and planks and parts thereof so closely fastned into one another that no water might get in to drown it And in the Tabernacle all the Curtains thereof were to be coupled together into one another Exod. 26.3 Christ is all for unitie and joyning things into one Two natures united in one person two parties reconciled by one Mediatâ—r Two people concorporated into one Church one family one father one seed one head one faith one hope one love one worship one body one spirit one end and common salvation Christ is not loves not to be divided This is a fundamentall requisite unto the growth of the Body the preservation of its unity The building must be fitly framed together if you would have it grow into an holy Temple to the Lord Eph. 2.21 Col. 2.19 when there was most unity there was greatest increase in the Church when they were All of one accord of one heart and one soule then the Lord added to the Church daily such as should be saved Act. 2.46 47. They that cause divisions and dissentions doe not serve the Lord Iesus and therefore they cannot but hinder the progresse of his Gospel Rom. 16.17 18. As in the naturall so in the mysticall body solutio continui tendeth to the paining and grieving of that spirit by which the Body lives Eph. 4.30 31. and by consequence hinders the growth of it Our growth is by the Apostle distributed into growth in knowledge and growth in grace 2 Pet. 3.18 and divisions in the Church are of themselves great hinderances unto both these unto knowledge because the most usuall breaches in the Church arise out of diversities of opinion publickly asserted and insisted on by the authors and followers of them And though accidentally where truth is embraced it is held with more care and searched into with more accuratenesse because of the errors that oppose it as the fire is hottest in the coldest weather yet corrupt doctrine being of the nature of a weed or canker to spread and eat further and further it must needs consequently hinder the spreading and in that kinde the growth of knowledge Nor doth it lesse hinder the growth of grace for while the people of God are all of one heart and of one way then all their Communion runnes into this one designe of mutually edifying comforting supporting encouraging one another in their holy faith but when they are divided and broken into faction by different judgements if there be not a greater abundance of humility and spirituall wisedome the spirits of men runne out into heates and passions and into perverse disputes and meer notinall contentions which have ever beene diminutions unto the power of godlinesse 1 Cor. 3.3 4. When there are schismes in the body the members will not have care one of another 1 Cor. 12.25 Greatly therefore even for this one cause are the sad and dangerous divisions of these times to be lamented when men make use of civill troubles to disturbe yea to teare asunder the unity of the Church when they set up as in the times of the Donatists Altar against Altar and church against Church and make secessions from the common body and then one from another to the infinite content and advantage of the common Enemies of our Religion and hazard of it It were a blessed thing if wee were in a condition capable of the Apostles exhortation To speake all the same thing to be perfectly joyned in the same minde and in the samâ— judgement to be of one minde and to live in peace 1 Cor. 1.10 2 Cor. 13.11 But if that cannot be attained unto let us yet all learn the Apostles other lesson wherein wee are otherwise minded to depend upon God for revealing his will unto us and whereunio we have attained to walke by the same rule to minde the same thing to remember that every difference in opinion doth not ought not to dissipate or dissolve the unity of Gods church Even in Corinth where the people were divided into severall parties yet they continued one Church 1 Cor. 11.18 The body thus constituted and compacted for the increase thereof 1. Here are members severally distinct from one another some principall others ministeriall all concurring differently unto service of the whole If the heart should bee in the head or the liver in the shoulder if there should be any unnaturall dislocation of the vitall or nutritive parts the body could not grow but perish The way for the church to prosper florish is for every member to keep in his own rank and order to remember his own measure to act in his owne sphere to manage his particular condition and relations with spirituall wisedome and humility the eye to doe the work of an eye the hand of an hand Say not as Absolom If I were a Iudge I would doe Iustice 2 Sam. 15.4 But consider what state God hath set thee in and in that walke with God adorn the profession of the Gospel Rom. 12.3 1 Cor. 12.8.11.29 30. 2 Cor. 10.13 14. Eph. 4.7 Remember Vzzah it was a good work he did but because he did it out of order having no call God smote him for his error 2 Sam. 6.6 7. There are excellent works which being done without the call of God doe not edifie but disturbe the body Rom. 10.15 Heb. 5.4 every man must walk in the church as God hath distributed and called and every man must in the calling wherein he was called abide with God 1 Cor. 7.17 20 24. 2. Here are joynts and ligaments so fastning these members together that each one may be serviceable to the increase of the whole 1 Col. 2.19 There are bands which joyne the body to the head without which it can neither grow nor live namely the Spirit of Christ and faith in him 1 Cor. 6.17 Rom. 8.9 Eph 3.17 and there are Bands which joyne the parts of the Body unto one another as namely the same holy Spirit 1 Cor. 12.13 which Spirit of grace stirreth up every member to seek the growth and benefit of the whole 1 Cor. 12.25 26. The same sincere love and truth which each member beareth unto all the rest this is called a bond of perfectnesse Col. 3.14 and the bond of peace Eph. 4.3 Now love is a most communicative grace it will plant and water and feed and spend it selfe for the good of the whole it will deny it selfe to serve the body as Christ did Gal. 5.13 3. Here is a measure belonging unto every part some are in one office others in another some have one gift others another and all this for the perfecting of the Saints Eph. 4.11 12. 1 Cor. 12.4 11. one is able to Teach another to Comfort a third to Convince a fourth to Exhort a fifth to Counsell and every one of these are to be directed unto the edification and growth of the wâ—ole Rom. 12.3 8. Eph. 4.7 The Apostle saith that we are fellow Citizens
seems to be expounded Psal. 103.3 and that which is called Healing in one place is called forgivenesse in another if we compare Mat. 13.15 with Mark 4.12 Secondly by a spirituall and effectuall Reformation purging the conscience from dead workes making it strong and able to serve God in new obedience for that which Health is to the body Holinesse is to the soul. Therefore the Sun of righteousnesse is said to aâ—ise with Healing in his wings Mal. 4.2 whereby we are to understand the gracious influence of the Holy Spirit conveying the vertue of the blood of Christ unto the conscience even as the beames of the Sunne doe the heat and influence thereof unto the earth thereby calling out the herbs and flowers and healing those deformities which winter had brought upon it Thirdly by removing and withdrawing of judgements which the sinnes of a people had brought like wounds or sicknesses upon them So Healing is opposed to smiting and wounding Deut. 32.39 Iob 5.18 Hos. 6.1 2. Ier. 33.5 6. Fourthly by comforting against the anguish and distresse which sinne is apt to bring upon the conscience For as in Physick there are Purgatives to cleanse away corrupt humours so there are Cordials likewise to strengthen refresh weak and dejected Patients and this is one of Christs principal workes to binde and heale the broken in heart to restore comforts unto mourners to set at liberty them that are bruised and to have mercy upon those whose bones are vexed Psal. 147 3. Isai. 57.18 19. Luke 4.18 Psal. 6.2 3. I am not willing to shut any of these out of the meaning of the Text. First because it is an answer to that rayer Take away All iniquity The All that is in it The Guilt the staine the power the punishment the anguish whatever evil it is apt to bring upon the conscience Let it not doe us any hurt at all Secondly because Gods works are perfect where he forgives sinne he removes it where he convinceth of righteousnesse unto pardon of sinne he convinceth also of judgement unto the casting out of the prince of this world and bringeth forth that judgement unto victory Matth. 12.20 Their Back-sliding Their praier was against All iniquity and God in his answer thereunto singleth out one kinde of iniquity but one of the greatest by name And that first to teach them and us when we pray against sinne not to content our selves with generalities but to bewaile our great and speciall sinnes by name those specially that have been most comprehensive and the Seminaries of many others Secondly to comfort them for if God pardon by name the greatest sinne then surely none of the rest will stand in the way of his mercy if he pardon the Talents we need not doubt but he will pardon the pence too Paul was guilty of many other sinnes but when he will magnifie the grace of Christ he makes mention of his great sinnes A blasphemer a persecutor injurious and comforts himselfe in the mercy which he had obtained against them 1 Tim. 1.13 Thirdly to intimate the great guilt of Apastacie and rebellion against God After we have known him and tasted of his mercy and given up our selves unto his service and come out of Egypt and Sodome then to looke back againe and to be false in his Covenant this God lookes on not as a single sinne but as a compound of all sinnes When a man turnes from God he doth as it were resume and take home upon his conscience All the sinnes of his life again Fourthly to proportion his answer to their repentance They confesse their Apostasie they had been in Covenant with God they confesse he was their first husband Hos. 2 7. and they forsooke him and sought to Horses to Men to Idols to vanitie and lies this is the sin they chiefly bewaile and therefore this is the sinne which God chiefly singles out to pardon and to heale them of This is the great goodnesse of God toward those that pray in sincerity that he fits his mercy ad Cardinem desiderii answers them in the maine of their desires lets it be unto them even as they will I will love them freely This is set downe as the fountaine of that Remission Sanctification and Comfort which is here promised It comes not from our Conversion unto God but from Gods free love and grace unto us And this is added first to Humble them that they should not ascribe any thing to themselves their Repentance their prayers their covenants and promises as if these had been the means to procure mercie for them or as if there were any objective grounds of lovelines in them to stirre up the love of God towards them It is not for their sake that he doth it but for his own The Lord sets his love upon them because he loved them Deut. 7.7 8. not for your sakes doe I this saith the Lord God be it known unto you Ezek. 36.22.32 He will have mercy because he will have mercy Rom. 9.15 Secondly To support them above the guilt of their greatest sinnes Men think nothing more easie while they live in sinne and are not affected with the weight and hainousnesse of it then to beleeve mercie and pardon But when the soule in conversion unto God feeles the heavie burden of some great sinnes when it considers its rebellion and Apostacie and backesliding from God It will then be very apt to think God will not forgive nor heale so great wickednesse as this There is a naturall Novatianisme in the timerous conscience of convinced sinners to doubt and question pardon for sinnes of Apostacie and falling after repentance Therefore in this case God takes a penitent off from the consideration of himself by his own thoughts unto the height and excellencie of his Thoughts who knowes how to pardon abundantly Isay. 55.7 8 9. Ier. 29.11 Ezek. 37.3 Nothing is too hard for love especially free-love that hath no foundation or inducement from without it self And because we reade before Hos. 8.5 That Gods Anger was kindled against them therefore he here adds that this also should be turned away from them Anger will consist with love we finde God Angrie with Moses and Aaron and Miriam and Asa and he doth sometimes visit with rodds and scourges where he doth not uâ—terly take away his loveing kindenesse from a people Psal. 89.32.33 A man may be angrie with his wife or childe or friend whom he yet dearly loveth And God is said to be thus Angry with his people when the effects of displeasure are discovered towards them Now upon their Repentance and Conversion God promiseth not onely to love them freely but to clear up his Countenance towards them to make them by the Removall of Judgements to see and know the ftuits of his free love and bounty unto them When David called Absolom home from banishment this was an effect of love but when he said let him not see my face this
