the Spirit of God that he may be a Spirit of Adoption to you as well as of Regeneration pray in the Spirit for the Spirit that you may have the frame of a Child filled with Zeal for the Fathers Name and Interest 'T is the Spirit of Adoption that teaches us to cry Abba Father Rom. 8.15 'T is the Spirit of God that gives us an inward freedom and liberty 2 Cor. 3.17 Whâ—â—e the Spirit of the Lord is there 's Liberty This Spirit will not give you a liberty unto sin but from it nor from God but with him This Spirit will not break the Bonds of the Commandment but tye up your hearts to it and give you liberty and chearfulness in it We read that the Son makes us free John 8.36 If the Son shall make you free then are you free indeed We read also that the Spirit makes us free too but in different respects The Son makes us free from the Curse of the Law from the guilt of Sin from the Wrath of God but the Spirit makes us free too from the reigning power of sin from the bondage that is in the Conscience The Authority of God has made his Precepts necessary what is necessary in the precept the Spirit makes voluntary in the principle God charges the Conscience with Duty and the Spirit enlarges the heart to obedience Psal 119.32 I will run the way of thy Commandment when thou shalt enlarge my heart 3. Pray for the Spirit that he would perform his whole Office to you that you may not partake only of the work of the Spirit in some one or some few of his operations but in all that are common to Believers And especially that he that has been an anointing Spirit to you would be a sealing Spirit to you also that he that has sealed you may be a witnessing Spirit to his own work and that he would be the earnest of your inheritance a pledge of what God has further promised and purposed for you 2 Cor. 1.21 22. Now he which stablisheth us with you in Christ and hath anointed you is God Who hath also sealed us and given the earnest of the Spirit into our hearts 2. To speak a little more particularly what the Apostle prays for his Ephesians in more general Terms he prays for the Colossians more particularly Col. 1.9 10. We do not cease to pray for you and to desire that you might be fill'd with the knowledge of his Will in all Wisdom and Spiritual Vnderstanding that ye might walk worthy of the Lord unto all pleasing being fruitful in every good work and encreasing in the knowledge of God And when I have opened the particulars of this Scripture I shall not need to seek elsewhere for an answer to this Inquiry What is the matter of the fulness of God which we ought to pray and strive to be filled with I. Let us pray and strive and strive and pray again adding endeavours § 1 to prayers and prayers to endeavours that we may be filled with the knowledge of Gods will And we have need to make this an essential part of our prayer for first We may happily do the will of God Materially when we do it not Formally not under that formal and precise consideration that what we do is the will of God and that we do it under that consideration because it is the will of God A Man may perhaps stumble upon some practices that are commanded by the Moral Law and yet in all this not do Gods will but his own that which in all our obedience we are to eye and regard is the Authority the will of God we cannot be said to observe a Commandment unless we observe Gods Authority in that Commandment nor to keep Gods Statutes unless we keep God in our eye as the great Legislator and Statute maker A blind obedience even to God is no more acceptable than a blind obedience to Men is justifiable Secondly We ought to pray that we may be filled with the knowledge of Gods will that there may be more employment for the powers and faculties of the Soul which in every heart wherein the grace of God radically is are in the general inclined to do the will of God There are some well disposed Christians of strong affections and good inclinations to do Gods will who are but slenderly furnisht with knowledge what that will of God is which he would have them do And thus those warm propensions of Spirit either lye like dead stocks upon their hands or else they laid out the zeal of their Souls upon that which is not the will of God and when they have spent their vigour and strength of Soul upon it they come to God for a reward who asks them who required this at your hand And thus even holy Davids zeal was mislaid upon this account that God had not spoken a word nor revealed his will in the Case 2 Sam. 7.7 Thirdly It s our great concern that we may know the will of God and be filled with that knowledge that the knowledge of Gods will may be an operative principle of obedience thus David prays Psal 143.10 Teach me to do thy will O God We are to pray that God would teach us to know and then teach us to do his will knowledge without obedience is lame obedience without knowledge is blind and we must never hope for acceptance if we offer the blind and the lame to God Luke 12.47 That Servant which knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes As therefore all our practice must be guided by knowledge so must all our knowledge be referred to practice Fourthly and lastly We ought to pray that we may be filled with the knowledge of God's will that this knowledge being rooted and grounded in our Souls it may render that obedience easie and delightful which is so necessary to its acceptation when Satan had entred Judas his heart he would not stick at any of the Devils commands and when he had filled the heart of Ananias and Saphira Acts 5.3 how ready were they to lie unto God If our hearts were more filled with the knowledge of Gods will that this Divine Law were written there duty would be our delight obedience our meat and drink nor would there be room left for those corruptions which hang upon us like dead weight always incumbring us in our obedience § 2 II. Let us pray again that we be filled with all wisdom in the doing of the will of God we want knowledge much we want wisdom more we need more light into the will of God and more judgment how to perform it For first It 's one great instance of wisdom to know the seasons of duty and what every day calls for As the providence of God disposes us under various circumstances so it calls for the exercise of various duties one circumstance calls for mourning another for
hath provok'd layes the hand of his Faith upon Christ and humbly beggs that Christ's Death for him may be accepted instead of his own which he had deserved But now to give a further illustration of my Text and Subject if he pleads thô for Christ's sake for pardon of sin and yet retains a love and liking to his sin if he desires never so earnestly that he may not dye for sin and yet is willing that his sin may live these are vain Oblations vain Prayers but most real and dreadfull provocations There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Beast within us which we must kill I mean every corruption or no Sacrifice no not of the Lamb of God himself will be accepted for us Habes in te quod occidas Every Man hath some sin or other within him nay a whole body of sin which he must slay by at least a sincere continued endeavour or all Legal and Gospel sacrifices too in the World will not avail him we must mortifie the deeds of the flesh Rom. 8.13 or we cannot live And now we may easily understand who they are that name the Name of Christ And to what purpose For our Saviour is he who is so called the same with Messias from his being anointed by God to those Offices of King Priest and Prophet to his Church All Christians name the name of Christ Now those that apply themselves unto him for Life and Salvation are necessitated to name his Name And so they do 1. In their Profession 1. In their Profession Hence we are call'd Christians and we own the Name and rejoyce and glory in it as a name divinely imposed on the Disciples of the Blessed Jesus by God himself for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does import and in our Baptism we agree to be listed amongst his Souldiers Acts 11.26 and to fight under his Banner nay we name Christ's Name and 't is our ambition to be call'd by it 1. Owning him as our Father 1 Pet. 1.23 By whose Spirit we are born again thrô his Word and as Jacob would have his Name named on the Children of Joseph Gen. 48.16 thereby owning and respecting of them as if they were his own Children so does Christ look upon all Believers as his Children and condescends to have his Name named on them nay he names them his Children when he says Here am I Hebr. 2.13 Isa 8.18 and the Children which thou hast given me 2. Looking upon Christ as our Husband 2 Cor. 11.2 to whom this Apostle tells us that we are espoused It is as ancient as the Prophet Isaiah's time to have the Wife called by the name of her Husband Isa 4.1 which is the meaning of their desire Let us be called by thy name i. e. that being married they might change their names for that of their Husbands and this was the custom amongst many of the Romans as still amongst us Vbi tu Caius ibi ego Caia And thus all that look upon Christ as their Father and hope for the Inheritance he hath so dearly bought for them or whosoever beholds him as their Husband and esteem his Love and long for the enjoying of him are concerned in this Obligation to depart from Iniquity As also 2. In their Petition naming Christ 2. In their Petition In every Prayer to be sure they name the Name of Christ in that they ask all in his Name that is in his strength and for his sake So indeed runs the Promise John 14.13 14. Whatsoever ye shall ask in my Name and i' th next verse If ye shall ask any thing in my name I will do it especially after our Saviours Ascension when he had paid the price for his People and for all the Pardons and Graces Strength or Comfort they should want he bids them expresly to mention his Name relying on his Merit for the obtaining of them He told them a little before his going to suffer for them John 16.24 Hitherto ye have asked nothing in my Name thô doubtless they had prayed according as they were commanded Luke 11.2 the Lords Prayer day by day and implicitely at least desired all those mercies thro a Mediator They knew that the High Priest was to appear with the Names of God's Israel and to offer up Incense for them yet clearly and explicitely Christs own Apostles did not enjoy this great priviledge And doubtless some new advantages have accrewed to the Disciples of Christ since that Prayer was recommended or commanded by his Death and Resurrection Now the explicit naming of Christ is a very great encouragement in Prayer whether in those or any other words More particularly Pardon and Acceptance Justification and Peace with God must especially be desired in the Name of Christ and for his sake only for he was made a Curse for us Gal. 3.13 and by being a Curse for us hath redeemed us from the Curse he was as accursed in our stead and did bear what the Curse did threaten to transgressors which being done and God's Justice and the Law satisfied it follows that in him God is well-pleased Mat. 3.17.17.5 which words are not only mention'd by the other Evangelists but repeated again in that extraordinary voice at his Transfiguration and are the more remarkable in that it is not said That Christ was God's beloved Son with whom God was pleas'd tho that was a truth from all Eternity but that God is pleased in him that is that God is well-pleased with all that are by Faith united to him and are as it were ingrafted in him Hence we are said to be justified freely by the Grace of God thro the Redemption that is in Jesus Christ Rom. 3.24 So that all who are liable to condemnation have no other Remedy no hope or help but in Christ Jesus Acts 4.12 1 Cor. 6.11 and there is no other Name by which they can be saved but by the name of Christ for we are justified by Faith in his Name Justification properly speaking is not the making of any righteous or holy tho none are justified who are not also sanctified but it is the accepting of any person who duely comes in the Name of Christ as righteous and holy for so he is in God's sight Christ's Righteousness being imputed unto him and for Christ's sake he becomes one of those blessed ones unto whom the Lord does not impute sin Psal 32.2 as the Psalmist expresses it in those very words En Graecis bonis Latina fecere non bona Ter. Whatsoever the import of the Latin word from whence our English word Justification may seem to be the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle are Juridical words and relate to a Court of Judicature where when the accused Party upon sufficient ground is acquitted he is said to be justified and Justification or Absolution is the proper Antitheton
