a man who otherwise would not cry nor shed a tear for any thing Despising Death and not affraid to meet an host of men Such a one having now at an instant a pardon brought from the King how wonderfully doth it work upon him causing softness of heart and tears to flow from his eyes when nothing else could whilest the wonder of this mercy which now appeareth so sweet and seaâ—onable is beheld and admired he is so struck that he knows not what to say for this cause therefore God shews us first a Spirit of bondage to prepare us to relish mercy and then he gives a Spirit of Adoption not to fear again And thus by this order the one is magnifyed and highly esteemed by the foregoing sense of the other If therefore this terrour and fear be hard and troublesome unto us yet if it be for Gods glory let us endure If he will give me over to a wounded terrified conscience to fears tremblings astonishments yea or to draw me into the fire it self or any other punishment so we see he dealt with his Church of old he brought her through the fire and water before she came into a wealthy place Psal. 66.12 Since it is for his glory I must be contended But what do I say He gets nothing by us of all that we do all is for our selves our Acknowledgments of him make him no stronger wiser juster or better then he is but in glorifying of him we do glorify our selves and so pass from glory to glory until we come to be fully transformed into his Image And herein consists our happiness in acknowledging of his wonderful Attributes that by the reflex and knowledge of them we grow up in them as much as may be God was as glorious powerful wise just happy and good before the World was made as now and if the case be put concerning glorifying of him the three persons of the Trinity were only fit and worthy of so great honour not we as we may read Prov. 8.30 There wisdom shews how it was with the Father before all time and that they did mutually solace themselves in the contemplations of one anothers glory Then says Wisdom Was I by him as one brought up with him and I was dayly his Delight rejoycing always before him and in 17 John There we read the same thing in effect where Christ prays And now O Father glorifie thou me with thine own self with the
be married to me if we refuse the Son takes it wonderfully ill Therefore Psal. 2.12 he says Kiss the Son lest he be angry and ye perish in the way when his wrath is kindled but a little blessed are all those that put their trust in him So in the Hebrews God swore that because of infidelity those unbelieving Jews should never enter into his rest All the rest of the threatnings of the Law were not backed with an oath there was some secret reservation of mercy unto them upon the satisfaction of Divine Justice but here there is no reservation God hath sworn such shall never come into Heaven Look not for a third thing in God now as a mitigation of his oath it cannot be he hath sworn that an unbeliever shall never enter into his Rest. These five things are the grounds of Faith even unto the worst and unworthiest persons that may be and by all or some of them he creates Faith in us which once wrought in the heart by the spirit of God secretly and we discerning the same this is the witness of our spirit Now our spirit having viewed all these things and the promises upon which they are grounded thus it witnesseth as if one should demand of a man Are these things presented to thy view true Yes will he say true as true as the Gospel then the next thing is is all good and profitable O yes says he all is very good and desirable then the upshot is I but is this good for thee If your soul answer now Yes very good to me if then thou accept of this and wrap and fold thy self in the promises thou canst not wind thy self out of comfort and assurance to be Christ Jesus for pray what makes up a match but the consent of two agreeing so the consent of two parties agreeing upon this message makes up the match betwixt us and Christ uniting and knitting us unto him There are also being now incorporated other means to make us grow up him by which time discovers what manner of ingrafting we have had into him for we see four or five scions are ingrafted into a stock yet some of them may not be incorporated with the stock but wither So many are by the Word and Sacraments admitted as retainers and believers of the promises who shrink and hold not out because they never were throughly incorporated into Christ but imperfectly joyned unto him But howsoever all that come to life must pass this way if they look for sound comfort And thus much shall suffice for the witness of our Spirit in Justification But the testimony of our spirit goes further wherein I might shew how in sanctification our spirit saith Lord prove me if there be any evil in me and lead me in the way everlasting he loves the Brethren and desires to fear God as Nehemiah pleads Nehem. 