hope the good Spirit will convey by it a double Portion of Grace to us who are left behind Let it not affright thee Reader to hear a dead Saint speak a dead Minister preach for 't is the same Spirit of Life and Power which once breathed from the Pulpit that now breaths from the Press the same Gospel which once dropp'd from his gracious Lips flows now from his sanctified Pen. Although the serious Perusal of these spiritual Discourses will more effectually commend them to thy Acceptance than the most elaborate Recommendation of the Prefacer yet I must not betray the Truth in concealing what the observing Reader will soon discern Acquired Learning humbly waiting upon Divine Revelation great Ministerial Gifts managed by greater Grace Warm Affections guided by a solid Iudgment Fervent Love to Saints and Sinners kindled by a burning Zeal for the Interest of a Saviour and a plain Elegancy of Stile adapted to the meanest Capacity yet far above the Contempt of the highest Pretender I can sincerely aver that it 's no part of the Design of this Epistle to conciliate a Reputation to these Writings from the acknowledged Repute of their Reverend Author Divine Truths need not those vulgar Artifices they carry their own Credentials in themselves nor yet to greaten the Author by magnifying his Works Grace kept him above those Temptations when labouring at the Footstool and Glory has advanc'd him beyond their reach now triumphing at the Throne It was then his sufficient Honour to be an Earthen Vessel filled with Heavenly Treasure that he might fill and enrich others and he is now engaged to his greater Satisfaction in blessing that ever-blessed God who served his gracious Counsels of him in the honourable though despised Work of the Ministry That which I have in my Eye is to lead thee into the Admiration of our Lord Iesus Christ who when he ascended up on high gave Gifts unto Men for the perfecting of the Saints for the Work of the Ministry To all he has given some to none has he given all but wisely divided to every Man severally as he will 1 Cor. 12.11 Where he has given least they have a Competency where he has bestowed most there is no Redundancy none shall have cause to boast of his Ten Talents none reason to murmur that he has but One but that which we must ever adore and admire is that where he has bestowed most liberally Ministerial Abilities he has also bequeathed sanctifying Grace to keep them humble to secure them against Pride and preserve them in a meek Dependance upon himself That he should give them a due Proportion of Ballast to keep them steady lest they should overset with bearing too great a Sail That he should make and keep them lowly in their own Eyes who are precious in the Eyes of others and gracious in his And still further to admire his Power that has wrought such glorious things by weak Instruments saved them that believe by what the World accounts the Foolishness of Preaching dismantled the strong-holds of Sin and Satan by the gentle breathing of the Word and Spirit subdued proud broken and softned hard Hearts not by Might not by Power not by the Secular Sword but by the soft Whispers of Grace by melting bleeding tender Affections I have yet a further Reach in this Address both upon Preachers and their Hearers 1. To the former I would humbly offer that they would so Preach so Pray so Labour as they that are convinced they are all this while a dying that are passing every Moment from the Improving of to the Accounting for their Talents Dying Ministers preach living Sermons It deserves our Observation that God who honoured his Servant Ezekiel with abundance of glorious Revelations and Visions enough to have swell'd a Bubble till it broke to have lifted up a poor Worm above its measure should yet always use to him that abasing Term Son of Man warning him and in him all his faithful Ministers to fulfil their Ministry to work while it 's called To Day that whatever their Hand findeth to do they should do it with all their Might because there 's no Work nor Device nor Knowledg nor Wisdom in the Grave whither they are going Eccles. 9.10 How joyfully will a Minister receive the Summons to his Audit when a good Conscience shall afford him this Testimony I have fought a good Fight I have finished my Course I have kept the Faith 2 Tim. 4.7 How edifying would their Preaching be could they carry these Thoughts with them into the Pulpit The Eye that now sees me shall see me no more The Ear that now hears me shall in a little while hear me no more There must be a last Time that I must speak in Christ's Name to this People and this may be that last Time O with what fervent Prayer with what Earnestness of Affection with what yearning Bowels to perishing Sinners with what Zeal for their Conversion would they engage in their Master's Service were their Souls impregnated with lively quick Apprehensions that the Graves are ready to receive them 2. Nor would it less affect the Hearers and awake their Conscience to improve the Labours of their Ministers could they maintain upon their Hearts a vigorous Sense that they are dying apace from their faithful Ministers and they from them to Repent Pray Believe work out their Salvation make their Calling and Election sure at another rate of Diligence than what is usually found amongst them Reader I will engross thee no longer to my self Be no more my Reader but the Author's there thou wilt find much better Entertainment And yet because I would not lose thy good Company First It must be a ravishing Sight to behold Divine Grace in all its Dimensions Grace working in the Heart of God towards lost Man and Grace working in the Heart of renewed Man towards God Let us therefore fix our Meditations upon Titus II. 11 12 13 14. where we shall meet with 1. The whole Duty of Man viz. The Grace of God teaching us that denying Ungodliness and worldly Lusts we should live soberly righteously and godly in this present World A Word sutable seasonable to our present Day wherein the Vigor of Religion runs out into Leaves when empty Notions too high for this World and too low for the next have eaten out the Life and Power of Practical Godliness when we dispute and quarrel our selves out of our Charity each to other and our Obediential Love to our God when the Name of Grace is abused to Gracelesness and Professors can believe any thing and practise nothing But Grace would teach us other Lessons as first to live soberly and temperately to our selves not pâ—rverting the Ends of Divine Bounty and Indulgence to make provision for the Flesh to be Food for devouring Lusts Fewel for the Fire of raging Corruptions but moderately to serve our Bodies that they may serve our Souls and both serve our God Secondly
is to lay hold upon eternal life 1 Tim. 6.12 that is seize upon it as ours as assured to us by the Word of God or to take it as our Happiness and accordingly pursue after it Eph. 1.13 In whom ye trusted after ye heard the word of Truth the Gospel of your Salvation Now when we choose this Felicity for our Portion set our Hearts upon it make it the chief Care and Business of our Lives to seek it and do all as Means thereunto carry our selves as Strangers and Pilgrims in the World and look for no great Matters here but wholly depend upon God's faithful Word for this Happiness to come then is Faith wrought in us 4. 'T is our Strength and Preservative against all Temptations from the Devil the World and the Flesh The Word of God is the Sword of the Spirit Eph. 6.17 A Weapon of excellent use in the Spiritual Warfare And 't is said 1 Ioh. 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one This helpeth us to ward off the bloâ—â— of any Temptation When the Heart is well stocked and furnished with this Word of God you have something to oppose still to Darken the Splendoâ— of the World to check the Desires of the Fâ—esh and so do the better carry on a continual Warfare and Watchfulness And so the Fleshly Inclination is overruled and the Profits Honours and Pleasures of the World have less force upon us VVhen the Devil sheweth the Bait and the Flesh is ready to swallow it Faith sheweth the Hook A Belief of the VVord of God being of a lively and vigorous Nature produceth Noble effects in us It casteth down all that rebellâ—th against God and casteth out all that would be preferred before him Psal. 37.31 The Law of his God is in his heart none of his steps shall slide A lively active Sense of his Duty is kept fresh upon his heart 5. To be our Comfort and Cordial in our Afflictions Psal. 119.59 This is my Comfort in my Affliction thy VVord hath quickened me Verse 92. Vnless thy Law had been my delight I should then have perished in my Affliction Heb. 12.5 Ye have forgotten the exhortation which speaketh unto you as unto Children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him So Psal. 94.19 In the multitude of my thoughts within me thy Comforts delight my Soul God's Comforts are such as God alloweth or God worketh The Matter of both is in the Scriptures though the Spirit be the Author of them and the Instrument he worketh by is Faith In Wants and Streights how sweet is it to a Believer to consider how amply we are provided for in the Covenant When Gods Hand is heavy upon us and Providence represents him as an angry Judge yet the Covenant represents him as a Father In a time of Tryal one promise of God will give you more true Comfort and Support than all the arguings of men Fourthly The Notes whereby we discern a strong and grown Faith as to this Property of it its respect to the Word 1. When the Consolations laid down in the Word of God are more prized than any extraordinary Dispensations Certainly 't is a weakness when Men undervalue the Comfoâ—ts of the Word as slender empty unsatisfactory and would have the Manifestations of God's Love exhibited to them in some singular and extraordinary way Eliphaz chargeth it on Iob wrongfully Iob 15.11 Are the Consolations of God small with thee is there any secret thing with thee God's ordinary way is the sure way the other layeth us open to a Snare Surely our Consciences are best settled in the ordinary way of God's Word in a way of Faith Repentance and close walking with God but as Naaman despised the Waters of Iordan so many despise the ordinary Comforts and would have Signs and Wonders to assure them These may long sit in darkness because if God comforts them not in their way they will not be comforted at all Now though God sometimes in Condescention to his People may grant their desires as Christ did to Thomas yet 't is with an upbraiding of their Weakness and Unbelief Ioh. 20.28 You should acquiesce in the common allowance of God's People least you seem to reflect on the Wisdom and Goodness of God and lay open your selves to some false Consolation and dream of Comfort while we affect new Rules without the Compass of the Word especially when we find not our expectations there speedily answered like hasty Patients ready to tamper with every Medicine they hear of rather than submit to a regular Course of Physick Gregory telleth us of a Lady of the Emperors Court that never ceased importuning him to seek from God a Revelation from Heaven that they should be saved Rem difficilem petivit inutilem 'T was a thing difficult and unprofitable difficult for him to obtain and unprofitable for her to ask having a surer way by the Scriptures 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have a more sure word of Prophecy than Oracles The adhering of the Soul to the Promises is the unquestionable way to obtain peace Luther as he confesseth was often tempted to ask for Signs or some Special Revelation He tells also how strongly he withstood these Temptations Pactum feci cum Domino meo ne mihi mittat Visiones vel etiam Angelos contentus enim sum hoc dono quod habeo Scripturam Sanctam quae abunde docet suppeditat omnia quae necessaria sunt tam ad hanc vitam tam ad â—uturam I indented with the Lord my God that he would never send me Dreams and Visions I am well contented with the Gift of the Scriptures 2. When the Word is matter of Joy and firm Confidence to us before there is any appearance of performance This in two Cases 1. In Case of Delay when 't is long e're God appeareth and Faith doth not require the Existence and Pre-essence of the thing believed only the Promise of it Therefore though the Promise be delayed it eyeth the Blessing at a distance Heb. 11.13 These all dyed in Faith not having received the promises but having seen them afar off were perswaded of them and embraced them Abraham was one of them Ioh. 8.56 Your Father Abraham rejoyced to see my day and he saw it and was glad And we if we would be strong Believers must do likewise Heb. 6.12 Be not slothful but followers of them who through Faith and Patience inherit the promises A Christian is not to be valued by his Enjoyments but his Hopes Heaven is all performance Here he dealeth with us by Promises but you will find his payment sure and that God in effect is better than all his Promises for they cannot signifie and convey the full Sense of all that God meaneth to bestow Therefore we must wait whether the Promise be to be fulfilled in this Life or
it especially the Sick and the Dying He that formerly tempted then beginneth to trouble and he that formerly shewed you the pleasant Baits of Sin will then shew you the Hook he who now representeth Pardon easy will then represent it as impossible And when Death cometh he hath Power to hale away the Sinner to Torments For as the good Angels carry the Souls of the Faithful to Christ Luke 16.22 23. so probably the Devil hath a Power to carry them to Hell Now as the Devil hath this Power of Death he bringeth Men into Sin that he may bring them into Terror Yea Satan hath a great hand in the Troubles of Conscience which befal God's Children Well then how is this Power destroyed By satisfying the Law Christ destroyeth the Power of the Devil For first he blotted out the Hand-writing that was against us and then spoiled Principalities and Powers Col. 2.14 15. And when he doth actually justify we feel the Comfort and Benefit of it Rom. 8.33 34. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who shall condemn It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us Our Advocate is more gracious in Court than our Accuser having payed our Ransom and interceding for us and pleading it what Accusation from the Law can stand against those who have imbraced this Gospel 3. The Being of Sin For while it remaineth there is somewhat of Satan left which he worketh upon There is a Remnant of his Seed in the best the Godly are yet in the Way but not at the end of the Journey and therefore he hath leave to assault them while they are here but Christ will perfect the Conquest which he has begun and so the very Being of Sin shall at length be taken away Iude 24. To him that is able to keep you from falling and to present you faultless before the Presence of his Glory And Eph. 5.27 That he might present it to himself a glorious Church without spot or wrinkle or any such thing but that it should be holy and without blemish At Death Sin is totally disannulled the Physician of our Souls will then perfect the Cure As in the first Moment of our Birth we were Sinners so in the Moment of our Expiration all Sin dieth Christ taketh that time to finish his Work No Sinner can enter into the State of Bliss but the Vail of the Flesh being rent we are immediately admitted into the sight of God and so made exactly perfect 2 dly As to the general Case or his Interest in the corrupt World It is true the Kingdom of Satan yet remaineth But he doth and shall divide the Spoil with the Strong Isa. 53.12 Therefore will I divide him a Portion with the Great and he shall divide the Spoil with the Strong And though his Doctrine and Religion meeteth with Opposition in the World yet it doth prevail upon Opposition and against Opposition and by Opposition when in the Seasons of it he cometh to set his Kingdom on foot Rev. 6.2 I saw a white Horse and he that sat on him had a Bow and a Crown was given unto him and he went forth conquering and to conquer This is an Emblematical Representation of the Rise and Progress of Christ's Kingdom Where you may note his Furniture a Crown and a Bow The Crown noteth his Dignity the Bow his Armour and Strength Psal. 45.3 4 5. Gird on thy Sword upon thy Thigh O thou most Mighty with thy Glory and Majesty and in thy Majesty ride prosperously because of Truth and Meekness and Righteousness and thy Right Hand shall teach thee terrible things Thine Arrows are sharp in the Heart of the King's Enemies whereby the People fall under thee Christ having the Grant of a Kingdom over the Nations is every way furnished with Power to obtain it by Means proper to the Mediatory Dispensation by his Word Spirit and Providence 1. His Word which is called the Rod of his Strength Psal. 110.2 The Weapons of our Warfare are not carnal but mighty through God 2 Cor. 10.4 When Christ will work the World cannot resist its convincing Power those that feel it not fear it John 3.20 Every one that doth evil hateth the Light neither cometh to the Light lest his Deeds should be reproved 2. His Spirit Now what can stand before the mighty Spirit of God convincing Men of the Truth of his Religion John 16.8 9 10 11. And when he is come he will reprove the World of Sin and of Righteousness and of Iudgment Of Sin because they believe not on me Of Righteousness because I go to the Father and ye see me no more Of Iudgment because the Prince of this World is judged Shewing hereby Christ was the Messiah and therefore they were guilty of great Sin who did not believe on him That he was a righteous and innocent Person and no Seducer because Christ rose from the Dead and went to the Father That he was an exalted Prince above Satan and whatever things were looked upon as Divine Powers Many that were not converted were convinced of this 3. His Providence All Judgment was put into Christ's Hands to be improved for the advancement of his Mediatory Kingdom John 5.22 For the Father judgeth no Man but hath committed all Iudgment to the Son He hath the Government of all things Angels and all Events that fall out in the World None of the Creatures are left to their own Arbitrement or uncertain Contingences but under the Government of a supreme Providence which is left in Christ's Hands Thus you see though the Devil's Interest be held up by the combined Interests of the World agreeing together to promote the Idolatries and Superstitions wherewith he hath inspired them yet Christ is able to break and dissolve all this Force and Power Secondly How far was Satan destroyed or his Head crushed 1. Negatively 1. Non ratione Essentiae not to take away his Life and Being No there is a Devil still and shall be even when the whole Work of Christ's Redemption is finished For then it is said Rev. 20.10 The Devil that deceived them was cast into the Lake of Fire and Brimstone where the Beast and the false Prophet are and shall be tormented day and night for ever and ever So Mat. 25.41 Depart from me ye Cursed into everlasting Fire prepared for the Devil and his Angels Then Eternal Judgment is executed on the Head of the wicked State Sentence was passed before and the Devil feareth it Matth. 8.29 Art thou come hither to torment us before the time He was condemned before but then it is executed upon him he is finally punished and shall for ever remain with the Damned 2. Non ratione Malitiae not in regard of Malice For the Enmity ever continueth between the two Seeds and Satan will be doing though it be always to Loss
be vexed by Sathan for his Tryal Iob 1.12 And Paul had his Messenger of Sathan to try him to see what shift he could make with sufficient internal Grace against outward and vexatious evils 2 Cor. 12.7 8. Now it is better to undergo the fiery Tryal than the fiery Torment Tryed we are then but not destroyed Yea sometimes hurried to Death and yet we overcome Revel 12.11 Christ doth prevail upon opposition and by opposition When Sathans Instruments were killing Christians they were pulling down Sathans Throne and advancing Christs and when they were butchered and slaughtered yet they multiplyed 4. The Means and Manner of Victory is to be considered 1. Christ overcometh this Enmity by taking our Nature He might have destroyed him by his Divine Power but the Conquerer is the Seed of the Woman or the Son of God incarnate He conquered in the same Nature that was so lately foiled and thereby Sathans main design is crossed and counter-worked which was double Partly to make Man jealous of God as if he were envious of our Happiness and by this false representation to alienate our hearts and make a breach between us and him Gen. 3.5 God knoweth that in the day ye eat thereof ye shall be as Gods knowing good and evil This way would he weaken the esteem of God in our Hearts but hereby we have a fuller manifestation of his love to make him the more amiable to us Rom. 5.8 But God commended his love to us that when we were sinners Christ dyed for us And Iohn 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life And 1 Iohn 4.9 10. In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be a propitiation for our sins We would be as God and Christ would be as Man Partly to depress the Nature of Man which in Innocency stood so near to God that was the end of his malicious suggestion But now 't is advanced and set up far above the Angelical Nature and admitted to dwell with God in a Personal Union Heb. 2.16 For verily he took not on him the nature of angels but he took on him the seed of Abraham The Nature of Man being only assumed by Christ the Angels are not concerned in it immediately Man had the benefit and honour put upon him especially in his glorified Estate Eph. 1.20 21. 2. By his Passion or Death on the Cross Heb. 2.14 For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is is the Devil Christ would not only take our Nature but also suffer in it so to frustrate and make void the Devils design which was to keep Men for ever under the power of Death wherein he had involved him He had brought Sin upon us and by Sin Death and in this Condition as the Executioner of Gods Curse he would still have held us but that Christ came to put us into a Condition of Holiness and Happiness and so make us capable of Eternal Life The Devil did not conquer Christ by Death but Christ did conquer the Devil When the Roman Soldiers were parting and spoiling his Garments he was spoiling Principalities and Powers 3. By his Resurrection and Ascension After he had been a Sacrifice for Sin by his Resurrection he overcame Death Hell and Sin and soon after he ascended into Heaven that he might triumph over the Devil and lead Captivity Captive Eph. 4.8 His Enemies were foiled upon the Cross but his Triumph over them was at his Ascension whereby he hath assured the World of his Conquest that he hath carried the day and gained an absolute and compleat Victory for our Lord in Heaven is out of the reach of Enemies as having done his work we are only left behind to scatter the Relicks of the Battle 4. By his sitting at the Right Hand of God he doth two things 1. He poureth out the Spirit endowing his Messengers with all Gifts and Graces ordinary and extraordinary to preach the Gospel to the Heathen World whereby the Old Religion by which the Devils Kingdom was supported went to wrack every where his Oracles were silenced his Superstitions suppressed No more the same Temples the same Rites the same Gods all fell before God as worshipped in Christ Iohn 16.11 The spirit shall convince the world of judgment because the prince of this world is judged 'T is true in some parts of the World Sathan yet reigneth where Christ hath not pursued him with his Gospel or withdrawn his Gospel for the ingratitude of Men but where it cometh it prevaileth mightily and the World cannot resist its convincing power 2. By his Secret and Invisible Providence he defendeth his People and stilleth the Enemy and Avenger Christ as God incarnate having the grant of a Kingdom is every way furnished with power to maintain it by Means proper to the mediatory Dispensation by his Word Spirit and Providence this last we are upon All Judgment is put into his hands Iohn 5.22 Though there be many vicissitudes and changes in the outward Condition of the Church yet by invisible wayes God doth notably defeat Sathan and his Instruments And though there be ebbings and flowings of the two Kingdoms yet we have much experience that Christ is upon the Throne by his protecting strengthning and assisting his faithful People and prospering their just endeavours for the advancing of his Kingdom Sometimes he destroyeth Enemies Isa. 27.4 Who would set the briers and thornes against me in battle I would go through them and burn them together Sometimes he infatuateth their Counsels Iob 5.12 13. He disappointeth the devices of the crafty so that their hands cannot performe their enterprize He taketh the wise in his own craftiness and the counsel of the froward is carried head-long Sometimes he hideth his People in the secret of his Presence Psalm 31.20 Sometimes he blasts all their prosperity by an invisible Curse Iob 20.26 A fire not blown shall consume them Or else he divides them as you may read in 2 Chron. 20. Chapter 5. The Degree of the success How far is the Enemy and Avenger stilled I Answer 1. Non ratione essentiae not to take away his Life and Being No there is a Devil still and shall be when the whole work of Christs Redemption is finished for it is said of that time Revel 20.10 That the Devil was cast into the lake of fire and brimstone where the beast and the false prophet shall be tormented day and night for ever and for ever So Matth. 25.41 Hell was prepared for the devil and his angels Then Eternal Judgment is executed on the
afraid to be damned it is not God's displeasure they care for but their own safety The youngman went away sad and was grieved for he had great possessions Mark 10.22 Because he could not reconcile his Covetous mind with Christ's Institutes So Felix trembled being convinced of Sins which he was loath to discontinue and break off 3. They differ in their effects many men tremble at the word of God coming in upon their Hearts with power but this awakning worketh diversly Sometimes to a solicitous Anxiousness about the way of Salvation and then it is good as those Acts 2.37 And when they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles Men and Brethren what shall we do That was a kindly work to desire to be further instructed and directed into the way of Life and Peace Sometimes to rage Acts 7.54 When they heard these things they were cut to the heart and gnashed on him with their teeth they were vexed at the galling truths which Stephen delivered and the conviction that was upon them kindled their rage against him Sometimes it produceth nothing but dilatory excuses as here in Felix go thy way for this time when I have a more convenient season I will send for thee II. The cause of this trouble and Agony was the word wherein the matter and the manner is considerable 1. The matter is to be considered both generally and particularly 1. Generally the word of God or the Doctrine of Faith in Christ. It hath a convincing power 1 Partly because of its Author the impress of God is upon it it partaketh of his Properties Heb. 4.12 13. For the word of God is quick and powerfull and sharper than any two edged Sword piercing even to the dividing asunder of Soul and Spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Neither is there any Creature that is not manifest in his sight but all things are naked and open unto the Eyes of him with whom we have to do God searcheth the Heart and the word searcheth the Heart God is powerful and his word is powerful in discovering a Sinner to himself and bringing a Sinner out of his lurking Holes and taking off all disguises 2 Partly because of its clearness and evidence to a natural Conscience if it be not strangely stupified and blinded by fleshly Lusts 2 Cor. 4.2 3 4. By manifestation of the truth commending our selves to every Man's Conscience in the sight of God But if our Gospel be hid it is hid to them that are lost In whom the God of this World hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the image of God should shine unto them This Scripture sheweth that the Gospel is light which will discover its self if Men do not shut their Eyes And if men refuse the Converting power they cannot withstand the Convincing power of it for the work of bringing home Souls to God lyeth more with their Lusts than with their Consciences 3 And chiefly because of the Concomitant Blessing God hath appointed the Word to be the great Instrument of Convincing and Converting the World and doth accompany it with his Grace and Spirit sometimes to one effect sometimes to another To Convincing Iohn 16.8 The Spirit shall convince the World of Sin and of Righteousness and of Iudgment If it doth no more it shall leave them under a conviction of the truth Sometimes to Conversion as 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. God concurreth with his own ordinance by his omnipotent and creating power 2. Particularly the Day of Judgment is to be insisted upon in our Ministry The Apostles in planting the Faith observeth this point of Wisdom to insist much upon the Judgment Day Acts 10.42 43. And he commanded us to preach unto the the people and to testifie that it is he which was ordained of God to be the judge of Quick and Dead And to him give all the Prophets witness that through his name whosoever believeth on him shall receive remission of Sins This was the great point which his chosen Witnesses were to insist upon So also Acts 17.30 31. But now commandâ—th all men every where to repent because he hath appointed a day in which he will judge the World in righteousness by that man whom he hath ordained whereof he hath given assurance to all men in that he hath raised him from the dead The Apostles observed the Tempers of those they dealt with when with the brutish multitude they invite them by Arguments of Providence Acts 14.15 16 17. Sirs Why do ye these things We also are men of like passions with you and preach unto you that you should turn from these vanities unto the living God which made Heaven and Earth and the Sea and all that are therein Who in times past suffered all Nations to walk in their own ways Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness When with the Learned he speaks of the first Cause and chief Good Acts 17.28 For in him we live move and have our being And binds all by his coming to Judgment ver 31. So he deals with Felix here he urges principles of known Dignity and Sobriety from the day of Judgment See also 2 Cor. 5.10 11. For we must all appear before the Iudgment seat of Christ that every one may receive the things done in the Body according to that he hath done whether good or evil Knowing therefore the terror of the Lord we perswade men This was their great and powerful Argument Reasons 1. Because this made their access into the Hearts and Consciences of Men more easie because of its suitableness to natural Light That Man is God's Creature and therefore his Subject is evident by Reasons drawn from our dependance on the first Cause and Fountain of all Being That Man hath failed in his Subjection to his Creator and Lord is evident by daily experience that therefore God may call him to an account and Man should fear his wrath is a principle as evident as the former and justified by the guilty fears incident to Mankind because of their offences Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death Divine Justice must once publickly appear and rectifie the disorders of the World Now because of the sentiments of Nature the Doctrine of the final Judgment doth easily enter into the Thoughts and Conscienâ—ces of Men. 2. This doth most befriend the great discovery of the Gospel which is justification by Christ and pardon of Sin by submitting to his instruction If