Fulness in God viz. his essential self-fulness which is infinite inexhaustible undiminishable and therefore incommunicable 2. A second thing we must suppose is That there is a fulness of God with which we may and therefore ought to pray and labour that we may be filled We cannot reach the original fulness but we may a borrowed derivative fulness tho' we cannot attain the fulness of the Fountain we may receive a fulness of the Vessel from that Fountain and if we cannot partake any thing of Gods Essence we may partake of his Influence we cannot be filled with the formal holiness of God for that holiness is God yet may we derive holiness from him as an efficient cause who works all things according to the counsel of his Will Eph. 1.11 The Wisdom of God there 's Principium dirigens the Will of God there 's Principium imperans and he works according to these there 's the Principium exequens His Will commands his Wisdom guides his Power executes the Decrees and Purposes of his wise Counsel and holy Will Having thus cleared the way we proceed to the direct Solution of the Question What is that fulness of God which every true Christian ought to pray and strive to be filled with For seeing we have supposed that there is a fulness of God which we cannot be filled with we must lay aside all ambitions and vain aspirings after that fulness and seeing we have supposed that there is a fulness of God wherewith we may be filled and the very Prayer of the Apostle supposes it We therefore are to take up this holy and humble ambition to be filled with it Now this Question can be no sooner proposed but our thoughts will suggest to us these two things First What is the matter of that Fulness and what is the measure of that Fulness with what of God and with how much of God ought we to pray and strive that we may be filled And therefore of necessity we must divide the Question into these two Branches First Branch of the Question What is the matter of that Fulness of God which we are to pray and strive to be filled with When we speak of Filling we conceive immediately that under that Metaphor there must be comprized these three things A Fountain from whence that Fulness is communicated A Recipient a Vessel a Cistern into which that Fulness is derived And then of something Analogous to the matter which from that Fountain is communicated and by that Vessel received Now in the Case before us This Fountain must needs be God the Author of every good and perfect Gift Jam. 1.17 Souls are the Vessel into which the Fulness is received but what we are to conceive and understand by the matter or the quasi materia with which these Vessels from that Fountain are filled is the Subject of our present Enquiry And to this branch of the main Inquiry I shall answer First more generally Secondly more particularly 1. To speak generally That which we are to pray and strive to be filled with is the Spirit of God Eph. 5.18 Be not drunk with Wine wherein is excess but be ye filled with the Spirit where first the Apostle dehorts against Intemperance we may have too much of the best outward things It 's easie to run into excess in these matters The Psalmist assures us Psal 104.15 That Wine makes glad the heart of man And the Prophet Hos 4.11 assures us too that Wine takes away the Heart It 's no more but this the Use is good the Abuse is sinful and the danger is lest from the lawfulness of the Use we slide insensibly into the Abuse Be not therefore filled with wine wherein is excess but then he exhorts too But be ye filled with the Spirit No fear of excess or Intemperance in this case when God fills the Souls of his People with his Spirit he fills them with all the Spiritual good things that their hearts can fill their Prayers with Compare but these two places Matth. 7.11 How much more shall your Father which is in Heaven give good things to them that ask him Luke 11.13 How much more shall your Heavenly Father give the Holy Spirit to them that ask him The comparing of these two Scriptures evidently proves that in praying for the Holy Spirit we pray virtually for all good things and that when God is graciously pleased to communicate his Spirit he communicates all good things when the Father gives his Son he gives all things So the Apostle has taught us to believe and argue Rom. 8 32. He that spared not his Son but delivered him up for us All how shall he not with him freely give us all things And we have equal reason to believe that he that spared his Spirit and gave him to us will in him and with him freely give us all things But these all things are to be taken in suo genere The Gift of Christ comprehends all things that are to be done for us the gift of the Spirit includes all things to be wrought in us Christ is all things for Justification the Spirit is all things for Sanctification and Consolation I shall touch at present upon some few things 1. Do you find an emptiness of Grace and do you long to have your Souls replenisht with it You go to the God of all Grace 1 Pet. 5.10 That he would give you more Faith more Love more Patience more Self-denyal more Heavenly-mindedness c. you do well but the compendious way is to pray that God would fulfil that Promise and so fill your Souls with his Spirit Zech. 12.10 I will pour out upon the House of David and Inhabitants of Jerusalem the Spirit of Grace and Supplication First the Spirit of Grace that we may pray and then the Spirit of Prayer that we may be filled with more Grace Can we be content with a few drops when God has promised to pour out his Spirit John 7.38 He that believes in me out of his belly shall flow rivers of living water this spake he of the Spirit Can we satifie our selves that we have so much Grace as just keeps us alive when if we would pray and strive for the Spirit we might be more lively and vigorous Christians Can we be content with a Taste when God has provided a Feast Some of the Ancients who were anointed with material Oyl were anointed with the Cruise others with the Horn O let us not be satified that we have a few drops from the Cruise when God is ready to pour out his Grace more abundantly John 10.10 2. Would you answer the glorious Title of a Child of God with a more glorious and suitable Spirit that you may pray as Children walk as dear Children come to God not as Slaves but as Children and walk before God not under the resemblance of the Spirit of Bondage but with an ingenuous Liberty and Freedom as becomes the Heirs of Salvation Pray for
I live than speak a word to gratifie scoffers at Religion who scornfully twit those that are better than themselves with their Hearing so many Sermons but yet I dare not sooth up those in their Hypocrisie whose Religion lies all in Hearing of Sermons as if there were no other Duties to be minded no Family Duties no Relative Duties whereas only Hearing will make at best but rickety Christians 2. They are also to be reproved that only go to See a Sermon What went ye out into the Wilderness to see What To see Fashions They can give a more exact account of every fantastical Dress than of any one savoury Truth they heard whereas 't is said of Christs hearers (f) Luk. 4.20 the Eyes of all that were in the Synagogue were fastened on him A wandering Eye is an infallible evidence of a wandring Heart But I 'll come closer to the Case in a Use of Exhortation With Directions to all sorts of Hearers that they would sorthwith set upon the practice of this great comprehensive Duty to give Christ a satisfying account why they attend upon the Ministry of the Word Every one must give an account of himself to God That you may do it with Comsort take these or such like Directions Dirâ—ctiâ—n 1. Set your selves towards the removing of those Hinderances whiâ—h tiâ—l you iâ— good earnest set upon the removing of them you can never give a good account to your selves much less to Christ of any Soul-business I 'll name but four and with the naming of them give a word of Direction how to attempt their removal e. g. 1. The state of Vnregeneracy is a dead weight to the Soul it keeps it down from lifting up it self Heaven-ward One dead in sin blesseth himself that his Conscience is not troublesome i. e. 't is neither squeamish to boggle at sin nor inquisitive after the danger of it The only Remedy I shall name is this viz. Mind Conversion as far as 't is possible for an unconverted person to mind it How far is that Thou canst never tell till thou hast tryed Query Whether ever any pusht this forward to the utmost and missed of Conversion Not that any thing an Unconverted person can possibly do can merit Grace but the Soul 's holding on in its attempt and in some measure breaking through the Corruptions and Temptations that way-lay it is a token for good that the Spirit of Grace is hopefully at work to bring over the Soul to Christ the Spirit of God saying to that Soul what David said to his Son Solomon (g) 1 Chr. 22.16 Arise and be doing and the Lord be with thee 2. The second hinderance is love of Ease Persons don't love to meddle with that which they apprehend will be a troublesome business What To be always upon our watch To be always examining why and to what end we so much as hear a Sermon This is wearisome and intolerable For Remedy Rouze up thy Soul as thou would'st do thy Body in a Lethargy thou wouldst then be jogg'd and pull'd and shook there 's more need in thy Soul-Lethargy 'T is the voice of him that deserves to be thy Beloved that calls thee do not give an answer directly contrary to Christs Spouse (h) Cant. 5.2 I am awake but my heart is asleep 3. A third hinderance is Vnbelief As to this I speak not now of the state of Unbelief but they do not believe this to be so needful as 't is represented The truth is if we run up sins into their causes we shall find Vnbelief to be the most teeming Mother of most omissions and of more than omissions e. g. Why do you omit such a Duty I do not believe it to be necessary Why do you not reflect upon the Duties which you do not omit I do not believe God requires it For cure Consider you have more grounds and Motives for Faith in this matter than you have for any thing you practise e. g. You Pray I hope you do I would not have my supposition fail me 't is more your Duty to reflect why you Pray and how you Pray than 't is meerly to Pray you may teach a Parrot to speak words of Prayer but 't is a special exercise of Grace to Pray aright as to the manner of it So you believe 't is a Duty to attend upon the Word 't is more your Duty to propose a right End and to reflect how that end is pursued attained or lost than 't is barely to hear Pardon me if I use a nauseous Metaphor to set forth an odious sin Some of you bring your Dogs with you and they hear the sound of words lye still and depart when the Sermon is ended Upon reflection you 'l be ashamed to do no more 4. A fourth hinderance is the satisfaction that natural Conscience takes in a little tiny Devotion Natural Conscience requireth a little and but a little a little will satisfie it so it be but something Doeg (i) 1 Sam. 2.7 was detained before the Lord. It had been better for him to have been sick in 's Bed than to have been quieting his Conscience with such circumstantiated devotion For cure Do but review what thy natural Conscience takes satisfaction in and thou wilt be more dissatisfyed bring but thy Conscience with thy Duty to the Rule and then examine it To act only like (k) Gal. 4.30 a Slave that desires no more than to turn his Work off hand to do no more than he needs must this leads to rejection whereas a Conscience guided by Scripture will put you upon doing all as a Child that the Manner of it may please your heavenly Father and this will qualifie you for an heavenly Inheritance This is the first Direction remove hinderances Direct 2. Call your selves to an Account before in and after the hearing of the Word to what End thou camest and how the end is pursued or dropt 1. Before you hear Solomon adviseth thus (l) Eccles 5.1 Keep thy foot when thou goest to the House of God and be more ready to hear than to offer the sacrifice of Fools be more ready to receive Instruction and to accept of what God says which will be thy Wisdom than to offer Sacrifice and neglect Obedience like foolish Hypocrites And a greater than Solomon (m) Luke 14.28 31. our Lord Jesus Christ cautions us by a double Metaphor at his School-door when we come to be his Disciples viz. That spiritual Edification will be in this like worldly building cost more tha we imagine and our Spiritual warfare will be in this like the carnal more costly than at first we conceive 't will cost us more careful thoughts more waking nights more painfull days more Prayers and Tears more Self-denyal and Contempt of the World than inconsiderate persons will believe For your care before you hear I shall propose but three things 1. Renew your Repentance of the Sins of your hearing the
and before God who feedeth them with Christ the Bread of Life especially every Sabbath day Were this or some such course taken from week to week would not this hook into your practice all the great Duties of Religion And so you would give a good account of your hearing but 3. My third Direction is this Do not only satisfie your selves but carry on your enquiry that it may thrô grace satisfie Christ My Text is a question proposed by Christ and to him must we give our answer You may give a plausible account to Ministers but 'pray ' remember you must give an account to Christ You may by leading questions mislead Ministers as persons that go to Law do their Lawyers and they lose their Cause by it but when by studied Hypocrisie you mislead Ministers to gratifie you with a mistaken judgment you lose your Souls by it 'T is Christ that asks the question not to be informed by you for he knows what is in man better than they themselves Christ would have you to be plain-hearted and ingenuous that wherein you see cause to complain he may help you When the trembling Soul after the hearing of such Ministers as would undeceive them is like Jeremy for his peoples being deceived by false Prophets (u) Jer. 23. ◠My heart within me is broken because of the Prophets all my bones shake I am like a drunken man and like a man whom wine hath overcome because of the Lord and because of the words of his Holiness q. d. Fear and trembling takes hold of me I am ashamed I am at my Wits end the word of God calls for so much Holiness and I have so little Thou enquirest Lord what I hear for I dare not say that my intentions and ends are so serious as they should be I am afraid to own any thing that is good Christ in a way of compassion is ready to encourage such a Soul Canst thou but sincerely say thou comest to meet Christ and to learn of Christ Jesus Christ welcomes such to him and they may answer him with comfort Under this head consider 1. Christ asks thee here in this World that thou mayst now be able to give such an answer as thou mayst stand by at the last day when there will be neither Hopes nor Time to rectifie it if it be insufficient 'T is in this something like our Pleadings in Courts of Judicature we must put in our Plea and stand to it Thou knowest Lord there is through Grace something