with the Saints Eph. 2.19 Now as amongst fellow Citizens there useth to be an intercourse of mutuall negotiation one man hath one Commodity and another another and these they usually bartar withall So amongst the Saints one man is eminent in one grace another in another and according to their mutuall indigencies or abilities they doe interchangeably minister to one another towards the growth of the whole And this is that which is here further requisite to the encrease of the Body called 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The supply of service and the supply of nourâ—shment which one part affords unto another and so to the whole This is principally from the Head to the members called by the Apostle The supply of the Spirit of Iesus Christ Phil 1.19 Of whose fulnesse wee receive grace for grace Ioh. 1.16 into whose image we are transformed from glory to glory 2 Cor. 3.18 but it is proportionably between the members amongst themselves for as severall particular ingredients make up one cordiall and severall instruments concurre to the perfâ—cting of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consummate work and the beauty of every thing ariseth out of the varietie and order and mutuall serviceablenesse that the parts thereof have unto one another So is it in the Church too which Christ hath so tempered together that they might all stand mutually in need of one another Therefore we finde the Saints in Scripture communicating to one another their experiences temptations deliverances comforts for their mutuall edification Psal. 34. â— 6. Ioh. 1.41 45. Ioh. 4. â—9 2 Cor. 1.4 6. Phil. 1.12 13 14. Col. 2.1 2. And Gods dealings with Saints in particular are therefore registred in the Scripture both that we might learn that way of building up one another and that by their examples we might support our faith and through patieâ—ce and experience of the Scripture have hope because what hath been done unto one is in the like condition applicable unto everie other Iam. 5.10 11 17. Rom 15.4 1 Cor. 10 6. Heb. 13.5 5. After all this there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an effectuall working a vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faculty to forme and to concoct the matter which hath been subministred unto life and nourishment which is the work of faith and of the Spirit of Christ whereby the soule of a Believer being sensible of want desirous of supply and pressing forward unto perfection doth sweetly close with whatsoever the measure of any other part hath communicated unto it converâ—ing it into growth and nourishment to it selfe which the Apostle calls the mixing of the word with faith Hebr. 4.2 Now Fourthly He promiseth that the beauty of his Church shall be as the Olive tree that as she should have the glory of the Lilly the strength and extension of the Cedar so this spreading should not be a vain ostentation but should have joyned with it the flourishing and fruitfulnesse of the Olive Now the honour of the Olive tree standeth in two things Perpetuall greennesse and most profitable fruit which serveth both for light to cause the Lamp to burn Exod. 27.20 and for nourishment to be eaten Levit. 6.15 16. in the one respect it is an embleme of peace it maketh the face shine Psal. 104.15 and in the other it is an embleme of grace and spirituall gifts 1 Ioh. 2.20 These are the two most excellent benefits which God promiseth unto his people He will speak peace unto them Psal. 85.8 Isa. 32.17 and he will give them grace and glory Psal. 84.11 And as he promiseth so should we practice these things and learne to beautifie the Gospel of Christ first with our good works as the fruits of his grace Ioh. 15.8 Secondly with our spirituall joy and comfort as the fruits of his peace That others seeing the light and shining forth of a serene calm and peaceable conscience in our conversation may thereby be brought in love with the wayes of God These two do mutually cherish and increase one another The more conscience we make of fruitfulnesse the more way do we make for peace when the waters of lust are sunk the Dove will quickly bring an Olive branch in and the more the peace of God rules in the heart the more will it strengthen the conscience and care of obedience out of these considerations first out of thankfulnesse for so great a blessing secondly out of fear to forfeit it thirdly out of wisdome to improve and encreâ—se it Fifthly He promiseth that his Church shall be as the smell of Lebanon and that the sent of it shall be as the wine of Lebanon as elsewhere we finde her compared to a garden of spices Cant. 4.12 14. shee shall be filled with the sweet savour of the Gospel of Christ. Thanks be unto God saith the Apostle which alwayes causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place for we are unto God a sweet savour of Christ 2 Cor. 2.14 15. where there are two Metaphors one of a sweet oyntment the other of a triumph The Name of Christ is compared to an ointment Cant. 1.3 and preaching of the Gospel which is making mâ—nifest the savour of this oyntment is called the bearing of Christ's Name Act. 9.15 Now this sweet savour is annexed unto a Triumphall solemnity because in all times of publick joy they were wont to anoint themselves with sweet oyl which is therefore called Olâ—um laetitiae the oyl of gladnesse Psal. 45.7 8. Isa. 61.3 For in times of mourning they did abstaine from sweet oyntments 2 Sam. 14.2 Dan. 10.2 3. The Gospel therefore being a message of great joy Luk. 2.10 a leading of captivity captive and the meanes whereby Christ rideth forth gloriously conquering and to conquer Psal. 45.3 4. Psal. 110.2 Revel 6.2 therefore they who brought these good tydings are said to be as a sweet savour whose lips drop sweet smelling myrrhe Cant. 5 1â— and whose Doctrine is compared to the powders of the Merchant Cant. 3.6 and the time of the Gospel is called an accepted time a day of salvation 2 Corinth 6.2 that is a time of singular joy and solemnity a continuall Easter or festivall 1 Cor. 5.7 8. and herewithall he promiseth likewise That his people should offer up spirituall incense and services unto him in prayers thanksgivings almes and good workes Ezek. 20.41 And as he promiseth so we should practice these things our care should be to let our lips and lives breathe forth nothing but grace and edification Col. 4.6 To be frequent in the spirituall Sacrifices of prayer thanksgiving and good works which may be as an odour of a sweet savour in the nostrils of God Phil. 4.18 Revel 8.4 To labour to leave behinde us a good name not out of vaine glory or an empty ambitious affectation of honour but out of the conscience of an holy life which
the aide of God for it is he that worketh in us both to will and to do Phil. â— 11.12.13 when we Covenant to turn unto God we must withall pray unto him to turne us Lam. 5.21 Ier. 31. God commands us to turn our selves and to make us a new heart and a new spirit that we may live Ezek. 18.30.31 32. but withall he telleth us that it is hee who gives us one heart and one way and a new spirit that we may walk in his Statutes Ezek. 11.19.20 Ier. â—2 39 He giveth us posse velle agere proficere the power to make us able the heart to make us willing the Act to walk the proficiency to improve the perseverance to finish and perfect holinesse David cannot run in the way of Gods Commandements till he enlarge his heart Psal. 119.32 nothing can finde the way to heaven but that which comes first from heaven Ioh. 2.13 wee cannot give unto God any thing but of his own Who am I saith David and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee 1 Chron. 29.14 For the further understanding of this point and of the sweet concord and concurrence betweene the will of man converted and the effectuall grace of God converting wee shall set down these few propositions 1. That there is in man by nature a power or faculty which wee call Free will whereunto belongeth such an indifferency and indeterminacy in the manner of working that whether a man will a thing or â—ill it choose it or turne from it hee doth in neither move contrary to his owne naturall principles of working A stone moving downward doth move naturally upward contrary to its nature and so violently But which way so ever the will moves it moves according to the condition of its created being wherein it was so made as when it chose one part of a contradiction it retained an inward and fundamentall habitude unto the other like those gates which are so made as that they open both wayes So that as the tongue which was wont to sweare or blaspheme when it is converted doth by the force of the same faculty of speaking being newly sanctified utter holy and gracious speeches so the will which being corrupted did chuse evill and only evill being sanctified doth use the same manner of operation in chusing that which is good the created nature of it remaining still one and the same but being now guided and sanctified by different principles This wee speak onely with respect to the naturall manner of its working for if we speake of liberty in a morall or theologicall sense so it is certaine that the more the will of man doth observe the right order of its proper objects and last end the more free and noble it is the very highest perfection of free will standing in an immutable adherency unto God as the ultimate end of the creature and all ability of receding or falling from him being the deficiency and not the perfection of Free-will And therefore the more the will of man doth cast off and reject God the more base servile and captive it growes In which sense we affirme against the Papists that by nature man since the fall of Adam hath no Free-will or naturall power to beleeve and convert unto God or to prepare himselfe thereunto 2. In man fallen and being thereby universally in all his faculties levened with vitious and malignant principles there is a native privitie and corrupt force which putteth forth it selfe in resisting all those powerfull workings of the word and spirit of grace that oppose themselves against the body of sinne and move the will unto holy resolutions for the wisedome of the flesh cannot bee subject unto the Law of God Rom. 8.7 The flesh will lust against the spirit as being contrary thereunto Gal. 5.17 an uncircumcisied heart will alwayes resist the holy spirit Act. 7.51 there is such a naturall antipathy between the purity of the word and the impurity of the will of man that he naturally refuseth to heare and snuffeth at it and pulleth away the shoulder and hardneth the heart and stoppeth the eare and shutteth the eyes and setteth up strong holds and high reasonings against the wayes of God and is never so well as when he can get off all sight and thoughts of God and be as it were without God in the world Ier. 5.3.6.10.17.23.19.15 Mal. 1.13 2 Chron. 36.16 3. According to the degrees and remainders of this naturall corruption so farre forth as it is unmortified and unsubdued by the power of grace this originall force doth proportionably put forth it selfe in withstanding and warring against the Spirit of God even in the regenerate themselves A notable example whereof wee have in Asa of whom it is said that he was wroth with Hanani the Seer and put him in a Prison-house and was in a rage with him when hee reproved him for his carnall confidence 2 Chron. 16.10 and the Apostle doth in many words both state and bewaile the warring of the Law of his members against the law of his minde so that when hee did with the one serve the law of God hee did with the other serve the law of sinne and was unable to doe the thing which hee would and the evill which he would not he did doe by the strength of sinne that dwelled in him â— Rom. 7.14 15. 4. We are to distingish of the will of God which is set forth in Scripture two manner of wayes There is voluntas signi or that will of God whereby he requires us to work and which he hath appointed to bee observed by us His will signified in precepts and prohibitions This is the will of God saith the Apostle even your sanctification 1 Thess. 4.3 So we are said to prove to try to doe Gods will or that which is pleasing in his sight Matth. 7.21 Rom. 12.2 Ioh. 8.29 and there is voluntas beneplaâ—iti the will of his purpose and counsell according unto which hee himselfe in his owne secret and unsearchable good pleasure is pleased to work for hee worketh all things after the counsell of his owne will Eph. 1.11 whatsoever the Lord pleaseth that he doth in heaven and earth Psal. 135.6 And no second causes can doe any thing else though they never so proudly break the order of Gods revealed will but what his hand and Counsell had before determined Acts 4.28 The will of Gods precept and command is every day violated resisted and broken through by wicked men unto their owne destruction How often would I and yee would not Matth. 23.37 Ierem. 13.11 But the will of Gods Counsell and purpose cannot bee resisted or withstood by all the powers of the world the Counsell of the Lord must stand and those very agents that worke purposely to disappoint and subvert it doe by those very workings