Psal. 17.14 15. From men which are thy hand O Lord from men of the world which have their portion in this life and whose Belly is fill'd with the hid treasure they are full of Children and leave the rest of their substance to their Babes But as for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Men are dazled with the splendour of Worldly Happiness and think it a fine thing to be well fed and well clad and well attended but this is all for them and theirs and shall we Envy them for this That they have more for Back and Belly than we have a little pomp of living especially when such great things be provided for us in Christ. Alass what is a more plentiful Table to the Everlasting fruition of God The Pomp of the World to the Honour Christ will put on us at the day of Judgment when he shall be admired in his Saints The favour of Princes to seeing God face to face Vain Glory to Everlasting Glory Their momentary Pleasures which pass away suddenly as a Dream to that Everlasting pleasure at God's Right hand A little Decking and Adorning of the Body to be satisfied with his likeness and to walk with God in White 2. Present Enjoyments Here I take in the notion of the Text his secret is with the righteous There is some difference what should be meant by the secret of the Lord. Sometimes it noteth 1 Spiritual Illumination or the knowledge of God's Will Psal. 25 14. The secret of the Lord is with them that fear him he will teach them his Covenant They know more of God's mind than others do and they know it not only Literally but Spiritually That is by the lively light of the Spirit not Disciplinarily Now this is a great favour that God doth so love them that he doth admit them to his Arcana Iohn 15.15 I have called you Friends for all things that I have heard of my Father I have made known to you 'T is a greater Evidence of God's Friendship to understand his Counsel in the Word and to be acquainted with the Mysteries of Godliness than all the Success Power and greatness of the World Christ gave his Spirit to the rest of the Apostles but his Purse to the Son of Perdition Some have Knowledge and Eminent Gifts others Wealth and Honour yea though they which increase Knowledge increase Sorrow yet the knowledge of a despised hated truth though it expose us to sufferings is better than to flourish in opposition against the ways of God through our ignorance obstinacy and blind prejudice And will you that are directed in the way of Salvation advanced to know God and the tenour of his Will far more than the Blind Carnal Careless World Envy them that are only acquainted with Christianity as a Report or Tradition calculated and formed to to a Worldly Interest 2. The secret of the Lord may intend not only direction in our Duty but Satisfaction about God's Dispensations for our Consolation in all Afflictions God helpeth them to interpret his Providence better than others called the secrets of Wisdom Iob. 11.6 And should the Saints whose Graces make them so sharp and Engaged that know more of God's mind than others in these very dealings which are so troublesome and offensive to them should they envy the Oppresâ—or and be so discontented to suffer a little that have more skill than others to look into God's ways and consider the course of his proceedings 3. Secret may imply the visible Blessings of God's Providence so 't is said Iob. 29.34 The secret of the Lord was upon my Tabernacle The singular Love God bore to him did preserve him and did guide him and his Family and made all his Affairs prosper Psal. 31.20 God shall hide them in the secret of his presence When they seem to be left open as a prey to the oppressions and injuries of their potent Adversaries yet there is a secret guard upon them and they are kept the World knoweth not how Now should such that are hedged round about with the guard of a secret Blessing leave their refuge for the defence of a little Interest in the World which God hateth and can soon blow upon Psal. 91.1 He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty 4. Secret may note the intimate familiarity that is between God and them and that inward Consolation which they have with God in a course of Holiness which is hidden from the World 1 Iohn 1.7 But if we walk in the light as he is in the light we have fellowship one with another John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my self to him Many secret Refreshings visits of Love expressions of Grace are bestowed upon them Now have such any cause to envy others They that walk with God meet him at every turn are so often comforted and quickned by the manifestations of God and the influences of his Grace Psal. 17.15 As for me I will behold thy face in righteousness The Psalmist preferreth his present condition before the greatest happiness of carnal men because he had opportunities of beholding the Face of God or enjoying the Comforts of his Presence This is as if a Child fed with Manchet should envy a Slave for being fed with the Bread of Sorrows 3 The Nature and mischievous effects of this envy For 't is not so tame an evil as the world doth imagine 1. It disposeth to fretting or murmuring against God's Holy Providence Psal. 37.1 Fret not thy self because of evil doers neither be thou envious against the workers of iniquity Prov. 24.19 Fret not thy self because of evil men neither be thou envious at the wicked It notes a certain taxing of God's Providence as if he did not rightly Govern the World 1. It tempteth to Apostacy from God's ways to the ways of the wicked That 's in the Text clearly Envy not the oppressor and chuse none of his ways implying that this emulation of their Happiness will draw you to cry up a Confederacy with them and to enter into their Lot and Net Prov. 24.1 Be not thou envious against evil men neither desire to be with them When we admire their Happiness it secretly inticeth our Hearts to take share and lott with them A Man is perverted by this Envy it weakneth our fear of God our value of Spiritual Blessings expectation of things to come and diligence in God's Service 3. It implieth and includeth many ill Principles which tend directly to the weakning of Faith Hope and Piety 1. It implyeth or includeth this Principle or Opinion That the felicity of a Man consisteth in these external good things which the wicked enjoy which is an error destructive to Godliness For change a Man's
what would poor deluded Souls that are in their everlasting Estate give if they might be trusted with a little time again if God would but try them once more that they might mend their past Folly They have lost their Souls for poor Temporal Trifles But alas now though we are daily drawing near to our long home yet we little think of it we are almost come to our Journey 's end and we never consider whither we are going 3. They do not improve these things nor live answerably which is a further degree of Fruitlesness Psal. 49.12 Man being in Honour abideth not he is like the Beasts that perish Jude 10. What they know naturally as brute Beasts in those things they corrupt themselves They are Strangers to the heavenly Mind and wholly governed by carnal Sense they live as if the Soul did serve for no other use but to keep the Body from stinking their Principles have no influence upon their Practice they talk of the Immortality of the Soul yet spend all their Care upon the Body Vse 2. Is Caution 1. Do not hazard your Souls for things that perish Let nothing entice us to forfeit or hinder our endless Happiness Heb. 10.39 We are not of them who draw back unto Perdition but of them that believe to the saving of the Soul Matth. 16.26 What is a Man profited if he shall gain the whole World and lose his own Soul or what shall a Man give in exchange for his Soul 2. Do not betray the Souls of others for a little Pelf as ignorant and careless Ministers do so they have the Maintenance Love to Souls is the great thing we learn of our Lord Jesus Christ who gave himself a Ransom for them Mat. 20.28 Ministers should have the Bowels of Christ Phil. 1.8 For God is my Record how greatly I long after you all in the Bowels of Christ. Pity those that are going to Hell and ready to perish everlastingly Vse 3. Is Exhortation to perswade you to make it your Mark and Scope to look after this immortal State of Blessedness Let us leave things that perish to Men that perish Iohn 6.27 Labour not for the Meat that perisheth but for that Meat which endureth to everlasting Life Surely this Argument should perswade us to Heavenly-mindedness earthly things are of short duration and shall quickly leave us and when they are gone they are to us as if they had never been a Shadow a Dream or something that is next to nothing but the fruit of Godliness abideth for ever 1 Iohn 2.17 The World passeth away and the Lust thereof but he that doeth the Will of God abideth for ever MOTIVES 1. You know more of the Dignity of Man who is created after the most perfect Pattern the Image of God himself Gen. 1.26 So God created Man in his own Image in the Image of God created he him Redeemed at the dearest rate the Blood of the Son of God 1 Pet. 1.18 19. Forasmuch as ye are redeemed not with corruptible things as Silver and Gold c. but with the precious Blood of Christ. And designed and ordained to the highest End the glorifying and enjoying of God Rom. 11.36 For of him and through him and to him are all things Surely they should be more sensible of their Immortality and serve God more than the rest of his Creatures 2. You profess that Religion which hath brought Life and Immortality to light and the End of which is the saving of the Soul Now though you have the Profession of Christians you have not the Spirit of Christians if this be not your daily Business and Scope What have you done for the saving of your Souls If all your Business Cares and Fears are about the Body and the Interests of the bodily Life you have the Spirit of the World not of God Are not your Souls worth the looking after That which is the Scope of your Religion should be the Business of your Lives and Actions that a Christian may correspond and answer to his Christianity as the Impress doth to the Seal 3. You are God's Witnesses Isa. 43.10 Ye are my Witnesses saith the Lord. What proof do we give of a reasonable immortal Soul Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with Fear prepared an Ark to the saving of his House by which he condemned the World and became Heir of the Righteousness which is by Faith Do we propagate Carelesness and Atheism or a Mindfulness of the World to come 4. If we are satisfied with present things we have no more to look for Psal. 17.14 From Men of the World which have their Portion in this Life Matth. 6.2 They have their Reward Luke 6.24 Wo unto you that are rich for ye have received your Consolation Luke 16.25 Son remember that thou in thy Life-time receivedst thy good things It is sad to be put off with these things with Riches Honours Favour of Men and a little temporal Greatness SERMONS UPON REVELATION I. 5 6. SERMON 1. REVEL I. 5 6. And from Iesus Christ who is the faithful Witness and the First-begotten of the Dead and the Prince of the Kings of the Earth Unto him that loved us and washed us from our Sins in his own Blood And hath made us Kings and Priests unto God and his Father unto him be Glory and Dominion for ever and ever Amen THE Sacrament is an Abridgment of the Gospel and we shall best sute the end of it when we lay before you the Sum of the Gospel in one entire View This Scripture presenteth us with the principal Parts of it It carrieth the Form of a Doxology or a Thanksgiving Wherein observe 1. The Person to whom this Doxology is directed To him that is to Jesus Christ the faithful Witness the First-begotten from the Dead and the Prince of the Kings of the Earth 2. The Reasons or Matter of it Wherein 1. The moving Cause of all that Christ hath done for us He loved us 2. The Benefit obtained for us He hath washed us from our Sins in his own Blood 3. The fruit of it And made us Kings and Priests unto God and his Father 3. The Doxology it self To him be Glory and Dominion for ever and ever Amen Doct. That the Lord Iesus deserveth everlastingly to be honoured lauded and praised by all the Saints that make mention of his Name Iohn having occasionally mentioned Christ falleth into this Doxology Reasons I. From what he is II. For what he hath done for us III. For the fruits and Benefits we have thereby I. From what he is He is described 1. To be the faithful Witness who hath made known the Will of the Father with all Fidelity and Certainty 2. As one who being crucified rose from the dead as our first Fruits ascertaining our Resurrection The First-bâ—gotten from the dead The Apostle saith Coloss. 1.18 The First-born from the dead The Resurrection is a kind of Birth and
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
upon them that they are instrumental Saviours 1 Tim. 4.16 In doing this thou shalt both save thy self and them that hear thee We are employed in a subserviency to his Grace that so we might be Saviours unto you O do not rob us of the Honour God hath put upon us let not our Employment be in vain The Apostle urgeth this Argument Phil. 2.16 Holding forth the Word of Life that I may rejoice in the Day of Christ that I have not run in vain neither laboured in vain Discover that it is a Word of Salvation in your Lives This would be the Minister's Crown and Rejoicing to see the Fruits of the Word of Life now in your Conversation and hereafter in your Glorification when a Minister shall present himself and all his Converts to God Behold I and the Children which thou hast given me Heb. 2.13 Therefore do not rob us of the Honour God hath put upon us to be instrumental Saviours What shall we do Take these Directions 1. Get a sense of your dead and lost Condition by Nature The killing Letter makes way for the Word of Life The Law shews us that we are dead and then we enquire after the way of Life and Salvation The Son of Man came to seek and to save that which was lost Luke 19.10 We must be lost in our own sense and feeling before we can be saved It is very notable that only those that were pricked in Heart said What shall we do to be saved Acts 2.37 Now when they heard this they were pricked in their Heart and said unto Peter and to the rest of the Apostles Men and Brethren what shall we do So Paul Acts 9.6 And he trembling and astonished said Lord what wilt thou have me to do So the Jaylor Acts 16.29 30. He came trembling and fell down before Paul and Silas and brought them out and said Sirs What must I do to be saved Till we are pinched in Conscience we trouble our selves with other Questions As the Disciples had many superfluous Questions Iohn 9.2 Master who did sin this Man or his Parents that he was born blind and nice Disputes Acts 1.6 Lord wilt thou at this time restore the Kingdom to Israel they were taken up with terene Expectations Such a Question Peter propounded to Christ Iohn 21.21 Lord and what shall this Man do But when we are soundly humbled we say Lord what must I do to be saved I see I am a lost Creature an hunger-bitten Beggar will seek Relief Such Questions are rare now because the Law has not a kindly Work Men think the Gate of Heaven wide and the Way easy to find they never came to see how far off they were But those that know themselves to be lost are inquisitive after a Remedy and more pliable to God's Counsel O where is the Word of Salvation what shall we do They are ready to submit to any Terms God shall prescribe Others make dry Confessions of Sin and give in a Narrative but are not so sollicitous about the Remedies and Redresses but poor wounded Spirits that are sensible of their Misery by Nature say Good Sir shew us the way let God write down what Articles he pleaseth we would be glad to subscribe to them Bonds of Iniquity are much more sure than Bonds of Duty 2. Let us attend more conscionably both upon the reading and hearing the Word of the Gospel for both are instituted Upon the reading of it we should often consult with it it is the Counsel of God to poor loâ—t Souls and the Charter of our Salvation Do not think reading will be altogether unprofitable The Eunuch was reading and wanted an Interpreter then God sent Philip Acts 8.33 He that â—ent Philip to the Eunuch will send the Spirit to thee Then attend more upon the hearing of the Word of this Salvation Hearing is necessary He that refuseth God's Ordinance refuseth Life and Salvation When Men think they can get as much Good by reading at Home as by hearing Sermons they set up their foolish Judgment against God's Wisdom as if they could tell a better Means of Salvation than God himself God's Word read is an Ordinance and God's Word taught is an Ordinance Are we so wise as to be above the help of Church-Gifts yet we are not above God's Ordinance When God hath instituted two Things we should observe both He hath instituted Baptism and the Lord's Supper we must not because we have been Baptized neglect the Supper so we must not neglect Hearing because we have Reading As God hath instituted Prophets and Apostles to write Scripture so likewise Pastors and Teachers to open explain and apply Scripture and therefore the Ministry must not be contemned Object But you will say God's Blessing goeth with the Gospel and when we read the Scriptures at Home we are sure of pure Gospel but we cannot say so of the Sermons of Men who are liable to Miscarriage and Error Answ. The Scripture is pure Gospel of it self and by it self and the Sermons of Men for the Scripture's sake for they are but comparing one Scripture with another they differ but as the Cloth and Garment Scripture is the Cloth and Sermons make it up into a Garment for use or as Corn and Bread the same Substance remaineth in both An Apothecary when he tempers several Ingredients to make a Medicine he doth not destroy the Nature of the Simples but compounds them to make the Medicine more effectual so by Gifts in the Church the Gospel is not destroyed but ordered and compounded that it may be more useful Indeed you must look to it that there be no Sophistication in the Composition a spiritual Man hath a distinguishing Appetite therefore be much in Reading much in Hearing When the Wind is laid the Mill stirs not and a Ship under sail goes the â—wifter for Oars so the hearing of the Word moves the Affections but when we cannot come to hear it our Affections are laid and stir not 3. In reading and hearing the Word receive all the Parts of it Acts 20.27 I have not shunned to declare to you all the Counsel of God The Receipts of a Physician must not be altered neither by the Apothecary nor Patient so We must not alter God's Receipts nor You neither We must not shun to declare nor You to receive the whole Counsel of God For instance there is the History of Salvation the Doctrinal and Historical Part must be kept pure that 's the Foundation You read in Gen. 26.20 there was a great strife between Isaac's Herds-men and the Herds-men of Gerer about Wells O certainly we should earnestly contend for the Faith that was once delivered to the Saints Jude 3. these are Wells of Salvation Take away one of the Natures of Christ or destroy one of his Offices and you lose a Fountain of Comfort there is a Well of Salvation dammed and stop'd up So the promissory and hortitory Part is necessary to quicken us
inclining the Heart to obey out of the sense of God's Love and encouraging us by Faith drawing Strength from Christ and looking to God for our Acceptance from him Some Works of the Unregenerate are materially good but it is not the Matter maketh the Work good but the Principle The Works of unregenerate Men are done by God's Enemies out of the strength of a corrupt Will for carnal Ends without any Conscience of God's Will or Respect to his Glory But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are giftless Gifts But now these done by Persons in a gracious State are as good Fruit growing on a good Tree Grace teacheth he speaketh not of the external Direction of the Gospel but the internal working of Grace in the Heart it worketh by Faith Love and Obedience Obedience owneth the Obligation Love inclineth to discharge the Duty and Faith looketh up to God for Help and Acceptance that we may do it in Christ and for Christ's sake to God's Glory There is a free loving Subjection of the whole Man inward and outward to the whole Will of God with a Desire to please him 2. That Grace and Corruption draw several Inferences and Conclusions from the same Premisses A Bee gathereth Hony from whence a Spider sucketh Poison Corrupt Nature is out in Conclusions Prov. 26.9 As a Thorn goeth up into the Hand of a Drunkard so is a Parable in the Mouth of Fools Let us do Evil that Grace may abound says a corrupt Heart Let us deny Ungodliness and Worldly Lusts says a gracious Person God doth all says a corrupt Heart therefore we need but lie upon the Bed of Ease and expect his Help No says a gracious Soul Phil. 2.12 13. Work out your own Salvation with fear and trembling for it is God that worketh in you to will and to do of his good Pleasure The Epicure says the time is short Let us eat and drink for to morrow we shall die 1 Cor. 15.32 The Apostle argues otherwise 1 Cor. 7.29 Brethren I say unto you the time is short it remaineth that they that have Wives be as tho they had none c. So 2 Sam. 7.2 Then the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains compared with Hag. 1.2 This People say The time is not come the time that the Lord's House should be built Eli said 1 Sam. 3.18 It is of the Lord let him do what seemeth him good The King of Israel said 2 King 6.33 Behold this Evil is of the Lord why should I wait for the Lord any longer We are apt to stumble in God's plainest Ways Carnal Logick is one of our greatest Corruptions 3. That it is the greatest Wrong one can do to Grace to slacken any part of our Duty for Grace's sake Jude 4. Vngodly Men turning the Grace of our God into Lasciviousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hale it besides its purpose There is no such Teacher of Holiness as Grace it teacheth and giveth a Heart to learn They know not what Grace meaneth that grow wanton vain and sensual to make Grace Sin 's Lacky is a vile Abuse Rom. 6.15 What then shall we sin because we are not under the Law but under Grace God forbid You are under Grace therefore yield your selves unto God as those that are alive from the Dead and your Members as Instruments of Righteousness unto God ver 13. As Fulvius said to his Son when he slew him I begot thee not for Cataline but for thy Country God justified us not that we might live to Satan but to himself Vse 2. Of Trial. Whether we are made Partakers of the Grace of God in the Gospel Have we these Teachings and Arguings Many can endure to hear that Grace bringeth Salvation but that it teacheth us to deny Ungodliness there they flinch Men would have us offer Salvation and preach Promises but when we press Duty they cry out this is a hard saying The Cities of Refuge under the Law were all Cities of the Levites and Schools of Instruction to note that whoever taketh Sanctuary at Grace meeteth Instruction it is no benefit to thee else In the general doth it perswade you to make a willing Resignation of your selves to God Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable Service Every time you think of Mercy do ye find some Constraint in this kind More particularly 1. Doth it press you to deny Lusts Ezra 9.13 14. Seeing thou hast given us such Deliverance as this should we again break thy Commandments Doth it recoil upon you Gen. 39.9 How can I do this great Wickedness and sin against God Is this your Kindness to your Friend 2. Doth it press you to good 1 John 5.3 This is the Love of God that we keep his Commandments and his Commandments are not grievous When God maketh a motion by his Word or the Counsels of his Spirit Well! I cannot deny it what a small Service is this I owe to God as Iacob served seven Years for Rachel and they seemed unto him but a few days for the Love he had to her Gen. 29.20 And Shechem underwent the pain of Circumcision for Dinah's sake Obs. 2. Grace teacheth us both to depart from Evil and also to do Good Psal. 34.15 Depart from Evil and do good Isa. 1.16 17. Cease to do Evil learn to do Well We must do both because God hates Evil and delights in Good we must hate what God hates and love what God loves That is true Friendship eadem velle nolle to will and nill the same thing I durst not sin God hates it I durst not omit this Duty God loves it Again our Obedience must carry a proportion with the Divine Mercy Now God's Mercy is not only privative but positive God not only spares and delivers us from Hell but saves and brings us to Heaven The Lord God is a Sun and Shield Psal. 84.11 Not only a Shield to keep us from Danger but a Sun to afford us Comfort and Blessing Therefore it is fit our Obedience should be both privative and positive not only cease to do Evil but learn to do Well as the description of a Godly Man runs Psal. 1.1 2. Blessed is the Man that walketh not in the Counsel of the Vngodly nor standeth in the Way of Sinners nor sitteth in the Seat of the Scornful But that is not enough but his delight is in the Law of the Lord. Again we must have Communion with Christ in all his Acts in his Death and in his Resurrection and therefore we must not only mortify Sin but be quickned to Holiness of Conversation He that hath Communion with Christ in one Act hath Communion with him in all and therefore if we have been planted together in the likeness of his Death we shall be also in the
passionate still a Christian is tried by the revenge he takes upon his own Sin his master-Lust Again not only Sins which lie at a distance from our Interest but Sins that bring us most Profit and Advantage In these things God tries us it is the offering up of our Isaac our Darling In a corrupt World some things bring Credit and Profit but as for the right Hand the right Eye we must pluck out the one and cut off the other Mat. 5.29 30. If thy right Eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy Members should perish and not that thy whole Body should be cast into Hell And if thy right Hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy Members should perish and not that thy whole Body should be cast into Hell Cannot we do so much for God and for Grace's sake I might give you several Reasons one Sin is contrary to God as well as another There 's the same aversion from an eternal Good in all things though the manner of Conversion to the Creature be different Again one Sin is contrary to the Law of God as well as another there 's a contempt of the same Authority in all Sins God's Command binds and it is of force in lesser Sins as well as greater and therefore they that bear any respect to the Law of God must hate all Sin Psal. 119.113 I hate vain Thoughts but thy Law do I love God hath given a Law to the Thoughts to the sudden workings of the Spirit as well as to Actions that are more deliberate and therefore if we love the Law we should hate every lesser Contrariety to it even a vain Thought And all Sin proceedeth from the same Corruption therefore if we would subdue and mortify it we must renounce all Sin He that hateth any Sin as Sin hates all Sin for there 's the same reason to hate every Sin Hatred Philosophers say is to the whole Kind A Man that hates a Toad as a Toad hates every one of the Kind with the same kind of hatred must we hate every Sin Again one Sin let alone is very dangerous One Leak in a Ship if unstopped and neglected may endanger the Vessel One Sin let alone and allowed and indulged may quite ruin the Soul A little Leaven leaveneth the whole Lump A Man may ride right for a long time but one turn in the end of his Journey brings him quite out of the way If you do many things yet if you commit any Sin with leave and licence from Conscience you are guilty of all Sin James 1.10 Whoever shall keep the whole Law and yet offend in one Point he is guilty of all As one condition not observed forfeits the whole Lease There is an Indenture drawn between us and God and every Article of this Covenant must be observed If we willingly give way and allowance to the least Breach we forfeit all the Grace of the Covenant Vse 1. Direction what to do in the Business of Mortification We must deny all Ungodliness not a Hoof must be left in Egypt Grace will not stand with any allowed Sin and in demolishing the old Building not one Stone must be left upon another 1. In your Purpose and Resolution you must make Satan no Allowance he standeth lurking as Pharaoh did with Moses and Aaron first he would let them go three days into the Wilderness then he permitted them to take their little Ones with them but they would not go without their Cattel their Flocks and their Herds also they would not leave any thing no not a Hoof behind them So the Devil would have a part left as a Pledg that in time the whole Man may fall to his share 2 Kings 5.18 In this thing the Lord pardon thy Servant that when my Master goeth into the House of Rimmon to worship there and he leaneth on my Hand and I bow my self in the House of Rimmon when I bow my self in the House of Rimmon the Lord pardon thy Servant in this thing We would grant Christ any thing so he would excuse us in our beloved Sins We complain of the Times and set up a Toleration in our Hearts some right Hand or right Eye that we are loth to part with something there is wherein we would be excused and expect an allowance either outward as in Fashions Customs ways of Profit and Advantage or inward some Passions and carnal Affections that we would indulge Grace will not stand with any allowed Sin Herod did many things but he kept his Herodias still He turneth from no Sin that doth not in his Purpose and Resolution turn from all Sin he doth not break off an acquaintance with Sin but rather make choice what Sin he will keep and what he will part with The Apostle speaks Col. 2.11 of putting off the Body of the Sins of the Flesh. We must not cut off one Member or one Joint but the whole Body totum Corpus licet non totaliter the whole Body of Sin tho we cannot wholly be rid of it Dispense not there where Christ hath not dispensed 2. We should often examine our Hearts lest there lurk some Vice whereof we think our selves free Lament 3.40 Let us search and try our Ways and turn again to the Lord. Compleat Reformation is grounded upon a serious search and trial As those that kept the Passeover were not to have a jot of Leaven in their Houses and therefore they were to search their Houses for Leaven such a narrow search should there be to discover whatever hath been amiss Commune with your selves Is there not a jot of Leaven yet left somewhat that God hateth some correspondence with God's Enemies Is there nothing left that is displeasing to God Thus should we often bring our Hearts and our Ways and the Word together 3. Desire God to shew you if there be any thing left that is grievous to his Spirit Job 34.32 That which I see not teach thou me There are many Sins I see but more that I do not see Lord shew them to me So David appealeth to God who must judg and punish Conscience Psal. 139.23 24. Search me O God and know my Heart try me and know my Thoughts and see if there be any wicked Way in me and lead me in the Way everlasting Can you thus appeal to God and say Lord I desire not to continue in any known Sin 4. When any Sins break out set upon the mortification of them Do not neglect the least Sins they are of dangerous Consequence but renew thy Peace with God judging thy self for them and mourning for them avoiding Temptations cutting off the Provision for the Flesh. 1 Cor. 9.27 But I keep under my Body and bring it into subjection The Leper was to shave off his Hair and if it grew again he was still to keep shaving
