We were all forfeited to God but all the Elect have an Interest in the same Redeemer This will somewhat explain the Mystery 2. In that Law there was another Redemption that was to be made to Man and so there was a two-fold Redemption figured in the Legal Dispensation 1. There was a Redemption of the Inheritance or of the Person of the Brother that was waxen poor and so through Poverty had sold himself or sold his Land Levit. 25.25 If thy Brother be waxen poor and hath sold away some of his Possession and if any of his Kin come to redeem it then shall he redeem that which his Brother sold. And ver 47 48. And if a Sojourner or Stranger wax rich by thee and thy Brother that dwelleth by thee wax poor and sell himself unto the Stranger or Sojourner by thee or to the Stock of the Strangers Family After that he is sold he may be redeemed again one of his Brethren may redeem him The Goel or the next of Kin was to redeem both the Land and Person so sold. All this noteth our State by Nature we forfeited our Inheritance and sold our selves to work Iniquity there was a voluntary Forfeiture on our Part and we could not redeem our selves for we were waxen poor And when we had sold our selves all of the Kindred were altogether waxen poor and could not redeem us Psal. 49.7 8. None of them can by any means redeem his Brother nor give to God a Ransom for him For the Redemption of their Soul is precious and it ceaseth for ever Therefore Jesus Christ comes from Heaven and takes Flesh that he might be of our Blood and Kin and so jure Propinguitatis as being next of Blood he had a Right to redeem and help us when we had forfeited our selves and were become Slaves and Vassals of Sin and Satan 2. There was the Redemption of Captives I confess I do not find express mention in the Law of this kind of Redemption though some Types of this Captivity there were and therefore here we must allude to the Customs of all Nations Therefore I shall shew First To whom we were Captives Secondly The manner of redeeming Captives both among the Jews and all Nations First To whom we were Captives to God to Satan to Sin 1. To God We were the Prisoners of his Justice and Wrath and therefore called Prisoners in the Pit in which there is no Water Zech. 9.11 It is a Description of our natural Bondage In our Original State we were God's Creatures but in our degenerate and fallen Estate we are God's Prisoners 2. We were Captives to Satan as God's Executioner given up to his Power that he might blind harden and lead us to all manner of Sin by a just Tradition 2 Tim. 2.26 That they may recover themselves out of the Snare of the Devil who are taken captive by him at his Will Natural Men are at the Will of another as Christ told Peter John 21.18 Another shall gird thee and carry thee whither thou wouldst not So Satan leads and carries us up and down but it is there where we would our selves be we consent to this Bondage and are acted by the Spirit of the Devil and are at his beck Nay that is not all but we are also given up Captives to Satan that we might be tormented by him therefore he is said to have the Power of Death Heb. 2.14 The Devil as God's Executioner hath a great Power over carnal Men to stir up Bondage and Fear and Horrors of Wrath and to take them away to Torment though not as he will but as God willeth Satan is our Keeper as God is our Judg and Conscience which was made to be God's Deputy is as it were Satan's Under-keeper stirs up Fear and holds us in Chains of Darkness 3. We are Captives to Sin Every natural Man is a Slave to his own Lusts Tit. 3.3 Serving divers Lusts and Pleasures Man in his natural State is a Slave to his own Affections For the explaining of which let me tell you while Man was in his Original State and Condition his Actions were to be thus governed the Understanding and Conscience were to prescribe to the Will and the Will according to right Reason and Conscience was to stir up the Affections and the Affections according to the Counsel and Command of the Will were to move the Spirits and the Members of the Body This was the Order setled in Man's Nature before the Fall But now by Corruption there is a woful Change and Disorder and the Head is where the Feet should be the bodily Spirits move the Affections the Law in the Members prescribes many times to the Law of the Mind carnal Pleasures move the Affections and the Affections carry away the Will by Violence and the corrupt Bent of the Will blinds the Understanding and so Man is led headlong to his own Destruction and therefore the Apostle saith that carnal Men are sold under Sin Rom. 7.14 I am carnal sold under Sin As Captives in War were sold to be Drudges to those that bought them so Man by Nature is sold to be a Drudg to his own Lusts and to be at the Beck of every carnal and unclean Suggestion Here is the Captivity of Man by Nature there is the Judg and that is God to whose Wrath we are subject there is the Prison that is Hell there is the Keeper of the Prison that 's Satan and there are the Ropes and Chains by which we are bound and they are partly our Sins Prov. 5.22 His own Iniquities shall take the Wicked himself and he shall be holden with the Cords of his Sins And partly the Terrors of Conscience for the Devils are said to be reserved in everlasting Chains under Darkness unto the Iudgment of the great Day Jude 6. which signifies the Horror that is upon the damned Spirits expecting more Judgment from the Wrath of the Lord and at the Judgment of the Great Day The Devils that are most sensible of their Estate as being actually in Torment are said to be held in those Chains of Darkness and we as their Fellow-Prisoners are held in the same Chains though in the time of God's Patience we do not feel it Secondly Let us come to the way of redeeming these Captives Among the Nations there 's a four-fold way of redeeming Captives either gratuitâ manumissione by free Deliverance or else Permutatione by way of Exchange or else violentâ ablatione by way of Force and Arms or else soluto lutro by paying the Price or Ransom The two last are most proper to this Case taking away by Force or paying a Ransom though to me the former also have their Place 1. By free Dismission on God's Part that holdeth in the present Case we are freely dismissed namely as there is nothing done on the Captive's Part to free himself It is said Rom. 3.24 Being justified freely by his Grace through the Redemption that is in