squeezed out with anguish and horror but ingenuous and penitent arising from the purpose of a pious heart that cometh like water out of a Spring with a voluntary freenesse not like water out of a Still which is forced with fire The third dutie is Wearinesse and detestation of all sin for we call not to have a thing removed till we be weary of it Thus we are taught in the Scripture to be ashâ—med and confounded to loath and abhor to judge and condemne our selves to throw sin away as a detestable thing though it be a golden or silver sin A Spirituall Judgement looks on all sin as filthy and stinking sheweth a man to himself as a vessell full of Dung Scum Excrements and makes him out of quiet till he be throughly purged For Hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kinde of that which we hate The fourth dutie is an acknowledgement of our own Impotencie to remove sin from our selves We have no more power then a slave in chains hath to get out of his bondage till another ransome him then a dead body in a grave till Christ raise it Our Iniquitie takes hold on us and keeps us down that we cannot hearken or be subject to the will of God If sin were not removed by a greater strength then our own it would most certainly sink us into Hell The last dutie is an Imploring of Gods mercie and grace that what we cannot do our selves he would be pleased to do for us In works of Art it is hard to build but easie to destroy But in works of sin though our weaknes is able to commit them yet none but Gods power is able to demolish them None but Christ is strong enough to overcome the strong Man His Person onely hath strength enough to â—eare the Curse of sin His Sacrifice onely Merit enough to make expiation for sin His Grace only vertue enough to remove the pollution of sin Though we should take Nitre and much Sope our sin would be marked still but he cometh with Refiners Fire and with Fullers Soape and can wash out all It was his onely businesse of coming into the world To destroy the works of the Devill Now the things which we pray for in this Petition are these three 1. For Remission that God would take away the condemnation of sin from us by not imputing the guilt thereof unto us but would cause it to passeover on Christ on whom he hath laid the Iniquitie of his people Such an expression the Holy Ghost useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath caused thy sin to passe over from thee to Christ 2 Sam. 12.13 which being obtained all other judgements are ipso facto removed to so far as they import proper and vindictive punishment Secondly for Sanctification That the vertue of Christs death and the grace of his Spirit may subdue the power of sin and cleanse and strengthen our consciences against the commands of it and temptations unto it Thirdly for continued Renovation that as in sanctification begun we have power against all kinds of sin so by the continuall supplies of the holy Spirit we may have further power against all degrees and remainders of sin That Christ would purifie our sin unto death as our sin did him and not give over mortifying it till his blood be revenged of it to the uttermost and our souls delivered from it to the uttermost I shall conclude the first part of the Petition with a short word of Exhortation unto this Honorable Assembly Those things which God worketh in us and bestoweth upon us by his Grace he also requireth of us by his Command Sometimes he promiseth to turn us sometimes he commandeth us to turn to him Sometimes he biddeth us put away sinne and sometimes he promiseth to take it away from us In the one shewing us what is our dutie and in the other where is our help And as this latter consideration calleth upon our Faith to pray so the former upon our obedience to work I shall therfore Right Honourable humbly offer a double Exhortation unto all of you First that every one of you would seriously endeavour to take away all iniquity from his own person And unto this there lyeth upon you a double Obligation one with relation to the safety of your own souls for whatever other honour wealth wisedome learning interest a man hath besides if sin have the predominancy they are but Satans Magazine and that man his servant to imploy them against God that gave them and the more mercies any man hath been trusted withal the heavier judgement will be poured out upon the breach of that trust Better be a wooden vessell to hold Wine then a silver vessell to hold Excrements better be a Beggar with the treasure of Gods grace then a Prince with the load of a mans own sins But there is a further tie upon you with relation unto the successe of that Honourable imployment whereunto you are called Ita nati estis ut bâ—na malaque vestra ad Rempub. pertineant God will be sanctified in all those that draw neâ—r unto him as well in civill as in sacred Administrations It is very hard for a person in whom sin rules to be constantly faithfull to any publique and honorable service For Grace onely establisheth the heart Hebr. 13.9 Achitophel a man of great wisdome fals from David Ionah a man of great valour fals from Solomon And admit he be faithfull yet the sin of his heart sends out a prohibition to the wisdom of his head and the labour of his hand he that will be a fit vessell for his Masters uses must first of all purge himself 2. Tim. 2.21 As we first cleanse a vessâ—ll before we use it When Ioshua was to negotiate a publique Reformation and to administer a publique service his filthy garment must be taken from him and he must be clothed with change of rayment Zach. 3.4 7. Let every one of you make his publique service one argument more then he had before for his necessary reformation and let the piety of your lives bear witnesse to the integrity of your honourable undertakings Secondly As you must take away sin from your selves so make it your principall work to take away iniquitie out of the Land Liberty Property Priviledges are sacred and pretious things not to be in the least manner betrayed yea in some sense we may look upon them as the Jews upon their Mossora tanquam legis pietatis sepem As a fence and mound unto Religion it self Arbitrary government would quickly be tampering in sacred things because corruption in the Church is marvellously subservient and advantagious to corruption in the State But the most Orient Pearl of this Kingdome is our Religion and the bitterest enemies unto that are our sins These are the snuffes that dim our Candlestick and threaten the removall of it these the
good one while and evill another but goodnesse is his proper and native operation he is not the author of sin that entred by the devil he is not the author of death that entred by sin but our destruction is of our selves And therefore though the Prophet say Is there any evil in the City which the Lord hath not done Yet he doth it not but onely as it is bonum justitiae good in order to his glory For it is just with God that they who run from the order of his Commands should fall under the order of his Providence and doing willingly what hee forbids should unwillingly suffer what he threatneth In one word God is the Author of All good by his grace working it the Permitter of all evill by his patience enduring it the Orderer and disposer of both by his mercy rewarding the one by his justice revenging the other and by his wisedome directing both to the ends of his eternal glory This serveth to discover the free and â—â—le working of Grace in our first conversion and the continued working of grace in our further sanctification whatsoever is good in us habitually as Grace inhering or actually as Grace working is from him alone as the Author of it For though it be certain that when we will and do our selves are agents yet it is still under and from him Certum est nos facere cum faciamus sed ille facit ut faciamus as the great champion of Grace speaketh by Grace we are that we are we do what we do in Gods service Vessels have no wine bags have no money in them but what the Merchant putteth in the bowls of the Candlesticks had no oyl but that which dropped from the Olive branches Other things which seek no higher perfection then is to be found within the compasse of their own nature may by the guidance and activity of the same nature attain thereunto but man aspiring to a divine happinesse can never attain thereunto but by a divine strength impossible it is for any man to enjoy God without God The truth of this point sheweth it in five gradations 1. By Grace our mindes are enlightened to know and beleeve him for Spirituall things are spiritually discerned 2. By Grace our hearts are inclined to love and obey him for spirituall things are spiritually approved He onely by his Almighty and ineffable operation worketh in us Et veras Revelationes et bonas voluntates 3. By Grace our lives are enabled to work what our hearts do love without which though we should will yet we cannot perform no more then the knife which hath a good edge is able actually to cut till moved by the hand 4. By Grace our good works are carried on unto perfection Adam wanting the Grace of perseverance fell from innocency it self It is not sufficient for us that he prevent and excite us to will that he co-operate assist us to work except he continually follow and supply us with a residue of spirit to perfect and finish what we set about All our works are begun continued and ended in him Lastly By Grace our perseverance is crowned for our best works could not endure the triall of justice if God should enter into judgement with us Grace enableth us to work and Grace rewardeth us for working Grace beginneth and Grace finisheth both our faith and salvation The work of holinesse is nothing but Grace and the reward of holinesse is nothing but Grace for Grace Secondly this teacheth us how to know Good from Evil in our selves what we look on as good we must see how we have derived it from God the more recourse we have had unto God by prayer and faith and study of his will in the procurement of it the more goodnesse we shall find in it A thing done may be good in the substance of the work and yet evill in the manner of doing it as the substance of a vessell may be silver but the use sordid Iehu his â—eal was rewarded as an act of Iustice quoad substantiam operis and it was punished too as an act of policy quoad mâ—dum for the perverse end A thing which I see in the night may shine and that shining proceed from nothing but rottennesse We must not measure our selves by the matter of things done for there may be Malum opus in bona materia Doeg prayes and Herod hears and Hypocrites fast and Pharisees preach but when wee would know the goodness of our works look to the fountain whether they proceed from the Father of lights by the spirit of love the grace of Christ from humble penitent filiall heavenly dispositions nothing will carry the soul unto God but that which cometh from him Our Communion with the Father and the Sonne is the triall and foundation of all our goodnesse Thirdly Thiâ— should exceedingly abase us in our own eyes and stain all the pride and cast down all the Plumes of flesh and blood when we seriously consider that in us as now degenerated from our originall there is no good to be found our wine become water our Silver dresse as our Saviour saith of the devil when he lies he speaks de suo of his own so when we do evil we work de nostro of our own and secundum hominem as the Apostle speaks According unto man 1 Cor. 3.3 Lusts are g our own our very members to that body of sin which the Apostle calleth the old man with which it is as impossible to do any good as for a Toad to spit Cordiâ—ls Men are apt to glory of their good hearts and intentions only because they cannot search them Ier. 17.11 And being carnal themselves to entertain none but carnal notions of Gods service But if they knew the purity and jealousie of God their own impotency to answer so holy a wil they would lay their hands upon their mouthes and with Iob abhor themselves and with Isaiah bewail the uncleannesse of their lips and with Moses fear and quake as not being able to endure the things that are commanded and with Ioshua acknowledge that they cannot serve God because he is holy they would then remember that the Law of God is a Law of fire Deut. 33.2 and the Tribunall of God a Tribunall of fire Ezek. 1.27 that the pleading of God with sinners are in flames of fire Isa. 66.15 16. that the triall of all our works shall be by fire 1 Cor. 3.13 that the God before whom we must appear is a consuming fire Hebr. 12.29 Goe now and bring thy straw and stubble thy drowsie and sluggish devotion thy fickle and flattering repentance thy formall and demure services into the fire to the Law to measure them to the Iudge to censure them nay now carry them to thine own conscience and tell me whether that wil not passe the