of sincerity but for any thing else do thou Lord answe◠for me 'Pray ' mark this when once the Soul can bring the question back again to Christ thus Thou askest me what I come for Lord I come for thee to answer for me I can't satisfie my own Conscience 't is ready to fly in my Face much less can I satisfie my Jealous Master unless tho◠compassionately answer for me Lord thou usest to answer for thine own May we then suppose Christ thus to enquire Who shall lay any thing to the charge of any one who sincerely comes to wait for me in mine Ordinances Can we suppose any one to be so daring as to perk up and say I charge all these to be a company of proud conceited Hypocrites they 'll needs be wiser than their Neighbours they spend their time in running up and down to hear Sermons Christ doth as it were answer Dost thou make this a Crime What he did 't was out of Love to me and Obedience to me He hath chosen that good (w) Luk. 10.42 part which shall not be taken away from him and for you who are so ready to accuse others and excuse your selves for slighting or ill managing all the means offered for your Salvation (x) Mat. 22.13 Bind him hand and foot that he may make no resistance take him away that he may neither make an escape nor have any hopes of Mercy and cast him into outer darkness where shall be weeping and gnashing of Teeth 2. If you do not give Christ an answer which he will accept of 't is in vain to expect relief from any other If the Father be offended Christ interposeth himself bears the wrath of God and prevents it from us Christ is the days-man between God and us If the Spirit be grieved by our quenching his motions and striving against his striving with us to hear and obey the Lord Jesus provided that rise not to THE Sin against the Holy Ghost which the greatest part of trembling Christians often fear they have committed though by the way let me tell them that their fear they have committed it yields them sufficient assurance they have not committed it for this sin is always attended with such hardness of Heart that they sin without remorse So that while the Spirit overcomes their resistances and prevails with them to comply with Christ through Christ their sins against the Spirit shall be pardoned But (y) Exod. 23.20 21. when the Angel of the Covenant Jesus Christ was promised to be sent before the Israelites in the Wilderness to keep them in the way and to bring them into the place prepared for them they are expresly charged to beware of him and obey his voice provoke him not for he will not pardon your Transgressions but severely punish them Not that sins against Christ shall never be pardoned though repented of but to keep us from adventuring upon sin as if it should easily be pardoned whereas the Apostle tells us (z) Heb. 10.26 If we sin wilfully there remaineth no more sacrifice for sin i. e. Those that reject and renounce Christs Sacrifice for sin there 's no other Sacrifice can atone God for them I grant that this Text chiefly concerns the unpardonable sin But I pray you consider those that do not make it the main business of their Lives to give Christ such an account as he will accept of what improvement they have made of his Word if they live and dye in that neglect they shall as certainly perish as they who commit the sin against the Holy Ghost There are but very few can commit that sin but an incredible number commit this without considering the danger of it Now Christians is your time to make up such an account as you must stand or fall by to Eternity Oh that I had but one Minutes such conception of Eternity as 't is possible to be had in this World I reckon 't would influence my whole Life Christs Sentence at last will be according to 〈◊〉 account we give him here and if his Sentence ben't as you would have it there will be no altering of it Your Repentance then will be no small part of your Torment Object I can't think that Christ will be so sharp and severe This affrights me more than any thing This is the most terrible Consideration that ever I heard I expected relief from Christ at last and that Christ should hear me at my
in vain and he will not hold thee guiltless for thy Prayers will be turned into sin unto thee Psal 109.12 And yet Pray thou must or thou runnest into a greater Iniquity by neglecting to acknowledge thy dependence upon God thou wilt at least border upon Atheism Oh what a miserable Dilemma does thy wickedness betray thee unto If thou hadst a design to dishonour God thou couldst not more effectually execute it than by saying That thou art his Servant or Child and by sin to disparage him thy Father or Lord and Master As he must needs provoke any great and noble Person who in the Livery of his Servant or Garb of his Child acts filthiness and abominations And as for laying hold on Christ and shrouding of thy self amongst his Retinue calling him thy Husband or professing him to be thy Head what a Monster pardon the expression I tremble to mention it wouldst make him As if he were a Dagon whose head was like a Man but his lower parts like stinking Fish The truth is the pretensions of such unto Salvation would make Scripture a Lye and Christ the Minister of unrighteousness Gal. 2.17 ult which God forbid Dost thou think it will serve thy turn well enough if thou canst but with Stephen say at last Acts 7.59 Lord Jesus receive my Spirit Unless thy Spirit be sanctified and sins washed away in his Blood thou wilt now soon hear him say unto thee Depart thou Cursed into everlasting fire Men Brethren and Fathers hear our Apology If we be taxed because we maintain free Grace and Free Justification that we make a way for free sinning and free living and doing what we please and yet geting thus into Heaven at last and that we may be assured of it in the mean while we justly abomnate such Inferences and think they can least of all be inferr'd from such premises May we all agree to stand up for God and to oppose sin to our outmost which is the last and only Use that remains and the best and suitablest to the Text that can be made It is foretold concerning the times of the Gospel Exhortation To Depart from Iniquity Hos 3.5 That in the latter dayes they should fear the Lord and his goodness Oh that these words might be now fulfilled That men would fear to abuse the Goodness of God which is design'd to lead them to Repentance Rom. 2.4 The richest and sweetest Wines they say make the sharpest Vinegar I am sure sweetest Promises when neglected or abused issue in the severest Torments Wo to thee Chorazin wo to thee Bethsaida why is so sad a wo denounc'd beyond that on Tyâ—e and Sidon Mat. 11.21.23 And Capernaum too is threatned with a more terrible destruction than that of Sodom and Gomorrah because those miserable ones perished without having had the Means of Salvation declared in the Gospel amongst them these refused to come to be saved though invited by Christ himself The hotter the Sun-beams are the more they harden the Clay that will not be softned by it If you keep your Sins now you do despite unto the Spirit of Grace that in the Gospel Heb. 10.29 invites perswades and offers to enable you to forsake them You trample under foot the precious Blood of the Son of God which should wash you from all your Impurities you count it as a common thing and let it be spilt in vain as water on the ground One brings in Satan upbraiding our Saviour with the fewness of his Followers and true Disciples he Satan did never any good for Man he is Mans Enemy on all accounts and yet upon the offer of any foolish Toy Profit or Pleasure he is obeyed and men yield themselves up to his service tho so hard and tyrannical a Master Our Blessed Lord became Man liv'd meanly dyed miserably that he might gain Obedience to such just Precepts and Commandments that are for our good and yet hath so very few that will serve and obey him Jerem. 2.12 Rom. 14.9 1 Cor. 15.27 Eph. 1.22 Psal 66.7 Be astonished O ye Heavens Therefore Christ dyed and rose and revived that he might be Lord of the living and of the dead All things are put under his feet and by his Power he ruleth over all whether they will or no But Christ died and fuffered that he might obtain a willing People Psal 110.3 such as out of choice and love would obey him And do any of you pretend to be bought with a Price even with the precious Blood of the Son of God 1 Cor. 6.20.7.23 then you ought to glorifie him with those Bodies and Spirits which are his 'T is now Sacriledge indeed to rob God and he will bring thee into Judgment and indite thee ay and condemn thee too without serious and timely Repentance for it And Oh how hot is that Hell which is especially prepar'd for Hypocrites and Unbelievers Thy Obligation is as strict and as you heard stricter too under the Gospel than it was to any under the Law and yet the Transgressors of the Law deserv'd then to perish without mercy Heb. 10.28 and how shall we escape One difference there is indeed betwixt the Law and the Gospel The Law required the full tale of Brick but afforded no Straw It required Obedience but the Law as such afforded no means to perform it The Means how thou mayest be enabled to do the Will of God and to depart from Iniquity is manifested in the Gospel here thou art shewn a fulness in Christ Colos 1.19 out of which thou mayest have Grace for Grace Thou art invited to come thou art assured to be welcome bring never so many empty Vessels thou mayest fill them freely 't is in vain to say Thou canst not Isa 55.1 but thou wilt not be holy Did any now in a sense of their weakness and inability beg Strength and Power from him to do his Will and walk in his Commandments there would be Joy in Heaven for such a Petition Luke 15.7 10. so readily would it be heard and granted You have heard that every one that calls himself a Christian does it therefore because he pretends to be married to Jesus Christ but in good earnest to use the words of Rebecka's Friends Wilt thou go with this Man Wilt thou go with Christ and be a Follower of him Say and do it Gen. 24.58 and God speed thee well I cannot wish thee more Joy than thou wilt find And Oh what Advantages would this bring would Christians be what they profess and would seem to be were the Precepts of Christ obeyed and his Life copyed out by them this would mend the World indeed Pagans and Mahometans Papists and Jews would not be able to stand out against the power of Godliness when it once appear in the lives of Men Not only Ministers may Convert 1. Pet. 3.1 but even Women too thus the Husband the Apostle
to be the best interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye may be perfect in every Divine perfection knowing all Spiritual things as far as 't is possible Seeing then there is a fulness of God which we cannot comprehend cannot receive and yet there is something of the fulness of God which we may receive it will be seasonable to propound that Question which has been recommended to our Consideration Question What is that fulness of God which every true Christian ought to pray and strive to be filled with This Inquiry will oblige us to speak something by way of Supposition and then something further by way of direct Solution § 1. That which is necessary to be spoken by way of Supposition will fall under these two Heads That there is a fulness in God and of God which we cannot be filled with And that there is a fulness of God with which we may and therefore ought to pray and strive to be filled with 1. Supposition It is presupposed to this Inquiry That there is a fulness in God with which we cannot be filled and therefore ought not to pray ought not to strive to be filled with it It was the destructive suggestion and temptation of Satan to persuade our first Parents to be ambitious of being like to God Gen. 3.5 Ye shall be as Gods And the Tempter never shew'd himself to be more a Devil than when he prosecuted this Design nor did Man ever fall more below himself than when he was blown up to an Ambition to be above himself It is the perfection the glory the happiness of the Rational creature to be like unto God in his communicable Attributes It is the destruction the ruin of the Rational creatures to aspire after a likeness to God in his incommunicable ones And 't is a sinful ambition too to aspire after a likeness to God even in his communicable Attributes and perfections in that way wherein they are in God so that it may be our destruction to aspire after a conformity to God and it may be our perfection to aspire after a conformity to him For first God is essentially full of all Divine excellencies he is so by nature by essence what we are we are by Grace 'T is not much we have and that little is Grace 1 Cor. 15.10 By the grace of God I am that I am Holiness is not our essence there was a time when we were not holy we were born without it and may die without it but if we die as empty of Grace as we were born it had been good for us never to have been born Secondly The holiness of God is a Self-holiness God is not only full § 2 but self-full full with his own fulness he lends to all borrows of none But the fulness of a Believer is a borrowed a precarious fulness we depend on God for the beginning and begetting of Grace for the encreasing and nourishing of that Grace he has begotten and begun for the confirming and strengthning that Grace he has encreased for the perfecting and compleating of that Grace he has confirmed and strengthned and for the crowning of what he has so perfected and compleated Chrysostom upon that John 1.16 And of his fulness we all have received and grace for grace informs us that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Self-fountain Believers must confess with David Psal 71.8 That all our Springs are in him Again that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Self-root We must freely and thankfully own that in him is our fruit found Hosea 14.8 Again that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Self-life John 