Love and Grace have less Constraint It should not be so yet there is more recorded of the Piety Zeal and Devotion of the Saints of the Old Testament than we can imitate And have we a greater measure of Comfort to carry us out against Discouragement Have we a more full Joy to bear us up against all the Afflictions of this present Life now there is more Grace discovered Joh. 15.11 These things have I spoken to you that my Ioy might remain in you and that your Joy might be full Is there a greater measure of Charity in doing good to them that need it as more of the Bounty of God is discovered to us in these days of Grace Under the Law all things were set down in so many positive Precepts the exact Proportion what they should give and lay out the tenth part was the Lord's But under the Gospel it may be there was no such Precept tho that be a great Question whether the Tenth be not the Lord 's still but God knows Love will not be backward for it is trusted much in the days of the Gospel In short are we more acquainted with God's Covenant Can we subdue Corruptions more bear Afflictions better and have we a greater Ability and Willingness to good Works Which bringeth Salvation to all Men. That is to all that accept of Grace bond or free and that Salvation is taken for our compleat Happiness for eternal Life and Salvation is clear enough The Point then is Doct. 3. That the Grace of God revealed in the Gospel is the great means of Salvation or a Grace that tends to Salvation The Gospel is called the Power of God unto Salvation Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the Power of God to Salvation that is a powerful Instrument which God useth Therefore it is called the Arm of the Lord Isa. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed It s Force is not in Letters and Syllables but it standeth in the Co-operation of the Spirit by which God owneth and honoureth it It is said to Cornelius when Peter came to preach the Gospel to him Acts 11.14 That he should tell him words whereby he and all his House should be saved There 's no other way to bring Men to God but this this will teach you how you and your little ones should be saved Now the Gospel or the Grace of God in the Gospel is a means of Salvation because it hath a moral Tendency that way and because it hath the Promise of the Spirit 's Work and Assistance 1. It hath a moral tendency that way for there is the History of Salvation what God hath done on his part there are the Counsels of Salvation what we must do on our part and there are excellent Enforcements to encourage us to embrace this Salvation 1. There is the History of Salvation what God hath done on his part there all things are ready there you here of the Love of God that he hath given his only Son and of the free Election of those whom he means to save in Christ. There you hear of the Person of the Mediator his Mission and sending into the World his Incarnation his Unction or anointing to his Office his Abasement his Obedience his Death his Burial his Satisfaction for Sin his Purchase of Life and then his Exaltation with all the Fruits and Effects of it to wit his Intercession at the Right-hand of God his Effusion and pouring out of the Spirit to be his Deputy here on Earth and there you read of his Collection and manner of gathering of a Church by the Institutions of the Word and Sacraments There we hear of the Humiliation of Christ by which Salvation was purchased and of his Exaltation whereby the Graces that accompany Salvation are distributed and dispensed and how Christ by his Spirit applies this Salvation 2. There is the Counsel of Salvation what Man must do on his part that he may partake of the Righteousness and Spirit of Christ according to the good pleasure of God which Christ purchased by virtue of his Humiliation and dispenseth and distributeth by virtue of his Exaltation I call all this the Counsel of God because thus it is called in Scripture Luke 7.30 The Pharisees and Lawyers rejected the Counsel of God against themselves If you will be saved here is God's Counsel thus you must do It is dangerous for a sick Man to alter the Physician 's Method and Receipt to be tampering to be taking out and putting in so it is very dangerous to alter the Counsel of God which he hath set down how we may be brought to Salvation Do not as the young Man that came to Christ and said Matth. 19.16 Good Master what good thing shall I do that I may inherit Eternal Life and yet when Christ puts him to the trial it 's said he went away sad So a natural Man his Heart is raised up to hearken after Salvation but he goes away sorrowful when he cannot win Heaven in his own way to enjoy Christ and the World Christ and carnal Liberty and Christ and his carnal Pleasures therefore you must not only look to the History of Salvation what God hath done but to the Counsel of Salvation what you must do And Peter sums it up and gives an Abridgment of the Gospel Acts 2.37 38. Men and Brethren what shall we do And Peter said unto them Repent and be baptized every one of you in the Name of Iesus Christ for the Remission of your Sins and ye shall receive the Gift of the Holy Ghost Repentance that implies true and lively Grief because of Sin and Misery by which a Man feeleth the Wrath of God grieveth because he hath offended God acknowledgeth that he hath deserved Condemnation hungreth and thirsteth after Christ and then waiteth till his Heart be settled in the Comfort of the Gospel and he possessed of the Righteousness of Christ. Nay Repentance implies more you must lay down the Weapons of Defiance and study Thankfulness to God and walk in new Obedience and love God and love your Neighbour and bear the Cross quietly waiting for eternal Life This is the Counsel of God to you if you would be saved And then he saith Be baptized by which Peter understands a religious use of the Seals and all the Means of Salvation in which God is wont to meet us and give us the Supplies of his Grace by his Spirit 3. There are excellent Enforcements to encourage us to imbrace this Salvation God is very impatient of being denied now he speaks in the Gospel and useth all kind of Methods As a Man who cannot undo a Door and having a bunch of Keys in his Hand tries one after another till the Lock doth fly open So the Lord tries all kind of Methods beseecheth threatneth promiseth that the Heart of the Sinner might fly open He beseecheth God falls a
Breasts and there she should be satisfied with his Love The Palm-tree hath a long naked bark and carryeth all its Leaves Branches and Fruits upwards it noteth the Religious Ascent of the Soul in Spiritual Exercises when the thoughts do not run out in under-wood and lower branches in Earthly Thoughts and Carnal Distractions Well then in the top of the Palm-tree there we taste the sweetness of Christ and the Soul is ravished and spiritually made drunk with the Clusters of his Grapes 5. These Experiences where God seeth fit to give them are given to Persons of much Holyness and Religion Matth. 5.8 Blessed are the pure in heart for they shall see God Those bright and clear Souls are more fit to enjoy the sight of God when by constant and dayly Exercise the Heart hath been subdued to a Religious frame the Lord may then give in those ravishing sweets and those gazes upon his Beauty and Glory There are degrees in the sense of Gods Love Hypocrites have but a taste and a little sip as the Merchant that selleth Wine will give a taste to those that do but cheapen it Christians whose Spirits are not defecated or cleared from the Clouds of Passion or purged from the dreggs of Carnal Interests seldom meet with those sweet and rich Experiences to such an intimate discerning the Senses had need be exercised The Lute had need be rightly strung and tuned that maketh a ravishing Melody easy lazy and gross Hearts feel none of these rapt motions and strong qualms of Affection God usually gives them to those that are purged and purified 6. These rich Experiences are very fleeting and vanishing and but now and then bestowed We have not such high Experiences under Lock and Key and at the Command of our own Endeavours God gives them when he seeth fit and when he pleaseth they pass away again If they were constant and God should continually pour in the Vessel would break and the Soul could not sustain it self under the burden of it The Disciples in the Transfiguration were astonished and fell down for fear they could not bear the Glory though but for a little while Matth. 