for the blessed Hope 2 dly The Time when our Enjoyment shall be full when Body and Soul shall be glorified that is at the time of Christ's Appearing At the glorious Appearing of the Great God and our Saviour Iesus Christ. Every one would have the blessed Hope but first there is a glorious Appearing In this second Branch there is the Person that must appear and the Kind or Manner of his Appearing 1. The Person who must appear Iesus Christ described by a Name of Power the Great God and a Name of Mercy and our Saviour as usually such kind of Attributes are mingled in Scripture Power and Goodness 2. The Kind or Manner of his Appearing it 's glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Appearance of the Glory of the Great God The Apostle opposed the second Coming of Christ to the first then it was an humble mean Appearance now it is full of Glory But what is meant by this glorious Appearing Some dream of his Personal Reign before his coming to Judgment but that is a Fancy The Scripture only acknowledgeth two Comings of Christ Heb. 9.28 He shall appear the second time without Sin to Salvation There is only his first and his second Appearing After he had once offered himself and ascended into Heaven and sat down at the Right Hand of God there is no more Corporal Presence of Christ upon Earth But will there not be at least a Glimpse Will he not come in the Clouds for a while to convert the Jews and set things to rights in the World Will he not appear for a very little while and so vanish again as he appeared to Paul at his Conversion Acts 9.3 So some think and therefore distinguish between his Appearing and his Coming but without Warrant from Scripture for these two Appearing and Coming are all one and the Expressions are promiscuously used in Scripture Col. 3.4 When Christ who is our Life shall appear 1 John 3.2 When he shall appear we shall be like him So that this Appearing is his Coming to Judgment this is that we must look for And therefore the Point I shall first observe is this Doct. That it is the Duty and Property of God's Children to look for Christ's second Coming to Iudgment There are two choice Scriptures that do describe the Communion of the Church with Christ and the Dispensations of Christ to the Church and they both conclude with a Desire of his Coming In the Canticles where the Churches Communion with Christ is described this is the last the Swan-like Note which the Church sings Come Lord And so in the Revelations where God's Providences to the Church are described this is the last Note the Swan-like Song Even so come Lord Iesus Compare Cant. 8.14 with Rev. 22.20 In the former it is said Cant. 8.14 Make haste my Beloved and be thou like to a Roe or to a young Hart upon the Mountains of Spices Christ is not slack but the Church's Affections are very strong and vehement all the seeming Delay is occasioned by the Earnestness of our Desire A Harlot would have her Husband defer his Coming but the Church like a chaste Spouse thinks he can never come soon enough Those that go a Whoring after the World neither desire Christ's Coming nor love his Appearing but those that are faithful as the Spouse is to Christ this is the Desire of their Souls Make haste my Beloved So Rev. 22.20 Christ saith Surely I come quickly and the Church like a quick Eccho takes the Words out of Christ's Mouth Even so come Lord Iesus There is the same Spirit in the Church that was in Christ the Spirit of the Head is in all his Members and therefore they speak the same thing and long for the same thing Christ speaks in a way proper to himself Surely I come and the Church speaks in a way proper to her self Even so come Lord Iesus He by way of Promise and we by way of Supplication Christ's Voice and the Church's Voice are Unisons Here is his Proclamation Surely I come and here is the Churches Acclamation Even so come Lord Iesus Christ says I come as desiring our Company the Church says Lord come as desiring his Company And thus we are taught to pray in the Lord's Prayer Thy Kingdom come that we may always keep those Desires aâ—oot that Christ's Kingdom in the whole Flux from the Beginning to the last Period may come The Day of Judgment is the most Imperial Act of Christ's Kingly Office and therefore we do not only pray for the Beginnings here but also for the Consummation hereafter And mark we that live in the latter Ages of the World have an Advantage of the Church in the Primitive Time It was the solemn Prayer of the Church heretofore as Tertullian sheweth us pro morâ finis for the Delay of Christ's Coming that his Designs and Decrees might be accomplished in the World that the Kingdom of Grace might be spread far and near And we that live in the Dregs of Time pray for the hastening of Christ's Coming for the imbracing of our great and glorious Hopes that the Name of God may be no longer dishonoured that the Kingdom of Sin Satan and Antichrist may have an End They expected the Revelation of Antichrist and we his Destruction Thus the Saints are described to be those that look for a Saviour Phil. 3.20 For our Conversation is in Heaven from whence also we look for a Saviour the Lord Iesus Christ. Paul speaks in his own Name and in the Name of all that were like himself We look c. The Saints here are a Company of Expectants always waiting for the good Hour of their Preferment when Christ will come that he may conduct them to everlasting Glory And they not only look'd for it but longed for it and therefore it is said they love his Appearing 2 Tim. 4.8 It is notable Paul doth not mention there other Marks and Characters not for me only but all that believe and faithfully serve and obey Christ but he describes them by this which is an essential Character of the Saints for it notes the Disposition of their Hearts not for me only but for all those that love his Appearing There are several Reasons may be given why this is the Duty and Property of the Children of God still to look for Christ's glorious Appearing Look upon their Temper their Relation their Priviledges and the Profit they gain by this Expectation 1. Look upon the Temper of the Saints within them there 's the Spirit Faith Love and Hope and all these put them upon this Desire there is the Spirit Rev. 22.17 The Spirit and the Bride that is the Spirit in the Bride say Come The Holy Ghost breeds and stirs up Desires and begets those holy Motions in their Hearts and the Church answereth his Motions This is a Disposition above Nature Carnal Nature saith Stay but the Spirit saith Come If it might go by Voices in
I would Gal. 5.17 Go to Christ for help he was sent for this purpose to redeem you from Iniquity and dissolve the Devil's Work 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil It is his Office to purge the Church to set us at Liberty to destroy Satan's Power to free us from our Passions and Corruptions therefore go complain to him of the strength of your Sins for he will help you Vse 4. Comfort in our Conflicts You are sure of a final Victory before you enter into the Combate e're long we shall be out of the reach of Temptation and the Spirit shall be all in all Vse 5. Examination 1. Art thou sensible of thy natural Bondage so as to grieve under it As the Apostle Rom. 7.23 24. I see another Law in my Members warring against the Law of my Mind and bringing me into Captivity to the Law of Sin which is in my Members O wretched Man that I am who shall deliver me from the Body of this Death If it be not thus with thee Redemption by Christ will never be precious there is sighing and weariness they lay their sad Estate to Heart as the Church hung their Harps upon the Willows it is the Grief of their Souls that their Lusts held them in Captivity The Children of God complain more of the Relicks of Sin than wicked Men do of the full Power of it 2. Hast thou any Freedom Sense of Bondage is a good Preparative but it is not enough All Christ's Subjects are Kings they rule over their own Lusts though not freed from them altogether they strive against them and keep them under And there is not only a freedom from Ill but a freedom to Good Psal. 110.3 Thy People shall be willing in the Day of thy Power They do not serve God by Constraint but are free to Good and serve God with a great chearfulness as before they served their Lusts. Rom. 7.22 I delight in the Law of God after the inward Man They consult with the Word of God which was before their Bondage and Terror they have an Ability and Strength to do that which is Good there is a new Life in them yet so as they are still excited by the Spirit Vse 6. It informeth us what is true Liberty not to live at large John 8.36 If the Son therefore shall make you free you shall be free indeed Not to have Power and Sovereignty over others not to exercise Command and Authority over others but to subdue our Lusts not to be left to our selves to do what we please that is the greatest Bondage Rom. 6.20 VVhen ye were the Servants of Sin ye were free from Righteousness but to do the Will of God 1 John 3.5 And ye know that he was manifested to take away our Sins and in him is no Sin He died to take away Sin and to make us like himself that the World might know that he was a pure and holy Saviour SERMON XXI TITUS II. 14 And purifying unto himself a peculiar People c. IN this latter Branch I observed Christ's Act and then his Aim His Act he gave himself His Aim and Intention And here is the privative part of Deliverance To redeem us from all Iniquity This I have finished I come to the Positive part And purify to himself a peculiar People zealous of good VVorks He never communicates his Blessings where he doth not bestow his Grace He did not only free us from Hell but from Sin It is well for the Godly that Christ came to take away the proud and carnal Heart to take away Corruption and Iniquity which is their greatest Eye-sore But this is not all there is a positive Blessing Christ did not only come to deliver us from Sin but communicate Grace That he might purify to himself a peculiar People Two Points I shall open to you I. That whomsoever Christ maketh his People he first purifieth them or by purifying them maketh them his People II. Those that are purified are reckoned his Treasure or peculiar People Doct. I. That whomsoever Christ maketh his People he first purifieth them or by purifying maketh them his People Here I shall shew you 1 st The Necessity 2 dly The Manner of it First The Necessity of this Purification 1. In regard of God Father Son and Holy Ghost Every Person in the God-head in the dispensation of Grace hath a distinct personal Operation Election is ascribed to the Father Redemption to the Son and effectual Application to the Holy Ghost Now every one of these Operations respects Holiness Election Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we might be holy and without blame before him in Love Redemption Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Sanctification 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth It is for the Honour of every Person that their Intention may not be frustrate and chiefly upon this ground because by this means they would justify and honour their personal Operation to the World Those that are chosen by the Father must be of a choice Spirit Christ will not be the Head of an ulcerous Body he will not be like Nebuchadnezzar's Image whose Head was of fine Gold his Breast and his Arms of Silver his Belly and his Thighs of Brass his Legs of Iron his Feet part of Iron and part of Clay Dan. 2.32 33. A beautiful Head upon a Negro's Body is monstrous We are Vessels formed and set apart for the Master's use Those that are under his forming come new out of the Forge Unclean Vessels can never be used to any good purpose unless they be washed and sweetned They are to be looked upon as God's Choice Christ's Purchase and the Spirit 's Charge Or if you will have it in other Relations they are God's Children Christ's Members and the Spirit 's Temples God's Children must resemble their Father Christ's Members must be like their Head and the Holy Ghost will not dwell in a defiled Temple 2. With respect to themselves and their relation to one another they must be purified 1 Pet. 1.22 Seeing that ye have purified your selves in obeying the Truth through the Spirit unto unfeigned Love of the Brethren see that ye love one another with a pure Heart fervently The Purification of our own Souls maketh us to love Purity in others for Similitude is the ground of Delight and Complacency No Man can delight in the Purity of others unless he be in some measure purified himself Holy Men are only fit for this Communion and Society others go in the way of Cain Jude v. 11. Who was of that wicked one and slew his Brother And wherefore slew he him because his own
Works were evil and his Brother 's righteous 1 Joh. 3.12 Carnal Professors that creep into the Church unawares are full of Envy Strife and Wrath. How can we edify one another in the holy Faith unless we be first holy A Man would think they should be purified to the Love of God nay but they must be purified to the Love of the Brethren 3. With respect to the World A distinct Body should have a distinct Excellency They are a People distinct from the World they are set apart for God Psal. 4.3 Know that the Lord hath set apart him that is godly for himself They are a chosen Generation Many other Societies excel the Church for Strength Policy and worldly Pomp but Holiness and Purity is the Church's Badg Psal. 93.5 Holiness becometh thy House O Lord for ever God's peculiar People must have a peculiar Excellency upon a double ground 1. Because of Likeness to God Exod. 15.11 Who is like unto thee O Lord among the Gods who is like thee glorious in Holiness It is God's Glory and therefore the Churches God is rich in Mercy but glorious in Holiness his Treasure is his Goodness but his Honour is his Holiness and immaculate Purity as among Men their Wealth is distinguished from their Honour 2. Because all the Ordinances hold it forth especially the Ordinance of Initiation So that it is the greatest Hypocrisy in the World to pretend to be God's People and not to be holy because they wear the Badges of Holiness they all come in by the washing of Water Men forget their Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old Sins Men that are only whited over with the Name of Christians and Sin is still new and fresh as an old thing they forget the Effect of their Baptism That a washed Man should be so foul and noisom still sure they forget or do not know what it is to be baptized into Christ. Secondly The Manner how he purifieth them There is on Christ's part the Spirit and Ordinances and his Merit reacheth to both and on our part Faith 1. On Christ's part 1. The Spirit is necessary Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost The Holy Ghost applieth all the Grace which the Father intendeth and Christ hath purchased We are usually said to be saved by the Blood of Christ that was the Merit and Price There was a Grant on God the Father's part Rev. 19.8 To her it was granted to be arrayed in fine Linen clean and white An Authentick Act passeth in the Court of Heaven that we shall have fine Linen as Esther had Garments out of the King's Wardrobe But this is founded on Christ's Merits the Stream in which we are washed flowed out of Christ's Heart 1 Iohn 1.7 The Blood of Iesus Christ his Son cleanseth us from all Sin But then the Holy Ghost as the Executor of Christ's Will and Testament worketh and applieth all The Merit of the Creature is excluded by Christ's Merit and the Father's Grant the Power of the Creature is excluded by the Work of the Spirit he worketh with a respect to Christ's Blood As in the cleansing of the Leper the Bird was to be killed over running Water Levit. 14.5 So in the cleansing of the Sinner there is the Merit of Christ and the Work of the Spirit 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified in the Name of the Lord Iesus and by the Spirit of our God If we come to the Father the Father sends us to the Son otherwise he could not look upon us the Son sends us to the Spirit the Spirit sends us to Moses and the Prophets 2. The Ordinances Ephes. 5.26 That he might sanctify and cleanse it with the washing of Water by the Word These are the Ordinances that are specially consecrated and to which Christ's Merit reacheth he hath not only procured the Gift of the Spirit but a Blessing on the Means that we may use them with Confidence The Word helpeth us by way of Declaration and Offer and Baptism concurreth sacramentally by way of signing and sealing and so it is a Means to confirm and provoke the Faith of a Receiver to lay hold on this Grace The Ordinances are an help to call to mind Baptism It is not good to balk the known and ordinary Means of Grace Christ hath purchased a Treasure that cannot be wasted Iohn 17.19 And for their sakes I sanctify my self that they also may be sanctified through the Truth When you come to hear you come to receive the Fruits of Christ's Purchase 2. On our part there is required Faith which also purifieth Acts 15.9 Purifying their Hearts by Faith Christ's Blood cleanseth the Gospel cleanseth Baptism cleanseth the Spirit cleanseth Faith cleanseth all these are not contrary but subordinate neither Christ nor the Word nor the Spirit worketh without an Act on our parts As under the Law the Priest was not only to wash and cleanse the Leper who herein represented God but also after the sprinkling of the Priest he was to wash himself Lev. 14.8 And he that is to be cleansed shall wash his Clothes and shave off all his Hair and wash himself in Water that he may be clean to shew that some Work is required on our part The Work of Faith is to apply to wait to work by Reflection and to stir up Love 1. To apply the Promises of God the Offers of Grace in the Word and the Blood of Christ and all these to purge out Corruption It applieth the Blood of Christ urgeth the Soul with it he died to purchase that Grace which thou wantest The Water and Soap cleanseth but the Hand of the Landress must apply it and rub the Clothes that are washed This is called sprinkling the Conscience with the Blood of Christ Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Heart sprinkled from an evil Conscience and our Bodies washed with pure Water We should thus argue with our selves Surely Christ died to sanctify Sinners his Death cannot be in vain Grace is bought at a dear rate in the offers of the Word God maketh a tender why should I not accept of it Heb. 4.2 For unto us was the Word preached as well as unto them but the Word preached did not profit them not being mixed with Faith in them that heard it But we do not say What shall we say to these things By Faith the Plaister is laid on the Sore 2. In the Use of Means it waiteth for the sanctifying Virtue of the Blood of Christ and looketh upon them as Ordinances under a Blessing Isa. 45.24 Surely shall one say In the Lord have I Righteousness and Strength It casts out the Net at Christ's Commandment Micah 7.19 He will turn again he will have Compassion on us he will subdue our Iniquities and thou wilt cast all their Sins
is true Conversion where they are not only changed but quickned Heathens have been changed from Prophaneness to a moral course If you pretend to close with Christ and find no Life you can take no comfort in your Faith it is but a Cloud a Fancy John 10.10 I am come that they might have Life and that they might have it more abundantly So for Repentance and trouble for Sin if no Zeal follows it it is naught Rev. 3.19 Be zealous therefore and repent So for being Members of the Church you cannot take comfort of being Christ's Members without Zeal for all the true Members of Christ's Mystical Body are living Stones 1 Pet. 2.5 Ye also as lively Stones are built up a Spiritual House It is true in the outward Building there are some carved Stones So in the visible Church there are many polished with Gifts which may serve in their place to hold up the Building but they are not living Stones for they want Life And then for Hope it is but a Fancy and Dream if we be dead and sluggish It is called a lively Hope 1 Pet. 1.3 And if thou art drowsy still and neglectful of God surely thou art but in a Dream Canst thou take Comfort in this that thou art a constant Hearer of the Word if thou art as backward to Holiness and good Works as ever Phil. 2.16 Holding forth the Word of Life The Word is the Word of Life it doth not leave us dull slow and backward If there be not Life and Zeal all is nothing 11. Consider how odious want of Zeal is to God He will not own a cold careless neutral Spirit Rev. 3.16 So then because thou art luke-warm and neither hot nor cold I will spue thee out of my Mouth Cold lazy Professors that have nothing but a dead Form are as luke-warm Water to the Stomach and there is nothing the Stomach nauseates so much as that which is luke-warm So will God cast them out with much loathing he will uncase and pluck off their Masks and reveal them to the Congregation and make them odious this is worse than stark cold It is not enough that we are not violent against the Ways of God but are you zealous for God otherwise you are odious to God Mat. 25.30 Cast ye the unprofitable Servant into outer Darkness and not only the grosly Wicked but the unprofitable Servant Though he did not abuse his Talent nor embezel it away yet he hid it in a Napkin If you hide your Talent be it Parts Estate or Authority are you then zealous for God Useless Sapless Lifeless Christians incur the Penalty of Damnation as well as the openly Wicked they are cast into Hell therefore rest not in a dead Form 12. Consider how dishonourable it is to the living God to serve him with a dead Heart and cold Affections when he hath indented with you upon such glorious and noble Terms Heathens that worship the Sun offer to him a flying Horse because of the swiftness of his Motion 2 Kings 23.11 He took away the Horses that the Kings of Judah had given to the Sun So our worshipping of the living God must not be dead and cold Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Consciences from dead Works to serve the living God God that is a living God must have lively Service but Men worship him as a dead Idol In an earthly Matter we would not be so cold and careless in our Treaties and Transactions Malachi 1.8 Offer it to thy Governour will he be pleased with you or accept your Person saith the Lord What you do it must be done with all the Heart and all the Might Consider Religion is not a Fancy You do not worship the Vanities of the Gentiles therefore be not dead cold and careless You worship the living God and he will be served with Life Zeal and strength of Affection SERMONS UPON HEBREWS VI. 18 SERMON I. HEB. VI. 18 That by two immutable things in which it was impossible for God to lie we might have a strong Consolation who have fled for Refuge to lay hold upon the Hope set before us TO give you the Occasion of these Words we must look back into the Context The Apostle proveth the firmness of the Promises and yet the great need of Faith and Patience e're they be accomplished He proveth both by the Instance of Abraham who was long exercised in waiting and had God's Promise ratified with the most solemn Assurance that can be conceived under Heaven with an Oath which is held sacred and inviolable among all Nations But here some might object That if Abraham had such a special Assurance from God what is that to us To this the Apostle replies That tho God's Oath were given to Abraham yet it concerns all the Heirs of Promise every Believer hath the same ground of Certainty that Abraham had so it is asserted ver 17. Wherein God willing more abundantly to shew unto the Heirs of Promise the Immutability of his Counsel confirmed it by an Oath There is an Emphasis in the Phrase more abundantly God's Oath was not given out of Necessity but out of Condescension Not out of Necessity as if his Word was not valid and authentick without an Oath but he would give his Oath that over and above and by all solemn ways of Assurance the Lord would provide for our Certainty and Assurance that we might have strong Consolation upon solid Grounds That by two immutable things c. In the Words we have the Purport and the Aim of God's Oath which is to give Believers more solemn Assurance Take notice of three things 1. The Ground of this Assurance That by two immutable things in which it is impossible for God to lie 2. The Fruit of this Assurance That we might have strong Consolation 3. The Persons to whom God hath given this Assurance we who have fled for Refuge to lay hold of the Hope that is set before us Sutable to the three Parts there are three main Points I. God's Word and Oath are the immutable Grounds of a Believer's Certainty and Confidence II. That the Fruit of this Confidence and Certainty is strong Consolation III. That the Persons to whom God hath deposited his Oath and by it administreth so strong a Comfort and Consolation are those who fly for Refuge to take hold of the Hope that is set before them Doct. I. That God's Word and God's Oath are the immutable Grounds of a Believer's Confidence and Certainty for these are the two immutable things spoken of I shall speak of each distinctly First God's single Word is an immutable Ground having this you have enough And so it will appear if you consider the Power and the Certainty of it 1. The Power of God's Word His Word is nothing else but the Declaration of his powerful Will the Force of it was discovered in creating
full one I mean such who are empty and broken and possessed with a sense of their own Wants Thus our Lord saith Mat. 11.5 The Poor have the Gospel preached to them We translate it too feebly in the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poor are Evangeliz'd it is such a form of Speech as notes a deep Reception they are all to be Gospelled The poor not in Purse or Estate but poor broken-hearted Sinners they are drenched in Gospel-Comfort and most filled with the good News and glad Tidings of Salvation and a sense of God's Love in Christ. 2. Tho God is at liberty yet usually he fills those which are exercised with hard and long Conflicts with their Corruptions Comfort is Christ's Entertainment for those that return from Victory over their Lusts Rev. 2.17 To him that overcometh that is the Enemies of his Salvation he that hath been long wrestling with the Powers of Darkness and the Inconveniencies of the World and Corruptions of his own Heart and can persevere notwithstanding Assaults and Temptations to him I will give to eat of the hidden Manna that is feast him with inward and spiritual Refreshments figured by Manna and I will give him a white Stone which some say was a Token of Election a white Stone they gave in their Suffrages for Choice of a Magistrate to manifest they had chosen him or else white Stones were given to Wrestlers as a Token of Victory or as among the Romans a black Stone with a Hole in it was a Sign of Condemnation a white Stone of Absolution or in Lots a white Stone was a Token of good Luck and Happiness a black Stone of Misfortune Take it either way Christ will give it to him that overcometh they shall have the Comfort of Pardon and free Justification with God and till then a Man is not fit for Comfort 3. Those that are called forth to great Employments and Trials are seldom without Comfort and this strong Consolation that they may behave themselves worthy of their Trial. Look as Men victual a Castle when it is in Danger to be besieged so God layeth in Comfort aforehand when we are like to be assaulted This we have in the Example of our Lord himself just before Christ was tempted he had a solemn Testimony from Heaven Matth. 4.1 Then was Iesus led up of the Spirit into the Wilderness to be tempted of the Devil Every Circumstance of Scripture is notable and when the Spirit of God notes the time it is to be regarded Then it looks back to the Words before chap. 3.17 Lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased And after this solemn Assurance Then was Iesus led up by the Spirit into the Wilderness to be tempted by the Devil Certainly somewhat there is in that that the same Apostles must see the beaming out of the Divine Glory of Christ and afterwards see his Agony as Peter Iames and Iohn first his Glory in the Transfiguration and then his Agony in the Garden to shew that when once we have had Experience of the Glory of Christ when he hath given us any Signification of his Love any Fore-sight of Heaven and of our Interest in the Comforts of the Covenant then most commonly we are called out to suffer Agonies and bitter Conflicts God's Conduct is gentle and faithful he drives on as the little ones are able to bear he doth not lead into great Temptation until he hath given the Advantage of great Comforts first he stores the Hearts and lays in sweet Consolation and then calls out to Trial. Secondly On our part It is not absolutely required that we should enjoy it but only to seek after it and if we want it to submit to God's Pleasure Comfort is seldom with-held when it is long sought and highly prized I cannot say he is no Child of God that hath not a feeling of this strong Consolation but he is none that doth not seek after it and that hath low and cheap Thoughts of the Consolations of God Iob 15.11 Are the Consolations of God small with thee We are absolutely bound to Communion with God in point of Holiness and to seek after Communion with God in point of Happiness but Rewards differ from Duties and they must be left to God's Pleasure There is a Difference between Comfort and Grace Comfort is a mere Dispensation and is to be referred to the Pleasure of God but we cannot be without Grace without Sin the one belongeth to Communion with God in point of Holiness and the other to Communion with God in point of Happiness and God hath the dispensing of our Happiness the one concerneth our Being the other our Well-being Grace makes us living Comfort makes us lively Christians On God's part if he doth not give us sensible Consolation he is only bound to give us Sustentation and Support and there is no Breach of Duty on our Part to want Comfort provided it be not despised and we do not neglect to seek after it To want Grace or any Degree of it though it be God's Gift is a Sin because the Creature is under a moral Obligation but to want Comfort is no Sin because that 's a thing given not required Grace is given and required Comfort is required that we should seek after it but for its Attainment we must leave that to God's Pleasure and tarry till the Master of the Feast bids us sit up higher and till then we must be content with our Measure and Degree And this is God's Course he gives less Comfort that we may look after more Grace and in the Decay of Comfort a Christian many times doth receive a greater Increase of Grace as you know a Summer's Sun that is clouded yields a great deal more Refreshment and Comfort than a Winter's Sun that shineth It is an Advantage to be kept humble and therefore we must submit to God's Will and be contented with unutterable Groans tho we have not the unspeakable Ioys of the Spirit 1 Pet. 1.8 Rom. 8.26 we must be satisfied with a lower Dispensation Vse 1. Information in these Branches 1. That Comfort is allowed to the Saints I observe it because we are nothing and deserve nothing unless it be Misery Torment Bondage and so out of Guilt we entertain Comfort with Jealousies and Fears Dolorous Impressions are most natural to a guilty Conscience we suspect Comfort and in deep Distresses we refuse it Ier. 31.15 A Voice was heard in Ramah Lamentation and bitter Weeping Rachel weeping for her Children refused to be comforted for her Children because they were not And Psal. 77.2 My Soul refused to be comforted This was his Infirmity God hath made you a good Allowance take heed of refusing Comfort upon God's terms God alloweth it it is made a part of our Work Phil. 4.4 Rejoice in the Lord always and again I say Rejoice We serve a good Master Christ hath purchased it and the
are not given to all in the same Measure For in the Text there is intimated a Difference in the Distribution some have much others have little This is a thing often inculcated in Scripture as worthy to be taken notice of and seriously improved by us Therefore I shall give you I. Some Observations concerning it II. The Reasons of it III. The Uses I. Observations 1. That every one hath some Gift or other to be improved for God Some Relation some Opportunity and Advantage whereby he may glorify his Father which is in Heaven honour the Gospel and be useful to others In the Parable of the Talents one had five Talents another two another one he that had least had one Mat. 25.15 Some have publick Offices and move in an higher Sphere Others are in a private Condition where they may glorify God as Masters or as Servants as Parents or Children Husbands or Wives by performing the Duty of their Places Fidelity in the meanest piece of Service is acceptable to God and tendeth to his Glory and Honour Ephes. 6.8 Knowing that whatsoever good thing any Man doth the same shall he receive of the Lord whether he be Bond or Free He taketh notice of the poor Bond-servant who serveth God in his Calling as well as of the Free-men and Masters for God looketh not to the splendor and greatness of the Work but the honesty and sincerity of the Doer how mean soever he be And this tendeth to God's Honour Titus 2.10 Shewing all good Fidelity that they may adorn the Doctrine of God our Saviour in all things Religion is commended and well spoken of by means of the good carriage of a poor Servant Dent Imperatores tales tales Exactores fisci c. It is very notable that every one offered to the use of the Tabernable in Moses his time Gold or Silver or Brass or Chittim Wood or Goats-Hair or Badgers Skins some that which was more expensive others that which was more cheap and common but every one according to his several Ability So when Christ went to Ierusalem some strewed the way with Garments others cast down Branches some cried Hosannah that was all they could do The meanest Service hath its use and is not without a Reward Mat. 10.41 42. He that receiveth a Prophet in the Name of a Prophet shall receive a Prophet's Reward and he that receiveth a righteous Man in the Name of a righteous Man shall receive a righteous Man's Reward And whosoever shall give to one of these little ones a Cup of cold Water only in the Name of a Disciple verily I say unto you he shall in no wise lose his Reward That is he that doth support and enable a Prophet to do the Work of him that sent him shall receive the same Reward that he should if he had been sent to prophesy yea the same as if he had received him that sent him even Christ that sent the Apostles or God that sent Christ For he that receiveth you receiveth me and he that receiveth me receiveth him that sent me ver 40. And for the other Branch He that receiveth a righteous Man in the Name of a righteous Man shall receive a righteous Man's Reward an holy Man sent to plant Holiness among them or recommend Holiness to them by his Doctrine or Practice shall receive the Benediction of a righteous Man the having a righteous Man in one's House maketh you partake in his Blessing Nay a Cup of cold Water given to another because he is a Disciple of Christ that is the least Service or good turn done to a Member of Christ shall not be forgotten As the least Injury is taken notice of as the putting forth of the Finger by way of mocking Isa. 58.9 The Lord would have none of those Upbraidings So that I observe two things here One is the difference To enable a Prophet is more than to entertain a righteous Man to entertain a righteous Man is more than a slight good turn The other is that the smalness or meanness of the Benefit whereby any of Christ's Followers are helped and refreshed shall not diminish Christ's Estimation of the Man 's good Affection 2. That there is great diversity in the Talents themselves Christ doth not give all to all nor to all alike The kinds of Gifts are various some are more earthly and bodily as Strength Wealth and Honour These are Gifts and to be imployed for God bodily Strength for the Labours of the Gospel As God helped the Levites that bare the Ark of the Covenant of the Lord 1 Chron. 15.26 by discharging bodily Lassitude and Weakness So for the defence of his Church He giveth sometimes notable Strength and Valour to exercise it as to Sampson and David's Worthies or mighty Men 1 Chron. 11.10 Wealth that we may honour God with our Substance Prov. 3.9 and make Friends of the Mammon of Vnrighteousness Luke 16.9 and occasion others to bless God for us So for Honour and Dignity that we may protect and shelter God's People As it is taken notice that Christ's Grave was with the Rich and Honourable Isa. 53.9 meaning Ioseph of Arimathea and Nicodemus John 19.38 39. these eminent Men thought it their Duty to own Christ in his lowest Abasement So it is taken notice of Acts 17.4 A great multitude of the Greeks believed and consorted with Paul and Silas and of the chief Women not a few So would God put some Worldly Authority and Respect upon his Gospel lest it should seem only a Frenzy of the People But others are of a more spiritual nature as Gifts of the Mind Wisdom Knowledg Faith Love Hope With these especially God expecteth to be glorified For when he hath given us all things necessary to Life and Godliness he trusteth his Honour in our Hands that we may do some worthy thing for him in the World and quit our selves above the ordinary rate of Mankind either for the Glory of God or the Benefit of others Now among these Gifts some are common as Knowledg Utterance c. others saving and such as do accompany Salvation Heb. 6.9 as Faith and Love c. The common Gifts are several For to one is given by the Spirit the word of Wisdom to another the word of Knowledg by the same Spirit to another Faith by the same Spirit to another the Gifts of Healing by the same Spirit 1 Cor. 12.8 9. Some are able to explain Truths soundly others to apply it closely Some have the Gift of Prayer and Utterance others are good to inform the Judgment Some to convince Gain-sayers others to stir up lively Affections It was observed in the three Ministers of â—eneva Vireto nemo docuit dulciùs Farello nemo tenuit fortiùs nemo doctiùs locâ—tus est Calvino No Man taught more sweetly than Viretus no Man held an Argument more strongly than Farellus no Man spoke more learnedly than Calvin Among Hearers some have more Wisdom some more Knowledg some more