1.11 Be attentive to the prayer of thy servant and of thy servants who desire to fear thy name This is the warrant that I am partaker of that inward true washing and not of that outward only of the Hog which being kept clean and in good company will be clean till there be an occasion offered of wallowing in the mire again But when I find that though there were neither Heaven to reward me nor Hell to punish me if opportunity were offered yet my heart riseth against sin because of him who hath forbidden it this is a sure evidence and testifies that I am a child of God This is for the first thing in bringing of a man in to survey the promises belonging to Justification and Sanctification wherein our spirit seeing it self to have interest doth truly and on sound judgment witness the assurance of our Salvation Secondly when I find Christ drawing me and changing my nature that upon the former reasonings view and laying hold of Christ making me now have supernatural thoughts and delights for this a man may have then certainly my spirit may conclude that I am blessed for saith the Scripture Blessed is the man whom thou chusest and causest to come unto thee But some like Dreamers do dream of this only I know not on what grounds but do I this waking with my whole soul doth my spirit testifie it upon good grounds why then I may rest upon it it is as sure as may be Thus much is the testimony of our spirit Now it is clear how faith is wrought briefly two ways which the Lord useth to bring a man to the survey of those grounds upon which our spirit doth witness First he works upon the understanding Secondly On the will and affections It is a strange thing to consider how this work is begun and finished so that we may say hereof as the Lord poseth Job in Job 38.37 Who hath put wisdom in the inward parts Or who hath given understanding to the heart And in another place Where is the way where light dwelleth and as for darkness where is the place thereof First God enlightens the understanding with the thunderings of the Law when he shews a man such a sight as he could not have believed and convinceth hem in general that his estate is not good that without mercy Hell attends him this is a flash of Lightning from Mount Sinai Secondly comes a Thunder-clap laying all down laying flat the will and affections dejecting a man so that this first secret work of faith is a captivating of the understanding will and affections Now the act both of the understanding and the will is set forth in this case Hebr. 11.13 These all died in faith not having received the promises but having seen them afar off were perswaded of them and embraced them c. In this Scripture is set down the two hands and arms of faith First believing Christ out of sight Secondly laying hold and embracing the promises They in the old Testament did not receive Christ in the flesh and so are said to look afar off as the Apostle speaks 1 Pet. 1.8 Whom ye having not seen ye love in whom though now ye see him not yet believing ye rejoyce c. But the Apostle adds they were perswaded of the promises and embraced them This is the work of the spirit upon the understanding convincing the soul of sin shewing there is a remedy tells the soul all is marvellous true that God hath revealed in his word and then draws to this conclusion Christ came to save sinners whereof I am chief therefore he came to save me Yet all this while the will may be stubborn and rebellious and the affections disordered therefore here comes in the second arm of faith not only being perswaded of the word as a word of truth but as a good promise of good things to me so that here is another degree of the working of the spirit to compel the will and affections so sweetly grace having removed that perversness and disorder which governed them before Now this gentle enforcing and often
Christ. If we would have comfort therefore let us mark the knocking of the spirit and not grieve him by withstanding holy motions and then we shall find him sealing up our salvation witnessing with our spirits that we are the children of God Men you see wait for the wind and not the wind for them otherwise they may wait long enough before they reach home so must we watch the knocking 's of Christ and let him in that his spirit may seal us up to the day of Redemption Thirdly Another thing the true witness of the spirit leaves behind it is Love It makes a man more inflam'd with love to God If a man do not love God more after such an enlightening it is false and counterfeit Psalm 116. I will love thee dearly O Lord my God because thou hast heard my voice And says the Apostle 2 Cor. 5.14 The love of Christ constraineth us And therefore if we be obedient Sons we will shew it in loving and honouring our Father more and more as the Prophet speaks Malach. 