17.6 And when the disciples heard it they fell on their faces and were sore afraid Our present State is not capable of these Transports long the Soul is not extended and enlarged to such a Capacity and Fitness neither is the Body qualified We are in the Animal State now the deliberate Contemplation is our Portion in Heaven when Sin and Weakness is done away and when we have that which the Apostle calls a Spiritual Body 1 Cor. 15.44 That is a Body fit for those high Communications and for the continual Presence of God This is an extraordinary Indulgence which if continued would destroy and abrogate the Oeconomy and Dispensation of Grace This pause of Reason upon the Majesty of God and the Glory of Heaven is somewhat like the Suns standing still in Ioshua's time which if it were so alwayes would burn up the frame of Nature therefore God hath ordained that it should rowl hither and thither Motion and Change is fitter for this State to which God hath subjected us 7. Such ravishing Experiences are not to be sought for but referred to the good pleasure of God We cannot pray for them in Faith having no promise of them and we must not be too hasty to eat of the Fruits of Paradise before our time It is enough for us to go to Heaven in the usual Road-way and not like Elijah in a Fiery Chariot Look as in outward things we are not to desire Riches but a Competency if God casteth them in upon our Endeavours we should be thankful so in Meditation we must mind those Enjoyments which are more Temperate and leave other things to God It is good to content our selves with Grace and Peace and Joy in the Holy Ghost though we have not those Transports and high Extasies of Love and Affection We must not tempt God with immodest Requests and Expectations but sit down humbly and quietly and if the Master of the Feast bid us to sit higher and call us to a more choice Dispensation well and good These Experiences are not to be ranked among Duties but among Enjoyments we shall not be called to an account for the want of them for we are not obliged to pursue them they are Acts of Gods Magnificence and Indulgence to the Soul Many times Christians oppress their Souls by their indiscreet aims it is good to keep an even hand that we may not vex our selves with the disappointment of a rash and foolish Trust. Some are altogether careless and content themselves with any frame of Spirit in Worship others are not satisfied but with extatick and rapt Motions Look as it is with a Lute-string if it be too slack it doth not sound at all if it be too high stretched it is hoarse and screeking so it is with our Souls in Duty when we are careless there is no Melody made to God but if we be too high strained then the Soul is oppressed with its own Aimes and with a pursuit of things above our reach the temperate middle way should be our aim 8. Upon all such Experiences we should be careful and watch our Hearts because many times herein we delude our selves we call that a Rapture which is but the suppositions of a troubled Fancy or some Fanatick Delusions by which Satan abuseth an over-credulous and superstitious Soul Dotage many times passeth under the pretence of Vision and the Extravagancies of a wild Zeal seemeth Rapture Alwaies observe their End and Scope if they end in Pride and prove a Temptation they are from the Devil and not from God Experiences from God enlarge our Hearts for Service and make us more humble as the highest flames tremble most These Souls that are called to the highest enjoyments are most humble It is true we are apt to be pufft up with a Revelation from God as Paul was pufft up with the abundance of Revelations but there was a subsequent Dispensation some cross to humble him 2 Cor. 12.7 And least I should be exalted above measure through the abundance of the Revelations there was given to me a thorn in the flesh the messenger of Satan to buffet me least I should be exalted above measure This is through the Corruption of our Nature which God preventeth in his Children by such Dispensations But if it tendeth to make us neglect Piety and to be above Duties it is against the Nature of Religion which presseth us to wait upon God with the more encouragement because we have already discerned his Beauty and Glory Psal. 63.2 To see thy power and glory so as I have seen thee in the sanctuary Thus I have done with this Case in which I have been in the high Mountains I shall come to the Valleys which as they are more easie of ascent so usually they are more fruitful What follows will be more plain
SERMON V. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide 4. Case WHEN must we Meditate 1. In the General something should be done every day seldom Converse begetteth a strangeness to God and an unfitness for the Duty It is a Description of Gods Servant Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night At least we should take all convenient occasions It is an usual way of Natural Men to make Conscience of Duties after a long neglect they performe Duties to pacifie a Natural Conscience and use them as a Man would use a sleepy Potiori or Strong Waters they are good at a pinch not for constant Drink Alass we lose by such wide gaps and distances between performance and performance it is as if we had never done it before 2. For the particular time of the day when you should meditate that is Arbitrary I told you before you may do it either in the silence of the Night when God hath drawn a Curtain of Darkness between you and the things of the World or in the freshness of the Morning or in the Evening when the Wildness and Vanity of the Mind is spent in Worldly Business 3. There are some special solemne times when the Duty is most in season As 1. After a working Sermon after the Word hath fallen upon you with a full stroak it is good to follow the blow and when God hath cast Seed into the Heart let not the Fowls peck it away Matth. 13.19 When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart Ruminate on the Word chew the Cud many a Sermon is lost because it is not whet upon the Thoughts Iames 1.23 24. He is like a man that beholdeth his Natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was Matth. 