which is very perswasive and pressing take it as it works only in a Moral way as Herod heard Iohn Baptist and did many things and heard him gladly Mark 6.20 Or else they may have this Common Grace by Experience of the Providence of God over the Church or themselves when they see God's Interest stands out against all Assaults Psal. 129.1 2. Many a time have they afflicted me from my Youth Now may Israel say Many a time have they afflicted me from my Youth yet have they not prevailed against me When they observe that all those that dash against the Corner-stone are broken in pieces that many good men thô molested and troubled yet visibly have a Blessing and a Providence that attends them and that the prophane are overtaken in their Sins by pursuing Judgments that it is never better with them than when they own that which is Good This cannot but move them to something that is amiable to some sense of Religion and siding with the better Party Or they may have the Common Gifts of the Spirit Heb. 6.4 5. they may be enlightened may have Gifts of Prayer and Preaching some vanishing Tastes of the Goodness and Sweetness of Evangelical Doctrine some Motions and Impulsions and Excitations to good These are the Reasons I. VSE It shews us how inexcuseable they are in the sight of God and how just their Condemnation will be that have nothing lovely in them Certainly they might have had something or other lovely in them even while they were Natural if they would give their Heart to it either Wisdom or Valour Meekness or Zeal Humility or Charity Every Temper yieldeth some Way and Means of Glorifying God and it is their own Fault if they have not some Endowment or other I speak this not as to Spiritual Grace only which they do not only neglect but reject the Means whereby to get it they put away the Word of God from them shut the door upon themselves Acts 13.46 Ye put the Word from you and judge your selves unworthy of eternal Life and esteem Spiritual Grace nothing worth yea it is Folly to them 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Yea they think it as dishonourable and prejudical to them But also in respect of Moral Endowments I say certainly some Crown or other they might have if they did not uncrown themselves by Sin Natural Men may have brave Wits but they besot themselves and quench them in Luxury and Riot and pervert those Moral Inclinations those Seeds of God that were in their Nature while they Drink Whore and play away their Consciences There are none but have a Conscience till they get the Victory of it and smother it and outgrow the feelings and checks of it and lose all sense Eph. 4.19 Who being past feeling have given themselves over to lasciviousness to work all uncleanness with greediness They might have lived Vertuously and Morally till they brought upon themselves the Tyranny of evil Custom and then no wonder if they are wholly given up to Sensual Lusts and to walk in a sinful way They have lost all former Advantages they have spoil'd their Natural Temper they have lost the Benefit of their Education despised Instruction and the Discipline of Parents lived in defiance of Laws received the Grace of God in vain 2 Cor. 6.1 In a word they have slighted God's Judgments quenched their Gifts checked the Motions of God's Spirit Therefore certainly they are altogether without Excuse that out-sin these Helps Natural Conscience Temper Education Laws Ordinances Providences and the Spirit 's Motions they are all helps and God forsakes men in none of these till they first forsake him and by some notable Sin provoke him to withdraw such Helps And therefore what will you say for your selves that have not any of these amiable Qualities and Moral Endowments Will you say you would fain be better but cannot That cannot be for many of these Amiable Qualities are found in Natural Men and you have had many Helps and Advantages either to get or increase them in your Souls If many Moral Heathens go to Hell that had not half those Helps and and yet were Exemplary in so many Amiable Qualities what will become of you if you refuse all the Helps which God hath vouchsafed to you in his Providence and yet run into enormous Evils II. VSE If there may be Amiable Qualities in Unregenerate Men then do not rest in these things Mat. 5.46 If you love them that love you what reward have you do not even the Publicans the same And Verse 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What do you more than others What over and above A Natural Man may have all these You may live orderly and yet if you have not Faith you cannot please God Heb. 11.6 For without Faith it is impossible to please God You may be Blameless yet if you be not born again you shall not enter into the Kingdom of Heaven Iohn 3.3 Except a man be born again he cannot see the Kingdom of God Therefore do not rest in this that you have some Good Qualities which are Amiable and Praise-worthy before God and Men but labour for the sanctifying Vertue of God's Spirit and the Power of Godliness that you may be partakers of the Divine Nature 2 Pet. 1.4 for if thy Heart be not yet truly changed thy Person may be odious to God It is not mine but the Advice of Jesus Christ Make the Tree good and his fruit good Mat. 12.33 A man may carry the Fruits of Canaan as the Spies did upon a dry Staff but learn to bear them from a living Root To be Harmless Meek Chast Just Temperate all this is good but it is much better when they flow from a renewed Heart then they are gracious Evidences to you A Good Nature without Grace makes a fair shew with the World but it is of little Respect with God as to your Salvation All this may be from Temper and awe of Men. How may a Man mistake a still Nature for Meekness Fervency and heighth of Spirit for Zeal want of Affection to holy Things for Discretion Stupidity for Patience Obstinacy for Constancy but God knows how to distinguish Will Complexion and Temper ever pass for Grace in God's Account And usually if a Natural man hath one Good Quality he hath another Bad One to match it It is observed in History of Alexander that he was an Enemy to Uncleanness but extreamly given to Drunkenness Iulius Caesar was not given to Drunkenness but exceedingly addicted to Uncleanness Natural men if they have their Amiable Qualities they have some domineering Bad Quality to match them Nay a Good Nature once corrupted doth prove the worst of all others as the sweetest Wine makes the tartest Vinegar Augustus at first was of a good merciful Nature Suetonius observes of
them that ought of the things which he possessed was his own for they had all things common And the reason of the Command Christ gives Luk. 12.33 Sell that ye have and give Alms provide your selves baggs which wax not old a Treasure in the Heavens that faileth not where no Thief approacheth neither Moth corrupteth It was a prudent Course when there was such a General Destruction to come upon them Doct. That we ought upon God's Call to be ready to forsake all that we have in the World Here I shall 1. Consider when God calls us to forsake all 2. Why we ought to do so First When God calls us to forsake all that we have such a particular Precept or Command we cannot now expect Now Christ is ascended into the Heavens and governs us not by Oracle but by his Word not by his personal Presence but by his Spirit But yet still in some Cases wherein we are to forsake all they may be referred unto two Heads 1. When God by his Providence reduceth us to a poor Condition 2. When we cannot obey any particular Precept of God without danger of being undone by it 1. When God by his Providence reduceth us to a poor Condition either for our Chastisement or our Tryal then we are willingly and chearfully to forsake all This is no strange thing to hear of those that have flowed in Wealth and yet by the meer Providence of God though not by their own misgovernment or default have been reduced to great necessity Our Estates in the World are lyable to many hazards by which this may be brought about as by Fire Innundation or Hostile Depredations by State Injury false Witness of others or negligence of Servants or Sureâ—yship for Friends or oversight of reckoning or trusting of Customers or unfaithfulness of Factors or Piracy by Sea by these and many other such like means may our Estates be wasted and come to nothing and we brought to great Poverty Iob the richest Man in the East was brought to sit upon the Dunghill Belizarius that great Captain that had twice relieved Rome and vanquished so many Enemies was brought to begg for a half-penny to sustain his Life Date obolum Belizario Now we ought to have a ready mind prepared for all Providences and this is the true voluntary Poverty of Christians not Monkish Vows but this willingness to be at God's disposing It ought not to be sought for but we must not be over-sorrowful if it happens but humbly acquiesce in the Will of God and bear Poverty if laid upon us with a constant patient mind Iob 1.21 Naked came I out of my Mother's Womb and naked shall I return thither the Lord gave and the Lord hath taken away blessed be the Name of the Lord. 2. God still calls us to forsake all when we cannot obey any particular Precept of God without danger of being undone by it When God by his Providence maketh it impossible for us to preserve our Fidelity to him or Obedience to any known Command of his without sacrificing our Interests and parting with all that we have in the World we must impartially perform it and do our Duty tho' it be with the loss of Estate and Life it self Rev. 12.11 They overcame by the Blood of the Lamb and by the Word of his Testimony and they loved not their lives unto the death Rev. 2.10 Fear none of those things which thou shalt suffer Behold the Devil shall cast some of you into Prison that ye may be tryed and ye shall have tribulation ten dayes Be ye faithful unto death and I will give thee a Crown of Life And Moses when all the Pleasures and Treasures he enjoyed in Pharaoh's Court came once to be the Pleasures of sin and he could continue there no longer without sin he left all Heb. 11.24 25 26. By Faith Moses when he came to years refused to be called the Son of Pharaoh's Daughter choosing rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompense of the reward In these two Cases we are to sell all Secondly For the Reasons why we must do so 1. God hath an absolute Right to all that we have by his own Eminency and Prerogative He is called the Possessor of Heaven and Earth Gen. 14.19 not only the Maker but the Possessor We are not Lords but only Stewards Luk. 16.2 Give an account of thy Stewardship for thou mayest be no longer Steward A Steward must be ready to give up the Estate when the supream Lord calls for it We have not Dominium the Dominion and Sovereignty only Dispensationem a Dispensation and Trust and when the supream Lord calls for all we have we must willingly resign all into his hands I will take away my Corn my Wine and my Wooll and my Flax saith God Hos. 2.9 Every one is allow'd to do with his own as it pleaseth him God cannot injure his Creature for when he takes these things from us he doth but dispose of his own The Lord of his Bounty communicates many good things to us but still he retains the Dominion of them in his own Hands that he may dispose of them according to his own pleasure If God saith Keep you may keep it but if he saith Vade vende omnia Go sell all who art thou O Man that replyest upon God We are not absolute and perpetual Owners and must part with it when the Lord shall require it We are not Possessors but Stewards or Tenants at Will God allows us to dispense and use these things for a time for his glory and for the supply of our selves and ours and to do good to others and then we are to resign and give up all again when he calls for it or shall be pleased to take it from us by his own immediate hand or by other means He giveth us Wealth with this Condition 2. Because it is impossible we should be Christians if we come not to Christ with this Mind and Resolution to forsake all for our Duty to him All hath been ratified by our own Consent see Luk. 14.33 Whosoever he be that forsaketh not all that he hath he cannot be my Disciple How forsake all not actually but so as to be ready to forsake all if Christ please Christians whoever comes to Christ he lays himself and all he hath at Christ's Feet his Life Goods and Lands to be used and disposed of as Christ shall direct and not to take them up again but as Christ will 〈◊〉 and so he forsaketh all things tho' not actually till God calls him to it yet Preparatione animi in a full Resolution to run all hazards and Extremities that his Duty to Christ shall expose him to Esse Christianum grande non videri it is a costly thing to be a Christian indeed thô it
goods to feed the poor and though I give my Body to be burned and have not Charity it profiteth me nothing I am nothing without saving Grace Therefore these are the Mercies for which God will be praised Thirdly These are brought about with more ado than Temporal Favours God as a Creator and Upholder of all his Creatures doth bestow Temporal Blessings upon the Ungodly World even upon the Heathens that know him not that never heard of Christ yet Saving Grace he bestoweth only as the God and Father of our Lord Jesus Christ who was to purchase these Blessings by his Death and bloody Sufferings before we could obtain them Eph. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. Other Blessings run in the Channel of common Providence these in the Channel of Christ's Mediation Fourthly Because these are pledges of Eternal Blessings and the beginnings of our Eternal well-being The Life that is begun in us by the Spirit is perfected in Heaven Ioh. 5.24 He that heareth my words and believeth on him that hath sent me hath everlasting life and shall not come into condemnation but is passed from death to life It is a spark that shall not be quenched and the Food that feedeth it is the meat that perisheth not but endureth to everlasting life John 6.27 Those Graces and Eternal Blessedness are to be linked together that they cannot be separated Rom. 8.30 Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Sanctification is included in the last word here in the Beginnings by Sanctification and hereafter in the full possession of Eternal Glory So 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. It loseth it self in the Ocean of Eternal Glory and Happiness Fifthly These incline and fit the Heart for praise and Thankfulness to God There is an Occasion to praise God and a Disposition and an Heart to praise God outward Benefits give us the Occasion to praise God but these not only the Occasion but the Disposition other Benefits are the Motives but these the Preparations as they do fit and encline the Heart The Work of Faith and Love do set the Lips wide open to magnifie and praise the Lord Grace is the matter of God's Praises and give also a ready will to praise him yea the very Deed of praising him Psal. 63.5 My Soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips When they feel the Love of God shed abroad in their Hearts they are enclined to praise God Sixthly Temporal Favours may be given in Anger but the Graces of the Spirit are never given in Anger God may give us worldly Honour and Riches in Judgment and indulge large Pastures to Beasts fatted for destruction but he giveth not Faith and Love in Anger or a Renewed Heart in Anger but as a token of his Special Love To you it is given to know the mysteries of the Kingdom of Heaven Matth. 13.11 To you it is given to believe Phil. 1.19 So that for these principally we should praise the Lord. We have a quick sense in Bodily Mercies but in Soul Concernments we are not alike affected We think God dealeth well with them to whom he giveth Greatness and Honour but doth he not deal well with you to whom he hath given his Spirit Seventhly These render us acceptable unto God A Man is not accepted with God for his worldly Blessings he is indeed the more accountable unto God but not of greater Account with him Luke 12.48 For unto whomsoever much is given of him shall the more be required The more Helps and the more Encouragements the more Work and Service God expecteth but they are not more precious in his sight for Temporal things sake Under the Law the Rich and Poor payed the same Ransom the Rich is not accepted for his Riches nor the poor Man despised for his Poverty but now the Saving Graces of his Spirit are acceptable with God It is said 1 Pet. 3.4 A meek and quiet Spirit it is in the sight of God of great price God esteemeth this more and therefore it should heighten the esteem of Grace in our Hearts and quicken us more to get and encrease it Eighthly These Benefits should be acknowledged that God may have the sole Glory of them for he is the Father of Lights from whom cometh every good and perfect gift Jam. 1.17 It was the Opinion of the Stoicks Quod vivamus Deorum munus est quod bene vivamus nostrum Our Natural Being we ascribe to God but our Moral Perfections we are apt to usurp the Glory of them to our selves Iudicium hoc est omnium mortalium saith Tully All Men think that Prosperity and Success is to be asked of the Gods but Prudence and good Management belongeth to us But these Opinions are Sacrilegious and rob God of his chiefest Honour Therefore to prevent Spiritual Pride we must be sure to bless God for Spiritual Blessings our Crowns must be cast at the feet of the Lamb Rev. 4.10 11. for he only is worthy to receive Honour and Blessing and Glory and Power Whatever we do 't is from him who worketh all our works in us Isa. 26.12 Thou wilt ordain peace for us for thou also hast wrought all our works in us And 1 Chron. 29.14 All things come of thee and of thy own have we given thee By his Grace we are what we are 1 Cor. 15.10 By the Grace of God I am what I am And Luk. 19.16 Thy pound hath gain'd ten pounds VSE Is to Exhort us to two Things First To be in a Capacity to bless God for Spiritual Blessings Secondly To be most Affected with these Mercies First See that you be in a Capacity to bless God for Spiritual Blessings First see that you have these Mercies and then bless God for them It would trouble a Man even to trembling to hear slight and vain persons take up a Form of Thanksgiving which no way is proper to them as to Bless God for their Election before Time their Sanctification in Time and their Hopes of Glory after all Time As if a Leper should give thanks for perfect Health or a Mad-man that he is made wiser than his Neighbours or a Man that is ready to die to thank God that he is pretty well and recovering so they give thanks for Grace which they never knew nor felt This is to mock God while we pretend to adore him It is true there are Spiritual Mercies for which all are bound to give Thanks such as the Mystery of Redemption the New Covenant the Offers and Invitations of Grace Means and Time to Repent these you
our Knowledge and Holiness be increased as our Estates are diminished So Heb. 12.11 No Chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of Righteousness unto them which are exercised thereby All the Honours and Riches of the World are not worth the least degree or dram of Grace 2. Their Condition was not only good but growing better every day It is not enough barely to be good but we must grow from good to better and be best at last God's Children wait on the Lord and he is not wont to be sparing and streightned to those that attend upon him Isa. 40.31 They that wait on the Lord shall renew their strength They are planted in his Courts and that is a fertile Soil Psal. 92.13 14. Those that are planted in the house of the Lord shall flourish in the Courts of our God they shall still bring forth fruit in Old Age they shall be fat and flourishing There are Ordinances by which they receive a supply of the Spirit their Hearts are upon the Wages that lead home to God Psal. 84.7 They shall go on from strength to strength When our Hearts are set upon a thing we will neither go off nor go back but still gain ground They find new Encouragement in God's ways Prov. 10.29 The way of the Lord is strength to the upright the more they walk in it the more Encouragement they find to do so all which doth condemn our laziness that we make no more Progress surely our Reward should encourage us Phil. 3.14 I press towards the 〈◊〉 for the prize of the high calling of God in Iesus Christ In a Race where there is so great a Price we should not stand at a stay but still be running and getting nearer the Goal the Way is so pleasant that we have no occasion to tire in it 2 Pet. 3.18 But grow in Grace and in the knowledge of our Lord and Saviour Iesus Christ We have so many Benefits by Christ that surely we are encouraged to seek for more Besides consider God's Expectation God expecteth more from some than others according to their Years and standing Heb. 5.12 For when for the time ye ought to be Teachers having had so much Means and Advantages ye have need that one teach you again which be the first principles of the Oracles of God So Luk. 12.48 Vnto whomsoever much is given of him shall be much required and to whom Men have committed much of him they will ask the more We expect he should come sooner that rideth on horse-back than he that goeth a foot Now that we may grow Carnal Affections must be weakened Ioh. 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit This Purging is by Mortification Faith the Mother grace must be increased Rom. 1.17 Therein is the Righteousness of God revealed from Faith to Faith as it is written The just shall live by Faith We must still continue to live by Faith The Means of Grace must still be attended upon 1 Pet. 2.2 As new-born Babes desire the sincere milk of the Word that ye may grow thereby 3. Their Growth was considerable they arrived to a great degree of Eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is high Faith and great Love Certainly they did not over grow their Duty but it was a wonderful growth considering the difference between them and themselves what they were before the Gospel came to them and what now Considering also the difference between them and others how they had outgrown their Equals yea those who had received the Gospel before them Surely we should not only grow in Grace but seek to excel in Grace God will have more Glory and we more Comfort Now those that would Excel 1. Should be more Humble for Iames 4.6 God resisteth the proud but giveth Grace to the humble The Lord increaseth his Grace where all is ascribed to God and nothing to our selves but he is an Enemy to those that lift up themselves and puff up themselves and set the Crown upon their own Heads 2. They should be diligent in the Use of their Gifts for to him that hath shall be given Luk. 8.18 that is that useth what he hath that carryeth himself according to the Helps vouchsafed and imployeth and improveth what he hath he shall have more They shall have more Faith more Love from the same Spirit who gave them the first Grace If in the effect you shew what you have and declare what you have you shall have more the Original Stock shall be increased 3. There should be Thankfulness They own God in all Col. 2.7 Rooted and built up in him and stablished in the Faith as ye have been taught abounding therein with Thanksgiving The Creature then robbeth not God of the Glory of his Gifts and therefore shall have more 4. There must be Obedience to the Word of God as our Rule the sanctifying Motions of the Spirit as our Principle and the Author of that Grace which we have Now the more ready we shew our selves to comply with the Directions of his Word and the Motions of his Spirit the more is Grace strengthened in us for Disobedience to the Word is a Provocation to God which hindereth the due impression of it on our Souls Ier. 8.9 They have rejected the Word of the Lord and what Wisdom is in them And Disobedience to the Spirit is a Grief to him Eph. 4.30 Grieve not the Holy Spirit of God whereby ye are sealed unto the day of Redemption So that sin hindereth our growth and letteth out our strength But what shall we say of them that beat down the Price of Christianity as low as they can and content themselves with what is barely necessary to Salvation as if the safest way were to go as near the brink of destruction as possible These Men care not though they dishonour God so they may be saved but they will in time see that the greatest Grace is no more than needeth 4. They grow in both Graces both in Faith and Love These two Graces are inseparable Companions Col. 1.4 Since we heard of your Faith in Christ Iesus and of the love which ye have to all the Saints So 1 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in Faith and Love which is in Iesus Christ The one concerneth our Personal Benefit and Safety the other the good of the Body that we may have a tender Care of the Unity Honour and Prosperity of Christ's Church We are to build up our selves in our most Holy Faith and we are also to Edifie others which is done by Love principally Besides this Connexion is necessary because all Religion is exercised by these two Graces The Mysteries of Religion are received and improved by Faith and the Precepts and Duties of it are acted by Love 1 Cor. 10.13 14. Watch ye stand fast in the Faith quit your selves
next World but to carry us thither with Comfort supplying us in a way most conducible to his Glory and our Welfare Psal. 84.11 The Lord is a Sun and Shield the Lord will give Grace and Glory no good thing will he withhold from them that walk uprightly All things are yours Ordinances Providences 1 Cor. 3.21 For all things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is God's 2. Hereafter That Christ will give us Eternal Glory and Happiness in the other World 1 Tim. 1.16 For this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting And Iohn 20.31 These are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have life through his Name This is the main Blessing which Faith aimeth at 1 Pet. 1.9 Receiving the end of your Faith even the salvation of your Souls By this all Temptations of Sense are defeated Now if you would know whether your Faith groweth or no you must discover it by the Firmness of your Assent or the Resolvedness of your Consent or the Peace and Confidence of your Relyance 1. For Assent If you believe the Word of Gâ—d especially the Gospel part with an Assent so strong that you can resolve to venture your whole Happiness in this bottom and let go all that you may obtain the Hopes which the Gospel offereth to you certainly he hath a strong Faith who taketh Gods Promises for his whole Felicity and God's Word for his only Security he needeth no more nor no better Thing nor surer Conveyance to engage him to hazard all that he hath when the Enjoyment of it is inconsistent with his Fidelity to Christ. 2. Your Consent A full entire Hearty Consent to resign your Selves to Christ not a feeble Consent such as is contradicted by every foolish and hurtful Lust but a prevalent Consent such as can maintain it self notwithstanding Difficulties Temptations and Oppositions of the Flesh and controll all other Desires and Delights whatsoever 3. For Relyance When you can trust him for deliverance from the Guilt Power and Punishment of Sin and to quicken strengthen and preserve Grace in you to everlasting Life You trust him in all his Offices as a Priest when you believe his Merits and Sacrifice and Comfort your selves with his Gracious Promises and Covenant and come to God with more boldness and Hope of Mercy upon the account of his Intercession especially in all Extremities and Necessities Heb. 4.14 15 16. Seeing then that we have a great High Priest that is passed into the Heavens Iesus the Son of God Let us hold fast our Profession for we have not an High Priest which cannot be touched with the feeling of our Infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly unto the Throne of Grace that we may obtain mercy and find Grace to help in time of need You trust him as a Prophet when you give up your selves as his Disciples to the Conduct of his Word and Spirit being parswaded that he will infallibly teach you the way to true Happiness Ioh. 6.68 Lord to whom shall we go thou hast the words of eternal life You trust him as a King when you become his Subjects and are perswaded that he will Govern you in Truth and Righteousness in order to your Salvation and defend you by his mighty Power from all your Enemies 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day And 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom To whom be Glory for ever and ever Amen SERMON III. ON 2 THESS I. v. 3. Your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth THE Growth and Encrease of Faith may be Judged of 1. By the Nature of Faith 2. The Properties of it 3. The Examples and Instances of great Faith in Scripture We are now upon the Second Thing the Properties 1. A Dependance upon God for something that lyeth out of Sight That this is an Essential Property of Faith appeareth by the Description of it Heb. 11.1 The Evidence of things not seen that is not seen by Sense and Reason Some things are invisible by reason of their Nature as God for no man hath seen God at any time Joh. 1.18 And therefore he is called the Invisible God Col. 1.15 And some things by reason of their Distance because they are Absent and Future as the Glory of the World to come and therefore 't is an Object of Faith and Hope Rom. 8.24 For hope that is seen is not hope for what a man seeth why doth he yet hope for it Vision and Possession exclude Hope and leave no room and place for it Now without Faith a Man can have no sight of these things 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off There is a mist upon Eternity and we cannot look beyond the Clouds of this lower World unless we have the Eagle-eye of Faith but by Faith we can see them so as to frame our Lives accordingly 2 Cor. 5.7 For we walk by Faith and not by Sight By Sense we see what is pleasing or displeasing to the Flesh but by Faith what conduceth to the saving or losing of the Soul Faith being very much like Sight and serving us for the Government of the Soul as Sight doth for the Body it may much be explained by it Now to Bodily Sight there must be an Object a Medium to make the Object conspicuous and a Faculty or Organ 1. The Great Object of Faith is Eternal Life as procured by Christ and promised in the Gospel There is no use of Sight where nothing is to be seen therefore the Object is set before us in the view of Faith in the Promises of the Gospel Heb. 6.18 and Heb. 12.2 God's Truth is as certain as Sight it self can be in it we see all things promised as sure and near 2. The Medium As we see Colours in the Light of the Air so these Spiritual and heavenly things in the Light of the Spirit 1 Cor. 2.11 12. For what man knoweth the things of a man save the Spirit of a man which is in him even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given us of God 3. The Eye or Visive Power A Blind Man cannot see at Noon-day nor the sharpest Sight at Midnight Now this