5.26 He has Life in himself That we have we acknowledge it to be from him as our Principle Spring Root with whom is the fountain of life Psal 36.9 And that the life which we live in the Flesh we live by the faith of the Son of God Gal. 2.20 In a word all our Obedience is rooted in the habits of Grace wrought in the Soul and those habits are all rooted in Christ who as Chrysostom goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains in himself the treasures of all good things and not only so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he overflows and ever flows with Streams of Grace to all the Saints not only being full but filling others not only rich but enriching others a living Jesus and giving Life to others And thus by Faith engraffed into Christ we partake of the root and of the fatness of the Olive-tree Rom. 11.17 Thirdly The fulness of holiness of Grace of all perfections that are in God are unlimited boundless and infinite God is a Sea § 3 without a Shoar an Ocean of Grace without a Bottom The fulness of Believers is circumscribed within the bounds and limits of their narrow and finite Beings And this finiteness of Nature will for ever cleave to the Saints when they shall be enlarged in their Souls to the utmost capacity Mortal shall put on Mortality but finite shall never put on Infiniteness Corruptible shall put on Incorruption but our measured Natures shall never put on Immensity Fourthly And hence the fulness of God is inexhaustible As all the § 4 lesser Stars replenish their Urns with light from the Sun and yet he 's never the less full of light Thus God is called the Father of lights Jam. 1.17 by which some think is meant the Father of Spirits who as so many Lamps are lighted up from the Sun or else the Father of all Grace Comfort Peace each of which may be termed Light Now when all the Saints in Earth all the Angels in Heaven have filled up their Vessels from this Fountain yet he is still the same infinitely blessed all-full God Fifthly And the forementioned Father thinks that the similitude of § 5 the Fountain and of the Ocean do not fully express the fulness of God For if you take but one drop from the Ocean there is that drop less in the Ocean than there had been if it had not been taken thence and therefore we add this last Head That the fulness of Goodness Grace Holiness and all other Divine Perfections that are in him are not only inexhaustible but undiminishable For after all the derivations of Grace from the God of Grace he remains full and not only so but as he expresses it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not at all lessened by those communications Nor need we puzzle our selves with this matter for our Derivations from God are not essential but influential the Soul partakes not of the Divine Nature materially but by way of efficiency Believers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Partakers of the Divine Nature 2 Pet. 1.4 Not by substance but resemblance for we must hold this as a fixt Principle that the Divine Nature essentially considered is not discerptible nor divisible and therefore not communicable This therefore is the first thing we must suppose and take as granted That there is a
10. Epist mox ipso tractu ut fieri solet diffundente se crimine c. Adversus gentes ipsa multitudine perturbatus the Proconsul in Bythinia employ'd by Trajan to root up Christianity which they accounted a Crime did acknowledg Tertullian and others prove the spreading of it in the Second and Third Centuries So mightily grew the Word of God and prevailed 25 Acts 19.20 in the primitive times ingenerating unconquer'd Constancy of Faith and Godliness in the minds of the Hearers and always victoriously triumphing over the Kingdom of Satan and false Religions In the beginning of the Reformation said Luther * Tom. 4.282 Ubique experimur in Templo in Rep. c. We do everywhere experience in the Church in the Commonwealth in the Family certain fruits of the Word which as Leaven doth spread it self into all the parts of the Commonwealth the Offices and all the States Afterwards we find how it did diffuse it self in England Scotland and Ireland c. ‖ See the Fulfilling of Scriptures p. 401 414. Is 46.10 John 10.35 Acts 1.16 Notwithstanding they of the Antichristian state have laboured to keep up their Superstition and Idolatry by feigned Apparitions as may be seen in later Collections of Popish Miracles the History of Jetzer c. 4. The Holy Bible being the appointed Instrument wherewith the Holy Spirit will work for the sanctification of the Soul 24 John 17.17 1 Pet. 1.22 it is indeed a surer word of prophecy which the Spirit of Christ that spake in the Prophets themselves did signifie 1 1 Pet. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than that which came from Heaven at the transfiguration 2 2 Pet. 1.18 19 Mat. 17.5 Not in regard of the truth for therein they were both equal but in regard that at the Transfiguration was more transient being heard but by a few this of the Scripture more firm and fixed being written for an unalterable Record just so as Holy Men had it brought to them at several times by the Holy Ghost it was not of any private Conception for it came not by the will of man but was brought into them by the will of God who hath strongly preserv'd it amongst his People notwithstanding the endeavours of Antiochus to destroy it under the Old Testament and afterwards when the Canon was compleated tho' several of the Roman Emperors used their utmost power to burn it * Euseb Eccles Hist l. 10. ch 3 4. 8.2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For rather than they whom the Spirit of God had wrought upon by it in the communication of Spiritual Light and Life would become Traditores such Traitors to God and their own Soul as to deliver it up to Dioclesian's Officers they in great numbers suffered themselves in Egypt to be bodily destroyed in humble confidence the Author of it would take their Souls into Abraham's Bosom to be for ever happy there So successful a means is the Word of God for the work of Grace in the Soul that no marvel upon the Rich man's speaking his own conceit or odd wish for some ones prodigious return from the other World as if a Preacher thence would bring his Brethren to return to God Father Abraham discovers himself to be of another mind as it were giving him a Reprimand shews that the Written Word giving more clear evidence of its really coming from above and so manifesting it self to be from God should rather do it as being the stated means which the Spirit useth in the conversion of others And therefore the hankering after Messengers to come anew from Heaven or Hell argues those who are so dispos'd to be such as our Saviour shewed in confuting the Sadduces who really know not the Scriptures nor the power of God therein 3 Mat. 22.29 For let us suppose one who had been dead and known to be so for several years should be wonderfully raised up by God to warn his known Friends here in this World to flee from the wrath to come and to return to God What new Arguments could He use that had not been used in the Ministration of the Word before sith therein he had been acquainted with the pure Precepts of the Divine Majesty and also his sure promises of Heaven to the Obedient with the certain threatnings of Hell to the Disobedient and the never-ceasing pains under the execution of them felt by him who in this Parable here would have warning given to his Brethren What can He suppos'd to come from the other World offer more to the serious consideration of his Relatives After a little startling of them who it may be would be somewhat concern'd a little while at the surprize as the Drunkard seeing his Pot-Companion fall down dead under the Table or others struck dead on every side in a dreadful Pestilence yet the Survivers remain unchang'd in their Minds Wills and Affections of Love and Hatred Hope and Fear all this while Tho' they have often heard the Ministers of the Word even in Christs stead laying cogent Arguments before them to gain their Assent powerful Motives to work upon their Wills and Affections from the sure Word universally suited to the Cases of their several Souls when it may be they had some common motions of the Spirit which they have quenched whereupon they may now be prone to doubt whether this suppos'd new and extraordinary Messenger be indeed Commission'd from God unless he produce his Credentials and these be attested to by the Spirit 4 Gal. 3.1 2. Lavater de Spectris For upon the appearance of an Angel there might well be a suspicion sith if a good one his Message would accord with God's Word if a bad one he would endeavour to deceive by his Lies When the Angel did instruct Joseph by a Vision he forthwith adjoin'd a Testimony from the Prophetical Scripture 5 Mat. 1.23 Isa 7.14 which Christ and his Apostles had respect to tho' they could work Miracles to confirm their Doctrin 5. God out of his infinit Wisdom hath given us his Oracles and sent his Embassadors in the ministry of reconciliation 4 2 Cor 5.19 20 men like to our selves as more suitable to us in houses of Clay than Angels which live out of the Sphere of our Commerce God might think now their Testimonies to his Church here below would not be so convenient for his Government and so consequently not so successful for the beginning of Conversion He could have had the use of the Noblest Spirits for his Errand and Embodied them if he would for expedition when he chose to employ Moses notwithstanding his excuses 5 Ex. 3.11 12. when the Promise of God's Presence with him on his Embassie might answer all 6 Ex. 4.10 12. so that he found be might say with converted Paul ‖ Phil. 4.13 He could do all things through Christ enstrengthning him Man is best drawn in such a
to observe and require an account of all their Actions The radical cause of this Hatred is from the Opposition of the sinful polluted Wills of Men to the Holiness of God for that attribute excites his Justice and Power and Wrath to punish Sinners Therefore the Apostle saith They are enemies to God in their minds through wicked works The naked representing of this Impiety that a reasonable Creature should hate the blessed Creator for his most Divine Perfections cannot but strike with Horror O the Sinfulness of Sin 4. Sin is the Contempt and Abuse of his excellent Goodness This Argument is as vast as God's innumerable Mercies whereby he allures and obliges us to Obedience I shall restrain my Discourse of it to three things wherein the Divine Goodness is very Conspicuous and most ungratefully despised by Sinners 1. His Creating Goodness 'T is clear without the lea st shadow of Doubt that nothing can give the first being to it self for this were to be before it was which is a direct Contradiction and 't is evident that God is the sole Author of our Beings Our Parents afforded the gross matter of our compounded Nature but the Variety and Union the Beauty and Usefulness of the several Parts which is so Wonderful that the Body is composed of as many Miracles as Members was the Design of his Wisdom and the Work of his Hands The lively Idea and perfect Exemplar of that regular Fabrick was modell'd in the Divine Mind This affected the Psalmist with Admiration I am fearfully and wonderfully made Psal 139.14 15 16. marvellous are thy works and that my soul knows right well Thine eyes did see my substance yet being imperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them And Job observes Thy hands have made me and fashioned me round about Job 10.8 The Soul our principal Part is of a celestial Original inspired from the father of Spirits The faculties of Understanding and Election are the indelible Characters of our Dignity above the Brutes and make us capable to please and glorifie and enjoy him This first and fundamental Benefit upon which all other Favours and Benefits are the Superstructure was the Effect from an eternal Cause his most free Decree that ordained our Birth in the spaces of time The Fountain was his pure Goodness there was no necessity determining his Will he did not want external declarative Glory being infinitely happy in himself and there could be no superior Power to constrain him And that which renders our Maker's Goodness more free and obliging is the consideration he might have created Millions of Men and left us in our Native Nothing and as I may so speak lost and buried in perpetual Darkness Now what was Gods end in Making us Certainly it was becoming his infinite Understanding that is to communicate of his own Divine Fullness and to be actively glorified by intelligent Creatures Accordingly 't is the solemn Acknowledgement of the Representative Church Thou art worthy O Lord to receive glory and honour and power For thou hast created all things and for thy pleasure they were created Who is so void of rational Sentiments Rev. 4.11 as not to acknowledge 't is our indispensable Duty Our reasonable service to offer up our selves an intire living Sacrifice to his glory What is more natural according to the Laws of uncorrupt Natures I might say and of corrupt Nature for the Heathens practised it than that Love should correspond with Love as the one descends in Benefits the other should ascend in Thankfulness As a polish'd Looking-glass of Steel strongly reverberates the Beams of the Sun shining upon it without losing a spark of light thus the understanding Soul should reflect the Affection of Love upon our blessed Maker in Reverence and Praise and Thankfulness Now Sin breaks all those Sacred Bands of Grace and Gratitude that engage us to love and obey God He is the just Lord of all our Faculties Intellectual and Sensitive and the Sinner employs them as Weapons of Unrighteousness against him He preserves us by his powerful gracious Providence which is a renewed Creation every Moment and the Goodness he uses to us the Sinner abuses against him This is the most unworthy shameful and monstrous Ingratitude This makes forgetful and unthankful Men more brutish than the dull Ox and the stupid Ass who serve those that feed them nay sinks them below the insensible part of the Creation that invariably observes the Law and order prescribed by the Creator Astonishing Degeneracy Hear O Heavens give ear O earth I have nourished and brought up Childen and they have rebelled against me was the Complaint of God himself The considerate Review of this will melt us into Tears of Confusion 2. 