22.22 When they heard these things they marvelled and left him and went their way You should rowl the word in your thoughts and deeply consider of it 2. Before some solemn Duties as before the Lords Supper and before special times of deep Humiliation or before the Sabbath Meditation is as it were the breathing of the Soul that it may the better hold out in Religious Exercises it is a good preparative to raise the Spirits into a frame of Piety and Religion When the Harp is fitted and tuned it doth the better make Musick so when the Heart is fixed and setled by a preparative Meditation it is the fitter to make Melody to God in Worship 3. When God doth specially revive and enable the Spirit It is good to take advantage of the Spirits gales so fresh a Wind should make us hoise up our Sails Do not lose the Spirits Seasons the Spirits Impulses are good significations from God that now is an acceptable time 5. Case What time is to be spent in the Duty I Answer That is left to Spiritual Discretion Suck the Teat as long as Milk cometh Duties must not be spun out to an unnecessary length You must neither yield to laziness nor occasion Spiritual wearyness the Devil hath advantage upon you both wayes when you rack and torture your Spirits after they have been spent it makes the Work of God a Bondage And therefore come not off tiâ—l you find profit and do not press too hard upon the Soul nor oppress it with an indiscreet Zeal It is Satans Policy to make you out of Love with Meditation by spinning it out to a tediousness and an unnecessary length 6. Case Whether should the time be set and constant I Answer It is good to bind the Heart to somewhat and yet leave it to such a liberty as becomes the Gospel Bind it to somewhat every day that the Heart may not be loose and arbitrary we see that necessity quickneth and urgeth and when the Soul is engaged it goes to work the more throughly Therefore the Lord asks Ier. 20.21 Who is this that engaged his heart to approach unto me It is good to lay a tye upon the Heart and yet I advise not to a set stinted Hour lest we create a snare to our selves Though a Man should resist Distractions and Distempers yet some business is unavoidable and some Distempers are invincible I have observed this that even Religious Persons are more sensible of their own Vowes then of Gods Commands when Men have bound up themselves in Chains of their own making their Consciences fall upon them and dogg them with restless Accusations when they cannot accomplish so much Duty as they have set and prescribed to themselves And besides when Hours are customary and set the Heart groweth formal and superstitious 7. Case Are all bound to meditate Are the Ignorant Are Men of an unquiet Nature Are Servants Are Ministers 1. Are the Ignorant and Men of barren Minds that have not a good stock of Knowledge I answer Yes they are bound to this as well as other Duties though they cannot do it well it is their Duty to strive that the Word of God may dwell richly in them It is a mark of a Godly Man every Man is bound to be skilful in the Scriptures Ier. 31.34 They shall all know me from the least of them to the greatest of them saith the Lord. God hath no Child so little but he knows his Father therefore all are bound in some measure to be able to discourse of God and of the things of God 2. But some are of an unquiet Nature fit for Publick Duties but not for Private Exercises are they bound as well as those of softer Spirits and fitter for Meditation I answer This is not Temper but Distemper the unquiet Spirit must not totaliter cessare wholly discontinue this work They are to mind wherein they may serve God most but not totally desist from a work so necessary and of such great importance 3. Are Servants bound to it whose time is not their own I Answer They should do what they can God is more merciful to them but those that are in bondage to others may find some leisure for God 4. Are Ministers obliged Their whole work is a Study their Imployment is a continual Meditation I Answer There is a difference between Meditation and Study In Study we mind the good of others in Meditation the good of our own Souls Things work with us according to our end and the aims that we propose to our selves Things work with us according to our end and the aims that we propose to our selves Publick Teaching is no such Tryal of our Hearts there is a Natural Pride in us to urge us to teach others and that makes so many intrude into the Ministry there is some kind of Authority in it that we exercise over others but we are to mind the good of our own Souls and to regard
how miserable a thing it is to have a drossy unsanctified Heart even though your Life should be never so blameless Now the Spirit of God calleth upon us to shew our selves Men Isa. 46.8 Remember this and shew your selves men bring it again to mind O ye transgressors And if you will never sit alone and commune with your selves about these weighty Matters your Condemnation is just Motives to quicken us how much it concerneth you to get your Hearts sanctified 1. Because of the two great Competitors God and Satan how earnest they are for the Heart It is God's Choice Prov. 23.26 My son give me thy heart This is that which God craveth and every good Man should say Lord I give it unto thee It pleaseth God to hide our Hearts from one anothers knowledge but he seeth them whether they be kept in a right frame yea or no. Men are incompetent Judges of the Heart therefore they look to the outward appearance but God's Eye is upon the Heart 1 Sam. 16.7 Man looketh unto the outward appearance but the Lord looketh on the heart Psal. 41.6 Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom If we have a wise and understanding Heart a choice and excellent Spirit On the other side it is that which Satan striveth for most the greatest Contest between God and Satan is who shall have the Heart of Man As Acts 5.3 Why hath Satan filled thy heart to lye to the Holy Ghost So Luke 22.3 Then entred Satan into Iudas Then he gets into the Man when he gets into the Heart Iohn 13.2 The Devil having now put into the heart of Iudas to betray him This is the Castle the Enemy would surprize he maintaineth his Interest there by vain and sinful Thoughts 2. The importance of the Heart as to our Speeches and Actions it is Fons Actionum ad extra the Fountain of all our outward Actions we bring every thing out of the Heart Matth. 12.35 A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things The Tongue Eyes Hands and Feet are but Instruments to execute the motions of the Heart The Prophet cast Salt into the Spring to cure the brackishness of the Water 2 Kings 22.21 And it is Terminus actionum ad intra the principle of our internal Actions Rom. 6.17 Ye have obeyed from the heart the form of doctrine which was delivered you Means 1. Earnest Prayer to God Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me God beginneth to us that we may imitate him Deut. 5.29 O that there were such an heart in them that they would fear me and keep all my commandments always Psal. 86.11 Unite my heart to fear thy name The Heart naturally is scattered to vain Objects 2. Treasuring up the Counsels of the Word Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee Prov. 6.20 21 22. My son keep thy fathers commandments and forsake not the law of thy mother Bind them continually upon thine heart and tie them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee 3. Serious Caution that bad Principles be not rooted in us Heb. 3.12 Take heed lest there be in any of you an evil heart of unbelief in departing from the living God 4. Watching against vain Pleasures which render it brutish sottish frothy and stupid Hosea 4.11 Whoredom and wine and new wine take away the heart The generosity bravery and spriteliness of the Heart 5. If gotten keep it Prov. 4.23 Keep thy heart with all diligence Our first business is to get an Heart worth the keeping a vain Heart is better thrown away than kept When the Heart is renewed and changed keep it pure and loyal to God First get out Sin then keep it out We keep it by a constant watchfulness over the Senses Iob 31.1 I made a Covenant with my eyes why then should I look upon a maid Over the Thoughts Prov. 15.26 The thoughts of the wicked are an abomination to the Lord. Over the Affections and Passions Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts 6. Increase it to a Choice an excellent Spirit 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we may know the things that are freely given to us of God 2 Tim. 1.7 For God hath not given us the spirit of fear but of power of love and of a sound mind A Sermon on Acts x. 34 35. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons But in every Nation he that feareth him and worketh righteousness is accepted with him THese Words are Peter's reply to Cornelius who sent for him to hear the Gospel from his mouth For the entertaining of this Message both Peter and Cornelius were aforehand prepared severally by God Peter by a Vision Cornelius by an Oracle So much ado was needful to gather in the first Fruits of the Gentiles In the Words take notice of two Things 1. Peter's acknowledgment of his former Mistake Vers. 34. 2. His assertion of the positive Truth which he learned by this Providence Vers. 35. First In the acknowledgment of his former Error you may observe three things 1. The Preface or Introduction Then Peter opened his mouth and said Prophane Spirits cavil at this Expression as needless For how could he speak say they without opening his mouth But they mind not that it is an Hebraism frequently used in Scripture concerning them that are about to speak any thing weighty upon mature deliberation As of our Lord Christ it is said Matth. 5.2 He opened his mouth and taught them saying So Psal. 78.2 I will open my mouth in a parable Prov. 8.2 I will speak of excellent things the opening of my mouth shall be right things To open the Mouth is to speak considerately prudently confidently Would to God that those that scoff at these things would never open their Mouths to worse purpose 2. The means of his Conviction Of a truth I perceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phrase is used of those that are apparently convinced and perswaded to change their Opinion The Latines would express it A vero vinci to be overcome by the Truth it self Peter once thought that it was unlawful for a Man that is a Jew to keep company with or go to one that is of another Nation as he himself expresseth it Vers. 28. But being prepared by his Vision and now convinced by the Words of Cornelius he perceived the contrary 3. The Error That God was a Respecter of Persons or had so confined his Respect to the Jewish Nation that
the same Covenant It is a common Charter Acts 2.39 For the promise is unto you and to your children and to all that are afar off even to as many as the Lord our God shall call 3. They have the same Redeemer 1 Cor. 1.2 Iesus Christ both theirs and ours Rich and Poor gave the same Ransom Exod. 30.15 Half a shekel One has not a more worthy Christ than another Rom. 3.22 Even the righteousness of God which is by faith of Iesus Christ unto all and upon all them that believe for there is no difference 4. The Faith of the one is as acceptable to God as the other 2 Pet. 1.1 Simon Peter a servant and an Apostle of Iesus Christ to them that have obtained like precious faith with us through the righteousness of God and our saviour Iesus Christ. The same for kind though not for degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A jewel held by a Child's hand is a Jewel as well as that held by a Man's Well then the Expressions of God's love to his People of old have their use for the establishment of our Comfort and Hope Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of of the Scriptures might have hope Rom. 4.23 It was not written for his sake alone that it was imputed to him but for us also As Judgments on the Wicked are for our Admonition 1 Cor. 10.6 These things were our examples So Promises are for our Consolation The Word is not only an History but a Book of Precedents As a Painter hangeth forth his Master-Pieces to draw Custom so here God's kindnesses to his People are advantageous to us only let us take heed that we have the same Spirit 2. I observe that it is a capacious Promise applicable to several purposes To Ioshua to imbolden him against Dangers To Iacob to make him patient under Crosses To Salomon to quicken him against coldness in God's Service To Israel to hearten them against Enemies To all Believers to support them under Family-wants and Straights One Promise hath several Uses it is good for Wants good for Wars This one Promise well observed will teach us to live well and dye well for still God is with us To live without carking for then God is with us and to dye without discomfort for then we are with God If one Promise yield so much Comfort what will all It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Remedy for every Disease As the Scripture saith in another case Mark well her Bulworks tell her Towers There is no Case to which God hath not spoken no Blessing but it is adopted into the Covenant 3. I observe that it is a Promise emphatically delivered 1. For the Matter I will not leave thee nor forsake thee That is I will be so far from forsaking or casting thee off that I will not so much as leave thee for a time It is such another as that Psal. 121.4 Behold he that keepeth Israel shall neither slumber nor sleep There is no time that his People are left to shift for themselves but they are under the Care of his Providence continually 2. For the Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not not leave thee neither not not forsake thee Five Negatives He will not yea he will not surely he will not forsake his Servants or neglect them and withdraw his Presence and Providence from them 3 For the Duplication I will not leave thee nor forsake thee Ioseph told Pharaoh the Dream was doubled because it was established by God Gen. 41.32 All this is to shew how dull and stupid we are in conceiving of God's Promises O ye fools and slow of heart to believe Luke 24.21 We are backward to every thing but especially to Faith or dependance on God for something that lyeth not in our own power Before we are serious and put to tryal nothing seemeth more easie than dependance upon God but when it cometh to the push it is evinced Now it is God's condescention that he will press these things again and again that we may not lose the comfort of the Promise The Expression is universal to awaken our attention to engage our Hearts to believe that he will not forsake us in our streights 4. I observe that it is a promise that every one must particularly apply to his own case God doth not say I will not leave you nor forsake you as speaking to his People collectively but distributively thee And that not only to Ioshua but to Israel