keepeth up Joy in the Soul and no Violence of Temptation is able to break it and remove us from the Truth Rom. 8.24 25. We are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for But if we hope for that we see not then do we with patience wait for it They are Confident that in God's Time they shall have Salvation and final Deliverance tho' it be not to be seen any where but in God's Promise by Jesus Christ. Well then the fewer External Comforts we need the stronger is our Faith the more the weaker Weak Christians must be carryed in Arms dandled on the Knees fed with sensible Pledges and ocular Demonstrations or else they are ready to faint 2. The Imperate Acts or Effects of Faith they are produced by Vertue of this Property Faith's prevailing over Sight and Sense I shall name four 1. To promote Holiness and reduce us and reclaim us from the false Happiness Surely none will accomplish the Work of Faith with Power and so glorifie God and Christ in the World that is live in all holy Conversation and Godliness but those that have that Faith which is the Evidence of things not seen those that live always as in the sight of an Invisible God are the thorow Christians What greater Check can there be to Temptations to Sin than to live always in the Sight of an Invisible God Gen. 39.9 Or to Temptations to the World than an Invisible Glory Or to the Troubles and Molestations of the World Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us And 2 Cor. 4.17 Our light Afflâ—ction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory If Godliness expose us to Difficulties Molestations and Troubles Faith seeth the Final Rest Glory and Happiness If we are inclined to the Honours and Pleasures of the World Faith seeth the most shining Glory will soon burn out and end in a Snuff Psal. 119.96 I have seen an end of all perfection but thy Commandment is exceeding broad And 1 Ioh. 2.17 The world passeth away and the lust thereof but he that doth the Will of God abideth for ever If Sense present the Bait of present Profit Pleasure or Honour Faith seeth the Final Shame Ignominy and Loss and so we are guarded on all sides against Right-hand and Left-hand Temptations This is a General I shall speak of more particular Effects 2. To keep the Heart tender and in awe of God's Word Surely 't is a Blessed frame of Spirit and very useful to us to tremble at the Word of God Isa. 66.2 To this man will I look even to him that is poor and of a contrite spirit and trembleth at my Word And to stand in awe of his Word Psal. 119.161 My heart standeth in awe of thy Word Now this can never be unless we have that Faith which is the Evidence of things not seen for many times the Word threatneth Evils which are not likely to come to pass if we look to the visible face of things and all that part of God's Discipline is lost unless we can believe unseen things See Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by which he condemned the World and became heir of the Righteousness which is by Faith The World was then in a Jolly Condition and little dreamt of a Flood The Earth flourished as much as ever and there was Building and Marrying and Planting but God had told him of an universal Destruction of all things by a Deluge therefore he admonisheth the careless World and provideth for his own and Family's Safety So we read of Iosiah when he heard of the words of the Book of the Law he rent his Cloaths 2 Kings 22.11 We do not read of any actual Trouble that was then in the Land or any Danger nigh When an Age is very corrupt and ripe for Judgment God giveth Warning But alas few take it or lay it to Heart for the World is led by Sense and not by Faith they are not affected with things till they feel them Few can see a Storm when the Clouds are in gathering but securely build on the present Ease and Peace tho' God be angry But in the Eye of Faith a sinful Estate is always dangerous therefore they fall a Praying and humbling themselves and cry to God mightily and use all means of Safety while a Judgment is but yet in its Causes 3. To support us against the greatest Dangers and Terrors Heb. 11.27 By Faith Moses forsook Egypt not fearing the wrath of the King for he endured as seeing him that is invisible To depend upon God's Aid and Succour in a time of great Extremity and Danger needeth a strong Faith as to appearance he was ready to be swallowed up being pursued by a wrathful and Puissant King The Sea was before him the Egyptians behind him and the Craggy and unaccessible Mountains on each side but the Terrors of Sense may be easily vanquished by those Invisible Succours which Faith relyeth upon An Invisible God can bear us out against Visible Dangers 4. To teach us how to carry an equal Mind in Prosperity and Adversity in Prosperity when we are born up by the Chin we have but too much Confidence and when we are lessened and but short in the World we are full of Diffidence and distrustful Fears Psal. 30.6 In my prosperity I said I shall never be moved When a Child of God hath gotten a Carnal Pillow under his Head he lyeth down and sleepeth sweetly dreaming many a pleasant Dream of uninterrupted Felicity in the World but if God taketh away his Pillow from under his Head then he is as diffident as formerly confident then God will be favourable no more God is the same his Promises the same the Covenant the same the Mediator the same but our Condition is changed because we look to things seen live upon things seen and still imagine of things according to what we see and feel So for supplies of Maintenance and Provision if we have them not in View and sight how little can we depend upon God If Sense be against the Promises the Promises do us but little good How few can comfort themselves in God when all faileth Hab. 3.18 or make his All-sufficiency their Store-house Gen. 17.1 No they must have a full heap in their own keeping How few can take his Promises for their Heritage Psal. 119.11 No they must have Lands and fixed Revenues or else they know not where to have Food and Raiment for themselves and Children How few can be contented to trust the Purse in God's Hands and be contented to take their daily Allowance from him which yet is a necessary Point of Faith of
waited for the Promise Our Respect to the Word is made up of a mixture of Obedience and Dependance there must be a Consent to both and we must resolve for the Holy and Heavenly Life Faith is an Act of the Will as well as of the Understanding Heb. 11.13 These all dyed in Faith not having received the promises but having seen them afar off and were perswaded of them and embraced them Besides being perswaded there is embracing The promises of God in him are Yea and in him Amen unto the glory of God by us 2 Cor. 1.20 And they are exceeding great and precious Promises 2 Pet. 1.4 In one place you have both 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Iesus came into the World to save Sinners Therefore embrace them you must with all your Hearts and submit to this way of Covenanting with God 4. Your Judgments must highly esteem these Promises and your Hearts find full Contentment and Satisfaction in them We read often of receiving the Word with Joy and the confidence and rejoycing of Hope Heb. 3.6 Usually the Word of God hath too cold and slight Entertainment in our Affections and we do not value those precious Promises as we ought to do they should be dearer to us than our Lives and give us more Satisfaction than all the Enjoyments of the World Psal. 119.111 I have taken thy Testimonies as an heritage for ever they are the rejoycing of my Soul they do you good to your very Heart and the more you are acquainted with them the more you will see the worth of them Luke 6.23 Rejoyce and leap for joy for great is your reward in Heaven And of the Eunuch when he had sealed Covenant with God Acts 8.39 It is said he went his way rejoycing Faith cannot do its Office that it begets an Holy Gratitude to God to draw us off from the Allurements of Sense and fortifie us against Adversities and Troubles and engage us to the Duties of Christianity which are distrustful to Flesh and Blood unless it did fill our Hearts with an higher and better Joy than the World yieldeth Surely 't is Comfortable to be pardoned and reconciled to God to be in the Way and under the Hopes of Eternal Life Thirdly The Effects which these Acts produce These may be stated by the several Uses for which the Word of God serveth 1. T is the Seed of a New Life 2. The Constant Rule of all our Actions 3. The sure Charter of our Hopes 4. Our Strength and Preservation against all Temptations from the Devil the World and the Flesh. 5. Our Comfort and Cordial in all Afflictions 1. 'T is the Seed of a New Life 1 Pet. 1.23 Being born again not of Corruptible seed but of Incorruptible by the Word of God which liveth and abideth for ever And Iames 1.18 Of his own will begat he us with the word of truth that we should be a kind of first fruits of his Creatures And also 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be partakers of the Divine Nature When we so believe the Pardon and Grace and Blessedness offered that our Hearts are changed into the Life and Likeness of God for the Truth is not rightly owned and believed till this Change be wrought both in Heart and Life then we are cast into the Mould of this Doctrine Rom. 6.17 Ye have obeyed from the heart that form of Doctrine that was delivered to you Gospel Truths serve not for Speculation or meer Talk and Discourse but for Sanctification and therefore if this Seed be sown and engrafted in your Hearts and you begin to live to God an Holy and Heavenly Life you have the surest Evidence of your Faith for Causes are made sensible to us by their Effects 'T is usually brought as a proof of the Word the Sanctifying Vertue of it so 't is of the Sincerity of your Faith for the Word profiteth not unless it be mingled with Faith and since both Faith and the Word concurr to this Effect it may be ascribed to either Surely therefore if we believe the Word of God and value it as we ought it doth leave the Impression of God's Image upon us for it is the fairest Draught and Representation of God that ever was in the Law and Life of Christ 2 Cor. 3.18 If our Souls and Lives be a Transcript of the Word this Image is thence deduced to us by the Spirit and of necessity it must be so for Christs comforting Promises of Mercy and Glory are made to these New Creatures who live the Holy and Heavenly Life They have God's mark and Signature upon them and therefore are said to be sealed to the day of Redemption Eph. 2.30 and Eph. 1.3 This Renovation of the Soul is the Seal of God the Pledge of his Love and the Earnest of the heavenly Inheritance 2. The Constant Rule of all our Actions There is a fixed determined Rule from whence we cannot swerve and vary without Sin and if we would have Communion with God here or enjoy him hereafter We must keep close to this Rule Gal. 6.16 As many as walk according to this Rule peace be on them and mercy and upon the Israel of God This Rule that is the Word of God which directeth us as to our General Path and Way and all our steps or particular Actions Psal. 119.105 Thy Word is a lamp unto my feet and a light unto my paths We must hide the Word in our Hearts Psal. 119.110 Thy Word have I hid in my heart that I might not sin against thee We must consult with it upon all occasions as willing to understand our Duty Psal. 119.24 Thy Testiminies also are my delight and my Counsellors And because we may mistake thrô Error of Mind or be tempted aside thro' aversion of Heart and manifold Temptations Therefore we must earnestly beg it of God Psal. 119.133 Order my steps in thy VVord and let not any Iniquity have dominion over me And we must use all study our selves Rom. 12.2 and constant watchfulness Eph. 5.15 See then that ye walk circumspectly not as fools but as wise Now that which I say is this When the Word ruleth the main Course of our Lives and teacheth us how to live in the World soberly righteously and godly the tenderness of the Word and high respect to it that we dare not transgress it whatever Temptations we have so to do sheweth that Faith hath obtained its effect in us For trembling at the Word fearing of a Commandment and whatever of that kind is spoken of in the Scripture they are all Fruits of Faith 3. 'T is the Charter of our Hopes Iohn 20.31 These things are written that ye might have life through his Name 1 Iohn 5.11 This is the Record that God hath given unto us eternal life and this life is in his Son Now the Work of Faith
better colour The Mystery of Redemption to the Carnal is but a cold Story and the Rose of Sharon but as withered Flowers and the Promises of the Gospel are as dry Chips 3. The Causes of it they are the Holy Ghost and Faith as his Instrument This Joy is stirred up by the Holy Ghost therefore often called Joy in the Holy Ghost Rom. 14.17 For the Kingdom of God is not meat and drink but Righteousness and Peace and joy in the Holy Ghost 1 Thess. 1.5 For our Gospel came not unto you in word only but also in power and in the Holy Ghost And the Comforts of the Spirit Acts 9.31 Walking in the fear of the Lord and in the comfort of the Holy Ghost But then Faith is the Means Rom. 15.13 Now the God of hope fill you with all joy and peace in believing 1 Pet. 1.8 Whom having not seen ye love in whom tho' now ye see him not yet believing ye rejoyce with Ioy unspeakable and full of Glory So that it is a Fruit of Faith as well as a Work of the Holy Ghost Faith joyned with Love will bring much Love into the Heart of a Believer and will cause it to be deeply affected with Christ's Grace 3. The Nature of this Joy and Gladness Here we must distinguish 1. There is a superstitious Joy which ariseth from knowing Christ after the Flesh 2 Cor. 5.16 Wherefore henceforth know we no Man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more which is seen in this it prizeth Christ's Name but neglects his Office pretends a fond Esteem of his Memory but despises his Benefits As the Iews would fly in the Face of any that would not count them Abraham's Children yet would not do the Works of Abraham so is the Nominal Christian's Joy This Joy venteth it self in a Carnal way by outward Theatrical Pomp and Ceremonial Observances but not in real Affection to Christ yea they are rather Enemies to his spiritual Kingdom and Cause and Servants and express their rejoycing rather as Votaries of Bacchus than as Disciples of Christ in a gross and Carnal way This Joy is a rejoycing in Christ for a day but we are to make it our daily Work an holy Festival that lasteth our whole Lives Phil. 4.4 Rejoice in the Lord alwayes and again I say rejoice This is a different thing from Abraham's rejoicing He had a Prospect of Christ's day and was exceeding glad but this is a Carnal owning of the God of the Countrey and no more 2. There is an holy Rejoycing which may be considered 1. As to the lively Acts. 2. Or solid Effects 1. As to the lively Acts in solemn Duties as the Word and Meditation and Lord's Supper it doth your Hearts good to think of Christ Cant. 1.4.10 We will be glad and rejoice in thee we will remember thy Love more than Wine Psal. 22.26 The meek shall eat and be satisfied they shall praise the Lord that seek him Your Heart shall live for ever Heb. 11.13 All these dyed in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them That is when they thought of it the time of the Gospel was a sweet time to them and so it is to all other Believers A Man cannot think of his Pelf or any petty Interest in the World without Comfort and can a Believer think of the Promises and not be affected with them In solemn Meditation and other Duties is Faith and Joy acted 2. As to its solid Effects 1. It is such a Joy as doth enlarge our Hearts in Duty and strengthen us in the way of God Nehem. 8.10 For the joy of the Lord is your strength Psal. 119.14 I have rejoiced in the way of thy Testimonies as much as in all riches The hardest Services are pleasant to one that delighteth in Christ. This Joy is the very life of Obedience a Christian cannot be without it 2. It sweeteneth our Calamities and Crosses 1. Common Afflictions It can never be so sad with us in the World but we have cause of rejoycing in Christ Hab. 3.17 18. Tho' the Fig-tree do not blossom c. yet I will rejoice in the Lord and joy in the God of my Salvation For we have better things in him than any natural Comfort which can be taken from us This should not diminish the solid satisfaction of our Souls 2. The Afflictions of the Gospel Luk. 6.23 Rejoice ye in that day and leap for joy for your Reward is great in Heaven for in like manner did their Fathers unto the Prophets Heb. 10.34 And took joyfully the spoiling of your goods knowing in your selves that in Heaven ye have a better and enduring substance They are fit Occasions to shew how much we Value Christ above all our own Interests how near and dear soever they be to us 3. It draweth us off from the vain Delights of the Flesh. Every Man must have some Oblectation for Love and Delight cannot lye idle in the Soul either it is taken up with the Joyes of Sense or with the Joyes of Faith And it is good for every Man to Observe what it is that puts gladness into his Heart where his solid Contentment and Pleasure is A bruitish Heart fetcheth all its Solaces from the World but a gracious Heart from Christ the one love Pleasures more than God but to the other Christ and his Benefits are their matter of Joy and Comfort this is that they are cheared with as they get more of Christ into their Hearts Psal. 4.7 Thou hast put gladness in my heart more than in the time that their Corn and their Wine encreased As David calleth God his exceeding Ioy Psal. 43.4 They need not the Carnal Mirth without which others cannot live Psal. 4.6 Who will shew us any good VSE Well then you see Faith is not only a Sight but a Taste or a feeding on the Promises with delight Psal. 119.111 Thy Testimonies I have taken for an heritage for ever for they are the rejoycing of my heart And such a Delight as draweth off our Hearts from other things as the Man that had found the true Treasure Matth. 13.44 For joy thereof goeth and selleth all that he hath and buyeth that field I Observe a double Joy in Abraham 1. In Desiring He rejoiced to see my day The Spiritual desires of God's People after Christ are full of Joy There is a Joy that accompanieth seeking before we attain what we seek after Psal. 105.3 Let the hearts of them rejoice that seek the Lord. Before Complacential Joy there is a Seeking Joy Better be a Seeker than a Wanderer and Delight in Christ keepeth up this seeking 2. There is a Joy after Faith hath given some satisfaction First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rejoiced and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was glad A Man sick of a Mortal Disease when he heareth of
must open the Nature of it The Hardness of Heart discovereth it self by two Properties it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an insensible Heart and an inflexible Heart 1. An insensible Heart as a brawny Substance or callous piece of Flesh like the Labourer's Hand and Traveller's Heel This the Apostle intimateth Ephes. 4.18 19. Having the Vnderstanding darkned being alienated from the Life of God through the Ignorance that is in them because of the Blindness of their Heart Who being pâ—st feeling c. In one Verse he chargeth them with Hardness of Heart and in the first Words of the next Verse with loss of Feeling Feeling of all Senses though it be not the most noble yet it is the most necessary there is no Life without it it is diffused throughout the whole Body and in what Member soever it is lost there is no more Intercourse of vital and animal Spirits and where 't is totally lost there is no more Life There may be Life when other Senses are wanting a Man may be deaf and yet live blind and yet live but if he utterly lose his Feeling he cannot live Such a dead sensless Heart is the hard Heart as appeareth in the Wicked by that great Security Ease and Quiet which they naturally have though lying under the Guilt of many and grievous Sins and though they be obnoxious to the Wrath of God yet they are never troubled nor affected with any sense of their Condition They can sin freely in Thought foully in Act without any Remorse and Shame Ab assuetis non fit Passio Men are not moved by such things as they are much used to As they that live by the fall of great Waters sleep quietly because they are accustomed to the Noise so Men that are accustomed to Sin can swear and be drunk and commit Filthiness or go on in some other Trade of Wickedness and are never troubled Mithridates through the Custom of drinking Poison made it so familiar to him that he drank it without danger Elementa non gravitant in suis locis Elements weigh not in their proper place A Fish in the Water feeleth no Weight Sin is not burdensom to wicked Men it is in its own place This Insensibleness is the greater where Men will not be awakened out of their Lethargick Fit by all the Means which God useth to them by the Threatnings of his Word or the Judgments of his Providence There is a Method in God's Dispensations he threatneth that he may not punish and punisheth now that he may not punish for ever Now the Children of God are startled at the Threatnings and tremble when they see a Storm in the Clouds before it falleth As Iosiah had a tender Heart and melted at the Threatning 2 Chron. 34.27 And they are said to tremble at the Word Isa. 66.2 and Ezra 9.4 But wicked Men think this is a vain Scarecrow and though they are most obnoxious to the Judgment and Wrath of God yet they have no sense and tender feeling of it Therefore God goeth on to his second Dispensation he punisheth now that he may not punish for ever As Absalom set Ioab's Barley-field on fire that he might draw him to come and speak with him so God seeketh to make Men serious to bring them to the Throne of Grace and sue out their Pardon by many temporal Judgments But still wicked Men start aside and will not turn to him that smiteth them Ier. 5.3 Thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive Correction As the Anvil is smoothed into Hardness by many Blows and Strokes so are Men more insensible of their Condition and will not regard the meaning of God's Providences Well then an hard Heart is insensible of what they have done against God or what God hath or may do to them And so far as we lose our Sense and Tenderness so far is the Heart hardned 2. It is an inflexible Heart it is not easily bent to God's Purpose say he what he will Men are as light as vain as mindless of Heavenly Things as basely wedded to the Delights of the Flesh as ever and obstinately and against all Means to the contrary refuse the Counsel of God for their Good Though God hath the highest Reasons of his side and great Variety of powerful and alluring Motives to gain Souls to his Obedience and these represented not only to the Ear by his Messengers but to the Heart by his Spirit yet Men are so addicted to their own Wills and Lusts that they will not suffer themselves to be perswaded by him to accept of his Offers and rich Mercies in Christ they will not obey the sweet Directions of his Word nor regard the Motions and Strivings of his Spirit to let their beloved Lusts go and comply with the Will of God 1. They are inflexible to the Counsels of his Word where God interposeth in the way of the highest Authority straitly charging and commanding us under pain of his Displeasure and reasoneth with us in the most potent and strong way of Argumentation from the Excellency of his Commands and their Sutableness to us as we are reasonable Creatures from his great Love in Christ whom he hath given to die for us from the Danger if we refuse him which is no less than everlasting Torment from the Benefit and Happiness of complying with his Motions which is no less than eternal and compleat Blessedness both for our Bodies and Souls and all is bound upon us by a strict impartial Day of Accounts when we are to answer for our Neglects or else to receive the Reward of our Diligence But alas the hard Heart defeateth the End of this whole Contrivance Neither the Awe of God's Authority nor the Reasonableness of his Commands nor the wonderful Love of Christ nor the Joys of Heaven nor the Horrors of everlasting Darkness nor the Strictness of the last Day 's Account will work Man to a sense of his Duty or gain him to make serious Preparation for his own Happiness and everlasting Salvation Out of what Rock was the Heart of Man hewen What will work upon you if this Doctrine upon which God hath laid out all the Riches of his Wisdom and Grace will not work upon you Hath God another Son to die for you a better Heaven to bestow upon you or an hotter Hell to scare you withal Would you have the Day of Judgment more exact and severe or greater Obligations to all Holiness and Godliness of Conversation than those already propounded or more Charms and Perswasiveness added to the Gospel O no that cannot be Infinite Wisdom hath already stated these things Or would you have God save you against your Wills or thrust these things upon you without your Consent Surely it is Obstinacy plain Obstinacy and hardness of Heart that maketh you stand out against God Psal. 58.4 5. They are like the deaf Adder that stoppeth her Ear which
will not hearken to the Voice of Charmers charming never so wisely So Mat. 11.17 We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented The sweetest Strains of Grace move not the obstinate Sinner If an Angel come from Heaven he cannot bring you better Arguments for the Gospel is the Wisdom of God 1 Cor. 1.24 If one came from the Dead he cannot present you with more powerful Motives Luke 16.31 If they hear not Moses and the Prophets neither will they be perswaded though one rose from the Dead O why will you not be perswaded You do in effect say Let God do or say what he will he shall not have my Heart Well then this Unteachableness and Unperswadibleness is another Property of Hardness of Heart and Slowness of Heart and Backwardness to God's Work is a Degree to it 2. It is inflexible to the Motions of God's Spirit God doth not only invite Sinners by the Word but knocketh at their Hearts by the pressing Motions and Impulsions of his Grace and yet they do not open to him to give him entrance How often have we eluded the Importunity of many warm Convictions and baffled many Pangs and Checks of Conscience Acts 7.51 Ye stiff-necked and uncircumcised in Heart and Ears ye do always resist the Holy Ghost Their Ears are said to be uncircumcised as they do resist the Counsels of the Word and their Hearts as they do resist the Motions of the Spirit who enforceth Truths with a clearer Light and Conviction upon their Hearts There are many importunate Motions and Convictions which they slight and oppose An hard Heart goeth to Hell with Violence the Word standeth in the way and the Spirit standeth in the way but still they break through and so their Condemnation is more just As the Prophet said Isa. 7.13 Is it a small thing for you to weary Men but ye will weary my God also Wicked Men do not only grieve God's Ministers and Messengers but his Spirit in refusing to accept his gracious Offers The Crime would be less if the Counsel of the Messengers were not enforced by the Motions and Inspirations of the Holy Ghost God is not behind-hand with a Sinner If the Words of Men offer occasion of Suspicion and Prejudice yet these inward Checks and Excitements in their own Bosoms to be more serious and diligent carry their own Evidence with them and upon such a close Application we should be ashamed to give God the Denial But they resist all inward and outward Means of Reformation they resist the Spirit as well as despise the Minister But can the Spirit be resisted Certainly no when he worketh according to an eternal Purpose of Grace for God never made a Creature too hard for himself Yea it is said even of wicked Men Acts 6.10 They were not able to resist the Wisdom and Spirit by which he spake The meaning is they could not hinder his Workings tho they thwarted his Motions the Light was so clear that they could not hinder the shining of it nor contradict it but out of obstinate Malice But how are they said to resist the Holy Ghost We had need to vindicate the Place because it is usually urged against the Efficacy of Divine Grace The Operation of the Spirit is not irresistible say they for the Jews did always resist it We may grant the whole Wicked Men of an hard Heart may resist the common Operations of the Spirit his Light and his Motions but the Opposition of the Elect is overpowered by the Efficacy of Grace There is a Spirit of Resistance in us but the stronger Operation of the Holy Ghost maketh it to give place we may kick against the Pricks till the Soul be awakened and then God hath us at his own beck Tho the Grace of Conversion be not common to Elect and Reprobate yet the Grace that tendeth to Conversion is common and this may be resisted God may knock at the Heart that is never opened to him they may have Excitements but alas they are as the Rock or Adamant to the Tool There is no Impression left upon them Obj. But if God will use a fainter Operation why are they to blame I answer God is not bound but they are bound to prepare their Hearts to receive his Motions let them prove God a Debtor and they may excuse themselves for their Disobedience III. The Kinds of Hardness These will be known by these Distinctions 1. The first Distinction is that Hardness of Heart is either 1. Natural or 2. Voluntary and Acquired or 3. Penal and Judicial 1. Natural Hardness of Heart is a part of inbred Corruption which remaineth with us till God take it away by Grace Ezek. 11.19 I will take away the stony Heart out of their Flesh and I will give them an Heart of Flesh. The Stone in the Heart is a Disease that all Adam's Posterity are subject unto it runs in the Blood It is not incident to Nabals only or such as he was Men of a churlish and crabbed Temper no all Men are sick and most Men die of this Disease We brought it with us into the World a strong Bent to carnal Things and by consequence an Averseness from God and it is a mighty Work of Grace if we do not carry it with us out of the World When Nabal died his Heart was a Stone and so might yours 2. Acquired and Voluntary when Men do wittingly and willingly reject the Counsel of God and strengthen themselves in their natural Disobedience and Obstinacy or being invited to Faith and Repentance by God out of love to Sin resist God's Call and put away the Word from them and refuse to obey Psal. 95.8 Harden not your Hearts It is our own Act. And 2 Kings 17.14 They would not hear but hardned their Necks like to the Neck of their Fathers This increaseth our natural Hardness and maketh it grow more and more till it be stiffned and settled in an Aversion to God as a crooked Stick or Twig by growing becometh more difficult to be made streight By every Act of Sin we lessen our Awe of God and having ventured once grow more bold to sin a second time Men when they first put forth to Sea are very fearful but afterwards laugh at Storms so when a Man cometh off safe from Sin he will venture again By every Act of Disobedience our Incapacity to receive Grace is increased and our Inclination to carnal Vanities is strengthned By frequent Acts we are confirmed in the Habit. But nothing increaseth this voluntary Hardness so much as refusing Grace as no Water is so apt to freeze as that that hath been once heated God is provoked when we refuse his Grace upon a closer Application and the Heart is encouraged to continue in Sin So that by their Carelesness and Delay Men are hardning by Degrees Every Call defeated addeth one Degree of Hardness more and so God is more