his promise If God whose promises are sure binde himselfe to perform them by his oath How much more are we bound to tye our selves by covenant unto God to doe those things which are our dutie to do unto the doing whereof we have such infirme principles as are a mutable will and an unstedfast heart For the latter our relation unto him we are His not onely by a propertie founded in his soveraigne power and dominion over us as our Maker Lord and Saviour Psal. 100.3 1 Cor. 6.19.20 but by a propertie growing out of our own voluntary consent whereby we surrender and yeeld and give up our selves unto God Rom. 6.19 2 Cor. 8.5 we are not onely his people but his willing people by the intervention of our own consent Psal. 110.3 We give him our hand as the expression is 2 Chron. 30.8 which is an allusion to the manner of Covenants or engagements Prov. 6.1.17 18. Ezek. 17.18 We offer up our selves as a free oblation Rom. 15 16. and are thereupon called a kind of first fruits Iam. 1.18 We are His as the wife is her Husbands Hos. 2.19 Ezek. 16.8 Now such an interest as this ever presupposeth a contract As in ancient forms of stipulation there was Asking and Answering Spondes Spondeo Promittis Promitto Dabis Dabo As in contract of Marriage the mutuall consent is asked and given Gen. 24.58 so it is here between God and the soul the covenant is mutuall Gen. 17.2 He promiseth mercie to be our exceeding great reward and we promise obedience to be his willing people and usually according as is the proportion of strength in our faith to beleeve Gods promises of mercy to us such is also the proportion of care in our obedience to perform our promises of duty unto him II. From our selves And here Covenants are needfull in two respects 1. In regard of the falsenes and deceitfulnes of our corrupt hearts in all spirituall duties The more cunning a Sophister is to evade an argument the more close and pressing we frame it The more vigilant a prisoner to make an escape the stronger guard we keep upon him Our hearts are exceeding apt to be false with God One while they melt into promises and Resolutions of obedience as Pharaoh and Israel did Psal. 78.34.37 and presently forget and harden again Lots wife goes out of Sodome for fear of the judgements but quickly looks back again out of love to the place or some other curiosity and distemper of minde Saul relents towards David and quickly after persecutes him again 1 Sam. 24.17.19 This is the true picture of mans Heart under a strong conviction or in a pang of devotion or in time either of sicknesse or some pressing affliction on the Rack in the furnace under the râ—d nothing then but vows of better obedience all which doe oftentimes dry sudenly away like a morning dew and whither away like Ionahs gourd Therefore both to accknowledge and prevent this miserable perfideousnesse of such Revolting Hearts it is very needfull to binde them unto God with renewed Covenants and since they are so apt with Ionah to runne away and start aside to neglect Nineveh and to flee to Tarssish necessary it is to find them out and to bring them home and as David did Psal. 57.7 to fix and fasten them to their businesse that they may not runne away any more 2. In regard of the naturall sluggishnesse which is in us unto dutie We are apt to faint and be weary when we meet with any unexpected difficulties in Gods service to esteeme the wildernesse as bad as Egypt to sit downe as Hagar did and cry to think that half way to heaven is farre enough and Almost a Christian progresse enough that baking on one side will make the cake good enough that God will accept of bankrupt-payment a noble in the pound part of our hearts and duties for all We must sometimes venture to leap the hedge for there is a Lion in the way Now to correct this Torpor this Acedia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles calls it 1 Thess. 5.14 this pusilanimitie and faint-heartednesse in Gods service we must bind them on our selves with renewed Covenants and put to the more strength because of the bluntnesse of the Iron Eccles 10.10 A Covenant doth as it were twist the cords of the Law and double the precept upon the soul. When it is onely a precept then God alone commands it but when I have made it a promise then I command it and bind it upon my self The more feeble our hands and knees are the more care we should have to bind and strengthen them that we may lift them up speedily keep them straight Hebr. 12.12 13. and the way hereunto is to come to Davids resolution I have purposed that my mouth shall not transgresse Psal. 17.3 Emptie velleities wishings and wouldings will not keep weak faculties together Broken bones must have strong bands to close them fast again A crazie piece of building must be cramped with Iron barres to keep it from tottering So if we would indeed cleave to the Lord we must bring purposes of Heart and strong resolutions to enable us thereunto Act. 11.23 Cleaving will call for swearing Deut. 10.20 As it should be our prayer so also our purpose to have hearts united to fear Gods Name Psal. 86.11 whence the phrases of preparing fixing confirming establishing rooting grounding and other like so frequently occurring in the Scripture 2 Chron. 30.19 1 Chron. 29.18 Eph. 3.17 Heb. 13.9 Iam. 5.8 III. From our Brethren that by an holy Association and spirituall confederacy in heavenly resolutions every mans example may quicken his brother and so duties be performed with more vigour and fervencie and return with the greater blessings If fire be in an whole pile of wood every stick will burn the brighter the greenest wood that is will take fire in so generall a flame Men usually have more courage in the body of an Armie where concurrent shoutings and encouragements do as it were infuse mutuall spirits into one another then when they are alone by themselves David rejoyced in but recounting the companies and armies of Gods people when they went up to Jerusalem in their solemne feasts Psal. 84.7 And therefore most Covenants in Scripture were generall and publick solemnly entred into by a great body of people as that of Asa Iosiah and Nehemiah the forwardnesse of every man whetting the face of his neighbour Prov. 27.17 IV. From the multitudes strength vigilancie malice assiduous attempts of all our spirituall enemies which call upon us for the stronger and more united Resolutions For common adversaries usually gain more by our faintnesse and divisions then by their own strength Therefore Souldiers use to take an oath of fidelitie towards their Countrey and service And Hannibals Father made him take a solemn oath to maintain perpetuall Hostility with Rome Such an Oath have
all Christs Souldiers taken and do at the Lords Supper and in solemne humiliations virtually renew the same never to hold intelligence or correspondence with any of his enemies The first thing in a Christian mans Armor mentioned by the Apostle Ephes. 6.14 is the Girdle that which binds on all the other Armour for so we read of girding on Armor Iudg. 18.11 1 King 20.11 and that there is Truth Which we may understand either doctrinally for stedfastnesse and stability of judgement in the doctrine of Christ which we professe not being carried about with every wind of doctrine but holding fast the form of sound words knowing whom we beleeve and having certainty of the things wherein we have been instructed Ephes. 4.14 2 Tim. 1.12 13. Luk. 1.4 or else Morally and practically for stedfastnesse of Heart in the faithfull discharge of those promises which we have made unto God for so faithfulnes is compared to a Girdle Isa. 11.5 whereby we are preserved from shrinking and tergiversation in times of triall and in our spirituall warfare And this faithfulnesse the more it is in solemne Covenants renewed the stronger it must needs be and the better able to bind all our other Arms upon us Christs enemies will enter into Covenants and combinations against him and his Church Psal. 2.1 2.64.5 6 83.5-8 Act. 23.12 Ier. 11.9 And our own lusts within us will many times draw from us oaths and obligations to the fulfilling of them and make them Vincula Iniquitatis contrary to the nature of an oath 1 King 19.2 Mar. 6.23 How much more careful should we be to bind our selves unto God that our Resolutions may be the stronger and more united against so many and confederate Enemies This point serveth 1. for a â—ust reproof of those who are so farre from entring into Covenant with God that indeed they make Covenants with Satan his greatest enemy and do in their conversations as it were abuse those promises and blot out that subscription and teâ—r off that seal of solemne profession which they had so often set unto the Covenant of obedience Such as those in the Prophets time who were at an agreement with hell and the grave Isa. 28.15 Men are apt to think that none but witches are in covenant with the devill because such are in the Scripture said to consult with familiar spirits Deut. 18.11 But as Samuel said to Saul Rebellion is as witchcraft 1 Sam. 15.23 Every stubborn and presumptuous sinner hath so much of witchcraft in him as to hold a kind of spirituall compact with the devill We read of the Serpent and his seed Gen. 3.15 of the Dragon and his souldiers Rev. 12.7 of some sinners being of the devill animated by his principles and actuated by his will and commands 1 Ioh. 3.8 2 Tim. 2.26 Satan tempting and sinners embracing and admitting the temptation upon the inducements suggested hath in it the resemblance of a covenant or compact There are mutuall agreements and promises as between Master and Servant one requiring work to be done and the other expecting wages to be payed for the doing of it As in buying and selling one bargains to have a commodity and the other to have a price valuable for it Thus we read in some places of the service of sin Ioh. 8.34 Rom. 6.16 2 Pet. 2.19 and in others of the wages belonging unto that service Heb. 11.25 2 Pet. 2.15 Iud. v. 11· and elsewhere of the Covenant bargain and sale for the mutuall securing of the service and of the wages 1 Reg. 21. â—5 Wicked men sell themselves chaffer and grant away their time and strength and wit and abilities to be at the will and disposall of Satan for such profits pleasures honors advantages as are laid in their way to allure them and thus do as it were with cords bind themselves unto sin Prov. 5.22 Ahab bought Naboths vineyard of the devill and sold himself for the price in that purchase Balaam against the light of his own conscience and the many discoveries of Gods dislike never gives over his endeavours of cursing Gods people till he had drawn them into a snare by the Midianitish woman and all to this end that he might at last overtake the wages of iniquity which he ran so greedily after Numâ— 22. â—5 â—1 Numb 23.1.14.29 Numb 31.16 Mic. 6.5 Rev. 1.14 2 Pet. 2.15 Iesabel binds her self by an oath unto murther 1 Kin. 19.2 Iudas makes a bargain for his Masters blood and at once sels a soul and a Saviour for so base a price as thirtie pieces of silver Matth. 26.15 Profane Esau make merchandize of his birâ—hright whereunto belonged the inheritance or double portion the princely power and the office of priesthood the blessings the excellencie and the government Gen. 49.4 2 Chron. â—9 3 all which he parts with for one morsel of meat Heb 12.16 being therein a type of all those profane wretches who deride the wayes of godlinesse and promises of salvation drowning themselves in sensuall delights and esteeming Heaven and Hell salvation and perdition but as the vain notions of melancholie men having no other God but their belly or their gain Phil. 3.19 1 Tim. 6.5 So much monstrous wickednesse is there in the hearts of men that they adde spurs and whips unto an horse which of himself râ—sheth into the battell when the tide of their own lusts the streame and current of their own head-strong and impetuous affections do carry them too swiftly before they yet hoise up sail and as it were spread open their hearts to the winds of temptâ—tion precipitating and urging on their naturall lusts by voluntarie engagements tying themselve yet faster to miserie then Adam by his fall had â—â—ed them and making themselves not by nature onely but by compact the children of wrath One makes beforehand a bargain for drunkennesse another contrives a meeting for uncleannesse a third enters into a combination for robbery and cozenage a fourth makes an oath of revenge and malice like Ananias and Saphira they agree together to tempt the Spirit of the Lord. Act. 5.9 Like Sampsons Foxes joyn together with firebrands to set the souls of one another on fire as if they had not title enough to Hell except they bargained for it anew and bound themselves as it were by solemne obligations not to part with it again O that every presumptuous sinner who thus sels himself to do wickedly would sâ—riously consider those sad encumbrances that go along with this his purchace Those who would have estates to continue in such or such a succession as themselves had preintended have sometimes charged curses and execrations upon those who should alienate or go about to alter the property and condition of them These many times are causlesse curses and do not come But if any man will needs make bargains with Satan and be buying of the pleasures of sin he must know that there goes a curse from heaven along with