Deut. 31.6 8. Be strong and of a good courage fear not nor be afraid of them for the Lord thy God he it is that doth go with thee he will not fail thee nor forsake thee As in the Decalogue that every one might look upon himself as concerned God speaketh in the singular number to every individual Person Thou shalt have no other Gods So here Thou as if spoken to by name Thou Peter Andrew Thomas I will not forsake thee Oh that we had this Spirit of Application and could read our Names in Christ's Testament Omnis operatio fit per contactum the closer the touch upon our Hearts the greater the Efficacy Break out your own Portion of the Bread of Life Iob 5.27 Loe this we have searched it so it is hear it and know thou it for thy good Christian how many Promises dost thou know for thy good Canst thou say Here is my Portion blessed be God for this comfortable Promise to me Doctr. That God never utterly forsaketh or leaveth his People destitute to utter and insupportable Difficulties Why 1. The tenderness of his Love will not permit it Isa. 49.15 Can a woman forget her sucking child that she should not have compassion on the son of her womb yea they may forget yet will I not forget thee There is no such Affection as God hath to his Children The Mother if she leave her sucking Child she doth not utterly forsake him but runneth to the cry So will God he is unchangable Mal. 3.6 I am the Lord I change not He is immutable in his Grace and constant in his Promise as well as his Being He needs no after-thoughts his purpose of Love stands firm he willeth a Change but changeth not his Will Though he uses various contrary Means yet his Love altereth not as our Condition altereth We are full of Inconstancy but not he Death doth not make void Christ's Interest nor cause his Affection to cease when we are rotting in the Grave Where God has once fixed his Dwelling-place he will never leave it again Psal. 37.28 The Lord loveth judgment and forsaketh not his saints By Judgment is meant Righteousness or Holiness the Rule for conformity to the Rule that is the Ground His Truth is plighted in his Promises God hath ever stood upon his Credit especially when his Promise hath drawn forth the faith of his People Psal. 111.5 God will ever be mindful of
their Broach was fashioned to the shape of a Cross a transverse piece of Wood thrust through the Shoulders of the Lamb and why should we not believe this Holy Man who was well acquainted with the Jewish affairs being born at Sychem Besides the notable Providence of God that Christ's Legs should not be broken 3. The fruits and benefits of this Sacrifice 1. By the sprinkling the Blood of the Lamb he that destroyeth the first born of the Aegytians could not touch them Heb. 11 28. This secured them against the destroying Angel to teach us that the justice of God doth only spare them whose Consciences are sprinkled with the Blood of Christ. The Blood of the Lamb and the Blood of Christ was shed for this end that it might be sprinkled and being sprinkled might exempt and free us from Death So the Apostle St. Peter speaketh of the sprinkling of the Blood of Jesus by which the Elect are sanctified and saved 1 Pet. 1.2 Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ. There was not only Blood shed but Blood sprinkled so Heb. 12.24 And to the blood of sprinkling which speaketh better things than the blood of Abel God said of the blood of the Paschal Lamb Exod. 12.23 For the Lord will pass through to smite the Aegyptians and when he seeth the blood upon the Lintel and on the two side posts the Lord will pass over the Door and will not suffer the destroyer to come into your houses to smite you So when Wrath maketh inquisition for Sinners God beholding his Sons Blood wherewith the Elect are sprinkled they are exempted from the Curse wherein others have intangled and involved themselves for saith the Apostle Paul Rom. 5.9 Being justified by his blood we shall be saved from wrath through him So that we need not fear the Sword of the destroying Angel whither he be an Angel of Darkness or an Evil Angel for God hath delivered us from the power of Darkness by the Blood of his Son Col. 1.13 or an Heavenly Angel by the same blood he hath reconciled all things unto himself both in Heaven and in Earth Col. 1.20 Those Angels which were heretofore set as a guard upon the Earthly Paradise with a Flaming Sword to keep us out from thence do carry us into the Heavenly Paradise Luke 16.22 The Begger died and was carried by the Angels into Abraham's bosom and are Ministring Spirits sent forth for the Heirs of Promise not to destroy them but to keep them and preserve them Heb. 1.14 Are they not all ministring Spirits sent forth to minister for them who shall be heirs of Salvation 2. In that very Night in which the Paschal Lamb was slain the Israelites obtained their freedom and deliverance out of Aegypt So hath Christ by his Blood freed us from the slavery of Sin the Devil and the World and called us into the glorious Liberty of the Children of God 1 Cor. 7.23 Ye are bought with a price be not ye the Servants of Men. So Heb. 2.15 That he might deliver them who through fear of Death were all their life time subject to Bondage And Iohn 8.36 If the Son therefore shall make you free ye shall be free indeed We are redeemed unto God as they went into the Wilderness to worship God 3. In that very Night God exercised Judgments on the Gods of the Aegytians So it is said Exod. 12.12 Against all the Gods of the Aegyptians will I exercise Iudgment And it is repeated Numb 33.4 For the Aegyptians buried all their first born which the Lord had smitten among them upon their Gods also the Lord executed Iudgments Some say by slaying the Beasts which the Aegyptians Worshipped as the Oxe Ionathan in his Paraphrase saith that all their Idols of Metal melted and their Idols of Stone and Earth were broken in pieces and their Idols of Wood were burned to Ashes whether this or that we cannot tell because the Scripture is silent but surely these threatnings were not in vain and wanted not there certain effect Certain we are that by the blood of Christ the Devils Kingdom goeth down Iohn 12.31 32. Now shall the Prince of this World be cast out And I if I be lifted up from the Earth will draw all men unto me As Christ's Kingdom goeth up the Idols are thrown to the Moles and to the Bats Isa. 2.20 And God will famish all the Gods of the Earth Zeph. 2.11 And in the 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as Silver and Gold from your vain conversations received by tradition from your Fothers But with the precious blood of Christ as of a Lamb without blemish and without spot The blood of Christ fetcheth over men from their inveterate Customs and Superstitions And Rev. 12.11 They overcame by the blood of the Lamb. And 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil 4. How shall we be partakers of those good things which come to us from the Lamb of God Two things were required of these Israelites that they should sprinkle the blood of this Lamb upon the Lintel and the two side Posts And then eat his flesh in an Holy and Religious manner and if any of the Israelites had neglected either of these he had refused the