'T was the unvaluable goodness of God to give his Law to Man for his rule both in respect of the matter of the Law and his end in giving it 1. The matter of the Law this as is forecited from the Apostle is holy just and good It contains all things that are honest and just and pure and lovely and of good report whatsoever are vertuous and praise-worthy In obedience to it the innocence and perfection of the reasonable creature consists This I do but glance upon having been consider'd before 2. The end of giving the Law God was pleas'd upon Mans creation by an illustrious revelation to shew him his duty to write his Law in his Heart that he might not take one step out of the circle of its precepts and immediately sin and perish His gracious design was to keep Man in his love that from the obedience of the reasonable creature the divine goodness might take its rise to reward him This unfeined and excellent goodness the sinner outragiously despises for what greater contempt can be exprest against a written Law than the tearing it in pieces and trampling it underfoot And this constructively the sinner does to the Law of God which contempt extends to the gracious giver of it Rom. 7.10 Thus the Commandment that was ordain'd unto Life by sin was found unto Death 3. Sin is an extreme vilifying of Gods goodness in preferring carnal pleasures to his favour and Communion with him wherein the life the felicity the heaven of the reasonable creature consists God is infinite in all possible perfections all-sufficient to make us compleatly and eternally happy he disdains to have any competitour and requires to be supreme in our esteem and affections the reason of this is so evident by Divine and Natural light that 't is needless to spend many words about it 'T is an observation of St. Austin * Omnes Deos colendos esse sapienti Cur ergo a numero caeterorum ille rejectus est nihil restat ut dicant cur hujus Dei sacra recipere noluerint nisi quia solum se coli voluerit Aug. de Consens Evang. c. 17. That
by the Sword of the Spirit all his force was repelled Christians are to look upon the Evil one as an Enemy that Christ has conquer'd and this should encourage them in their conflicts with him they are to despise his offers they are not to be perswaded by his misapplication of Scripture to any thing that is unjustifiable and irregular The Word of God should abide in them that they may be strong and overcome the wicked one 1 Joh. 2.14 The Head always resisted shall the Members yield to this Destroyer Let not your hearts be filled with Satan let not your heads and hands be employed by him who works in the Children of disobedience 4. Christ is to be followed in his contempt of the worlds glory and contentment with a mean and low estate in it Never was the world so set forth in such an alluring dress as when the God of it in a moment of time shew'd unto our Lord Jesus all the Kingdoms of the world and all the glory of them Luk. 4.5 yet the heavenly Mind of Christ is not taken with the sight he knew he saw nothing but what was Vanity and his Kingdom which was not of this world was a far better thing than the worlds best Kingdom Instead of pursuing he flees from a Crown which the people were ready to force upon his head Ambition and covetousness after worldly grandeur and gain which make us so unlike to Christ should be far from us If the world be the great thing with us Mammon will have us at command and Christ will have but little service from us Why should that be high in the esteem and affection of your hearts which Christ so little minded Love not the world neither the things that are in the world 1 Joh. 2.15 Set your affection on things above not on things that are on earth Col. 3.2 If you have the worlds riches let not your minds be high nor your hearts set upon them and be rich in good works if you are in a meaner estate be satisfied remember who said The foxes have holes and the birds of the air have nests but the Son of man hath not where to lay his head The best men in the world that have done most good in the world have least cared for the world and have been most willing to leave the world and go to a better 5. Christ is to be followed in his living a life so very beneficial doing good being his perpetual business The Apostle Peter who was one of his greatest and most constant attendants says that he went about doing good Act. 10.38 to do thus was meat and drink to him How great was his Kindness and Compassion to Souls how much Mercy does he shew to the Bodies of Men You that are Christians be very active in the best sence the true Members of Christ have the Spirit of the Head in them whose fruit is in all goodness and righteousness and truth Eph. 5.9 What have you Faith for but that it may work by Love Why are you created in Christ Jesus but that you may be employed in good works which God hath before ordained that you should walk in them Eph. 2.10 Be sure to do justly be injurious to none render unto all their dues and do not only consult the dues of others but their needs also and love to be merciful and let the perishing Souls as well as the distressed Bodies of others have a great share in your Compassions As you have opportunity do good unto all men and good of as many sorts as may be especially to the houshold of faith Gal. 6.10 The Apostle speaks with great authority and asseveration when he presses Christian practice This is a faithful saying and these things I will that thou affirm constantly that they who have believed in God might be careful to maintain good works these things are good and profitable unto men Tit. 3.8 A Christian by Profession who lives wickedly is not a true Member but a Monster in the Church and will not be endured long but is near to be cut off and destroy'd It 's a true Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death does not destroy the Soul but 't is an ill Life that ruins it 6. Christ is to be followed in his most profitable and edifying Communication We read Psal 45.2 That grace was poured into his Lips the gracious words that proceeded out of his mouth were the wonder of the hearers Luk. 4.22 Exact truth always accompanied his Speeches he never spake a word that was offensive to God or injurious to any man Was he chargeable with guile or when he was reviled did he revile again No no he gave a better example he speaks words to awaken Sinners to search Hypocrites and how does he comfort the mourners calling all the weary and heavy laden to come to him for rest He takes occasion almost from every thing to discourse of the heavenly kingdom His parables of the sower of leaven of the Merchant man seeking goodly pearls and such like plainly shew that the most ordinary things may spiritually be improved unto great usefulness All Professours and especially you of London set a watch before the door of your lips and let your words be like the words of Christ Jesus Your lying and corrupt communication your slanderous and backbiting words your passionate and angry speeches and revilings are these like Christs language An unbridled tongue though it utters many a falshood yet it speaks one certain truth that your Religion is but vain Jam. 1.26 Let Conscience be tender and purpose with the Psalmist that your mouths shall not transgress Let the word of Christ be more in your Hearts for out of the abundance of the Heart the mouth speaks Let your speech be always with Grace Col 4.6 Discourse as those who do believe you are debtors of edifying words one to another that idle words are heard by him that is in Heaven and an account must be given of them in the day of judgement 7. Christ is to be followed in his manner of performing holy duties never was He negligent in an Ordinance His cries were strong his tears many Heb 5.7 and how does he wrestle with his Heavenly Father Christians should take heed of doing the work of God deceitfully they should be fervent in Spirit when serving the Lord Rom. 12.11 Look to your Hearts in all your performances for Gods eye is fixed upon them and if they are not present and right with him your duties are but dead duties and dead duties are really dead works so far from being acceptable that they are an abomination When Christ was here upon the Earth as he taught in other places so he went to the Temple and to the Synagogues though there was much corruption in the Jewish Church Christians should learn so much moderation as to own what is good even in them in whom there are mixtures of much that is bad and there should be a
Jesus You are espoused to Him and should you not consent to be like to him who has betrothed you unto himself in Loving-kindness Mercy and Faithfulness for ever Hos 2.19 20. Nay you are members of his body Therefore you should grow up into Him in all things which is the Head even Christ Eph. 4.15 You should discover such a mind as Christ had you should manifest the same Spirit and act as he acted when he was here in the World 3. Consider that God did fore-ordain you that are Believers to a conformity to the Lord Jesus Rom. 8.29 For whom he did fore-know he also did predestinate to be conformed to the image of his Son that he might be the first-born among many Brethren If you would appear with Christ in Glory you must be now changed into his Image Holiness and patient suffering will make you like him and is the decreed way unto his Kingdom 4. Walking as Christ walked will make it evident that you are indeed in him 1 Joh. 2.6 He that saith he abideth in him ought to prove what he saith and himself so to walk even as he walked To be in Christ is to be a new creature And these new Creatures do all resemble him for he is formed in them Naming the name of Christ will never demonstrate your Christianity unless you depart from iniquity which makes you so unlike unto your Lord. But likeness to him will prove you His in Truth And an evidence of this what strong consolation will it afford If you are in Christ how safe are you you are secured from the curse of the Law the stroke of vindictive Justice the wrath of the Destroyer the bondage of Corruption and Sin the sting of the first Death and the power of the second If you are in Christ His God is your God his Father your Father Joh. 20.17 You are loved as He is loved Joh. 17.23 That the World may know that thou hast sent me and hast loved them as thou hast loved me And v. 26. That the love wherewith thou hast loved me may be in them and I in them You are joint-heirs with Christ unto the same incorruptible inheritance how firm and sure is your title how certain and soon will be your possession and after possession is taken you shall not be dispossess'd unto Eternity 5. Your following the Example of Christ very much honours Him and credits Christianity 't is a sign that Christs death has a mighty vertue in it when it makes you to die to Sin and to be unmoved by the biggest offers that Mammon makes to you 'T is an argument that He is truly Christ when you are truly Christians that He is indeed alive when he lives in you and makes you to live to him and like him 'T is a demonstration that our Lord is risen indeed when you rise with him and seek those things that are above Col. 3.1 Christ is very much unknown and being unknown is undesired and neglected because so little of him is seen in Christians conversation How few deserve digito monstrari to be pointed at and to have such a Character given them There go the persons who discover such a Spirit who talk and walk too after such a manner that 't is evident Christ dwells and speaks and walks and works in them Be all of you prevailed with to honour your Lord Jesus by shewing the world what he was when here upon Earth and how powerfully he works in you though now he is in Heaven Chrysostom with great reason does call good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanswerable Syllogisms and demonstrations to confute and convince Infidels The World would flock into the Church being struck with the Majesty and Glory shining forth in Her if She were but more like unto her glorious Head But when they who are called Christians are so like unto the World 't is no wonder if the men of the World continue still as they are 6. Christ frequently speaks to you to follow him and observes whether and how you do it His word is plain that you should learn his Doctrine and live after his example And his eyes which are as a flaming fire are upon Professours ways His Omniscience should be more firmly believed and seriously considered by the Church it self Rev. 2.23 All the Churches shall know that I am He which searcheth the Reins and Hearts and I will give to every one of you according to your works I shall here by a Prosopopeia bring in our Lord Jesus speaking to you and himself propounding his own Example that you may hear and heed and follow the Lamb of God To this effect Christ speaks to you Look unto me and be ye saved all ye ends of the Earth Look unto me and become like me all you that profess your selves to be my Members What Do you see in me that in any reason should turn away your faces or your hearts from me Blessed is He whosoever shall not be offended in Me. The Father is well pleased in Me and so should you as you value his favour and would consult your own interest I never took so much as one step in the ways of misery and destruction be you sure to avoid them I always trod in those paths which to you will prove pleasantness and peace though to satisfy for your deviations and going astray I was fain my self to be a man of sorrows and acquainted with grief Consider your Lord and Master you that call your selves my disciples Many look upon you that will not look into my word and will judge of Me by your practices Be not so injurious to Me by misrepresenting Me as if I allowed those evils which you allow your selves in Why should I be wounded in my honour in the house of my Friends Why should you crucify me afresh And put me to an open shame When you yield to Satans temptations are you like to me When you are eager after worldly wealth the applause of men and flesh-pleasing delights are you like to me When you are proud and haughty bitter envious and revengeful do you at all resemble Me When you seek your selves and please your selves and matter not how much God is forgotten and displeased Am I in this your example O all you upon whom my name is called content not your selves with an empty name Be my disciples in truth and let the same mind that was in me be in you also be my disciples indeed live as I did in the World to honour God and to do good to man let it be your business for I have left you an example that you should follow my steps 7. Follow Christs Example that you may enter into his glory For if we be dead with him says the Apostle we shall live with him if we suffer with him we shall also reign with him 2 Tim. 2.11 12. Be of good courage and conflict but do it in his Strength with your Spiritual enemies and