goodnes of God in forgiving giving saving honouring us is one of the principall foundations of sincere obedience Then the Soule will thinke nothing too good for God that hath shewed himselfe so good unto it What shall I render unto the Lord for all his benefits saith the Prophet David Psal. 116.12 and a little after it followes O Lord truly I am thy servant I am thy servant and the Son of thine Handmaide that is an Home-borne servant thine from my mothers wombe It is an allusion to those who were borne of Servants in the House of their Masters and so were in a condition of Servants Paâ—tus sequitur ventâ—em If the mother be an Handmaide the childe is a Servant too and so the Scripture calleth them filios domus children of the house Gen. 14. 14 15 3 17 12. Lev. 22 11. Ecclesi 2.7 His heart being enlarged in thankfulnesse presently minded him of the deep ingagements that did bind him unto Service even from the wombe True filiall and Evangelicall obedience ariseth from faith and love Faith shewes us Gods love to us and therby worketh in us a Reciprocal love unto him We love him because he loved us first 1 John 4.19 This is the only thing wherein a Servant of God may answer him and may de simili mutuam rependere vicem as Bernaâ—d speakes returne back unto God what he gives unto him If he be angry with me I must not be angry again with him but feare and tremble and begge for pardon If he reprove me I must not reprove but justifie him If he judge me I must not judge but adore him But if he love me I must take the boldnes to love him againe for therefore he loves that he may be loved And this love of ours unto Christ makes us ready to do every thing which he requires of us because we know that he hath done much more for us then he requireth of us The love of Christ saith the Apostle constraineth us because we thus judge that if one dyed for all then were all dead that is either dead in and with him in regard of the guilt and punishment of sin so as to be freed from the damnation of it or dead by way of conformity unto his death in dying unto sinne and crucifying the old man so as to shake off the power and strength of it And the fruite of all both his dying and our loving is this That we should not live unto our selves but unto him that dyed for us and rose again Thus love argues from the greater to the lesser from the greatnes of his work for us to the smalnes of ours unto him If he died to give us life then we must live to doe him Service Feare produceth onely servile unwilling performances as those fruites which grow in Winter or in cold Countries are sowre unsavoury and unconcocted but those which grow in Summer or in hotter Countries by the warmth and influence of the Sun are sweet and wholesome such is the difference between those fruits of obedience which feare and which love produceth The most formall principle of obedience is love and the first beginings of love in us unto God arise from his mercies unto us being thankfully remembred this teacheth the soule thus to argue God hath given deliverances unto me and should I breake his Commandements Ezra 13.14 Christ gave himselfe to redeeme me from all iniquity and to make me in a speciall manner his owne therefore I must be zealous of good workes Tit. 2.14 therefore I must shew forth the vertues of him that called me out of darkenes into his marvellous Light 1 Pet. 2.9 No more frequent more copious common place in all the Scriptures then this to call for obedience and to aggravate disobedience by the consideration of the great things that God hath done for us Deut. 13.20 21 11 7 8 29 32 6 7. Iosh. 24.2 14. 1 Sam. 12.24 Isay. 1 2. Ier. 2.5 6. Hos. 2.8 Mic. 6.3 5. In the Law a Ransomed man became the Servant of him that bought and delivered him and upon this argument the Apostle calls for obedience Ye are not your owne but you are bought with a price therefore glorifie God in your body and in your spirits whâ—ch are Gods 1 Cor. 6.19 20. We have but the use of our selves the property is his and we may do nothing to violate that V. Ut instrumentum divinae gloriae As a meanes and instrument of publishing Gods praises There is an Emphasis in the word Lips Sometimes it is a diminutive word taking away from the duty performed as Matth. 15.8 This people honour me with their lips but their heart is far from me But here it is an Augmentative word that enlargeth the duty and makes it wider I will sacrifice unto thee saith Ionah with the voice of thanksgiving Jonah 2.9 God regardeth not the sacrifice if this be not the use that is made of it to publish and celebrate the glory of his name The outward ceremony is nothing without the thankfulnes of the heart and the thankfulnes of the heart is too little except it have a voice to proclaime it abroad that other may learn to glorifie and admire the works of the Lord too It is not enough to Sacrifice not enough to sacrifice the sacrifices of thanksgiving except withal we declare his works with rejoycing psal 107.22 There is a private thankfulnes of the Soul within it self when meditating on the goodnesse of God it doth in secret returne the tribute of an humble and obedient heart back again unto him which is to praise God on the Bed and there is publick thanksgiving when men tell of the wondrous works of God in the great Congregation of his Saints Psal. 149.1.5 Psal. 26.7.12 Now here the Church promiseth this publick thanksgiving it shal not be the thankfulnesse of the heart onely but of the lips too As it is noted of the thankfull Leper that with a loud voice he glorified God Luke 17.15 The living the living shall praise thee saith Hezekiah but how should they doe it The fathers to the children shall make known thy truth Isay 38.19 There are some affections and motions of the heart that do stop the mouth are of a cold stupefactive and constringent nature as the sap staies and hides it selfe in the root while it is winter Such is fear and extremity of griefe Come saith the Prophet Let us enter into our defenced cities and let us be silent there for the Lord our God hath put us to silence Jer. 8.14 Isai. 10.14 Other affections open the mouth are of an expansive dilating nature know not how to be straitned or suppressed and of all these joy and sense of Gods mercy can least contain it self in the compasse of our narrow breast but will spread and communicate it selfe to others A godly Heart is in this like unto those flowers which shut when the Sun sets
when the night comes open again when the Sun returnes and shines upon them If God withdraw his favor and send a night of affliction they shut up themselves and their thoughts in silence but if he shine again and shed abroad the light and sense of his love upon them then their heart mouth is wide open towards heaven in lifting up praises unto him Hannah prayed silently so long as she was in bitternes of soul and of a sorrowfull spirit 1 Sam. 1 1â— 15. but as soon as God answered her prayers and filled her heart with joy in him presently her mouth was enlarged into a Song of thanksgiving Chap. 2.1 There is no phrase more usual in the Psalmes then to sing forth praises unto God it is not used without a speciall Emphasis For it is one thing to praise and another to Sing praises Psal. 146.2 This is to publish to declare to speak of abundantly to utter the memory of Gods great goodnesse that one generation may derive praises unto another as the Expressions are Psa. 145.4.7 And therefore we finde in the most solemn thanksgivings that the people of God were wont in great companies and with musicall instruments to sound forth the praises of God and to cause their joy to be heard afar off Neh. 12.27 31 43. Isai. 12.4 5 6. Ier. 31.7 This then is the force of the expression Lord when thou hast taken away iniquity and extended thy grace and favour to us we will not onely have thankfull hearts every man to praise thee by himselfe but we will have thankfull lips to shew forth thy praise we will stir up and encourage one another we will tell our children that the generations to come may know the mercy of our God This is a great part of the Communion of Saints to joyne together in Gods prayses There is a Communion of Sinners wherein they combine together to dishonour God and encourage one another in evil Psal. 64.5 Psal. 83.5.8 Prov. 1.10 11. Eve was no sooner caught her self but she became a kinde of Serpent to deceive and to catch her husband A Tempter hath no sooner made a Sinner but that Sinner will become a Tempter As therefore Gods Enemies hold communion to dishonour him so great reason there is that his servants should hold Communion to praise him and to animate and hearten one another unto duty as men that draw at an anchor and Souldiers that set upon a service use to do with mutual incouragements Isai. 2.3 Zach. 8.21 Mal. 3.16 The Holy Oyle for the Sanctuary was made of many spices compounded by the art of the Perfumer Exod. 30.23 24.25 to note unto us that those duties are sweetest which are made up in a Communion of Saints each one contributing his influence and furtherance unto them As in windes and rivers where many meet in one they are strongest and in Chaines and Jewels where many links and stones are joyned in one they are richest All good is diffusive like Leven in a lump like sap in a root it wil finde the way from the heart to every faculty of soul and body and from thence to the ears and hearts of others Every living creature was made with the seed of life in it to preserve it self by multiplying Gen. 1.1.11.12 And of all seeds that of the Spirit and the Word 1 Ioh. 3.9 1 Pet. 1.23 is most vigorous and in nothing so much as in glorifying God when the joy of the Lord which is our strength doth put it self forth to derive the praises of his Name and to call in others to the celebration of them From all which we learn 1. By what means amongst many others to try the truth of our conversion namely by the life and workings of true Thankfulnesse unto God for pardon of sin and accepting into favour Certainly when a man is converted himself his heart will be enlarged and his mouth will be filled with the praises of the Lord he will acquaint others what a good God he is turned unto If he have found Christ himself as Andrew and Philip and the woman of Samaria did he will presently report it to others and invite them to come and see Ioh. 1.41.46 Ioh. 4.29 If Zacheus be converted he receiveth Christ joyfully Luk. 19.6 If Matthew be converted he entertains him with a feast Luk. 5.29 If Cornelus be instructed in the knowledge of him he will call his kinsfolke and friends to partake of such a banquet Acts 10.24 If David be converted himself he wil endeavour that other sinners may be converted too Psa. 51.13 and will shew them what the Lord hath done for his soul. The turning of a sinner from evill to good is like the turning of a Bell from one side to another you cannot turn it but it will make a sound and report its own motion He that hath not a mouth open to report the glory of Gods mercy to his soul and to strengthen and edifie his brethren may justly question the truth of his own conversion In Aarons garments which were types of holinesse there were to be golden Bells and Pomegranates which if we may make any allegoricall application of it intimateth unto us That as a Holy life is fruitfull and active in the duties of spirituall obedience so it is loud and vocall in sounding forth the praises of God and thereby endeavouring to edifie the Church Gedeons Lamps and Pitchers were accompanied with Trumpets when God is pleased to put any light of grace into these earthen vessels of ouâ—s we should have mouthes full of thankfulnesse to return unto him the glory of his goodnesse And as that repentance is unsound which is not accompanied with thankfulnesse so that thankfulnesse is but empty and hypocriticall which doth not spring-out of sound repentance we use to say that the words of Fools are in labris nata borne in their lips but the words of wise men are E sulcâ—pectoris drawn up out of an inward judgement The Calves of the lips are no better then the Calves of the Stall in Gods account if they have not an heart in them Without this the promise here mad to God would be no other then that with which nurses deceive their little children when they promise them a gay golden new nothing Praise in the mouth without repentance in the heart is like a Sea-weed that grows without a root Like the powring of Balme and Spices upon a dead body which can never thorowly secure it from putrefaction Like a perfume about one sick of the plague whose sweet smell carries infection along with it It is not the mentioning of mercies but the improving of them unto piety which expresseth our thankfullnesse unto God Gods sets every blessing upon our score and expects an answer and returne suteable He compares Corazin and Bethsaida with Tyreâ—nd â—nd Sidon and if their lives be as bad as these their punishment shall be much heavier because the mercies they enjoyed