grace annexed to this Ordinance and so lost the benefit of it So if we neglect the means by which Christ is to be applyed we lose our benefit by him 1. They were to sprinkle the Lintel and the two side Posts of their doors At another time God gave them direction to write his Law on the door Posts Deut. 11.20 Thou shalt write them upon the door Posts of thy house and upon thy gates Which I mention that we may the better understand what is meant by them By these Door Posts are meant our Hearts for these God sprinkleth with the blood of his Son Heb. 10.22 Having our hearts sprinkled from an evil conscience And upon these hearts of ours doth he write his Laws Ier. 31.32 I will put my law in their Inward parts and write it in their hearts For the Hearts of Men are as open to God as the Doors of our Houses are to our selves Now our hearts are sprinkled with the blood of Christ when we firmly believe that God is propitiated by the blood of Christ and will spare all those who in a broken Hearted manner sue out their pardon in Christ's name unfeignedly devoting themselves to God Oh than Let every one of us get our hearts sprinkled with the blood of Christ and apply it to our Consciences and say with the Apostle 1 Tim. 1.15 Iesus Christ came into the world to save Sinners of whom I am chief And again Gal. 6.14 God forâ—id that I should glory save in the Cross of our Lord Iesus Christ by whom the World
enter into the Tabernacle Numb 4.18 19 20. Cut ye not off the Tribe of the Family of the Cohathites from among the Levites but this do unto them that they may live and not die when they approach unto the most holy things Aaron and his Sons shall go in and appoint them every one to his Service and to his Burden but they shall not go in to see when the holy things are covered lest they die They were to keep near the Tabernacle and the Cohathites to bear things which they must not see and touch upon pain of Death And this was not only threatned but executed on the Bethshemites which was a City of Levites when they looked into the Ark 1 Sam. 6.19 20. And he smote the Men of Bethshemesh because they had looked into the Ark of the Lord even he smote of the People fifty thousand and threescore and ten Men. And the People lamented because the Lord had smitten many of the People with a great Slaughter And the Men of Bethshemesh said Who is able to stand before this holy Lord God and to whom shall he go up from us Well God kept at a distance from that People and would not have them too familiar with him but the Priests might come near and minister before the Lord but not till they were consecrated and till they had cleansed themselves Exod. 30.20 21. When they go into the Tabernacle of the Congregation they shall wash with Water that they die not and when they come near to the Altar to minister to burn an Offering made by Fire unto the Lord. So they shall wash their Hands and their Feet that they die not But though an ordinary Priest might come to the Altar of Burnt-offering yet the High Priest was only to enter into the Sacâ—ary or Holiest of all and that not when he pleased but only once a Year Levit. 16.2 And the Lord said unto Moses Speak unto Aaron thy Brother that he come not at all times into the Holy Place within the Vail before the Mercy-seat which is upon the Ark that he die not The High Priest was a solemn Type of Christ yet he was not to be too familiar with God The People were sensible of this State and Distance which God kept and murmured at it Numb 17.12 13. And the Children of Israel speak unto Moses saying Behold we die we perish we all perish whosoever cometh any thing near unto the Tabernacle of the Lord shall die Shall we be consumed with dying What did the Holy Ghost signify by all this That the way of the Holiest of all was not yet made manifest But now God is more familiar with his People a Christian hath the Privilege of the High Priest a Privilege which the most eminent Person of that Dispensation could injoy but once a Year in the most solemn Service which ever he performed and that not till after many Washings and Purifications In every time of need we may come to the Throne of Grace It was dangerous heretofore to thrust themselves upon God but now the Lord is willing to admit us into his Presence Gospel-Believers may come to him the Fountain of Grace is not unaccessible Well but though we may come to the Throne of Grace we cannot come to the Throne of Glory thence we are all shut out no Man can immediately approach the Throne of Glory till he be both fully and perfectly justified and sanctified for the present we are not fit to come nigh him As Absalom when his Peace was made and he was permitted to come home to Ierusalem yet he was not admitted to his Father's Sight and Presence 2 Sam. 14.24 The King said let him turn to his own House and let him not see my Face And Esther when choâ—en for a Spouse for the great King Ahasuerus yet she was to accomplish the Months of her Purification Esther 2.12 We have Access to the Throne of Grace that is all we can have in this Life but hereafter we shall have Access to the Throne of Glory then we shall have full Communion with our God and a clear Vision of his eternal Beauty and as great a Fruition of his Godhead as we shall be capable of in a State of full Contentment Joy and Blessedness 5. If there be a Temple in the other World then there are Priests and there will be a Ministration But now Heaven is often represented as a Temple As the Temple under the Law was a Type of Christ in whom the Fulness of the Godhead dwelt bodily and a Type of the Church in which God manifesteth his Power and Presence So also it was a Type of Heaven and so frequently applied As in the Temple there were three Partitions the outward Court the Holy Place and the Holy of Holies so is there the airy Heaven the starry Heaven and the Heaven of Heavens as it is called Acts 3.21 Whom the Heavens must receive until the times of Restitution of all things And the third Heaven 2 Cor. 12.2 I knew a Man in Christ above fourteen Years ago such an one caught up to the third Heaven This third Heaven the Seat of God and of the blessed Saints is often called the holiest with Respect to the Type in the Temple or Sanctuary Therefore that is called a worldly Sanctuary Heb. 9.1 and holy Places made with Hands which are the Figures of the true that is Heaven it self ver 24. The earthly or worldly Sanctuary was the Throne and Palace of God residing as a King in the midst of his People which figured or shadowed a more excellent Throne and Palace which is Heaven where God doth manifest his Presence in a far more glorious manner Well then in this Temple must we minister and be admitted to a nearer Attendance upon God 6. One great Part of our Sacrifices and Oblations remaineth everlastingly to be done by us and that is the Sacrifice of Praise and Thanksgiving it is a great Branch of the Thank-offerings of the Gospel Heb. 13.15 By him therefore let us offer the Sacrifice of Praise to God continually that is the Fruit of our Lips giving Thanks to his Name And in Heaven they cease not Prayer suiteth more with our imperfect State when we are compassed about with divers Infirmities and Necessities But the Angels praise God and so do the blessed Spirits We shall then have a fuller Sense of the Mercies and Goodness of God when our Redemption is full and compleat and a clearer Sight of his Excellencies when we see him Face to Face Here we do but tune our Instruments and prepare for the Work of Heaven but then we perform it We are here but as Learners when we see God by Faith and understand a little of the Love of Christ but then as Practisers Therefore certainly to be Kings and Priests unto God doth not respect the present Life only but our Ministration in the heavenly Temple There is a for ever always affixed to the Doxologies