apt to desert us and forsake us 3. Penal and Judicial Hardness This adds to voluntary Hardness as voluntary Hardness implies something above natural Man as naturally hardned doth not turn to God as judicially hardned he cannot there is a great Impossibility he should This is God's Act he hardneth as a just Judg not by infusing Evil but withdrawing Grace In Scripture God is said to harden two ways 1. By leaving some in their natural Hardness Rom. 9.18 Therefore hath he Mercy on whom he will have Mercy and whom he will he hardneth So it is an Act of Dominion he passeth them by he may do it justly he is Lord of his own Grace and is not bound to save Sinners This is not an Act of Justice but Dominion God doth not act as a Judg but as a Lord it is matter of Favour to soften not Right 2. By giving up others to a reprobate Sense which is a Penal and Judiciary Act Acts 28.26 27. Hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive for the Heart of this People is waxed gross and their Ears are dull of hearing and their Eyes have they closed c. There is consideration had of Man's Sin and foregoing Provocations God punisheth them by their own Sin Men first harden themselves they go before peccando by sinning then God cometh after judicando by inflicting this Judgment of Hardness of Heart on them They harden themselves and God leaveth them under their Hardness As Ieroboam stretcheth out his Arm against the Prophet and then God layeth a Judgment upon him that he could not pull it in again to him 1 Kings 13.4 So Men hardning themselves God layeth this Judgment upon them that they shall not return to any Softness 2. The next Distinction is that Hardness of Heart is either total or partial some are in the State of Hardness others complain of it as their present Frame There is a difference between Hardness of Heart and an hard Heart some Hardness of Heart is in God's Children Mark 6.52 They considered not the Miracle of the Loaves for their Heart was hardned And Mark 16.14 He upbraided them for their Vnbelief and Hardness of Heart Original Hardness of Heart is not altogether taken away by Grace Much of the Heart of Stone or old Averseness from God and holy Things remaineth with God's Children but yet they are not wholly insensible and wholly inflexible to God's Purpose their Hearts are bent to his Testimonies though ever and anon they are apt to fall back to the old Bias. Therefore David prayeth Psal. 119.36 Incline my Heart unto thy Testimonies and not to Covetousness The Children of God do often complain of Deadness and Unaptness for holy things yet there is not in them that Obstinacy Impenitency and hardness of Heart that is in the Wicked Rom. 2.5 But after thy Hardness and impenitent Heart treasurest up unto thy self Wrath against the Day of Wrath. In the one 't is bemoaned in the other not in the one it ariseth from Negligence and Drowsiness in the other from flat Disobedience and Enmity to God When God's Children give too free a Contentment and Licence to the Flesh they have not that Sense that Liveliness in Prayer that Readiness to obey that Delight in the Word as at other times but the other are contemptuous and scornful and do not set their Hearts this way to please God or enjoy his Favour In the Wicked there is a careless Security no sense of their eternal Condition they banish it out of their Thoughts Amos 6.3 Ye put far away the evil Day If it intrude upon them they look upon it as a melancholy Interruption they seek to put off what they do not put away yea there is a plain Reluctancy and Opposition to good Things and a Contempt of God's Messages But in the other there may be some hanging off from God for Original Sin is not quite done away especially under a Distemper occasioned by carnal Liberty Luke 21.34 Take heed to your selves lest at any time your Hearts be over-charged with Surfeiting and Drunkenness and Cares of this Life and so that Day come upon you unawares A Christian is a compound Creature he hath Hardness as well as Softness when their Hardness prevaileth for the present they mourn less for Sin and do not tremble at the Word and are not affected with Providences slight the Warnings and Motions of the Holy Spirit are more dead in Duty find not alike Favour in the Promises and Duties seem more irksom to them An hard Heart maketh their Work seem hard and tedious 3. The next Distinction is that Hardness of Heart is either felt or unfelt 1. Felt as by Men under a preparative Work and in God's Children for Hardness there may be in them yea it is their Condition as long as they are in the World Grief for Hardness is a good sign that there are some tender Parts left An Heart judicially hardned can never feel that Hardness nor grieve for it but the Children of God fear it as the greatest Evil and complain of it as the greatest Burden and so accordingly strive against it Thus Ephraim bemoaned himself and his Obstinacy and Inflexibleness Ier. 31.18 I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a Bullock unaccustomed to the Yoke Turn thou me and I shall be turned for thou art the Lord my God There is hope of Cure when they are sensible of the Disease they fear it in themselves and others as the greatest Evil Heb. 3.12 13. Take heed Brethren lest there be in any of you an evil Heart of Vnbelief in departing from the living God but exhort one another daily while it is called to day lest any of you be hardned through the Deceitfulness of Sin Of all Judgments the Judgment of the hard Heart is worst They complain of it as the greatest Burden Isa. 63.17 O Lord why hast thou made us to err from thy Ways and hardned our Heart from thy Fear They find much deadness and dulness of Spirit they are not affected with God's Presence in Duties nor with his Providences in the World This is their Complaint and Burden Lord I have a stiff Neck that will not easily be brought under the strict Duties of Religion to meditate and to pray in private I have a proud stubborn Heart too hard for me to take down Thus do they complain of these things and strive against it as a Man that hath a Stone in the Bladder he useth good Means to soften it and is careful of his Diet so are God's Children sensible and therefore fearful and careful often bemoaning themselves 2. Unfelt so it is in wicked Men who never consider the Frame of their Hearts or bemoan themselves because of spiritual Evils The Heart of Stone is not sensible of it self and so God's Children for a while may be under great Desertions and
the Guilt of hainous Sins and be insensible after gross Falls they may lie in Hardness for a while till God rouse them up again Great Falls are like a Blow upon the Head that stuns us and amazes us for a while and it is some good while ere we recover again David's Conscience was not presently awakened Spiritual Lethargies are long Fits David lay ten Months from the Conception to the Birth of his Child and yet all this while did formally use God's Ordinances and publick Service Nathan comes to him after the Child was born 2 Sam. 12.14 The Child that is born unto thee shall surely die And he never relented till Nathan came to him as appeareth by the Title of the fifty first Psalm A Psalm of David when Nathan the Prophet came to him after he had gone in to Bathsheba All this while Grace was not dead but in a deep Sleep The least Sin maketh way for hardness of Heart much more Sins against Conscience there is a more long Sequestration then God will not let you enjoy the Comforts and effectual Presence of his Spirit These Blows and Wounds will leave you for dead for a long while SERMON II. MARK III. 5 And Iesus looked round about on them with Anger being grieved for the Hardness of their Hearts IV. THE Causes of hardness of Heart 1. Ignorance The blind Mind and the hard Heart always go together Iohn 12.40 He hath blinded their Minds and hardned their Hearts that they should not see with their Eyes nor understand with their Hearts Men are first unteachable then unpliable Obstinacy beginneth at Sottishness of Conceit He that knoweth not what he ought to do careth not much what he doth The Children of God never feel hardness in their Hearts but when the Light in their Minds is unactive or obscured there is a kind of Darkness for that time We see that the most carnal Wretches when they come to die are sensible when the Mind is cleared from the Fogs of Lust and Conscience is awakened then they feel a great Weight of Sin upon them Light always begets Tenderness as in a clear Vessel the Dregs do soon appear Well then either they are ignorant or have but a naked Theory not the lively Light of the Spirit and hence it is that their Hearts are hardned 2. Unbelief for it is Faith that maketh all Truths active and lively The great Motives and Arguments of Religion are mainly fetched from things to come Now it is not enough to know the things of the World to come but there must be an hearty Assent to them as if we did see them before our Eyes Things that are at a distance are as nothing to us as the Stars appear as so many Spangles they lose much of their Greatness Men sin and no Evil cometh of it therefore they grow bold and sensless in Sin Eccles. 8.11 Because Sentence against an evil Work is not executed speedily therefore the Heart of the Sons of Men is fully set in them to do evil They grow remiss and slack in their Duty The Reward is not by and by Mal. 3.14 Ye have said It is in vain to serve God and what Profit is it that we have kept his Ordinances and that we have walked mournfully before the Lord of Hosts We are for a present Good Now Faith is the Substance of Things hoped for and the Evidence of Things not seen Heb. 11.1 It maketh Things present as if we did see them with our Eyes as if the Judgment-Seat were set and the Books were opened Those that hardned their Hearts did not believe what God said was true Heb. 3. from the seventh to the eighteenth Verse If Men did believe there were an Heaven and Hell and Judgment to come they would not lie in their Sins they could not be unpliable to God's Motions All disrespect of Promises and Threatnings cometh from Unbelief Christ did chide his Disciples for their Unbelief and hardness of Heart Mark 16.14 What is the Reason that though we preach the Law and the Judgment of God so much to you and beseech you to come in and receive Christ and you shall be saved and this Time after Time and Day after Day and yet the Word hath no Effect upon you you are as ignorant and careless as ever The Reason is you do not believe Certainly the Word would work otherwise than it doth if you did believe it If one should tell a Man that such an earthly Potentate if he would but come to him and visit him would raise him to great Honour it would be the first thing he would do Truly so if you did believe that coming to Christ were the only way to Happiness you would mind it more seriously than you do Again if you did believe that the Word of God is true that God is a just God if the Drunkard did believe that Drunkards shall be damned or the Adulterer did believe that no Adulterer shall inherit the Kingdom of God or if the vain Person or the Gamester did believe that they must give an Account of their mis-spent Time and idle Words and vain Communication they would not sport themselves in their Sins as they do If Men did believe that God calleth when and whom he listeth they would not defer their Repentance and put off the Motions of the Spirit but would strike while the Iron is hot and let out the Sails when the Wind bloweth But Men do not believe and therefore go on in their Sins as they do Tell Men of earthly Things of a Commodity which if they would but by it would yield an hundred for one surely they would not neglect the Market We press Men to renounce but a little Ease and carnal Pleasures and to use Diligence to get Christ into their Hearts and they shall have a hundred for one but Men want Faith therefore Christ lieth by as a refuse Commodity There is nothing breedeth hardness of Heart so much as Unbelief of what God can and will do 3. Custom in Sinning As an High-way is trodden hard by long travelling in it so the Heart by long Custom groweth more obstinate every day In Sin there is not only a Fault Guilt but a Blot a stronger Inclination to the practice of the same Sin again as a Brand that has been once in the Fire is more apt to burn again Every new Oath is as Oil to the Tongue to make it more glib and fleet in the repetition of that Oath or vain Speech There is a natural Tenderness in Men whilst young at least a lesser degree of Hardness which will get Strength by Use and Age if not in time cured Ier. 13.23 How can ye do Good that are accustomed to do Evil Water when it first freezeth will not bear the weight of a Pin but afterwards by continual freezing it cometh to bear a Cart-load 4. Hypocrisy Take it for Dissembling whereby we deceive others or Formality whereby we deceive our selves For
Exod. 5.1 Thus saith the Lord God of Israel Let my People go And this proud Creature hath the Boldness to deny him Ver. 2. And Pharaoh said Who is the Lord that I should obey his Voice to let Israel go I know not the Lord neither will I let Israel go And he standeth it out after many Warnings and foregoing Judgments And he doth not stand alone but hath more Fellows in the World Nehem. 9.29 They dealt proudly and hearkned not to thy Commandments but sinned against thy Iudgments and withdrew the Shoulder and hardned their Neck and would not hear Every Command of God every Offer of Grace is a Message from God To you is the Word of this Salvation sent Acts 13.26 and it should be respected with as much Reverence as if an Angel himself were the Messenger Only here is the Difference God saith to Pharaoh Let my People go To us he saith Let Sin go It is pity he should have the Repulse Sin will be as bad an Inmate to the Soul as the Israelites were a Snare to Egypt they were fain to thrust them out at length and were glad they could be so rid of them I say this is the Contest between God and his Creatures whether Sin shall go or tarry whether Christ shall be accepted or no He sent Moses and Aaron to Pharaoh and he hath sent Prophets Apostles Pastors and Teachers to us Let Idols Images and false Worship go Swearing Sabbath-breaking Adultery Murder Disobedience to Parents Lying Covetousness let it all go there should not be an Hoof left This is God's Message Now if you will try it out you shall see whose Word shall stand God's or yours Jer. 44.28 his Threatnings or your vain and delusive Imaginations If you put it to the Trial you have more Boldness than an Angel Iude 9. Yet Michael the Arch-Angel when contending with the Devil he disputed about the Body of Moses durst not bring against him a railing Accusation An Angel durst not use one passionate Word and will you dare to set up other Gods to profane the Sabbath to swear lie or be drunk and to say we will not let these things go let God say or do what he will to the contrary The Contest on God's part is managed for a long time in a mild condescending way He beseecheth his own Creature Ier. 13.15 16. Hear ye and give Ear be not proud for the Lord hath spoken Give Glory to the Lord your God before he cause Darkness and before your Feet stumble upon the dark Mountains and while ye look for Light he turn it into the Shadow of Death and make it gross Darkness Be not obstinate it is better that you should take down the Stoutness of your Hearts than that I should pull it down Let me have the Glory of this Conquest voluntarily I shall carry it at length You dream of Happiness and Pleasure alas you cannot injoy these vain Delights long Come leave them and I will make you as happy as Heart can wish but if not take that that followeth you will stumble into the Dungeon of Hell and then be as miserable as Almightiness can make you Iob 9.4 He is wise in Heart and mighty in Strength who ever hardned himself against God and prospered You will never get the day of God if you contend with him there is nothing to be expected but Blows You may indeed overcome him but it is not by resisting but stooping a tender Heart overcometh him Jer. 31.20 Is Ephraim my dear Son is be a pleasant Child for since I spake against him I do earnestly remember him still therefore my Bowels are troubled for him I will surely have Mercy upon him saith the Lord. And Isa. 57.18 I have seen his Ways and will heal him I will lead him also and restore Comforts to him and to his Mourners But a hard Heart is no Match for God it is ever foiled in the Enterprize if they yield not to his Mercy they are consumed by his Wrath. Pharaoh would contend with God but found his Maker too hard for him at last So Iulian the Apostate Ezek. 22.14 Can thy Heart endure or can thy Hands be strong in the Days that I shall deal with thee I the Lord have spoken it and will do it And 1 Cor. 10.22 Do we provoke the Lord to Iealousy are we stronger than he It is a foolish Contest it ever endeth with our Destruction 2. It is in it self the sorest of all Judgments when other means are urged in vain God giveth them up to Hardness of Heart it is one of the Chains of Darkness in which captive Souls are held unto eternal Judgment A stormy Conscience that lieth under the Power of perplexing despairing Fears is not so bad as an hard Heart They are both Chains of Darkness Despair and Obstinacy as in the Devils but in Men Despair may make way for Repentance God hath them in the Briars many are brought to Heaven by the Gates of Hell God hath begun with them but left these Again it will end in Despair the Heart that is not sensible now will then be sensible enough We read of the Worm that never dieth and the Fire that shall never be quenched Mark 9.44 In Hell Men will remember how every Sabbath God did stretch out the Arms of his Mercy to imbrace them and they would not how Christ offered a Plaister of his own Heart's-blood to cure them but they refused it and made light of it how the Holy Ghost put many good Motions into their Hearts but they rejected these Thoughts and would not be interrupted in their Ease and false Peace O the deep Wounds and Stings these Thoughts will occasion when 't is too late 3. It never goeth alone but bringeth other Judgments along with it Pharaoh had Plague upon Plague Zech. 7.12 They made their Hearts as an Adamant Stone lest they should hear the Law and the Words which the Lord of Hosts hath sent in his Spirit by the former Prophets therefore came a great Wrath from the Lord of Hosts more than ordinary Displeasure So Prov. 29.1 He that being often reproved hardneth his Neck shall suddenly be destroyed and that without Remedy They shall be destroyed not afflicted only and that without Remedy there shall be none to help And Rom. 2.5 After thy Hardness and impenitent Heart treasurest up unto thy self Wrath against the Day of Wrath and Revelation of the righteous Iudgment of God God will harden his Heart against you shut up his Bowels against you in your greatest Straits when his Patience is quite spent God will retaliate Zech. 7.12 13. They made their Hearts as an Adamant Stone lest they should hear the Law c. Therefore it is come to pass that as he cried and they would not hear so they cried and I would not hear saith the Lord of Hosts There is a time when the stoutest-hearted Sinner who careth least for God shall stand in need of his Help
am I what have I done Yea they slight their Danger take up every vain Pretence and Allegation to maintain their carnal Peace and Quiet Deut. 29.19 And it come to pass when he heareth the Words of this Curse that he bless himself in his Heart saying I shall have Peace though I walk in the Imagination of my Heart to add Drunkenness to Thirst. The Lord will yet spare him c. Broken-hearted Christians are sensible of the Holiness of God and what an hard matter it is to hold Communion with him and observe their own Weakness and Unworthiness and therefore they complain of the Badness of their Hearts that there is no greater bent towards God and are always suspicious of their spiritual Condition 5. Hardness of Heart is most apt to creep upon us in times of Ease and Prosperity Solomon saith Prov. 1.32 The Prosperity of Fools shall destroy them And Rom. 2.4 5. Despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance But after thy Hardness and impenitent Heart treasurest up unto thy self Wrath against the Day of Wrath. Usually in the times of God's Goodness and Patience Men are besotted with the Pleasures of the Flesh and then lose their Feeling Nothing bringeth a Brawn upon the Heart so much as Sensuality and an inordinate Use of the Creatures it taketh away the Heart and usually in a prosperous Condition Men grow sensual and careless Pharaoh himself when under the Rod could speak as good Words as another but when he was well at Ease then his Hardness returned upon him As Metal in the Furnace is very yeilding and melting capable of any Impression but out of the Furnace it returneth to its wonted Firmness and Consistency The greatest Plague was upon his Heart when he wanted other Plagues Men do well in their Wickedness injoy themselves with Comfort and then fear nothing We see in the brute Creatures when they are in good Plight they grow more fierce so doth Man that aboundeth in Ease and Pleasure his worldly Happiness maketh the Heart gross and sensless We had need to take heed of an hard Heart at all times but especially when we are like to be corrupted with Ease and Pleasure A sensual Heart will be sensless 6. Hardness of Heart is a grievous Sin at all times but then most sinful when most unseasonable for Time is an aggravating Circumstance in all things so in this Now when is it unseasonable In times of Judgment and times of Gospel-Grace 1. In times of Judgment 2 Chron. 28.22 In the time of his Distress did he trespass yet more against the Lord This is that King Ahaz There is a Brand set on him Certainly the Times we live in are extraordinary Times we have seen many Changes and great Effects of God's Anger for Sin we have now many spiritual Judgments upon us Error and Blasphemy great Divisions and Breaches among God's People and Scandals of them that profess the Gospel An hard Heart now is most unsutable it is like a Garland of Rose-buds in a Day of Mourning Clearly upon some the Stroaks of God's Providence have lighted very sore if they shall add Hardness of Heart to their other Plagues who will pity them When all the Corrections of an angry God cannot draw any sensible and serious Thoughts from them how sad is this I tell you Christians it looketh like Hell to continue Sinning under Suffering and to be obstinate against God and the Counsels of his Grace for your Salvation it speaketh much of a spiritual Plague added to temporal Judgments If we did perswade you to a Party only it were more excusable but when we press you to come to Christ and you still remain obstinate and hard-hearted this is sad If the Ministry were only used as a State-Engine to ingage you in such a Faction and Design you might have something to plead for your selves Pardon me for dealing thus freely with you we are Debtors to all Rom. 1.14 Would you be troubled if the Base should rise against the Honourable it were a Judgment certainly but what are you to God Poor base Worms will you contend with your Maker You would complain of it as an heavy Burden and strange Inversion of all States and Conditions if Men of mean and low Fortunes should be at the Top and have Power and Domination over the ancient Gentry and Nobility of the Land Be it so but I would have you to consider in the mean time what an horrible Presumption it is and how God may take it that you stout it out against the Fear of God Alas there is a greater Distance between you and him than between you and your Fellow-Creatures For you to contest it with God! to swagger it and outbrave his Ordinances to contend with his Spirit how may God complain of this if it be so grievous to you to be outbraved by your Fellow-Creatures 2. Times of Light and great Gospel-Grace An hard Heart in Gospel-Days is the very Reproach of Ordinances Many think the Ministry and Ordinances useless things why because there is so little Success You make them useless and then there will not want those that decry them apace 2 Cor. 6.1 2. We then as Workers together with him beseech you also that ye receive not the Grace of God in vain for he saith I have heard thee in a time accepted and in the Day of Salvation have I succour'd thee Behold now is the accepted time behold now is the Day of Salvation An heard Heart should be a thing now quite out of Fashion In a time of Ignorance or a time of Restraint of Preaching when Visions are not open or under a dead sleepy Ministry God might dispense with what he will not under a clear Discovery of his Will But now when the Doctrine of the Gospel is so clearly opened and Christ so freely tendred now to be estranged from the Fear of God is as unsutable as if we should revert to the Fashions of Barbarism or those kind of Clothes or Dresses which our Ancestors wore before they were reduced to this Pitch of Civility whereunto we are now arrived You would laugh at Garments of an antique Fashion and if the Gallants of the Age should put on the Dress of Adam or be clothed with Skins newly taken from the Beasts offered in Sacrifice A blind Mind and a sottish obstinate Heart is more uncomely in the Eye of God Will you be Strangers in Israel and lose the Blessings of the times by refusing the stricter ways of God 7. Hardness of Heart groweth and increaseth on us more and more if we let it alone Zech. 7.11.12 But they refused to hearken and pulled away the Shoulder and sâ—opped their Ears that they should not hear Yea they made their Hearts as an Adamant Stone lest they should hear the Law and the Words which the Lord of Hosts hath sent in his Spirit by the
1. What Law-work hath been wrought on you what shakings of Heart and feeling of the Powers of the World to come Have you been roused and startled out of your natural Condition Many will assent to this Truth that all are miserable by Nature But wast thou ever sensible that this was thy Case and accordingly affected Wert thou ever feelingly convinced of thy Misery Otherwise we do but learn these things as a Parrot learneth them by rote What feeling have you of your cursed Estate by Nature Have you had any Experience of the Terrors of the Lord You know the Misery of Man by Nature but have you ever felt it 2. What Gospel-work hath been wrought on you what Taste have you had of the good Word of God what Experience of the Efficacy of the Spirit 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious 3 dly Insensible of the State of the Soul they never look after it If the Body feel but the scratch of a Pin or want but a Night's sleep we complain presently but the poor Soul though oppressed with Lusts and unfit for Duties is never minded nor regarded and they have no heart to pray for a Release out of that spiritual Judgment To own the Plague of our own Hearts argueth Tenderness 1 Kings 8.38 which shall know every Man the Plague of his own Heart When we complain of Lusts more than Fevers and indisposition of Soul more than weakness of Body the languishing of Grace more than an outward Consumption the Stone in the Heart more than the Stone in the Bladder and Kidneys We find Ephraim bemoaning himself being ill at ease for an untoward Heart Ier. 31.18 I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a Bullock unaccustomed to the Yoke Did you ever complain of the hardness of your Heart and lay it before God Do you not bemoan your spiritual Distempers when lazy and backward Where is your Relish for the Word your Delight in spiritual things Isa. 63.17 O Lord why hast thou made us to err from thy Ways and hardned our Heart from thy Fear Secondly A hard Heart is inflexible That will be known where it is more gross 1. By a refusal of the Word when Men will not give God the hearing Zech. 7.11 12. But they refused to hearken and pulled away the Shoulder and stopped their Ears that they should not hear Yea they made their Hearts as an Adamant Stone lest they should hear the Law and the Words which the Lord of Hosts hath sent in his Spirit by the former Prophets They refused to hear either to vouchsafe their Presence or Attention Acts 13.46 Ye put it from you and judg your selves unworthy of eternal Life The Case is clear in these whenas to others it is doubtful what needeth more dispute in the matter 2. By an Unteachableness so as not to apprehend ought that is spiritual To be ignorant is one thing to be unteachable is another Ezek. 12.2 Son of Man thou dwellest in the midst of a rebellious House which have Eyes to see and see not they have Ears to hear and hear not for they are a rebellious House Acts 28.26 Go unto this People and say Hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive They do not see what they do see they have no spiritual discerning though a grammatical Knowledg Job 5.14 They meet with Darkness in the Day-time and grope in the Noon-day as in the Night They are simple in the midst of rational Advantages as the Disciples Luke 24.16 Their Eyes were bolden that they should not know him They see the general Truth but make no Application When a Man is shewed a thing and he minds it not but his Mind is on another Object that Man may be said to see and not to see because he doth not regard it Or a Man that hath a Matter come before him he heareth it but his Mind being otherwise employed he regardeth it not in which sense he may be said to hear and not to hear Not to apply is not to regard in seeing rationally and literally he doth not see spiritually with any Life and Power There is a literal Knowledg and there is a spiritual Knowledg the literal Knowledg is that which the hard Heart may have It is said 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the living God not in Tables of Stone but in the fleshly Tables of the Heart It is an Allusion to the Law of Moses consider it in the Letter as separated from the Spirit and only as a Law written in Stone wherein there is a naked Direction of Life but no Power so a stony Heart may see but in seeing they see not But the Spirit of Christ writeth it on the Mind and Heart and maketh the Heart docile and tractible Rom. 7.6 That we should serve in newness of Spirit and not in the oldness of the Letter The Letter of the Law only manifested Duty but gave no Power to perform it it discovered Corruption but gave no Strength to subdue it it was written in Tables of Stone to shew the hardness of Man's Heart But now the Law when it cometh in upon us with a spiritual Light softneth and strengthneth the Heart and maketh it docible and pliable to God's Counsel 3. By an unwillingness to be admonished in publick or private if in publick the greater the Evil. Private Admonition is a kind of Charge a closer Application To storm against private Admonition argueth an ill Spirit when Men are loth to be disturbed in the ways of Sin But much more against publick Admonition where the Application ariseth not so much from a personal Charge as from their own Consciences When Men cannot endure sound Doctrine it is a dangerous Crisis that which the Prophet Ieremiah speaketh of chap. 6.10 To whom shall I speak and give warning that they may hear Behold their Ear is uncircumcised and they cannot hearken behold the Word of the Lord is unto them a Reproach they have no delight in it Surely Men delight in Satan's Arms when they are loth to be pluck'd from thence Satan hath made his Nest there and is loth to be disturbed 2 Sam. 23.6 7. But the Sons of Belial shall be all of them as Thorns thrust away because they cannot be taken with hands But the Man that shall touch them must be fenced with Iron and the Staff of a Spear The Sons of Belial are compared to Thorns that cannot be touched with hands but rend and tear those that meddle with them Men are angry that they cannot quietly enjoy their Lusts. Plausible Strains are very sutable to a carnal Heart or tame Lectures of contemplative Divinity but sound Doctrine that rendeth and teareth the Conscience is not endured 4. By scoffing at the Word The
Chair of the Scorner is a Preferment in Sin Psal. 1.1 Blessed is the Man that walketh not in the Counsel of the Vngodly nor standeth in the Way of Sinners nor sitteth in the Seat of the Scornful Jer. 23.34 to 39. And as for the Prophet and the Priest and the People that shall say The Burden of the Lord I will even punish that Man and his House Thus shall ye say every one to his Neighbour and every one to his Brother What hath the Lord answered and what hath the Lord spoken And the Burden of the Lord shall ye mention no more for every Man's Word shall be his Burden for ye have perverted the Words of the living God of the Lord of Hosts our God c. The Prophets used to begin their Prophecies with the Burden of the Lord and they would in mockery demand What Burden they had from the Lord for them Now shall we hear again of the Burden of the Lord. Saith God Every Man's Word shall be his Burden that is you shall dearly pay for this scoffing Language your Words shall be your Burden But these Marks may not be close enough let me propound other things 1. Did you ever lay down the Buckler before God and say I have done foolishly I will do so no more Were you ever feelingly convinced and your Lusts powerfully subdued Did you ever say as Paul Acts 9.6 Lord what wilt thou have me to do Every Man carrieth on his Opposition against God till he be brought to yield by a mighty Spirit breaking in upon him When were the Wings broken that you could fly no longer the Will subdued that you said Lord I have too long stouted it out against thee so that you were willing to be at peace with God Isa. 27.5 Let him take hold of my Strength that he may make peace with me and he shall make peace with me Were you ever forced to cry Quarter Didst thou ever apprehend God ready to smite and give Fire upon thee and then in a submissive Posture didst intreat him to stay his Hand 2. What Effect hath the Word upon you Isa. 66.2 To this Man will I look even to him that is poor and of a contrite Spirit and trembleth at my Word It is a great part of Sensibleness to tremble at the Word What meltings and yieldings of Heart do you express Doth it put you upon recourse to God 2 Chron. 34.27 Because thine Heart was tender and thou didst humble thy self before God when thou heardest his VVords against this Place and against the Inhabitants thereof and humbledst thy self before me and didst rent thy Clothes and weep before me I have even heard thee saith the Lord. Didst thou ever humble thy self before the Lord to clear up Matters between God and thy Soul and to get thy Doubts resolved and thy Lusts mortified 3. What pliableness has there been in thee to the Holy Ghost's Motions A Man that hath a tender Heart yieldeth to the Motions of the Holy Spirit Psal. 27.8 VVhen thou saidst Seek ye my Face my Heart said unto thee Thy Face Lord will I seek There is a quick Eccho to God's Voice Isa. 6.8 I heard the Voice of the Lord saying Whom shall I send and who will go for us Then said I Here I am send me There is not only a readiness to obey but he offers himself to the Work When we grow lazy and backward in holy things and hang off it is a high degree of hardness of Heart Vse 2. Exhortation 1. To press us to beware of hardness of Heart It is a grievous Sin I shall use three Arguments 1. It depriveth you of Grace See before pag. 507. 2. It unfitteth you for Duty while we are under the power of it An hard Heart is forced and superstitious With what Coldness and Formality did David pray during the suspension of God's Grace We come into God's Presence with great Backwardness and Reluctancy while we are under the power of a hard Heart 3. It fitteth for Judgment The Heart groweth harder and harder and the Mind blinder and blinder till it be cast into an utter Indisposition and Impossibility of Repentance Hardness of Heart turns a Man into a Beast nay into a Devil and according to our Sin so is God's Wrath Rom. 3.5 After thy Hardness and impenitent Heart thou treasurest up unto thy self Wrath against the Day of Wrath and Revelation of the righteous Iudgment of God 2. To press us to come out of this evil Frame of Spirit Arguments 1. As long as the Heart is hard you are very remote from the Comforts of the Gospel Christ came to heal the broken-hearted Luke 4.18 So Matth. 9.12 13. They that be whole need not the Physician but they that are sick I came not to call the Righteous but Sinners to Repentance You are full of Sin but not sick as a Toad is full of Poison but the Toad is not sick because it is natural to him Will a Physician go about to cure a Toad Men lie under a great weight of Sin yet they sleep and eat and drink and trade and look as well as ever feel no Pain nor any thing to trouble them These Men have no Need and Will to be cured and of all Men are most properly said to be dead in Trespasses and Sins they neither break an hour's sleep nor abate one drachm of their carnal Delights but are Heart-whole The Physician hath no desire to meddle with them that will not take what he prescribeth as carnal Men will not submit themselves to God's Directions 2. You are very remote from the Work of the Gospel As God maketh a way for his Anger so he maketh a way for his Mercy and Grace The Heart is fitted and prepared for the Spirit 's Residence It is softned before it is quickned Ezek. 36.26 27. I will take away the stony Heart out of your Flesh and I will give you an Heart of Flesh. And I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Iudgments and do them The vital Spirit is not infused till the Body be organized and formed God made Adam out of the Dust of the Ground and then breathed into him the Breath of Life The Spirit of Grace coming into the tender Heart maketh way for it self Now for the Cure of it I will recommend unto you two Means two Graces and two Ordinances First Two Means Light and Love 1 st Light Jer. 31.19 Surely after that I turned I repented and after that I was instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth Men that know not the Nature and Danger of Sin are little troubled about it Where there is no Knowledg there is little Conscience When the Troops of Syria were smitten with Blindness they were easily led into the midst of their Enemies 2 Kings 6.18 19. And when they thought themselves