for it selfe into the whole man minde thoughts affections words actions fitting them all unto the holy seed that is put into them as the earth being softned and mingled with the dew is the more easily drawn up into those varieties of herbs and fruites that are fed by it Sixthly It is of a vegerating and quickning nature it causeth things to grow and revive againe therefore the Prophet cals it the dew of herbs Esay 26.19 which are thereby refreshed and recover life and beauty even so the word and spirit of grace distilling upon the soule as small raine upon tender herbs and as showres on the grasse cause it to live the life of God and to bring forth the fruits of holinesse and obedience Esay 55.10 11. Those parts of the world which are under either perpetuall frosts or perpetuall scortchings are barren and fruitlesse the earth being closed up and the sap thereof dried away by such distempers Such is the condition of a soule under wrath that hath no apprehensions of God but in frost or fire for who can stand before his cold Psal. 147.17 Who can dwell with everlasting burnings Esay 33.14 Feare contracteth and bindeth up the powers of the soule it is the greatest indisposer of all other unto regular action But when the soule can apprehend God as love finde healing in his wings and reviving in his ordnances this love is of an opening and expansive quality calling forth the heart unto duty love within as it were hastening to meet and close with love without the love of obedience in us with the love of favour and grace in God I shut and barre my doore against an Enemy whom I feare and look upon as armed to hurt me but I open wide my doores my bosome unto a friend whom I love and look upon as furnished with counsell and comfort benefits to revive me There is a kind of mutuall love between dew and the earth dew loves the earth with a love of beneficeâ—ce doing it good and earth loves dew with a love of concupiscence earnestly desiring it and opening unto it Such is the love between Christ and the soule when hee appeares as dew unto it He visites the soule with a love of mercy reviving it and the soule puts forth it selfe towards him in a love of duty earnestly coveting as well to serve as to enjoy him Lastly it is of a refreshing and comforting nature tempering the heat of those hotter Countries and so causing the face of things to flourish with beauty and delight So God promiseth to be unto his people in their troubles as a cloud of dew in the heat of harvest Esay 18.4 The spirituall joy and heavenly comfort which the peace and grace of God ministreth to the consciences of believers Rom. 15.13 5.1 Phil. 4.4 1 Pet. 1.8 is said to make the bones flourrish like an herb Esay 66.14 As on the other side a broken spirit is said to dry up the bones Prov. 17. â—2 Their soule saith the Prophet shall be as a watered garden they shall sorrow no more I will turne their mourning into joy and will comfort them Ier. 31·12 13. By all which we should learne first as to bee sensible of our owne personall and spirituall drinesse barrennesse emptinesse of fruit and peace hard hearts withered consciences guilty spirits under our own particular sinnes So in regard of the whole land to take notice of that tempest of wrath which like an East winde out of the wildernesse dryeth up our springs and spoileth our treasures as the Prophet complaines Hos. 13.15.16 and to be humbled into penitent resolutions as the Church here is If God who was wont to be as dew to our Nation who made it heretofore like a Paradise and a watered garden be now as a Tempest as a consuming fire unto it turning things upside down burning up the Inhabitants of the Earth causing our land to mourn and our joy to wither as the Prophet speaks Ioel 1.12 this is an evident sign that the Earth is defiled under the inhabitants thereof Isa. 24.4 5. Therefore as our sinnes have turned our dew into blood so our repentance must turn our blood into dew againe If ever we look to have a happy peace we must make it with God Men can give peace onely to our bodies our fields our houses our purses nor that neither without his over-ruling power and providence who alone mannageth all the counsels and resolutions of men but hee alone can give peace to our consciences by the assurance of his love which is better then life And if there should be peace in a Nation made up onely by humane prudence and correspondencies without publike repentance and through Reformation in Church in State in Families in Persons in judgement in manners it would be but like those short interims between the Egyptian plagues Exod. 8.15.9.34 A respiting only not a removing of our affliction like the shining of the Sunne on Sodom before the fire and brimstone fell upon it Gen. 19.23 24. Wee all cry and call for Peace and while any thing is left would gladly pay dear very dear to recover it againe But there is no sure and lasting purchase of it but by unfained Repentance and turning unto God this is able to give peace in the midst of warre In the midst of storme and tempest Christ is sufficient security to the tossed ship Matth. 8.24 27. This man is the peace even when the Assyrian is in the Land Mic. 5.5 Whereas impenitency even when we have recovered an outward peace leaves us still in the midst of most potent Enemies God Christ Angels Scripture Creatures Conscience Sinnes Curses all our Enemies The Apostle tels us that Lusts warre against the soule 1 Pet. 8.11 There is a strong emphasis in the word soule which is more worth then all the world nothing to bee taken in exchange for it Matth. 16.26 So long as we have our lusts unconquered we are under the wofullest warre in the world which doth not spoyle us of our blood our money our corne our cattell our houses our children but of the salvation of Immortall soules Time will repaire the ruines of other warres but eternity it self will not deliver that poor soule which is lost and fallen in the Warres of lust Therefore if you would have peace as a mercy get it from God let it be a dew from Heaven upon your conversion unto him A Kings favour is said to be as dew on the grasse Prov. 9.12 and as a cloud of the latter raine Prov. 16.15 And it would with all joyfulnesse be so apprehended if by that meanes the blessing of peace were bestowed upon these distressed Kingdomes How much more comfortable would it be to have it as a gift from God unto a repenting Nation For God can give peace in anger as well as he doth warre A ship at Sea may be distressed by a calme as well as broken by a tempest The cattell which we meane
Deut. 29.4 It is he that giveth an heart to know him Ier. 24.7 It is he that manifesteth himselfe unto those that love him Ioh. 14.21 It is he that revealeth unto us by his Spirit the things of God 1 Cor. 2.10 It is he that giveth us an understanding 1 Ioh. 5.20 and that opens the understanding to understand the Scriptures Luk. 24.45 Act. 16.14 It is he that teacheth us to call Christ our Lord Matth. 16.17 1 Cor. 12.3 for the voyce of carnall and corrupt Reason is we will not have this man to raign over us Luk. 19.14 Every man naturally frameth and shapeth his notions of doctrinall matters unto the manner of his conscience and conversation embracing that which is consonant and rejecting that which is dissonant thereunto Mic. 2.11 Esay 30.10 11. To the uncleane every thing is uncleane because the very minde and conscience of such men is defiled Tit. 1.15 This then is the first work in effectuall calling the opening of the eye of the minde rightly to conceive of the things of God of the guilt of sin of the heavinesse of wrath of the perill of perishing of the weight and moment of damnation and salvation of the things that concerne its everlasting peace of the righteousnesse of Christ of the beauties of holinesse of the exceeding abundant weight of glory of the comforts of the holy Spirit and the unspeakable and glorious joy shed forth into the heart by believing These truths the heart is so convinced of as seriously to ponder them and to fix its deepest and saddest considerations upon them 2. An act of spirituall inclining and effectuall determining the will of man to embrace the ultimate dictate of a minde thus enlightned and to make a most free spontaneous and joyfull choyce of supernaturall good things thus rightly apprehended upon a cleare and deliberate consideration of their excellency above all other things Phil. 3.8 This Act of choosing the Lord for our portion and chiefest good and of cleaving unto him we finde often mentioned in the Scripture Deut. 30.19 Iosh. 24.22 Psal. 84.10 Heb. 11.25 Act. 11.23 Psal. 119.30 31 173. for when the soule of a man is so throughly by Gods teaching convinced of the danger and misery of sinne wherein so long as a man continueth he lives onely to dishonour God and to undoe himselfe of the benefit of righteousnesse in Christ whereby he is reconciled unto God and adopted unto a glorious inheritance and of the beauty of Holinesse whereby he is conformed unto Christ his Head and fitted for the Inheritance These previous Acts of heavenly teaching are alwayes seconded with effectuall operations upon the will suteable unto themselves for the liberty of the will doth not stand in a peremptory indifferency unto any object whatsoever else there should be no liberty in heaven this is a defect and imperfection not any matter of power or fredome misera vis est valere ad nocendum But the liberty of will standeth in this that being a reasonable appetite it is apt to be led one way or another to choose one thing or another according to the dictates of reason and servato ordine sinis with subjection to that which it made appeare to bee the supreame end and happinesse of the soule for every faculty is naturally subservient to the ultimate good of that nature whereof it is a faculty and should monstrously exorbitate from its use and end if it should put forth it selfe to the destruction or refuse to close with that which is the happinesse of the soule unto wich it pertaines As soone as ever therefore the Spirit of grace doth by such a spirituall and practicall demonstration as hath been described set forth God in Christ as the supreame and most unquestionable end and happinesse of the soule there are consequently suteable impressions upon the will determining it unto operations conforme unto such a beautifull and glorious object and enlarging it to runne unto this Center to renounce all other things and to cleave onely unto this And these Acts upon the will are 1. By preventing Grace it is bended and excited unto heavenly appetitions and unto the choyce of such spirituall good things the soveraigne excellencies whereof have been so sweetly represented Good is the object of the will we cannot will evill under the notion of evill and amongst good things that which is by the practicall judgement resolved to bee best and that by the teaching of God himselfe who neither is deceived nor can deceive is the object of the wills election and thus God by his exciting grace worketh in us ipsum velle that every Act whereby we choose Christ and subscribe our name in the role of his souldiers and servants answering the Call of God by a most chearfull consent thereunto 2. By assisting and cooperating Grace it is further enabled to put forth this good will into deed and so to work towards its salvation Esay 26.12 1 Cor. 15.10 Lastly by subsequent Grace it is carried on towards perfection to finish what was begun and so to proceed from the beginning of faith in vocation to the end of faith in salvation the Spirit of Christ working in us as he himselfe did work for us unto a consummatum est saving to the uttermost those that come unto God by him Phil. 1.6 1 Pet. 9.10 Heb. 13.21 Eph. 4.13 Heb. 7.25 And by this meanes the native obstinacy of the will both in and after conversion is subdued so that it neither doth nor can overcome the grace of God working effectually with his word First because of the purpose of God to shew mercy where he will shew mercy which can in no wise be resisted Secondly because of the power of God in the effectuall applying of that mercy unto the soules of men with admirable sweetnesse with undeniable evidence with ineffable perswasion with omnipotent and invincible energie which no hardnesse of heart is able to refuse because the proper operation of it is to take away that hardnesse which would refuse it and that by an act of equall power with that whereby Christ was raised from the dead which all the world was not able to hinder or prevent Eph. 1.19 Col. 2.12 1 Pet. 1.5 Thus wee see though wee desire and endeavour and purpose and covenant conversion and amendment of life yet the whole progresse of conversion our promises our covenants our abilities our sufficiencies to make good any thing doe all receive their stability from the grace of God From whence wee learne First Not to put confidence in our own studies vowes purposes promises of new obedience Every man is a lyar no sooner left unto himselfe but hee becomes a miserable spectacle of weaknesse and mutability Even Adam in innocency when hee was to be supported and persevere by his owne strength though hee had no sinne or inward corruption to betray him how suddenly was he thrown down from his excellency by Satan with a