Suspicion for Charity thinketh no Evil 1 Cor. 13.5 nor upon an uncertain Hearsay Isa. 11.3 Neither reprove after the hearing of his Ears not upon flying Report or forged Stories or the Censures of any But here we must distinguish between the Reproof of a publick and private Person and a bosom-Friend 1. Mere private Persons are not bound to use Inquisition themselves nor are they to be too suspicious and credulously give Ear to Slanders If private Persons were bound to search and find out Faults that they may reprove them the Obligation were intolerable the number of Sinners being so innumerable as they are and a Man could hardly avoid the Imputation of a Busy-body and Whisperer Therefore it is a good Rule of Austin Do not seek out what thou mayst reprove but seek to mend what thou dost reprove Therefore private Men are not bound to search and find out Faults The Knowledg of another's Sin is not scientia juris which all are bound to have but scientia facti which none are bound to to whom the particular Care of others Souls doth belong by Office for par in pares non habet imperium Equals have no Power over one another The Fault must be known either by certain Knowledg or common Fame when you see your Brother sinning 2. A Superiour and bosom-Friend may go upon Suspicion but then his Reproof must be rather by way of Caution than Charge and by virtue of special Friendship that as no Guilt so no Blame may rest upon his Friend A Superiour is to search out the Matter 2. Not if he hath repented already For to upbraid Men with past Sins is to â—ake in the Filth which God hath covered The elder Brother said Luke 15.30 Assoon as this thy Son is come which hath devoured thy Living with Harlots thou hast killed for him the fatted Calf There is a Difference between the Correction of a Superiour and the Reproof of a Neighbour the Correction of a Magistrate respects the common Good or the Example of others and therefore whether the Man repent or no he may be corrected and punished for his Faults and he must patiently indure the Punishment But Brotherly Reproof respects the private Good of the Party admonished or reproved to remove the Fault not to inflict Punishment the End is obtained if thou hast gained thy Brother But yet here is an Exception if we have good Cause to suspect his Repentance is not thorow and sincere or if he be in Danger of a Relapse into the Sin again 3. If it be evident he shall do no good by his Reproofs For all means are required in order to the End Therefore when there is no Appearance of doing good at all or that our Reproof will be profitable or attain its proper End we are not bound in such a Case Ministerial Reproof must be given though there be no Hope Ezek. 2.5 And they whether they will hear or whether they will forbear for they are a rebellious House yet shall know that there hath been a Prophet among them The Waters of the Sanctuary must flow whether Men drink of them or no. But in private Reproof we are bound while there is Hope and while they are not incorrigible Yet there is this Exception every Attempt must not discourage us noâ— every Reproach and Scorn make us give over the Cause as remediless but we must reprove and reprove again as long as we have any Hopes of reducing them into the right way 2 Pet. 1.13 Wherefore I will not be negligent saith the Apostle Peter to put you always in Remembrance of these things Let us do our Duty and trust God with the Event Those that for the present do storm and rage may afterwards come to themselves again especially if God stirreth us up by the secret Motions of his Spirit to continue our Indeavours Acts 17.16 Paul's Spirit was stirred in him when he saw the City wholly given to Idolatry Impulse of Spirit doth determine Circumstances of known Duty though it doth not constitute new Duties 4. When the Party is likely to be the worse rather than better if he be reproved Prov. 9.7 He that reproveth a Scorner getteth to himself Shame and he that rebuketh a wicked Man getteth himself a Blot if it provoketh them to rail So Matth. 7.6 Give not holy things to Dogs neither cast ye your Pearls before Swine lest they trample them under their Feet and turn again and rent you Some are so wedded to their Sins that God's Providence calleth upon us to let them alone No good Statue can be made of crooked or knotty Timber A vitious Stomach turneth all things into Choler Rain maketh a spungy morish Ground the worse Blowing increaseth the Fire A Dunghil stinketh the worse the more 't is stirred Some are contemptuous and scornful their Corruptions are irritated by seeking to restrain them Therefore if he sinneth the more grievously that is a worse Inconveniency than the Reproof can bring good Yet we must take heed that we do not censure People to be such without a Cause the Reasons for our Omission of such a necessary Duty must be clear and sure such as we can urge and avouch before God himself we must not put by the Duty upon slight Conjectures but still remember that God seeth and will consider it It is very notable that Cautions against rash Judging are given before the Direction of not casting Pearls before Swine and Dogs Matth. 7.1 Iudg not that you be not judged 5. When it will be rationally presumed that he will amend without our Reproof As Alms ought not to be given to one that is indeed in Poverty when we know there are those that will plentifully relieve him So in the Case of Reproof when neither by our Selves nor by the Help of any other a Man is likely to be awakened then we are bound to reprove him or procure another that may do it more succesfully for some are capable to manage it with more Wisdom than our selves I confess this must be taken cautiously A general Presumption that another will do his Office doth not absolve us in Foro Conscientiae because this Duty ariseth not from any voluntary Contract or Paction between Men and Men but from the Law of God our supreme Governour and Judg binding every one and therefore we must do our own Duty and not think to be discharged by the Zeal and Diligence of others And besides a Presumption that others will do it may cause it wholly to fall to the Ground As Luke 10.33 The good Samaritan had not been absolved from Uncharitableness if he had presumed that the Priest and Levite would relieve the distressed Man or if not they that some other of his Country-men that came that way and were nearer to him by Nation and Blood and more charitable than the former that they would relieve him but he neither minded the one nor the other but performeth his Duty he saw a miserable Spectacle