address your selves in your Devotions to him serve him and walk before him trust him and depend upon him all that you are and have design and do let it be suited to and worthy of that Glorious and fearful Name the Lord Your God whose eminent and perfect Name you love so well Hebr. xii 28. i Thess ii 10-12 Rom. xii 1 2. Mat. v. 16. Joh. xv 8. i Pet. iv 11. away with such mean Things and Actions such flat Devotions and such tantum non offensive Conversations and such lean and stingy Offerings to God or actings for him as must put Charity upon the Rack to observers of you for to conclude or think you love him Mal. i. 13 14. ii Pet. iii. 11. i Cor. xv 58. nothing below that cluster in Phil. iv 8. and that in Tit. ii 10-14 can escape its Mene Tekel in this balance of the Sanctuary rich in Good Works i Tim. vi 18. and rich towards God Luk. xii 21. and fruitful in every good work Col. i. 10. actings continually towards God and for him facing the Eyes and Consciences of all Observers with such illustrious and large Characters and Signatures of this Divine Principle of Love as to convince even the most critical Observers of you and to extort Confessions from them that none could act and live as you do did they not love God dearly and most entirely and constantly live to him and upon him as their all i Pet. ii 12. and iv 16 Hebr. xi 13-16 for I take not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to import what may be barely Good but something generous and fit to strike the Beholders Eye and Conscience with some astonishing Convictions that what you do for God looks too majestically great to come from any ordinary Principle yea from any thing below your God enthroned in your best affections Love is the very Soul of Godliness the very Heart of the new Man a Principle so impetuous and charming as that it scorns where it is Regent to be confined to or signalized by any thing mean or base Such objects and concerns in its most intimate and close embraces and in its stated prospect and yet act sparingly sordidly or sneakingly for God! Love burns and blushes at the thought And Heaven it self ere long will irritate exert and shew the Purity and generous Vigours of this Grace in such a stated and inviolable series of great and generous actions so full of God and every way so fully for him and so worthy of him as that the life of God in glory shall evidence the force and excellence of that spring and principle whence it proceeds and yet even here even in this its Infant and Imperfect State it groans and labours to have God's Will done on Earth as it is in Heaven Well in a word such must your Actions and your Conversations be as that whatever you are conversant about or with the temper of your Spirits and the fervours and vigours of your love to God his Image Interest Son Spirit Gospel and all that do profess and own respects hereto every step you take and every thing you do ought to be great and exemplary and impregnated with what may speak the greatness largeness chearfulness and energies of your enflamed exalted and invigorated Souls through love to God Christ Souls and Christianity O to be exemplary in all Conversation to live each other into awakened Considerations of Spiritual concerns to dart forth all those glorious rays of Christian Wisdom of which we are told in Jam. iii. 17 18. to make men feel as well as see the force and flames of Christian Love to charm Exasperated Passions down by all the sweetnesses of true Wisdom Patience Meekness Gentleness and every way endearing Conversation with them to have the Law of Kindness always in your Mouths the notices of true Friendliness in your Looks the gifts and proofs of generous Charity in your Hands in constant readiness to minister to the Necessities of the Saints as God shall prosper your Endeavours in your lawful and regularly managed Occupations and Employments to have your Dealings and Commerces each with other accurately and severely just and yet sufficiently securing the credit and concerns of Christianity And in a word to be blameless and harmless as the Sons of God without rebuke shining as lights and holding forth the Word of Life to Universal Satisfaction and Advantage wherever groundless prejudice and partiality do not prevail and govern and to fill up every relation step and station with the fruits of Goodness Righteousness and truth these are the good and generous Works of Love whereto we are to be provoked For thus we do not love in word and tongue but indeed and truth i Joh. iii. 28. 4. The Intenseness of the principle and vigor of the practice called here as the designed effect of the prescribed means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Provocation the warmth and vigour wherewith Love and Good Works are as it were to be inspired Zealously affected in a good thing Gal. iv 18. zealous of good works Tit. ii 14. the Motive so effectually Cogent as to fix and fortifie the Principle and the Principle so powerful as to go thorow with its great enterprize and concern Principles are the Springs of Action and Love importeth intimacy it is a Principle rooted in the heart and it lays its beloved objects deep therein warmth it is essential to it and where it is perfect or considerably grown it is serious and fervent It is a commanding thing and affects Regency over all the Actions Faculties and Passions it is peremptory in its Precepts fixt in the Purposes and Concerns which it espouses it is powerful in its Influences pressing in its Claims diffusive of it self through all that is performed by us Impatient of Resistances Denials or Delays and moved to Jealousies Indignation and vigorous Contentions when any Injury Affront or Rape is threatned attempted or pursued that any way is prejudicial to its object and its concerns therewith it claims and pleads it urges and provokes to diligence and to all eager prosecutions of what it aims at and endears unto it self and it entirely reconciles the whole Man to all the cost and difficulties of its Divine pursuits 'T is never well but in its motions towards its actings for its conversation with and its reposes in its Pearl of Price and hence its actions are invigorated it gives no faint blows in its holy War it runs not in its Race it deals not triflingly in its Merchandize for God and Heaven it is all mettle fortitude patience action desire and delight in every thing relating to its grand Affair and Scope and it makes all its actions and performances to bear their Testimony to its own fortitude and fervours and this is the Paroxysm of Love and Good Works 2. The things provoking hereto And here behold a Troop as it was said of Gad Gen. xxx 11. How do inducements and incentments spring
up in manifold and mighty clusters What can we mention or fix our thoughts upon that may not kindle and increase this flame of Love and its Eruptions in Good Works The things which we might pertinently and copiously insist upon might be reduced to these Heads 1. The Objects of this Central Grace or Principle 1. Things in Heaven as God Christ the Spirit Angels the Spirits of Just Men there made perfect the glorious Furniture Laws and Orders the Visions Services Ministrations and Fruitions of that State all the Perfections Prerogatives and Employments of that blessed World above with all the accomplishments and accommodations which relate immediately thereto and all the Satisfactions and Advantages that result therefrom 2. Things from Heaven God manifest in the flesh i Tim. iii. 16. the Spirit Works and Word of God the great Provisions and Engagements of Divine Providence for us all that we are or have or meet with express of God's merciful regards to us and his compassionate concernedness for our universal welfare 3. Things for Heaven The Spirit of Grace the Word of Grace all the Ministers and means of Grace with all the Discipline and Encouragements which Providence sensibly affords us the Good and Evil things of time as ordered by God to fit us for and help us to the Glory which we look for The very Sons of men themselves considered in the relations which they bear to God and their expressiveness of his indearing Name and all those marks and notices which they bear and give us in the frame capacity and management of humane Nature of God's incomprehensible Wisdom Power Goodness c. O who can think hereon and yet be unprovoked to Love and to Good Works when as God is so eminently and endearingly discernible in all for God by all this courts our love And should I speak of the Sons of God and Heirs of Glory that Divine Workmanship which is in them and upon them the Impressions Reflections and Refractions of the Divine Nature and Life their capacity of growing up to all the fulness of God and to be eternally the beautiful and delightsome Temple of the Holy Ghost all their relations to the Holy Trinity with all their obligations to him their interest in him their business with him and for him and all their imitations and resemblances of him in their actual and possible motions and advances towards him and their Great Expectations from him Should I insist upon their membership with all the duties and advantages and pleasures which arise there from and pertinently illustrate and apply as I could easily and quickly do what doth so copiously occur in Eph. iv 4. 6. as the Central articles and holding bonds of Union and Endearments would you and I consider all these things and all the loveliness that would then be communicable or observable could our love want its provocation 2. The formal nature of this love 't is fit to be a provocation to itself i Joh. iv 16-21 7-12 This is the beauty health strength pleasure safety and renown of humane nature love is the aim and scope Knowledge the end of faith the Spirit of hope the life of practice and devotion and the bond of perfectness and the true transformation of the Soul into the image of its God No pleasing thoughts of God Christ Heaven or heavenly things no chearful motions towards eternity no foretasts of the highest bliss no warrantable claims thereto nor confident expectations of unseen realities No true and lasting bonds of friendliness in service and affections without this Spirit and state of love this only faces God in his own beautiful and delightful image this only turns the notions of divinity into substantial realities and so exalts the man above the pageantries of meer formal outside service and devotions and the truth is all that we say and do for God or with him and all our expectations from him are but the tricks and forgeries of deceitful and deceived fools and the most provoking Prophanation of the tremendous holy name of God and an abuse of holy things 3. The services which love must do and the fruits it must produce to God to Christ unto the Spirit unto our selves and others God himself must be reverenced addrest unto served and entertained like himself and walked with in all required and fit imitations of himself And all these cannot be without just valuings of and complacency in his eminent perfections near relations and the admirable constitutions and administrations of his Kingdom Christ must be duly thought on heartily entertained gratefully acknowledged and cheerfully obeyed submitted and improved unto the great and gracious purposes of his appearances performances and Kingdom and minded most delightfully in all the Grandeurs of his Grace and Throne the Holy Spirit must possess his Temple to his full Satisfaction and have the pure incense of his graces in their fragrant liberal and continual ascents Praying in the Holy Ghost Jude 20. And be feasted with the growthful and constant productions of his graces both in their blossoms and full fruits and we must be continually sowing to him if we hope to reap eternal life of him in Gal. vi 8. We must possess our selves in God and for him in our full devotedness and resignations of our entire selves to him pleasing our selves in this that we are not by far so much and so delightfully our own as his and that we cannot love our selves so well as when we find God infinitely dearer to us than we are to our selves And as for others much must we chearfully do and bear and be to bring poor Renegadoes back again to God to testify our great respects unto and pleasure in the grace of God in our fellow Christians to accommodate our selves to their edification concerns and to make our best advantage of every thing discernible in them Helping our selves and them in spirit speech and practice And can these things be brought to pass or our selves reconciled suited to all our Christian duties and interests without provoked love And for the solemnities transactions and results of the approaching day what is that day to those who have no love or very great declensions of it For all that come with Christ from Heaven come in the flames of love to God to godliness and Godly Ones and a Cold Heart will no way be endured there And as to fellow Christians the Duties and Counsels of the Text consideration adhering to the Assembling of our selves together mutual exhortations in the encouraging and quickning Prospect of this day can these things be without love III. The management of these provoking things And here let us follow the method of the Text it self Where we have these Topicks to insist upon 1. Persons must be considered each other and our selves 2. We are not to desert the Assemblings of our selves together as the manner of some is 3. We must exhort each other And so what one proposes the other must Consider