poore and slender temptation how strangely did a creature of so high and noble a constitution exchange God himselfe for the fruit of a tree believe a Serpent before a Maker and was so miserably cheated as to suppose that by casting away Gods Image he should become the more like him Who could have thought that David a man after Gods owne heart with one miscarrying glance of his eye should have been plunged into such a gulfe of sinne and misery as he fell into that so spirituall and heavenly a soule should be so suddenly overcome with so sensuall a temptation that so mercifull and righteous a man should so greatly wrong a faithfull servant as he did Vriah and then make the innocent blood of him whom hee wronged a mantle to palliate and to cover the wrong and make use of his fidelity to convey the letters and instructions for his own ruine Who could have thought that Lot so soone after he had been delivered from fire and brimstone and vexed with the filthy conversation of the Sodomites should bee himselfe inflamed with unnaturall incestuous lust who could have suspected that Peter who had his name from a Rock should be so soone shaken like a Reed and after so solemn a protestation not to forsake Christ though all else should to bee driven with the voice of a Maide from his stedfastnesse and with oaths and curses be the first that denied him Surely every man in his best estate is altogether vanity Therefore it behoveth us to be alwayes humbled in the sight of our selves and to be jealous 1. Of our originall impotency unto the doing of any good unto the forbearing of any evill unto the repelling of any temptation by our owne power In his owne might shall no man be strong 1 Sam. 2.9 To bee a sinner and to be without strength are termes equivolent in the Apostle Rom. 5.6 8. Nay even where there is a will to doe good there is a defect of power to perform it Rom. 7.18 our strength is not in our selves but in the Lord and in the power of his might and in the working of his Spirit in our inner man Eph. 6.10.3.19 Phil. 4.13 If but a good thought arise in our mind or a good desire and motion bee stirring in our heart or a good word drop from our lips we have great cause to take notice of the grace of God that offered it to us and wrought it in us and to admire how any of the fruit of Paradise could grow in so heathy a wildernesse 2. Of our naturall antipathy and reluctancy unto holy duties our aptnesse to draw back towards perdition to refuse and thrust away the offers and motions of grace our rebellion which ariseth from the law of the members against the law of the minde the continuall droppings of a corrupt heart upon any of the tender buds and sproutings of piety that are wrought within us our aptnesse to bee weary of the yoke and to shake off the burden of Christ from our shoulders Esay 43.22 our naturall levity and inconstancy of spirit in any holy resolutions continuing but as a morning dew which presently is dryed up beginning in the spirit and ending in the flesh having interchangeable fits of the one and the other like the Polypus now of one colour and anon of another now hot with zeale and anon cold with security now following Moses with Songs of Thanksgiving for Deliverance out of Egypt and quickly after thrusting Moses away and in heart returning unto Egypt againe Such a discomposednesse and naturall instability there is in the spirit of man that like strings in an instrument it is apt to be altered with every change of weather nay while you are playing on it you must ever and anon bee new turning it like water heated which is alwayes offering to reduce it selfe to its own coldnesse No longer Sun no longer light no longer Christ no longer grace If his back be at any time upon us our back will immediately be turned from him like those forgetfull Creatures in Seneca who even while they are eating if they happen to looke aside from their meat immediately lose the thoughts of it and goe about seeeking for more 3. Of the manifold decayes and abatements of the grace of God in us our aptnesse to leave our first Love Revel 2.4 How did Hezekiah fall into an impolitick vainglory in shewing all his Treasures unto the Ambassadors of a forraign Prince thereby kindling a desire in him to be master of so rich a Land as soone as God left him unto himselfe 2 King 20.12 13. How quickly without continuall husbandry will a Garden or Vineyard be wasted and overgrown with weeds How easily is a ship when it is at the very shore carried with a storme back into the Sea againe How quickly will a curious watch if it lie open gather dust into the wheeles and bee out of order Though therefore thou have found sweetnesse in Religion joy in the holy Spirit comfort yea heaven in good duties power against corruptions strength against temptations triumph over afflictons assurance of Gods favour vigour life and great enlargement of heart in the wayes of godlinesse yet for all this be not high-minded but feare Remember the flower that is wide open in the morning when the Sunne shines upon it may be shut up in the evening before night come If the Sunne had not stood still Ioshua had not taken vengeance on the enemy Iosh. 10.13 and if the Sunne of righteousnesse doe not constantly shine upon us and supply us wee shall not be able to pursue and carry on any victorious affections While God openeth his hand thou art filled but if he withdraw his face thou wilt be troubled againe Psal. 104.28 29. Therefore take heed of resting on thine owne wisdome or strength Thou mayest after all this grieve the Spirit of God and cause him to depart and hide himselfe from thee thou mayest fall from thy stedfastnesse and lose thy wonted comforts thou mayest have a dead wiâ—ter upon the face of thy conscience and be brought to such a sad and disconsolate condition as to conclude that God hath cast thee out of his sight that he hath forgotten to be gracious and hath shut up his loving kindnesse in displeasure to roare out for anguish of spirit as one whose bones are broken thy soule may draw nigh to the grave and thy life to the destroyers and thou mayest finde it a wofull and almost insuperable difficulty to recover thy life and thy strength again It was so with Iob Chap. 10.16 17. Chap. 13.26.27.28 Chap. 16.9 13. Chap. 30.15 31. It was so with David Psal. 51.8 Psal. 77.2 3 4. It was so with Heman Psal. 88. and diverse others See Iob 33.19.22 Psal. 1â—â— 3 11. Isa 54.6 11. Ion. 2.3 4. Therefore we should still remember in a calme to provide for a storme to stirre up the graces of God continually in our selves that
they be not quenched 2 Tim. 1.6 So to rejoyce in the Lord as withall to work out our salvation with fear and trâ—mbling Psal 2.11 Phil. 2.12 13. never to let the grace of God puffe us up or make us forgetfull of our own weaknesse but as the Apostle sâ—ith of himself in regard of Gods grace When I am weak then am I strong 2 Cor. 12.10 so to say of our selves in regard of our own naturall corruption when I am strong then I am weak Secondly This must not so humble us as to deject and dismay us or make us give over the hope of holding out to the end when our nature is so weak our enemies so strong our temptations so many but we must withall be quickned by these considerations with prayer to implore and with faith to rely on and draw strength from the word and grace of God to have alwayes the window of the soule open towards the Sunne of righteousnesse whereby the supplies of his grace to prevent exciâ—e assist follow establish us and carry on every good thing which he hath begun for us may be continually admitted This is one of the most necessary duties for a Christian to hold constant and fixed purposes in godlinesse the Scripture frequently calls upon us for them that with purpose of heart wee would cleave unto God Act. 11.23 That we would continue in the grace of God Act. 13.43 that we would bee rooted and grounded in love Ephes. 3.17 that we would hold fast the profession of our faith without wavering Hebr. 10.23 thâ—t we would be stedfast and unmoveable alwayes abounding in the work of the Lord 1 Cor. 15.58 that we would look to our selves that wee may not lose the things which wee have wrought 2 Ioh. ver 8. that we would hold fast and keep the works of Christ unto the end Revel 2.25 26. and it is that which godly men are most earnestly solicitous about and do strive unto with greatest importunity I have purposed that my mouth shall not transgresse Psal. 17.3 Vnite my heart to feare thy name Psal. 86.11 My heart is fixed O God my heart is fixed I will sing and give praise Psal. â—7 7 Therefore in this case it is necessarie for us to draw nigh unto God who onely can ratifie all our pious resolutions who giveth power to the faint and to them that have no power encreaseth strength Isa. 40.29 who onely câ—n settle and stablish the â—earts of men 1 Pet. 5.10 The conscience of our duty the sense of our frailtie the power malice and cunning of our Enemies the obligation of our Covenant should direct the souâ—e perpetually unto God for the supply of his grace that that may in all our weaknesses be sufficient for us and hold us up that we may be safe as the Psalmist speaks Psal. 119.117 and may never through infirmitie or unstablenesse of spirit violate our own resolutions Thirdly This is matter of great comfort unto the godly that in the midst of so many temptations snares impediments amongst which we walk not onely the sâ—fetie of our souls and securitie of our eternall salvation but even our present condition in this life our conversion our obedience all our pious purposes of heart all the progresse we make in an holy conversation do not depend upon the weaknesse and uncertainty of an humane will but upon the infallible truth the constant pâ—omise the immutable purpose the invincible power the free love the absâ—lute grate the omnipotent wisdome and working of God who doth whatsoever he pleaseth both in heaven and earth and worketh all things by the counsell of his own will I the Lord change not therefore you sonnes of Jacob are not consumed Mal. 3.6 We poore and weak men change with every winde strong to day and weak to morrow fixed and resolute to day shâ—ken and staggering to morrow running forward to day and revolting as fast to morrow no hold to be taken of our promises no trust to bee given to our Covenants Like Peter on the water we walk one step and we sink another All our comfort is this our strength and standing is not founded in our selves but in the rock whereon we are built and in the power of God by which we are kept through faith unto salvation out of whose hands none are able to pluck us our verie actions are wrought in us and carried on unto their end by the power of Christ who hath mercy wisedome and strength enough to rescue us as from the power of hell and death so from the danger of our own fickle and froward hearts To see a man when hee is halfe a mile from his enemie draw a sword to encounter him or take up a stone to hit him would be but a ridiculous spectacle for what could he do with such weapons by his own strength at such a distance But if he mount a canon and point that levell against the enemie this we do not wonder at though the distance be so great because though the action be originally his yet the effect of it proceedeth from the force of the materials and instruments which he useth to wit the powder the bullet the fire the canon It seemed absurd in the eye of the enemy for little David with a Shepheards bagge and a sling to go against Goliah an armed Gyant and it produced in his proud heart much disdaine and insultation 1 Sam. 17.41 42 43. But when we heare David mention the name of God in the strength and confidence whereof he came against so proud an enemy this makes us conclude weake David strong enough to encounter with great Goliah It is not our own strength but the love of God which is the foundation of our triumph over all enemies Rom. 8.38 39. But some will then say then we may be secure If Gods grace and power be our alone strength then let us commit our selves and our salvation unto him and in the meane time give over all thoughts and care of it our selves and live as wee list no act of ours can frustrate the counsell or the love of God To this we answer with the Apostle God forbid Though the enemies of Free Grace do thus argue yet they who indeed have the grace of God in their hearts have better learned Christ For it is against the formall nature of the grace and Spirit of Christ to suffer those in whom it dwelleth to give over themselves unto securitie and neglect of God for grace is a vitall and active principle and doth so work in us as that it doth withall dispose and direct us unto working to The propertie of grace is to fight against and to kill sinne as being most extremely contrary unto it and therefore it is a most irrationall wâ—y of arguing to argue from the being of grace to the life of sinne How shall wee that are dead to sinne live any longer therein Rom. 6.2 If we be dead to sinne this is argument