6. A Son honoureth his Father and a servant his Master if then I be a Father where is mine honour These are the trials before and after a true illumination to try it from the counterfeit which that we may always find and observe in our selves Let us pray O Lord our God c. FINIS A TABLE TO THE SERMONS A ACceptation and Affiance two acts of Faith 95 Active Obedience See Obedience Aggravations of sin 37 A temporary Believer desires Christ only in Affliction 119 120 Assurance no part of justifying faith 97. It is attainable 150. Why so many Christians want it 141 B. BAptism what it obliges to 23. It hath not its full effect till the day of our death ibid. To believe is a hard matter 22 96 To believe is our duty 88 Five words or Scripture-ways that God uses to perswade sinners to Believe in Christ viz. General Proclamation 86. Special invitations 87. Entreaties 87. Commands 88. Threatnings 89 To Believe is to come to Christ 111 It is exprest by Hungring and Thirsting 113 A Believer's case like the Beggars 114 A true Believer distinguished from a Temporary 1. by the ground of his desires 119. 2. by his desiring Grace as well as Mercy 122. 3. by his Love to God 122 A Believer's privilege 150 C. GOd Calls sinners to Christ by five words 86 Christ's equality with God 68. It renders his Humiliation the greater and more meritorious 68 Christ's Humiliation the extent degrees and particulars of it 69 72. Part of his Humiliation to be God's Servant 74. He was a Servant on earth in respect of men 70. Vsed and valued at the rate of a bondman 71 Christ's sufferings the more meritorious because voluntary 74 Christ's Active Obedience in the course of his life 74. his Humiliation and sufferings from his Conception to his death described 75 c. Christ's death described in the Accursedness of it 78. in the shame of it 78. in the painfulness of it 78 Christ suffered not the pains of Hell proved 80. yet he suffered in his Soul immediately from God 80 Whether Christ takes away all the sins of the world 83 Christ's being offered for us no comfort unless he be offered to us 66 That Christ died sufficiently for all is an improper speech 66 To receive Christ what 84. Christ offered freely 83 86. He that hath a will to receive Christ hath a warrant to receive him 86 Christ the proper and immediate Object of justifying Faith 93. Christ loved and valued above all by true believers 96. Christ and the Cross go together in this life 96 Christ very compassionaee 111 Christ is our peace 149 To be a Christian indeed is no easie maâ—ter 96 Civil Righteousness See Morality Men deceived by Comparing themselves with others 20. and with themselves 20 The Conditions of Faith and Obedience required hinder not the freedom of Gospel Grace 80 92 Confession of sin necessary and why 114 Carnal Confidence as to our spiritual estate dangerous the vain grounds of it discovered 19 Conscience one of the Tormentors in Hell 62 Peace of Conscience See Peace Conviction necessary to Conversion 17 33 Conviction a work of Gods Spirit 109 Two hindrances of Conversion 2 A limited time for it 4 Crucifying a Cursed Shameful Painful death 77. The manner of it 79 The Curse follows sin 40 The Curses attending an unregenerate man in this life 48 c. The Curses on his Soul 51 The Curses at his death 53 Custom in sin hardens the heart 12 D. DAy of grace limited 45 15. The folly and danger of neglecting it 13 Death the wages of sin 45. The comprehensiveness of the word Death 48 Death terrible 45. The terribleness of Bodily Death set forth in three particulars 53 c. What the first and second Death is 48 The Death of Christ described 78 c. Death-bed Repentance See Repentance Deferring Repentance dangerous 7. The reasons of Carnal mens Deferring Râ—pentance 9 c. The vanity of them ibid. Desires after Christ may be stronger in Tâ—mporaries than in true believers 119 120 The Devil takes possession of those whom God leaves 43 44 The Reason of Christians Doubting 141 E WHat use to make of the Doctrine of Election and Reprobation 15 Encouragements for sinners to come to Christ 86 Examination of a mans self See Self-Examination F. FAith why required to the receiving of Christ since he is a free gift 84 Faith consists not in a mans being perswaded that God is his God and that his sins are pardoned 86 91. It s proper and immediate Object is not that forgiveness of sins but Christ 93 Faith must have a ground for it out of the word 91. What Faith justifies 118 c. Faith justifies not as a vertue but in respect of its object 93. Faith justifies not as a Habit but as an act 132. The Acts of Faith 94. By what sins the Acts of Faith are hindred 92. How those obstructions are removed ibid. Faith an instrument to receive Justification not to procure it 135 140 Why Faith chosen for an instrument of justification rather than any othâ—r grace 141. A weak Faith justifies as much as a strong 140. yet a strong Faith is to be laboured for and why 140 How Faith alone justifies 140 Faith may be certainly known There may be Faith where there is no feeling 90 96 113 128. Faith strongest when sense least 147 Encouragements to Faith 86 Carnal Fear its sinfulness and danger 56 57 Men apt to Flatter themselves as to their spiritual estate 18 Five false glasses that cause this self Flattery 18 c. Forgiveness of sins not a distinct thing from Imputation of Righteousness 85 c. Forgiveness is properly of sins past only 125. It is one continued act 131. and therefore may be prayed for by a justified person ibid. Forgiveness frees from guilt and punishment 133 God forsakes none till they forsake him 44 True believers forsake