Entertain Accommodate and Improve to the great ends and benefit of the exhortation given 4. And the actuated knowledge of the approaching day must quicken us to and in the more serious and intense performance of these duties Exhorting by so much the more by how much the more as ye see the day approaching Let me but touch a little upon these things 1. Let us consider one another for this provoking work or in order to this Provocation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here in the Text imports strict observation of and great sollicitousness of thoughts about each other as to great matters for their Good So that we have 1. The Objects each other 2. The Act or Duty towards them Let us Consider 3. The end and scope To a provocation unto love and to Good works 1. The Objects One another 1. As to the great and Stated ends of our Creation and Redemption Such as the Divine nature and Life and Joy Gods image in us service from us and the delightful blissful and that eternal presence with us in the glorious discoveries and Communications of himself to us in heaven And as we are recovered redeemed by Jesus Christ So our loyalty gratitude and fruitfulness to him in all acknowledgements and improvements of his kind Conduct Government Providence and Grace unto the Fathers Glory through him As we are related to the Holy Ghost it is our correspondent Temper and Practice with Improvement of and our fit returns unto the Offered Accepted and Profest relations of the Spirit and his Communications to us his Operations in us and his Effects upon our Spirits that he might thereby suit us to the Concerns Priviledges of our Christian state and that we might be built up furnisht and possest as the Eternal Temple of the living God Linked and laid together and so related and obliged to each other dependant each on other and consequently useful and delightful in being heartily and practically faithful each to other unto the Edification of the whole in love that so God three in One may be eternally and evidently All to Universal Satisfaction For we were made and bought and are committed to the care of Christ and of the Spirit and we are accordingly entrusted with Gospel helps and means that we might hereby be the Mirrours of Divine Communicable excellencies and perfections the Monuments of prosperous and rich Grace and Instruments of special Service For these ends God Created and Redeemed us and in respect hereto are we to be considered each by other 2. As to our capacity of serving and reaching such Great Ends and Purposes The powers of our Souls the members of our Bodies and all our natural accommodations for these Ends. For we are men and so have faculties and powers naturally capable of and formed to a propenseness and appetite to the Supream Good and thereupon receptive of all the attractive influences of the first cause and were it not for our moral depravations and Corruptions and alienations of heart herefrom which we have sinfully contracted espoused and indulged considering Divine Discoveries Assistances and Encouragements procured for us and dispensed to us by Jesus Christ what hinders our return to God and unto those reciprocations of Endearments betwixt him and us to which by our rational Frame and Constitution we are so admirably suited Are we not capable of discerning what may excite enflame preserve and regulate our love and of the fixing and managing it accordingly We are capable of judgment choice and motion and reposes right objects being set before us in their apt illustrations and addresses So that we cannot speak to bruits and stones as we may do to men For nothing but sinful ignorance prejudice negligence and malignity or sad delusions and mistakes through inconsiderateness and unreasonable avocations and diversions can prevent the return of our first love and all these things may be redrest by our judicious well advised and warm discourses about these things duly attended to impartially considered and prudently and pertinently applied unto our selves Thus mistakes may be Rectified known Truths and Notions actuated Hearts affected Lives reformed and Love restored to its regular Fervours and Productions of Good works He that is capable of knowing what he is to do and why and of doing and being what most concerns and best becomes him deserves to be accordingly considered by us 3. As to our obligations and advantages as we are Creatures Subjects Favourites As we are redeemed to God by Christ so our obligations to the returns of Gratitude should be considered by us ii Cor. v. 14 15. We are Christs and Gods by him and so he must be glorified in the whole man i Cor. vi 20. And all the vast advantages of our Gospel day as they are talents and encouraging advantages put into our hands must be considered by us too and our selves and one another as Steward 's entrusted and accountable ii Pet. i. 3 4. i 4.11 So that we must regard each other as under ties and bonds to God and Christ and as greatly helped and furnished to be provoked thus if well considered and managed accordingly 4. As to our Spirits and behaviour according to our Christian Claims and Helps Relations Obligations and Professions Whether we foot it right or not Gal. ii 14. Whether professours value their Souls to their just worth or not in keeping them intent upon their great concern whether their furniture discipline temper and behaviour bear evidently their fit and full proportion hereunto How Gospel transforming and reforming work goes on with them Whether the Christian name and interest the Gospel and its Patron be credited and promoted or disgraced and hindred by us and whether our proficiency and improvements be answerable indeed to our advantages obligations and professions 5. Wherein our helps and hopefulness or our dangers mainly lye their Gifts and Graces and Encouragements and Advantages on the one hand Their Constitutions Customs Callings Company Temptations and secular Concerns and Hindrances on the other hand are all to be considered 2. The Act or Duty towards these Objects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us Consider 1. Bend your minds to observation of one another that ye may understand how matters are with one another concern your selves about the right knowledge of the principles tempers actions circumstances and concerns of persons so far as your duty towards them calls you to it For this injunction doth not countenance what we find elsewhere forbidden ii Thes iii. 11 12. i Tim. v. 13. i Pet. iv 15. So far as you may do or get Good prevent redress or allay evil under such circumstances relations and advantages as may notify that God then calls you to it and so encourages your expectations and endeavours of doing Good or preventing the sin and mischief which God would have prevented by you So far may others be inspected enquired after and observed by you But when it is and evidently appears to be to
The Vsefulness of the worshipping Assemblies of Saints and Christians to this great and needful provocation must quicken us unto and keep us in these Courts of God Psal .xcii. 13. 15. Exod. xx 24. There God commands the blessing even Life for evermore Psal cxxxiii 3. There you have the openings of the Gospel Teasury there are these golden Candlesticks which bear the burning shining Tapers whose light and heat diffuse themselves through all within their reach who are receptive of them The Gifts and Graces the Affections and Experiences of Gospel Ministers are in their Communicative Exercises there God the Father sets and keeps his Heart and Eye there the Lord Redeemer walks by and amongst his Commissionated Officers and Representatives dispensing warmth and vigour through their Ministry to Hearts presented to him at his Altar There doth the Holy Spirit fill Heads with Knowledge Hearts with Grace and all our Faculties and Christian Principles with Vigour There Mysteries are unfolded Precepts explained and enforced Promises fulfilled in Soul improvements Incense is offered up in golden Censers and foederal concernments are solemnly transacted and confirmed in open Court And there through the Angel of the Covenant his moving upon the Waters of the Sanctuary are Soul distempers and Consumptions healed And there you are informed acquainted with and confirmed in what may instruct you in and encourage you unto this Provocation to Love and to good works And there Prayer gets fuel and gives vent to Love drawing forth all the Energies of Souls and Thoughts towards God And thus fervent Prayers and love quickning returns thereto are like the Angels of God ascending and descending from and upon the Heart while the deserters hereof grow cold thereto and starve their Love and practical Godliness thereby All there is known obtained and exercised There you may fill your Heads with Knowledge your Hearts with Grace your Mouths with Arguments your Lives with Fruitfulness your Consciences with Consolations and your whole selves with those experiences of Divine regards to Soul concerns which may inflame your Hearts with Love to God and Christ to Holiness and Heaven and fit you both to kindle and increase this holy flame both in your selves and in each other And indeed what greater advantages can be derived into our Souls to make our Altars burn than what our Christian Assemblies duly managed will entertain us with What understanding do the Inspirations of the Almighty here afford Such curious Explications of the Name and Counsels of your God Such large and full accounts of all the endearing Grace of Christ Such Critical dissections and anatomizings of the state of Souls Such over-shâ—dowings of the Spirit of God Such clear and full descriptions and accounts of the Divine Life and Nature in all their Strength and Glory How are desires invigorated and twisted to make them more effectual to our selves and others This Sanctuary Love is like the best wine going down sweetly and causing the Lips even of those that are asleep to speak Keep then to these Assemblies that you may duly know whom what how and why to Love and how to suit your selves in spirit speech and practice towards God your selves and towards each other unto this generous and noble Principle Thus will you grow exceedingly both in the knowledge and savour of what is most considerable and most deservingly affecting both as to Things and Persons for Christianity is contrived for Love and Godliness in all its Doctrines Laws and Ordinances and in assemblies you have the Explications and Enforcements of those Truths which will compleat the Man of God as to his Principles Disposition and Behaviour Here you may know your most holy Faith as to it's matter evidences and designs upon you and it 's improvableness by you to it 's determined and declared ends and services That Faith which is to illuminate your Eyes to exercise your thoughts to fix your holy purposes to form and cherish expectations to raise desires to embolden prayer to fire your affections and regulate them as to their Objects Ends and Measures and Expressions And when you there attend you are in the way of Blessings How oft and evidently are Divine Truths there sensibly sharpened and succeeded by the God of Truth Rom. i. 16. Paul and Barnabas so spake as that a Multitude believed of Jews and Gentiles Act. xiv 1. And thither must you and I resort and there attend for Doctrine Exhortation and Instruction in Righteousness The Priests Lips must preserve Knowledge how to speak of God with him and for him there Gospel luminaries are to diffuse their Light and there must we receive it and know what is considerable eligible practicable and encouraging to love and to good Works Why then should we forsake that 3. But let us exhort each other â—or consideration and attendance on Assemblies are for our own and others good for personal and mutual quickenings to Love to good works I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used more largely for any pleading of and pressing home a thing pursuant to it's import and design whether by Counsel Comfort or sometimes it imports Consolation or Encouragement This is too well seen and known to need its Scriptural Instances and Quotations That which is here intended I offer in this Paraphrase Draw forth all the Spirit and Strength of what you know and have advisedly considered as to your selves and others of what you have seen and heard in your Assembling of your selves together concerning your obligations to attend them their fitness to advantage you and all the benefit derived or deriveable therefrom Draw forth the vigour of all your received Discoveries Directions Assistances and Inducements to do and be what is required and expected from you professed by you and of eternal Consequence and Concernment to you Plead this throughly with your selves and one another that so your Christian love be not extinguisht or abated but wrought and kept up to its genuine and just pitch of fervour and effectual Operations and Eruptions in Good works Drive home upon your selves by deep and serious thoughts and pertinent applications of them to your selves and warm debates about them with your selves the things which God hath manifested and proposed to you as credible acceptable and practically Improveable He that expects this flame upon his heart must be a thoughtful man severely contemplative and sollicitous about the things of the Kingdom of God and the Name and Interest and Servants of the Lord Redeemer How can that man be warm and active or zealous of Good works whose knowledge is not actuated by self-awakening Meditations and whose furniture Principles and Spirit are commonly neglected by himself What! are divine Truths Laws Promises and Institutions only to be with us or in us as empty Speculations or thin Notions Have Divine Revelations and Endearings no Errand to our Hearts and Consciences and no business there and no practical Vigours to