of ours upon his righteous wayes When God doth set his Word in the power and workings of it upon the spirit of any wicked man making his conscience to heare it as the voyce of God it usually worketh one of these two effects either it subdues the soule to the obedience of it by convincing judging and manifesting the secrets of his heart so that he falleth down on his face and worshippeth God 1 Cor. 14 25. Or else it doth by accident excite and enrage the naturall love which is in every man to his lusts stirring up all the proud arts and reasonings which the forge of a corrupt heart can shape in defence of those lusts against the sword of the spirit which would cut them off as that which hindreth the course of a river doth accidentally enrage the force of it and cause it to swell and over runne the bankes and from hence ariseth gainsaying and contradiction against the word of grace and the wayes of God as unequall and unreasonable too strict too severe too hard to be observed Ezek. 18.25 snuffing at it Mal. 1.13 gathering odious Consequences from it Rom. 3.8 Replying against it Rom. 9.19 20. casting reproaches upon it Ier. â—0 8 9. enviously swelling at it Act. 13.45 There are few sinnes more dangerous then this of picking quarrels at Gods word and taking up weapons against it It will prove a burthensome stone to those that burthen themselves with it Zach. 12.3 Math. 21.44 Therefore when ever our crooked and corrupt Reason doth offer to except against the wayes of God as unequall we must presently conclude as God doth Ezek. 18 25. that the inequality is in us and not in them When a Lame man stumbleth in a plaine path the fault is not in the way but in the foot nor is the potion but the palate too blame when a feverish distemper maketh that seeme bitter which indeed was sweet He that removeth in a Boat from the shoare in the judgement of sence seeth the houses or trees on the shoare to totter and move whereas the motion is in the Boat and not in them Uncleane and corrupt hearts have uncleane notions of the purest things and conceive of God as if he were such a one as themselves Psal. 50.21 Secondly it should teach us to come to Gods Word alwayes as to a Rule by which we are to measure our selves and take heed of wresting and wrying that to the corrupt fancies of our owne evill hearts as the Apostle saith some men do to their owne destruction 2. Pet. 3.16 Act. 13 1â— Every wicked man doth though not formally and explicitely yet really and in truth set up his owne will against Gods resolving to doe what pleaseth himselfe and not that which may please God and consequently followeth that reason and councell which waites upon his owne will and not that Word which revealleth Gods Yet because he that will serve himselfe would faine deceive himselfe too that so he may doe it with lesse regret of conscience and would faine seem Gods servant but be his owne therefore corrupt Reason sets it selfe on work to excogitate such distinctions and evasions as may serve to reconcile Gods word and a mans owne lust together Lust sayes steale God sayes no thou shalt not steale carnall Reason the advocate of Lust comes in and distinguisheth I may not steale from a neighbour but I may weaken an enemy or pay my selfe the stipend that belongs to my service if others doe not and under this evasion most innocent men may bee made a prey to violent Souldiers who use the name of publike interest to palliate their own greedinesse Certainly it is a high presumption to tamper with the word of Truth and make it beare false witnesse in favour of our owne sinnes and God will bring it to a tryall at last whose will shall stand his or ours Lastly this serveth as an excellent boundary both to the ministration of the Preacher and to the faith of the hearer in the dispensing of the Word first To us in our ministry that we deliver nothing unto the people but the Right wayes of the Lord without any Commixtures or contemperations of our owne Mixtures are usefull onely for these Two purposes either to slaken and abate something that is excessive or to supply something that is deficient and to collect a vertue and efficacy out of many things each one of which alone would have been ineffectuall and so all Heterogeneous mixtures doe plainely intimate either a vitiousnesse to be corrected or a weaknesse to be supplyed in every one of the simples which are by humane wisdome tempered together in order unto some effect to be wrought by them Now it were great wickednesse to charge any one of these upon the pure and perfect Word of God and by consequence to use deceit and insincerity by adulterating of it either by such glosses as diminish and take away from the force of it as the Pharisees did in their carnall interpretations consuted by our Saviour Matth. 5.21 27 38 43. or by such Superinducements of humane Traditions as argue any defect as they also did use Matth. 15.2 9. Humane Arts and Learning are of excellent use as Instruments in the managing and searching and as meanes and witnesses in the explication of holy Writ when piously and prudently directed unto those uses But to stampe any thing of but an humane Originall with a divine character and obtrude it upon the consciences of men as the Papists doe their unwritten traditions to binde unto obedience to take any dead child of ours as the Harlot did 1 Kings 3.20 and lay it in the bosome of the Scripture and father it upon God to build any structure of ours in the road to heaven and stop up the way is one of the highest and most daring presumptions that the pride of man can aspire unto to erect a throne in the consciences of his fellow creatures and to counterfeit the great Seale of Heaven for the countenancing of his own forgeries is a sin most severely provided against by God with speciall prohibitions and threatnings Deut. 12.32 Deut. 18.20 Ier. 26.2 Prov. 30.6 This therefore must be the great care of the Ministers of the Gosple to shew their fidelity in delivering onely the Counsell of God unto his people Acts 20.27 to be as the Two golden pipes which received oyle from the Olive branches and then emptied it into the gold Zach. 4 12. First to receive from the Lord and then to deliver to the people Ezek. 2.7 Esay 21.10 Ezek. 3.4 1 Cor. 11.23 1 Pet. 4.11 Secondly The people are hereby taught first To examine the doctrines of men by the rule and standard of the Word and to measure them there that so they may not be seduced by the craftinesse of deceivers and may be the more confirmed and comforted by the doctrine of sincere teachers for though the Iudgement of Interpretation
belong principally to the Ministers of the Word yet God hath given unto all Belevers a Iudgement of discretion to try the spirits and to search the Scriptures whether the things which they heare be so or no 1 Ioh. 4.1 Act. 17.11 1 Thess. 5.21 for no man is to pinne his own soule and salvation by a blinde obedience upon the words of a man who may mislead him nay not upon the words of an Angel if it were possible for an Angel to deceive Gal. 1.8 1 Kings 13.18 21. but onely and immediately upon the Scripture except when the blind lead the blind the leader only should fall into the ditch and the other goe to heaven for his blind obedience in following his guides towards hell whereas our Saviour tels us both shall fall though but one be the leader Matth. 15.14 Matth. 23.15 Secondly Having proved all things to hold fast that which is good with all readinesse to receive the righteous ways of God and submit unto them how meane soever the Instrument be in our eyes how contrary soever his message be to our wills and lusts When God doth manifest his Spirit and Word in the mouths of his Ministers we are not to consider the vessell but the Treasure and to receive it as from Christ who to the end of the world in the dispensation of his Ordinances speaketh from heaven unto the Church 1 Thess. 2.13 â— Cor. 5.20 Heb. 12.25 Matth. 28.20 Fourthly In that it is said That the Iust wâ—ll walk in them we may observe Two things 1. That Obedience and walking in the right wayes of the Lord is the end of the ministry That the Saints might be perfected that the body of Christ might bee edified that men might grow up into Christ in all things Eph. 4.11.15 that their eyes might be opened and they turned from darknesse to light and from the power of Satan unto God Act. 26.16 17 18. The Prophet concludeth that he hath laboured in vaine if Israel be not gathered Esay 49.4 5. Without this the Law is vaine the pen of the Scribe in vaine Ier. 8.8 better not know the way of Righteousnesse then having known it to turne from the holy Commandement which was delivered unto us 2. Pet. 2.21 We should esteeme it a great misery to be without Preaching without Ordinances and so indeed it is of all famine that of the Word of the Lord is the most dreadfull better be with Gods presence in a wildernesse then in Canaan without him Exod. 33.15 better bread of affliction and water of affliction then a famine of hearing the word to have our teachers removed Amos 8.11 Esay 30.20 this is mischiefe upon mischiefe when the Law perisheth from the Priest and there is no Vision Ezek. 7.26 and yet it is much better bee in this case without a Teaching Priest and without the Law then to enjoy them and not to walk answerably unto them where the Word is not a savour of life it is a savour of death unto death exceedingly multiplying the damnation of those that doe despise it 2 Cor. 2.15 Matt. 11.22 24. First it doth ripen those sinnes that it findes making them much more sinfull then in other men because committed against greater light and more mercy One and the same sinne in an Heathen is not so hainous and hatefull as in a Christian. Those trees on which the Sun constantly shines have their fruit grow riper and greater then those which grow in a shady and cold place The raine will hasten the growth as weell of weeds as of corne and make them ranker then in a dry and barren ground Ioh. 9.41 Ioh. 15.22.24 Secondly it doth superadde many more and greater for the greatest sinnes of all are those which are commited against light and grace Sinnes against the Law and Prophets greater then those which are committed against the glimmerings of nature Ezek. 2.5.3.6 7. and sinnes against Christ and the Gospel greater then those against the Law Heb. 2.2.10.28 29. Such are unbeliefe Impenitency Apostacy despising of salvation preferring death and sinne before Christ and mercy judging our selves unworthy of eternall life c. Thirdly it doth by these meanes both hasten and multiply judgments The sinnes of the Church are much sooner ripe for the fickle then the sinnes of Amorites they are neare unto cursing Heb. 6.8 Summer fruits sooner shaken off then others Amos. 8.1 Ier. 1.11 12. Christ comes quickly to remove his Candlestick from the abusers of it Rev. 2.5 The Word is a rich mercy in it selfe but nothing makes it effectually and in the event a mercy unto us but our walking in it 2. We learne from hence That we never make the Scriptures our Rule to live and walke according unto them till we be first justified and made righteous Our obedience to the Rule of the Law written in the Scriptures proceedeth from those suteable impressions of holinesse wrought in the soule by the Spirit of Regeneration which is called the writing of the Law in our hearts Ier. 31.33 2 Cor. 3.3 or the casting of the soule into the mould of the Word as the phrase of the Apostle seemeth to import Rom. 6.7 we are never fit to receive Gods Truth in the love and obedience of it till we repent and be renewed If God saith the Apostle will give repentance for the acknowledging of the truth 2 Tim. 25. The wise in heart that is those that are truly godly for none but such are the Scriptures wise men these will receive Commandements but a prating foole will fall Prov. 10.8 where by prating I understand cavilling contradicting taking exceptions making objections against the Commandement and so falling and stumbling at it according to that of the Apostle Iam. 1.19 20 21. Let every man bee swift to heare that is ready to learn the will of God and to receive the Commandement but slow to speak slow to wrath that is carefull that he suffer no pride and passion to rise up and speak against the things which are taught according as Iob sayes Teach me and I will hold my peace Iob 6.24 for the only reason why men fret and swell and speak against the truth of God is this because they will not work righteousnesse The wrath of man worketh not the righteousnesse of God therefore men are contentious because they love not to obey the truth Rom. 2.8 disobedience is the mother of gainsaying Rom. 10.21 when we once resolve to lay apart all filthinesse then wee will receive the Word with meeknesse and not before none heare Gods Words but they who are of God Ioh. 8.47 none hear the voyce of Christ but the sheep of Christ Ioh. 10.4 5. Christ preached is the power of God and the wisedome of God but it is onely to them that are called to others a stumbling block and foolishnesse 1 Cor. 1.24 We speak wisedome saith the Apostle but it is amongst them that are perfect 1 Cor. 2.6 He that is