he that forbeareth let him forbear for they are a rebellious House As if God should say Let them now do what they will I am at a point Now sometimes their Condition is irreversible which is clear because when God hath given them over how shall they repent and break off their Sin God's Oath is past Psal. 95.11 Vnto whom I sware in my Wrath that they should not enter into my Rest. God standeth sworn to condemn and destroy them If they should have any Anguish of Conscience and Remorse stirred up in them God will have no regard to it Prov. 1.26 27. I also will laugh at your Calamity I will mock when your Fear cometh when your Fear cometh as Desolation and your Destruction cometh as a Whirlwind when Distress and Anguish cometh upon you Hosea 5.6 They shall go with their Flocks and with their Herds to seek the Lord but they shall not find him he hath withdrawn himself from them When Men have neglected God's Seasons and begin to be surprized with Death then they would fain have Comfort and Pardon but instead thereof the Lord puts them off No you would have none of me Psal. 81.11 12. But my People would not hearken to my Voice and Israel would none of me So I gave them up unto their own Hearts Lust and they walked in their own Counsels Instead of Compassion they are mocked and turned over to their evil Courses and carnal Company Joh. 8.21 I go my way and ye shall seek me and shall die in your Sins That this may be before Death appeareth because Grace is confined to a Season Isa. 55.6 Seek ye the Lord while he may be found call ye upon him while he is near And that Season is not always as long as Life Luke 19.42 If thou hadst known even thou at least in this thy Day the things which belong to thy Peace but now they are hid from thine Eyes The Day of Grace is bright but short We may mourn over many thus when the Measure of their Iniquities is filled up God giveth over calling and expecting and waiting for their Repentance It is true the time is not to be known by any Man of himself nor by others concerning him we cannot state the number of Calls because Circumstances are diverse and Light breaketh in with Warnings in a different degree There is a great deal of variety in the Lord's Dispensations therefore all must use the Means and warn we must to the last We can only say in the general that after God hath done with them and expects no Good from them he may let them live for the Glory of his Justice as after God had hardned Pharaoh's Heart yet he continued his Life that he might shew his Power in him Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my Power and that my Name may be declared throughout all the Earth You may survive your final Hardness as a Monument of God's Justice in the World 2. It is a just Dispensation It is just with God to take the Refusal and be gone and to cease to deal with your Hearts any more when after all the melting Intreaties of his Grace you cast him off he commands and you will not obey he is willing and you are not willing he intreats and you will not hearken He wishes Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always that it might be well with them and with their Children for ever He laments Psal. 81.13 O that my People had hearkned unto me and Israel had walked in my Ways And you will not join with him He is grieved that his Offer of Grace is not received and you will not lament It is but just that a Man should be left to his own Choice that a Man should miss of that Salvation which he cared not for that if after Warnings Convictions and Intreaties he will be filthy he should be filthy still In Hell Conscience will acquit God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have been the cause of all this to my self 3. It is a merciful Dispensation to the rest of the World We are told of these things before-hand not that we may despair that is an ill Consequence but that as we love our Souls we should take heed of resisting Grace and turning our Backs upon our own Mercies It is a merciful and fatherly Warning to strike in betimes and own the God of our Mercies Delay is that that undoeth all the World Now this is the best Cure of Delay 2 dly The Causes of it 1. Sinning away the Light of Nature By Nature Men have some knowledg of Good and Evil. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some common Principles as that God is and must be worshipped that we must do wrong to none nor pollute our selves with promiscuous Lusts. The Heart of a Pagan would rise against it Rom. 2.14 15 For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shew the Work of the Law written in their Hearts Now when Men hold the Light of Nature in Vnrighteousness Rom. 1.18 when they hold poor Truth fettered and bound that it cannot break out into an holy Conversation this provoketh God to give them up to Hardness There are many Sins which Nature discovereth and may be avoided upon such Reasons and Considerations as Nature suggesteth Now when Men put the Finger into Nature's Eye or will not suffer Reason to exercise any Dominion but let loose the Reins to Lust God leaveth them to a carnal and sottish Heart Tho by the Light of Nature Men cannot convert to God yet by the Light of Nature Men may practise many Duties and avoid many Sins The Gentiles were left to an unsound injudicious Mind When Men fall into foul Sins against the Light of Nature Conscience loseth its Feeling and Tenderness Eph. 4.19 Who being past feeling have given themselves over unto Lasciviousness to work all Vncleanness with greediness Hearts prejudiced against the things of God may grow to very Stones 2. Refusing God's many Calls Prov. 29.1 He that being often reproved hardneth his Neck shall suddenly be destroyed and that without Remedy God may bear with us a while after one or two or more Reproofs but when we are often reproved and often convinced and yet will not be reclaimed God may give us over The exact Date of Christ's Patience or the Number of his Calls e're the fatal Period of final Induration cometh we know not but when it is often you are in danger Take heed of forfeiting your own Mercies by refusing the most earnest Motions of the Word and Spirit When God importuneth to be heard and obeyed his Spirit being thus resisted and refused God will be at length wearied and will not give as much Grace as before Isa.
do to remedy this 1. Get your Conscience cleansed by the hearty application of the Blood of Christ a galled Conscience is much discomposed and unsettled and unfit for such an Exercise Musing requireth a quiet sedate Mind 2. There are matters comfortable that may be of excellent Relief to the Spirit When the Soul is sadly humbled and Bondage is indeed revived there is an Hope set before us to which we may fly for refuge Heb. 6.18 That by two immutable things in which it is impossible for God to lye we may have strong consolation who have fled for refuge to lay hold upon the hope set before us The wounded Soul may run up to the Mountains of Myrrhe and Frankincense So David Psalm 94.19 In the multitude of my thoughts within me thy comforts delight my soul. 4. Another Lett and Hindrance is unweildiness of Spirit to Spiritual and Heavenly Duties The Heart is many times burdened and oppressed and sunk down with its own burden and weight that it cannot be lifted up to any Holy Duties and so is unfit for any Exercise of Religion This our Saviour bids his Disciples have a care of Luke 21.34 Take heed to your selves lest at any time your hearts be over-charged with surfeiting and drunkenness and cares of this life Pleasures and Cares do as it were hang a weight upon the Soul that it cannot mount up to God in Heavenly Exercises This is expressed by a fat heart Isa. 6.10 Make the heart of this people fat That is Spiritually dull as it is observed of the Ass which is the simplest of all Creatures it hath the fattest heart There is a Spiritual dullness and listlessness that is apt to seize upon us What shall we do to help this 1. Learn a Holy Moderation and Sobriety in outward Businesses and Pleasures As the Apostle saies of Prayer Ephes. 6.18 watching thereunto The same Rule holds good in Meditation watch that you may alwaies keep the Soul in a fitness for the Duty order your Affairs with great wisdom that you may not justle out so necessary a Duty when a Man is incumbered with business there is no room left for such an exercise if he let loose his heart disorderly all the day he will find this Spiritual dullness to seize on him 2. Keep the Body in a fit frame that it may not be a clog to the Soul but a dexterous Instrument There is a Sanctification of the Body 1 Thess. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Iesus Christ. And the Apostle commands 1 Thess 4. That every one of you should know how to possess his vessel in sanctification and honour Men emasculate and weaken their Strength and Spirits and so the Body loseth its fitness Secondly There are Hindrances that are peculiar to the Duty of Meditation I shall name but two Barrenness of Thoughts and Inconstancy 1. Leanness and Barrenness of Thoughts When we go about to meditate we have no Matter whereupon to bestow our Time and Thoughts and so Christians are much discouraged This is opposite to that which the Scripture calls the abundance of the heart Matth. 12.34 Out of the abundance of the heart the mouth speaketh That is when there is a Holy Treasure in the Soul Now to remedy this 1. You must not give way to it but try and use constant Exercise When we give way to such indispositions they prove an utter Bondage voluntary neglects are punished with penal hardness and evils grow upon us as to lie in the dirt will make us more filthy and by little and little Men are hardned through the deceitfulness of Sin The Apostle speaks of them that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5.14 Who by reason of use have their senses exercised to discern both good and evil All Habits are increased by frequent Acts long disuse makes the Duty uncouth Wells which are at first a puddle are the sweeter for draining If we are under Indisposition should we not strive to come out of it The more we work the more vigorous and free is the Soul for the Work of God 2. Get a good stock of Sanctified Knowledge Let there be a Treasure in your Hearts Matth. 13.52 Every scribe which is instructed in the kingdom of heaven is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Those that buy by the Penny will be sometimes in want Prov. 6.21 22. Bind them continually upon thine heart and tye them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee This is the way to make Truths present and ready in the Thoughts when we have layed them up we can the better lay them out 3. When the Heart is barren think of your own Sins and Corruptions and the Experiences of God to your own Souls If we did not want an Heart we could never want Matter did we but consult with our own Experiences Psal. 40.12 Innumerable evils have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of mine head therefore mine heart faileth me And if nothing else will come to hand meditate upon your present unfitness for any Holy Duty 4. You may season and affect your mind before Meditation with some part of Gods Word Reading is a good preparative and when we have taken in Food we may exercise our Depastion and Digestion upon it 2. A loose garish Spirit that is apt to skip and wander from thought to thought There is a Madness in Man his thoughts are light and feathery tossed too and fro and like the loose Wards in a Lock only kept up whilst we are turning the Key This doth much discourage Christians that they cannot keep up their Affections and command their Thoughts How shall we help and remedy this 1. When you go to meditate you should exercise a Command and Restraint upon your selves This is expressed in Scripture by trussing up the Loins of your Minds Luke 12.30 Let your loins be girded about An allusion to their hanging Garments that they trussed up when they went about any work that they may be compact and succinct Lay a Command upon your selves Zephan 2.1 Gather your selves together yea gather together O nation not desired 2. Pray and call in the help of God's Holy Spirit Psalm 86.11 Vnite my heart to fear thy Name Lord make my Heart one He that could stay the Sun can stay the sleeting of your thoughts 3. Dry up these swimming Toyes and Fancies with the flame of Heavenly Love Love unites the Heart and where we have a pleasure there we can stay Psalm 119.97 Oh how love I thy law it is my meditation all the day 4. Let the course of your Lives
Lord hath taught thee better as David when he had chosen the Lord for his Portion Psalm 16.7 I will bless the Lord who hath given me counsel My own Reason would never have taught me so much that is a dimm light there were some obscure instincts to sway me to my happyness in general but I might have groped about for the Door of Grace but not have found it but God gave me Counsel As Austin saith Errare per me potui redire non potui Lord I could go astray of my self but I could not return of my self so we could go astray fast enough out of the Inclination of our own Nature but thou hast brought home a poor lost Sheep on thine own Shoulder if I had been left to the Counsels of my own heart what would have become of me 5. By Soliloquie with your own Souls Expostulate with your selves for your former Errors and Follies Rom. 6.21 What fruit had ye in those things whereof ye are now ashamed The end of those things is death why should I melt away my Spirit and emasculate my Soul by stooping to such low Contentments VVhat have I got by turning away from God but a VVound and Disquiet in my Conscience Then charge your Souls Issue out a practical Decree determine with your selves VVell Now I see it is best to cleave to God I will choose God for my chiefest good and utmost end Oh my Soul I see with David Psalm 73.28 It is good for me to draw nigh to God Therefore farewel my Pleasure that pleased my Childish Age when I was a Child I did as a Child it shall be my care now to enjoy Communion with God to be Ruled by his VVord to live to his Glory those things that have intercepted the Delight and Contentment of my Spirit I will leave them to the Men of the VVorld SERMON VII GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide Secondly I AM now to propose to you another Object of Meditation which is the sinfulness of Sin an Argument very necessary and practical It is necessary in several respects Partly to humble us we have low thoughts of Sin and therefore we are but slight in the Matter of Humiliation Until we understand the Evil of Sin sufficiently we do not think it worthy of Tear a or one hearty sigh but when the Understanding is once opened the Heart is deeply affected Psalm 6.6 I am weary with my groaning all the night make I my bed to swim I water my couch with my tears VVe see such filthiness in Sin as cannot be washed away without a Deluge of Sorrow And it is necessary partly to awaken us to a greater Care and Conscience who would adventure upon a Sin that doth but know and seriously consider what it is Gen. 39.9 How can I do this great wickedness and sin against God That will be the Issue of such a Consideration The Child will thrust his Fingers into the Fire that doth not know the pain of being scalded or play with a snappish Cur that hath not been bitten Men are the more bold in adventuring upon Sin because they do not know the danger And it is necessary partly to urge us to come to Christ none look to the Brazen Serpent but those that are stung so none regard Salvation but those that have been stung with some remorse in their Consciences for the great Evil of Sin when the poor Soul feels the weight and burden of Sin then it will come to Christ. And it is necessary partly that we may more loath our selves when we come into the presence of God Gracious Men are most self-abhorring Elijah covered himself with a Mantle Isaiah said Isa. 6.5 Wo is me for I am undone because I am a man of unclean lips Peter had such a Sense of his Sins that he saies â—uke 5.8 Depart from me for I am a sinful man O Lord Though there was something of Excess and Sin in these Dispositions that is so far as they do exclude the Encouragements of the Gospel but yet there is somewhat worthy of Imitation so far as they had a deep sense of their own unworthyness It is a necessary Argument you see and of much Practical use but very large and will yield great plenty of Thoughts it will be harder to know what we should omit in the Consideration of it than what we should pitch upon I shall pursue it in this Method 1. I shall give you some general Rules and Observations concerning Meditating on the sinfulness of Sin 2. VVhat Arguments you should propound to your Souls to work your Hearts to a sense of it 1. For the general Observations and Rules concerning the sinfulness of Sin 1. None can know the utmost Evil of Sin perfectly but God There is a kind of Infiniteness in Sin because it is committed against an Infinite Object and therefore a finite and limited Understanding cannot conceive of the Evil of it The greatness of Sin is known by the Party offended and the Party satisfying both are Infinite 1 Iohn 3.20 If our heart condemn us God is greater than our heart and knoweth ull things As if he had said your Heart doth not suggest half the Evil that there is in Sin for the Infinite God knows there is a great deal more Evil in it than you can conceive VVhat is our Light to the Eye of God VVe are the guilty Parties and so are apt to be partial in our own cause but God is the Party offended and therefore he can best judge of the measure of the Offence Again Gods whole Nature setteth him against it we have but a drop of Indignation against Sin God hath an Ocean he is most good and therefore most hateth what is Evil. The truth is there is nothing properly an Object of Divine Hatred but Sin it is wholly and only carryed out against it and therefore he seeth more Evil in it than any Creature possibly can 2. Mans Knowledge of Sin is more clear at sometimes than at others VVhen Conscience is opened there is not a greater Load and Burden David could say Psalm 40.12 Innumerable evils have compassed me about mine Iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me It is a Rule in Philosophy Elementa non gravitant in suis locis Elements are not heavy in their proper place a Fish in the VVater feeleth no weight though it would break the back of a Man if that weight of VVater lay upon him So VVicked Men are in their Element when they are in the heat of their sinful pursuit here they sport and play and feel not the burden of Sin Sometimes when Men come to dye Conscience is touched and then they cry out of the burden of Sin 1 Cor. 15.56 The sting of death is sin then their Hearts are filled with a sad despair
times or an inchanter or a wiâ—ch or a charmer or a consulter with familiar spirits or a wizard or a necromancer For all that do these things are an abomination unto the Lord and because of the abominations the Lord thy God doth drive them out from before thee For these nations which thou shalt possess hearkned unto observers of times and unto diviners but as for thee the Lord thy God hath not suffered thee so to do The Lord thy God will raise up unto thee a Prophet from the middest of thee of thy brethren like unto me unto him ye shall hearken It would make Religion ridiculous like a story of Hobgoblins and Bugbears wherewith we fright Children or like the fond superstitions of the Heathens that held the World under the servility and bondage of scrupulous fears 2. It is not so sure a way How could we trust or believe any one that should bring a message from the dead since impostors are so rise Satan can turn himself into an Angel of Light What security can we have against delusions How miserably we may be deceived by Stories from the dead is to be seen in Popery Therefore it is a favour that we have such a sure rule Gal. 1.8 But though we or an angel from heaven preach any other gospel unto you than that we have preached unto you let him be accursed We shall never be free from evil designs 3. It is not so effectual a course as some think The great Doctor of the Church arose from the dead which was confirmed by Five Hundred Witnesses nothing so credible and yet they would not believe and repent for all that The Iews would not believe Lazarus when after he had been four days dead he was raised up again 4. 'T is not so familiar a way and therefore not so fit to instil Faith and reduce Men to God's purpose by degrees as the written word to which we may have recourse without affrightment and that at all times This Spirit must be supposed to appear but rarely for if it were frequent and settled into a constant converse the way would be contemned But here we may view and review the Counsel of God in our most deliberate and serious thoughts and by searching come to know the mind of God Faith groweth in a rational way Acts 17.11 These were more noble than those in Thessalonica in that they received the word with all readiness of mind and searched the Scriptures dayly whether these things were so 1. VSE Information 1. That Man is apt to indent with God about believing and repenting upon terms of his own making Matth. 27.42 If he be the king of Israel let him now come down from the cross and we will believe him Psal. 78.19 Can God furnish a table in the wilderness Matth. 4.3 If thou be the Son of God command that these stones be made bread Many require Miracles or new Apostles that maketh them turn Seekers or a Testimony from the dead a Spirit or a Vision and that maketh them turn Atheists or an Infallible Interpreter that should solve all questions or excuse them from the pains of Study and Prayer and that maketh them turn Papists Thus foolishly would we give Laws to Heaven and prescribe to God how he shall reveal his mind to Men. God will not alwaies give sensible confirmation 2. There lye more prejudices by far against any way of our devising than against the course which God hath instituted for the furthering of our Repentance Man is an ill Caterer for himself the People slighted Moses and would hear God himself speak But when he thundred upon the Mount then they say Let us no more hear the voice of God for then we shall dye Exod. 20.19 And they said unto Moses speak thou with us and we will hear but let not God speak with us lest we dye All Gods institutions are full of reason and if we had Eyes to see it we could not be better provided for 3. God in giving the Scriptures hath done more for us than we could imagine yea better than we could wish to our selves He hath certainly done enough to leave us without excuse You think if one came from the dead this would be better but you have more and therefore if you be damned it will not be for want of Power but want of Will you have more than if one came from the dead Try what you can do with Moses and the Prophets It is a great Mercy to have a Rule by which all Doctrines are to be tryed to have a Standard and Measure of Faith and that put into Writing to preserve it against the weakness of Memory and the Treachery of evil designs and that translated into all Languages That we have such a Rule and so thoroughly finished is a great Mercy 4. That we are apt to betray present advantages by wishes of another Dispensation as that we may have Oracles and Miracles It is but a shift to think of other means than God hath provided They that believe not the Word will not believe one that should come from the dead Extraordinary means will not work upon them upon whom ordinary do not prevail Whatever Dispensation God uses Man is Man still Psalm 78.22 23 24. They believed not in God and trusted not in his salvation though he had commanded the clouds from above and had opened the doors of heaven And had rained down Manna upon them to eat and had given them the corn of heaven There were Unbelievers and Carnal Wretches when there were Miracles and so there would be still Though there were never so sufficient proof yet such is our perverseness that we shall slight Gods Counsel Man is ever at odds with the present Dispensation It is a sign the heart is out of order or else any Doctrine that is of God would set it a work 5. Those that like not the Message will ever quarrel at the Messenger and when the heart is wanting something is wanting We have means enough to believe it is our own carelesness and obstinacy that we do not Matth. 11.18 19. Iohn came neither eating nor drinking and they say he hath a Devil The Son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of publicans and sinners There is alwayes one exception or another 6. How credulous we are to Fables and how incredulous as to undoubted Truths Spirits and Apparitions these things are regarded by us but the Testimony of the Spirit of God speaking in the Scriptures is little regarded 2. VSE To exhort us to improve the Scriptures to Repentance This is the great work Here I shall shew you 1. What Repentance is 2. What the Holy Scriptures offer to work us to Repentance 3. How we may improve these I. What Repentance is It is a turning of the whole Heart from Sin and Satan to serve God in newness of Life Or a turning from Sin because God
earth shall remember and return unto the Lord. Think with your selves whence am I Whither am I going What have I done in the work of Repentance What will become of me to all Eternity Here in the Scriptures God himself hath told me what I must look for and will God deceive me Oh let me take Gods Directions for the saving of my Soul I might take occasion hence to press you to bless God for transmitting such a Doctrine to us and to give you caution not to look after other Revelations there are none or if there were none can be so certain and so sufficient as this And whatever is pretended as a Message from God bring it to the Scriptures Isa. 8.20 To the law and to the testimonies if they speak not according to this word it is because there is no light in them Some cry up the Church some the Spirit in contradiction to the Scriptures do you take the middle course go to the word opened and dispensed in the Church and wait for the Spirits teaching And whatever is pretended if it be not according to this there is no light in it and if there be no Light of Knowledge there will be no Light of Comfort and no Light of Happyness A SERMON ON HEB. xiii 20 21. Now the God of peace that brought again from the dead our Lord Iesus that great shepherd of the sheep through the blood of the everlasting Covenant Make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Iesus Christ to whom be glory for ever Amen THE words carry the form of an Apostolical Blessing or Prayer for these Christian Hebrews to whom he wrote Consider in them 1. The Person to whom he prayeth in which the grounds of Audience are implyed verse 20. 2. The Matter which he prayeth for verse 21. 1. The Person to whom the Prayer is directed who is described 1. By a proper Title the God of peace 2. By his great Work he brought again from the dead our Lord Iesus Christ Who is set forth 1. By his Office the great shepherd of the sheep 2. By his Merit and Satisfaction through the blood of the everlasting covenant Which may relate 1. To God's Title He is become the God of peace through the blood of the everlasting covenant 2. To Gods Work through the blood of the everlasting covenant he brought him again from the dead 3. To Christ's Office through his blood shed for sinners he is become the great shepherd of the sheep 2. The Matter which he prayeth for The continued Sanctification of Man once regenerate set forth by both its parts the Will and the deed Phil. 2.13 First The Will or remote Power Make you perfect or fit you for every good work to do his will Secondly The deed or actual assistance working in you that which is well-pleasing in his sight We have both by Jesus Christ for it is added with a Doxology through Jesus Christ to whom be glory for ever and ever Amen The Text is long I must give you but short Strictures upon it And I will begin with the second branch the Matter prayed for And therefore let me observe Doct. That the beginning progress and accomplishment of every good work is from God through Iesus Christ. This appeareth plainly from the 21. verse which may be reduced to two heads 1. The Expressions which concerne Mans Duty which is to be perfect in every good work that we may do God's will and that which is pleasing in his sight 2. The Expressions which concerne Gods Power to inable us for this Duty there are two words perfecting and working The first relateth to his Habitual Grace the second to his Assisting Grace I. The first expressions which import Mans Duty are four 1. Perfecting 2. Every good Work 3. Doing his Will 4. So as may be pleasing in his sight 1. We must be made perfect or the begun Work of Grace must be carryed on to perfection We all come short of that perfection which is attainable in this Life therefore those that have attained some good measure of Grace should not rest satisfied with it We need to be more able for Duties more fortified for Tryals A Man groweth till he be fit for all Manly Actions And a Christian groweth and must be made more peâ—fect â—ill he be fit for every good Work An Artisan must be so long learning his Trade till he be fit for all those Functions which belong to his Trade A sick or wounded Man is under the hand of the Physitian or Chirurgeon till he be perfectly cured So is a Christian under the care of his Spiritual Physitian till he be fitted for all the â—arts and Duties of a Christian Here upon earth Christ by one offering hath perfected for ever them that are sanctified or dedicated to God Heb. 10.14 But now he is in Heaven he perfecteth us by degrees The Sacrifice needeth not to be repeated but his intercession is continual because we still need new influences of Grace Absolute Perfection is not attainable in this life but the perfection of sincerity is here required that we should mortifie all our Lusts and serve God in every good Work and please him by an Universal and Impartial Obedience Phil. 3.12 Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Iesus That is I aim at that which Christ aimed at that I may be thoroughly and exactly perfect 2. In every good work Not in one but all Many will do some good but are defective in other things and usually in those which are most necessary They cull out the easiest and cheapest parts of Religion such as do not contradict their Lusts and Interests We can never have sound peace till we regard all Psalm 119.6 Then shall I not be ashamed when I have respect to all thy commandments Shame is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear of a just reproof This reproof is either from the Supream or the Deputy-Judge The Supream Judge of all our Actions is God This should be our principal care that we may not be ashamed before him at his coming nor disapproved in the Judgment But there is a Deputy Judge which every Man hath in his own bosom Our Consciences do acquit or condemne us as we are partial or sincere in our Duty to God and much dependeth on that 1 Iohn 3.20 21. But if our hearts condemne us God is greater than our hearts and knoweth all things Beloved if our hearts condemn us not then have we confidence towards God Well then that our hearts may not reprove or reproach us we should be complete in all the Will of God Alas otherwise you will never have Evidence of your sincerity 3. The next Expression is That you may do his will The Rule of Mans Duty is the will of God