this great World than to make the smallest Atome of it And God Redeemer saveth Mary Magdalens as well as Virgin Mary Very Sampson we are sure is in Heaven Heb. 11.32 But In respect of Things themselves and of their Appearances unto us all Effects be not of equal Facility nor all Events to be alike hoped for Much easier is the bending of a Green Twig than of an Old Oak More hopeful the cure of a Green Wound than of an Old putrifi'd Sore There is more to be done to Convert a Man of Belial than a Child of Belial and to Convert an Old Man than any other Man And we may justly expect better Success when we call unto God the Boys and Girls playing in the Streets than when we call Old Men and Women that can scarcely walk in them This I am desired to shew And I shall endeavour it in the best way unto the best end to wit the promoting of Early Piety I have fair and full occasion given me if I can take it from the Text which I therefore commend to your Observation ECCLES 12.1 Remember now thy Creator in the Days of thy Youth Or as some read it Remember now thy Creator in the days of thy Choice THE Words are a Stricture of an Excellent Sermon It was preached as mine is to be unto Childhood and Youth It begins at the Ninth Verse of the former Chapter and ends at the Eighth Verse of this The Spirit of God preached it by the Wisest of Men and not the least of Kings And hath thereby taught a pair of Truths that I must wish better learnt I. The God of Heaven takes great care of our Children and sends the Holy Ghost unto Young School-Boys as well as Old Church-Members We have him here in his Sacred Oracles preaching unto Boys and Girls Yea and Blessed Bishop Vsher was neither the first or the last that was Converted by him at Ten years of Age or earlier II. The greatest Doctors need not think scorn in Christ's School to be Vshers and to teach Children the A B C of Religion Solomon thought not himself undervalued by it And he that will look on it as a Work below him he ought to prove that a greater than Solomon is he Immortal Luther preferr'd his Catechism above all his Works But I return This Sermon forepraised consists of Two Parts 1. A Dehortation from sinful Passions and Pleasures Which is edged with a most emphatick Irony or Derision Pressed with a Threat of God's damnatorie Judgment And shut up with a cooling consideration of both the feathery Lightness and the winged Transitoriness of Youthful Enjoyments Eccles 11.9 10. 2. An Exhortation unto the Choice and Prosecution of saving Religion This is in my Text Wherein it is guarded with an admirable Prolepsis preventive of all shifts and procrastinations And in the next Words and Verses is reinforced with numerous Arguments Arguments as many as Old Age hath Maladies and as Vnprepared Death hath Terrors And these all cloathed with Language hardly to be matched in all the Sacred Writings But I must confine me to my Text Wherein are obvious 1. The Duty commanded to be done 2. The Parties commanded to do it 3. The Time wheâ—ein they are commanded to do it The Duty is Conversion unto God Inchoative and Progressive Conversing Entrance into Continuance and Progress in the State of Holiness The State of Reconciliation unto and Communion with God With God the Father Son and Spirit all joyntly as One God and each distinctly as Three Persons Learned Men do judge this latter to be here designed by the Plural Number of the Hebrew Word All Interpreters acknowledge that the required Remembrance imports no less than the foresaid Conversion And it will be evident if these things be consider'd Words of Knowledge Affection and Practice do ever connote one the other Because the Faculties of our Souls be like the Links of a Chain so united that they go all together Draw one all come Wherefore when the Holy Ghost summons all he useth to name but one of them He never commands us to Know Remember Love or Serve God but he commands us to do them all Now to do all these is to Convert unto God And to do less is not to Remember our Creator as he doth require Besides The Connexion of End and Means is indispensable Where any Means are required it is certain the End of these Means is also required And it is very plain that the meer Historical Remembrance of God is but a Mean Conversion foresaid is the end of it That End without which the Remembrance of God could only make us the more like unto the Devil Who indeed doth never Forget but doth still Hate his Creator And no mind can bear the thought of Gods requiring such a Remembrance It must therefore be one efficacious unto its End that is here meant Nor is it unworthy of our Notice That the word Creator here is big with Argument And such as carries Obligation unto the very utmost of the foresaid Conversion For it speaks God's Interest in us Were we made by him Then were we also made for him and are his and not our own It expresseth also his speciality of Interest in us being as we are elsewhere told he made us in his own Image If so he made us unquestionably for his especial Service It no less setteth forth his Preservation of us too for who but he who made us should have Power or Will to maintain us Briefly it manifests his Power to destroy us and his very good Reason so to do if we do less after our Apostacy and his Provision for our Recovery than thus Convert unto him The Parties here Commanded to Convert are the same as are nominated Eccl. 11.9 Possessors of Childhood and Youth Learned Mercer saith all in a word Totam aetatem storeatem compliciitur By Childhood and Youth the Holy Ghost intends the whole flourishing Age of Life The same Hebrew word signifying Youth and Choice we take them all to be comprehended who are yet in the best and most desirable forepart of their dayes All from them whose Morning doth but yet dawn to those whose Clock hath struck Twelve and with whom its Noon The little Creatures whose Twilight doth but just serve them to read the first Principles of Religion The bigger Children whose Sun is risen higher and who can see and are set to learn secular Arts and Trades and are capable of learning farther the Art of Living unto God The Youth eminently so called whose Day is come on and their Light Heat and Activity much exceed Childhood Nor exclude I them whose Sun is at hiâ—hest and who are as Men will speak in their Prime upon whom the Afternoon begins to draw apace though they yet retain Morning Vigour and preserve the Name of Young The Original words of Age are of so large signification And as on the other hand all the Periods of breaking
may not be expected to cleanse a Young Mans way nor any others Get a Promise from him to lend you his best Direction to thorough Conversion A Youth without a Pastor is a Child without a Nurse Direct 2. Vse him whom you chuse your Guide for your Soul and follow him as far as he follows Jesus Christ Hear him ordinarily a Child 's own Parents Milk is commonly best for it Write after him the Heads of his Sermon I mean and his Chief Notes Incomparable King Edward the Sixth used to write Sermon Notes Go often to his House and always to ask things worth his time and your own Little rest give him till Grace has blest his labors to fit you for the Lords Table Plainly tell him you shall count small good gotten by the Word till you are qualified for the Sacrament And that it is to you a dolorous thing to have but a Place in Gods House and no Room at his Table It looks as if you were but a Dog and not a Child Direct 3. Look alway and adhere closely unto God's Son and Spirit Without these the Holy Bible can no more make you wise unto Salvation than the Fables of Aesop that Papists dare compare it to The Word of Life is a Word of Death to you without these to make it beneficial These without whom you can expect no more Edification from the best Minister than from a blind Harper In all things ye want Jesus Christ for Acceptance in all you want the Holy Ghost for Assistance in all things and at all times Without right use of them no Soul can fetch a Breath of Divine Life or take a Step of Holy Walk Nature indeed shews you an Heavenly Father and ties all of you unto him But 't is only special Revelation Jupiter q. Juvani Pater reveals a Redeeming Son of God and an Holy Sanctifying Spirit of God And 't is much Grace and that much used too that can keep you close unto these VVithout which you may be great Socinians but no Christians Direct 4. Beware of setting against each other Gods Mercy Christs Merits Holy Faith and Good Works VVe cannot say to either of them we have no need of thee All are truly necessary and unspeakably But in the Countrey I saw it and in this City I see it most people do fix on some one of them and cry it up to the Exclusion of the rest To the virtual Exclusion Of so Epidemical and fatal a hindrance of Conversion beware you The Mercy of God! All the Rhetorick of Heaven cannot praise enough but wo be to you if you expect the Pardon of the least Sin by it otherwise than through Christs Merits The Merits of Christ These without question are infinite But you are undone if you dream you shall have the saving benefit of them Living and Dying without Marriage unto him by Faith Holy Faith Is a Grace most Precious by God most highly honoured and of all most honouring God Honouring him in some respects more than Adam's personal Obedience did before the Fall But mortally you erre if you look to put off God with it without Obedience And slight good VVorks as Supererogations Good Works Are the blessed Fruit of God's indwelling Spirit and the very end of our Election Redemption and Conversion But what then they be neither acceptable to God nor profitable to us but through the Gift of the Mercy the Purchase of the Merits and the Means of the Faith aforesaid If you rest on VVorks and imagine them otherwise good your Eternal Lodging will be among Evil-workers Young people make your Pastor set you well at rights about these things And let the Excellency Connexion Order and Necessity of them be judged worthy of your frequent and serious thoughts Direct 5. Be very Critical in the Choice of your Company Be sowre and unkind unto none Affable to all but pleased with Few to wit the Best Which are those that will either best teach you or best learn from you Companions of Fools are doomed to destruction But where ere you are walking with wise Men you are on your way to Heaven Prov. 13.20 Souls the most thoughtful of Eternity are still the most careful of their Company And it is certain the Company of your Choice in this World is both that which you would have and shall have in the next Direct 6. Besides the Holy Scriptures read ye such good Books as shall be commended to you by your Pastors 'T is not every good Book that is for you good Nor every one that will hereafter be good for you that is good Now. Your Pastors can judge best which are most sutable I think it Soul-Felony for you to be without the Westminster Assemblies Catechisms And I should think it as little needful to commend Mr. Baxter's Call or Mr. Alleyn's or Mr. How 's very Jewel of Yielding unto God or Mr. F. Fuller's Words to give Wisdom with his piece of Repentance and Faith or Mr. Lawson's Magna Charta England is blest with the best in this World and I do not light upon any that excel or equal them in England You must search farther than I have done young people if you find things better worth your most careful reading Books be dead things but God makes them oftentimes Lively Preachers These several last years many have acknowledged to me that they have been blessed Stars to lead them unto Christ Yet do not for your Lives ever neglect reading the Scriptures Take some portion of God's Word as daily as you eat of his Bread 'T is very honourably that I do remember a poor Soul who sometimes burned the Thatch of her House to read her Bible by the Light of it And no less a Saint than Mr. Richard Fairclough told me she died a glorious one It was Luther's saying The reading of the Scriptures is the terror of Devils Direct 7. Examine often the state of your Souls Scrupulousness it self is as much more safe as 't is less sweet than Audaciousness But humble and careful Inquisitiveness is sine naevo Venus as unspotted a Virtue as the state of Grace is adorned with Humility one calls the Violet of Graces of sweetest scent though lowest place And Care is the commanded Fear of falling short of Gods rest Heb. 4.1 The Exertion of humble Care in heart-searches doth answer many Gospel-precepts And when it is much and often it is not the least Evidence of truest grace For Bankrupts can no more endure much looking into their Count-books than sore Eyes can bear long beholding of Sun-shine And as impatient be Hypocrites of very much conning the Scriptures and their Hearts But I conclude Young people Mahomet gat the Turkish Empire by making extraordinary hast And Alexander Conquered the World by the same Policy Never Delaying Go you and out-do them Conquer VVorld Flesh and Devil And take by violence the Kingdom of Heaven by your hasting to Remember and Convert just now VVith great