of our discharge but as he dyed for our offences so he rose again for our justification Rom. 4.25 As having perfectly done his work As the Eather delivered him to Death so he brought him back again from the Dead The Apostle layes a great weight upon this Rom. 8.34 Yea rather that is risen from the dead There is some special thing in Christ's Resurrection comparatively above his Death which hath influence on our Justification Was not Christs Death enough to free us from Sin Yes but the visible evidence was by his Resurrection It is as it were an acquittance from those Debts of ours which he undertook to pay As Simeon was dismissed when the Conditions were performed and Ioseph satisfied with the sight of his Brother Gen. 43.23 He brought Simeon out unto them 2. Christs Office is allowed so that he is the great shepherd of the sheep that is the Blessed Saviour into whose hands God hath put his Flock to be justified sanctified and saved and from whom we may expect all that comfort which a flock hath from a good and faithful Pastor We are put into his hands as he is Mediator not by way of alienation for they are in the Fathers hands still Iohn 10.29 My Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand But oppignoration laid at pledge in his hands A Shepherd is not Lord of the Flock but as a Servant to take care of them They are not his as Mediator by way of Original Interest and Dominion but in point of trust and charge He hath an Office about them and giveth an account of them at the last day He is sometimes called simply without any addition The shepherd 1 Pet. 2.25 Ye are returned unto the shepherd and bishop of our souls Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good shepherd as Iohn 10.11 And here The great shepherd and the chief shepherd 1 Pet. 5.4 because of the Dignity of his Person and Office And surely if we put our selves into the hands of this Shepherd we can lack nothing Psalm 23.1 The Lord is my shepherd I shall not want We may look for all manner of supplies from Christ. 3. God is so far appeased that there is a new Covenant procured and constituted called here the everlasting covenant partly because it shall never be repealed and continueth unalterable and the called obtain by it the title and possession of an Eternal Inheritance Heb. 9.15 They which are called may receive the promise of eternal inheritance And partly because Christs Blood is the foundation of this Covenant and the vertue of it never ceaseth therefore this Covenant is Everlasting also and made effectual and able to obtain its ends which is the Eternal Salvation of sinful Man once converted and reconciled to God This Covenant also is called the Covenant of Gods Peace because it is a publick Demonstration that God is pacified Isa. 54.10 But my kindness shall not depart from thee neither shall the covenant of my peace be removed Ezek. 37.26 I will make a covenant of peace with them Partly because in this Covenant this Peace and Reconciliation is published and offered to us that Man may not stand aloof from God as a condemning God So it is said Eph. 2.17 Christ came to preach peace to those that are near and to those that are afar off Acts 10.36 The word which God sent unto the children of Israel preaching peace by Christ he is Lord of all Partly because in this Covenant the terms of this Peace between us and God are stated God bindeth himself to sinful Man to give him Remission of Sins and Eternal Life begun by the Spirit and perfected in Heaven upon the Conditions of Faith Rom. 5.1 Being justified by faith we have peace with God and Repentance Acts 3.19 Repent and be converted that your sins may be blotted out as our Entrance and new Obedience as to continuance Heb. 5.9 He became the author of eternal salvation to all that obey him IV. How we come to be Interested in this Peace and Reconciliation or the conveyance of it to us For this Peace may be considered as to the Impetration and Application of it 1. As to the Impetration and laying down of the price that was done by Christ on the cross Therefore it is said 2 Cor. 5.19 God was in Christ reconciling the world to himself Then was God propitiated and the Merit and Ransom interposed by vertue of which we are pardoned and reconciled 2. As to Application when God is actually reconciled with us and we enter into his Peace and are restored unto his Favour This may be considered either as to the first gift God is never actually reconciled to us nor we to him till he give us the regenerating Spirit that is our receiving the atonement Rom. 5.11 It was made on the Cross but received at our Conversion and Regeneration Or else it may be considered as to the further measure of his sanctifying Grace called here perfecting us for every good work and working in us that which is pleasing in his sight This is given with respect to our reconciled Estate as we are actually at Peace and in Covenant with God 2 Cor. 5.17 18. Therefore if any man be in Christ he is a new Creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Iesus Christ. The summ is this At the Death of Christ there was such a foundation laid that we need no other ransom nor propitiation He hath so far satisfied Divine Justice that he hath obtained the New Covenant The first Grace is given us meerly with respect to the Merit of his Sacrifice for Christ purchased the Mercies promised and power to performe the conditions Farther Grace is given us because we are already reconciled unto God which is a ground of the greater Joy and Confidence For our actual Reconciliation giveth us a title to all consequent acts of Friendship which can be expected or received For in Gods way we shall have further Sanctification and after that Salvation V. The Reasons why all increase of Grace comes from God as the God of Peace 1. From the Giver God will not set us up with a new Stock of Grace till satisfaction be made for the breach of his Law We must not look upon him as pars offensa the Offended Party but as Rector Mundi the Governour of the World Private Persons may forgive offences as they please but the Governour and Judge of the World would not pass by the offence of Man till the ends of Government be secured or that the Law fall not to the ground which it doth not whilst God standeth upon the satisfaction of Christ and the submission of the Sinner The right of passing by a wrong and the right of releasing a punishment are different things Because punishment is a common Interest
and is referred to the common good to preserve Order and for an Example to others Certainly Punishment doth not belong to the wronged party as such then every one would have a right to punish and so invade the Power of the Magistrate A private Person hath a right of seeking Restitution or Compensation for the wrong done to him unless higher reasons of Charity forbid him but not a Power to compel them to punishment unless satisfaction be given But the case is different here God punisheth non qua laesus sed qua Rector not as the Offended Party but as a Governour Now the Government of the World requires Gods Holyness should be demonstrated and his Laws vindicated and a brand put upon Sin 2. From the Gift which is the sanctifying Spirit which being the gift of his Love must needs be the fruit of his Peace and Reconciliation with us Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost Other things may be given us during his Anger for God sheweth himself placable in the whole course of his Providence Yea they may be given in Anger But the Regenerating Spirit is never given us during his Anger or in Anger Sanctifying Grace doth evidence his special Favour Look as the payment of the Ransom was testified by the visible pouring out the Spirit Acts 2. so is our particular Reconciliation by the gift of the Spirit to us 1. VSE is of Instruction 1. How we are to look upon God in our Prayers as the God of Peace reconciled to us by Jesus Christ. When we pray to him we look upon him as a God of Grace 1 Pet. 5.10 But the God of all Grace who hath called us c. This sheweth his propension and inclination to communicate his Grace freely to Unworthy Sinners we also pray to him as the God of Power Rom. 16.15 Now to him that is of power to establish you according to my Gospel But here we are directed to look upon him as the God of Peace as pacified in Christ which is a greater ground of confidence If a Socinian were to pray to him he could only use the plea of Benhadad to Ahab we have heard the Kings of Israel are merciful Kings So we have heard the God of Israel is a merciful God If the Papist would pray with confidence he thinketh he must appease God by himself by his poenal satisfactions and costly Offerings As Iacob would appease Esau by sending gifts to him Gen. 32.20 But the Penitent Believer is reconciled to God by Christ Rom. 5.1 2. Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ by whom also we have access by faith c. He cometh to God in his Name and no other Iohn 16.23 24. In that day ye shall ask me nothing verily verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you Hitherto you have asked nothing in my Name ask and you shall receive that your joy may be full He runneth to the Horns of the Altar accepteth of the Peace published in the Gospel devoteth himself to God and rests upon Christ's Mediatorial Sacrifice as sufficient Here is his hope and confidence 2. How careful we should be that no breach fall out between us and God least we stop grace at the Fountain head Continued Sanctification cometh from the God of Peace as well as the first Renovation of the Heart The giving the Spirit is a sign of Gods Love and the with-holding of the Spirit is a sign of his Anger and Displeasure the one is the greatest Mercy the other the greatest Misery In his Internal Government the one is the highest Reward the other the greatest punishment As a Reward it is spoken of Prov. 1.23 Turn you at my reproof Behold I will pour my spirit upon you I will make known my words unto you As a punishment Psalm 51.10 11 12. Create in me a clean heart O God! and renew a right spirit within me Cast me not away from thy presence and take not thy holy spirit from me Restore unto me the joy of thy salvation and uphold me with thy free spirit The one is to be sought Luke 11.13 How much more will your heavenly Father give the holy spirit to them that ask him the other to be deprecated Take not thy holy spirit from me Psalm 51.11 Therefore take heed the Spirit be not grieved but obeyed 3. What ground of thankfulness to Christ. 1. That he hath made our peace with God at so dear a rate All your Repentings if you had wept out your Eyes for Sin would not have made your peace with God nor have satisfied his Justice nor procured Pardon and Life for you Now God is appeased Christ having slain the enmity by his cross Eph. 2.16 2. That the New Covenant is procured wherein Pardon and Salvation is offered to you as sealed by the Blood of Christ who hath payed our Debts Luke 22.20 This cup is the New Testament in my blood which is shed for you There had been else no place for your Repentance Faith Prayer or Hopes 3. That such free and easie conditions of Mercy with Power to performe them are propounded in the Gospel Lord Thou wilt ordain peace for us for thou also hast wrought all our works in us Isa. 26.12 4. That he should call us and have such favourable thoughts to us who for a long time were dead in Sin and in Hostility against him Rom. 5.10 For if when we were enemies we were reconciled to God by the death of his Son Much more being reconciled we shall be saved by his life A SERMON Preached on a DAY of Publick Thanksgiving II. CHRONICLES xxxii 25 But Hezekiah rendred not according to the benefit done unto him for his heart was lifted up therefore wrath was upon him and upon Iudah and Ierusalem THAT I may not detain you in a Preface let me tell you the Words hold forth 1. A Sin But Hezekiah rendred not according to the benefit done unto him 2. The Proof and Argument of it for his heart was lifted up 3. The sad Effects and Punishment of it both as to his own Person and the People under his Government Let me Explain these Branches and then come to observe something in order to the work of the day I know Christians you look not for things luscious but savoury 1. In the Sin there was a benefit done unto him and Hezekiah's fault is that he rendred not accordingly The Benefit done him implyeth a Complication of Mercies not only his Miraculous Recovery out of Sickness and Fifteen years added more to his Life but also the destruction of his Enemies the Assyrians Mercies which fell out near about the same time though I dare not say with the Iewish Writers that three dayes before the slaughter of the Assyrians this Sickness and Recovery fell out yet certainly they were near together as appeareth
godliness The whole Gospel is called Titus 1.1 The truth which is after godliness and 1 Tim. 6.3 A Doctrine which is according to godliness Because it delivereth the exact and most perfect way of serving God The Lord Jesus was desirous that this Doctrine should take place in the World therefore he himself was pleased to assume our Nature to preach it to us So for his Precepts they all prescribe an universal adherance to God and dependance on him that we may not be carryed away by the false Offers and Delights of Sin but may live in perfect Obedience to God and Justice and Charity to Men. Besides the word discovereth all the cheats and fallacies we put upon our selves to keep us from all impure mixtures of worldly and carnal aims it discovers the crafty pretences and the most insinuating and cunning contrivances to disguise and hide Sin Heb. 4.12 For the word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and the intents of the heart In short the whole aim of it is That we may please God and be beloved by him Iohn 14.21 He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The Promises call for the greatest purity and cleanness of Heart and Life 2 Cor. 7.1 Having therefore these promises let us cleanse our selves from all filthiness both of flesh and spirit perfecting holyness in the fear of God So the Threatnings Why doth Christ tell us of Torments without end and ease of a Pit without a bottom of a Fire that shall never be quenched but to make Sin more odious and hateful to us Surely not to terrifie us but to sanctifie us for his Government is rather by Love than by Fear Now whosoever wistly considereth the Christian Religion he will soon discerne that it was framed and set afoot by one that loved Righteousness and hated Iniquity 2. His Priestly Office consists in his Oblation and Intercession As the High Priest under the Law did both offer Sacrifice and intercede for the People Now what was the intent of Christs Sacrifice but to put away Sin Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself That is not only to destroy the Guilt but the Power of it There are Three things in the Death and Sufferings of Christ to make us hate Iniquity and so by consequence to love Righteousness First By way of Representation Secondly By way of Impetration Thirdly By way of Obligation 1. By way of Representation His bitter Sufferings are an instance of Gods great Wrath against Sin and Sinners For if Christ must thus be handled rather than Sin shall go unpunished it warneth us to be very cautious how we meddle with the forbidden fruit When we remember his bitter Agonies his accursed shameful Death we should cry out Oh odious Sin This is the meaning of that expression Rom. 8.3 And for sin he condemned sin in the flesh That is by a Sin-Offering or the Sacrifices of Christ he hath condemned Sin he hath left a brand or mark of his Displeasure against Sin which should induce us to be very cautious and watchful against it For if these things be done in the green Tree what shall be done in the dry 2. By way of Impetration and Purchase Christ came not only to expiate the guilt of it but to get it out of our Hearts As he pacified the Wrath of God so he purchased the Spirit in which Sense our old man is said to be crucified with him Rom. 6.6 Namely As Grace was obtained whereby it might be crucified Now we are sluggish and cowardly if we tamely yield to our Lusts and pretend want of Power when it is want of Will to cast them off 3. By way of Obligation by this great instance of his Love to induce us to kill our Love to Sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes we are healed Since he hath borne the weight of our Sins and endured the Wrath due to them in his own Person if we have any esteem of Christs Love certainly we would not spare our most beloved Lusts nor be still alive to Sin and dead to Righteousness nor wittingly and allowedly do the least thing that is offensive to him Ezra 9.14 Should we again break thy commandments and join in affinity with the people of these abominations wouldest thou not be angry with us till thou hadst câ—nsumed us so that there should be no remnant nor escaping 3. The next is a King He is one whose Heart was so set upon the Love of Righteousness and the Hatred of all Iniquity that he would come as a Prophet himself to teach the sinful lost World how to become Holy again And as a Priest to dye for the guilty World to reconcile them to God surely he was fit also to Rule and Governe the World There are two parts of Government Laws and Actual Administration His Laws are all good and equal the same with his Doctrine As he giveth notice of these things as a Prophet so he giveth charge about them as a King Of his Laws we need not further speak but the Administration is under our Consideration Now in the Righteous ordering the Affairs of his Kingdom he sheweth himself to be one that loveth Righteousness and hateth Iniquity As the Laws are good and equal so the Administration is right and just The Administration of this Kingdom is two-fold Internal and External 1. Internal Christ is set over the Church of God as a Glorious Head and Chief who is to recover a lost People unto God His Internal Administration is either effective or remunerative 1. Effective by his preventing Grace as he changeth our Hearts bringeth us into his Kingdom worketh Faith in us and maketh us willing Subjects to him Conversion is one of his Kingly Acts wrought in us by the efficacy of his preventing Grace otherwise we cannot enter into his Kingdom Matth. 18.3 Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son Till he subdue the Power of Sin and Sathan in our Hearts we shall still groan under that Tyranny Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. Remunerative By the Rewards of Godliness here and hereafter Here Rom. 14.17 For the kingdom of God is not meat and drink but righteousness and peace and joy in
Life and Affection that he hath required Their Actions are superficial shadows of good things they draw nigh to him with their Lips when their Hearts are far from him Matth. 15.8 This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me Their Duties to Men are but shadows of good Actions not flowing from a hearty Love and a good Conscience but from Interest or Natural Temper 3. There is a defect in the end they do not regard Gods Glory Col. 3.17 Whatsoever you do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye do do all to the glory of God The most commendable Actions of Carnal Men have either a Natural aim as self-preservation So in their Worship Hosea 7.14 They have not cryed unto me with their heart when they howled upon their beds They howl upon their Bed for Corn and Wine or Self-quiet and Ease so in their Duties to Men more for wrath than conscience-sake Rom. 12 5. Or for Vain-Glory To be seen of men Matth. 6.1 Or a legal aim when most Devout to quiet Conscience or to satisfie God for their Sins by their Duties Micah 6.6 7. Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousand of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul Usually the Sacrifice of the Wicked is brought with an evil mind Prov. 21.27 To buy our Indulgence in some Sins by avoiding others or by performing some Duties to pay for their neglect of others which are more weighty Duties are performed as a Sin-Offering not as a Thank-Offering to pacifie God not to glorifie him There is no delight in God or Obedience In short all is as Flowers strowed upon a Dunghil 2. The Solifidians That cry up an empty Faith without Obedience and Holiness These are to be dealt with as well as the other 1. The end of all Religion is Practice Christianity was not brought into the World that we might talk of great things but do great things for God All the Misteries of our most Holy Faith are Misteries of Godliness and if it be not so the Word of God is come to us in Word only and not in Power and we are Christians of the Letter not of the Spirit The Law of Grace was never intended to try the Acuteness of Mens Wits who could reason most profoundly of these Glorious Things nor the firmness of their Memories who could best carry in mind these Holy Truths nor the readiness of their Invention who could most plausibly discourse about them but the willingness of their Obedience who would most intirely practice them Iohn 14.21 He that hath my commandments and keepeth them he it is that loveth me The practical Christian hath the truest sense of his Religion 2. The end of our Redemption is Obedience Christ hath Ends of his own as well as those which more immediately concerne our benefit Rev. 5.9 Thou wast slain and hast redeemed us to God by thy blood Sin had made us unserviceable to God and the end of Christ's Death was to put us in joynt again and to bring us into a course of Service and Obedience unto our Creator Rom. 14.9 For to this end Christ both dyed and rose and revived that he might be Lord both of dead and living He came to redeem us not only from Wrath but from Sin not only to abolish Guilt but to establish Holiness Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 3. It is the end of his Renewing Grace He hath altered the constitution of our Hearts that we may live unto God 2 Cor. 5.17 Therefore if any man be in Christ he is a new creature old things are passed away behold all things are become new We are renewed in Heart that we might walk in all newness of Conversation 4. It is the end of our Faith and Hope Faith and Hopes are but Means subservient to Love which is the Grace by which we are inclined to perform our Duty to God and Man And therefore the strength of our Faith is to be judged by the readiness of our Obedience Gal. 5.6 For in Christ Iesus neither circumcision availeth any thing nor uncircumcision but faith which worketh by love That carryeth away the prize of Justification It is the love of God stirred up in us by Faith which maketh us watchful against Sin and careful to please him in all things VSE II. To press us all if we would be Compleat Christians to take all the three parts 1. Let us be sound in the Faith 2. Let us keep up Hope 3. Let us be thorough and exact in Obedience 1. Let us be sound in the Faith believing all things that are contained in the Word of God not contenting our selves with a light credulity or common Tradition but have a Faith of the Spirits working Your Love to God dependeth upon the Principles laid down in the Gospel which discover to you his Love in the Redeemer and the provision made for your Souls therefore you are to build up your selves in your most holy faith that you may keep your selves in the love of God Iude 20.21 2. Let not Hope be left out as unnecessary Grace This is not a cursory and slight but a desirous expectation so as not to be weakned by the Lusts of the Flesh 1 Pet. 1.13 Wherefore gird up the loins of your minds be ye sober and hope to the end for the grace that is to be brought unto you at the revelation of Iesus Christ. When Christ cometh all your Labours and Self-Denyal shall be recompensed Rom. 8.24 25. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for but if we hope for that we see not then do we with patience wait for it 3. Be sound and thorough and exact in Obedience Many hold sound Doctrine and have some lazy expectation of Eternal Life but they are defective in the third branch they are not careful to keep a good Conscience and do their Duty in all things to God and Man Here I shall press you to two things 1. Let Conscience be your Guide 2. Exercise your selves in this that Conscience may be a good Guide to you First Let Conscience be your Guide I shall press you hereunto by two Considerations 1. From the Nature of Conscience It is not only a Monitor but a Judge as a Monitor it warns us of our Duty as a Judge it censures our neglects of it Science is one
do well and Sin it self forbid Sin that it may not disgrace them in the World and bring some hurt and inconvenience on them Conscience doth not guide them herein but Hypocrisie or Sin sets them a work 2. Evil as Lots incest with his Daughters Gen. 19.33 34. He perceived not when they lay down or when they arose Conscience was laid asleep it did not stir and chasten or rebuke him So when the people of Ephesus came together Acts 19.32 The most part knew not wherefore they were come together they were in a hurry tumult and sudden passion These consult not with Conscience in their Actions and the evil they do is not against Conscience yet evil it is and doth not exempt from Punishment for a Man is bound not to act rashly but according to the dictate of Conscience 2. A Man may act out of Conscience or according to Conscience and so he may act either good or evil 1. Good either lawful because it is permitted or necessary because it is commanded in the one Conscience is sensible that he may in the other that he ought to do so This he doth not out of Terrour but the sweet force of Love and willing Obedience unto God for Fear and Conscience are opposed Rom. 13.5 Wherefore ye must be faithful not only for wrath but also for conscience sake but he doth it in Obedience to God Psalm 27.8 When thou saidst seek ye my face my heart said unto thee thy face Lord will I seek I acknowledge thy power over me 2. Evil. So Paul out of Conscience persecuted Christ for his erring Conscience told him that the Precepts and Ceremonies of the Law of Moses were all of Eternal Obligation and necessary to a Mans Justification towards God and therefore that Christ abolishing the Ceremonies was an Enemy to Moses Acts 26.9 I verily thought with my self that I ought to do many things contrary to the name of Iesus of Nazareth Error of Conscience dictated it to him But did Paul do well or ill herein As to the manner of the Action it was well for he did it with a good Mind and according to his Conscience thus far Paul sinned not But as to the matter of the Action he did wickedly that he followed the dictates of a misguided Conscience and did not subject his Conscience to that higher Revelation of God which is in Scripture but to the Tradition of the Elders So many Persecutors do evil and do not think they do evil but do God good Service Iohn 16.2 They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doth God service and this through Ignorance and blind Zeal This Erring-Conscience is their bane it may urge them to do evil but it cannot oblige them to do evil for they are bound to know better and according to the means of their Conviction so is the greatness of their Sin 3. A Man may act against Conscience 1. So he may do good As a Papist communicating with the Reformed Churches in the Word and Prayer and Sacraments he doth that which is good but he doth it against his Conscience because he thinks it is not lawful to have Communion with Hereticks To this Head belongeth those things that we do with scruple of Conscience fearing the things which we do are not right So many times we do things which are lawful yet fearing they are unlawful we do them not without some scruple and terror of Conscience as for instance a self-condemning Sinner coming to the Lords Supper yet because he hath not a clear sense of the love of God his Conscience troubleth him and he is afraid he eateth and drinketh unworthily The Apostle saith Rom. 14.22 23. Happy is he that condemneth not himself in that thing which he alloweth And he that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sin that is to the Party that doth it though it be good in it self Therefore we must endeavour that whatever we do we may be assured out of the Word of God that it is lawful Rom. 14.5 Let every one be fully perswaded in his own mind 2. So he may do evil When a Man doth good against his Conscience it is evil but when he doth evil against his Conscience it is a double evil because he doth not only transgress the Rule that should guide him but affronts the Judge which God hath set over him in his own bosom and kicketh against the pricks the urgings of his own Conscience Iames 4.17 Therefore to him that knoweth to do good and doth it not to him it is sin But especially it is a greater Sin when not only by Light Natural but by the checks and motions of the Spirit he understandeth the evil which he doth or the necessary good which he omitteth for this is to resist the Holy Ghost Acts 7.51 Ye stiff-necked and uncircumcised in heart and ears ye do alwayes resist the holy Ghost Especially when he wilfully and blasphemously rejects that sufficient Evidence that is given him of the wayes of God and hath done despight unto the spirit of grace Heb. 10.29 For that is the sin unto death 1 Iohn 5.19 In short we should be careful we sin not against Conscience for it is our best Friend or our worst Enemy It is Gods Deputy and to resist the Officer is to resist the Prince or Magistrate Therefore do nothing without Conscience do nothing against Conscience but do all things with Conscience rightly informed by the Word of God Secondly Exercise your selves in this that Conscience may perform its Office and be a good Guide unto you There are two Offices of Conscience to direct and to censure to judge rightly de jure what you ought to do and to judge rightly de facto what you have done or what you are that you may neither have a blind and erring nor a sleepy Conscience 1. That you may not have an erring Conscience or a blind one you must consult with your Rule Rom. 12.2 That ye may prove what is that good and acceptable and perfect will of God Ephes. 5.17 Wherefore be not unwise but understanding what the will of the Lord is with a mind fully resolved to do his will Iohn 7.17 If any man do his will he shall know of the doctrine whether it be of God or whether I speak of my self This Rule is the Word of God Psalm 119.105 Thy word is a lamp unto my feet and a light unto my path Beg the light of the Spirit verse 133. Order my steps in thy word and let not any iniquity have dominion over me And be not rebellious against this Light for our Sins and Lusts blind the Mind and a naughty Heart defileth the Conscience so that it groweth loose and indulgent and from a Judge it becometh an Advocate excusing the partialities of our Obedience to God and our injuries to Men. Therefore
awe we cannot imagine that any would provoke these Serpents to sting him that he might be healed So say I as the Apostle 1 Iohn 2.1 These things I write unto you that ye sin not And if any man sin we have an advocate with the Father Iesus Christ the righteous For the present stings of Conscience is one of Gods Rods over us but when we fall there is forgiveness by Jesus Christ. As Peter of Alexandria destroyd the Idols but only left one for a Monument 3. The Nature of Faith which is a looking to Christ. It is usually said that Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eye of the soul certain it is that the Act of Faith is often expressed by seeing or looking and Faith its self by an Eye as Zach. 12.10 They shall look upon me whom they have pierced So Isa. 17.7 At that day a man shall look to his maker and his eyes shall have respect to the holy one of Israel So Iohn 6.40 This is the will of him that sent me that every one which seeth the son and believeth on him may have everlasting life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Faith is described to be the substance of things hoped for and the evidence of things not seen Heb. 11.1 By Faith Moses saw him that was invisible Heb. 11.27 Heb. 12.2 Looking to Iesus So Faith its self is said to be the Eye of the Soul Eph. 1.18 That the eyes of your understandings being opened Gal. 3.1 Before whose eyes Iesus Christ hath been evidently set forth crucified among you The Mistery of Christ crucified was so evidently set forth as if he had been crucified before their Eyes So where the work of Faith is impeded and hindred it is said the God of this world hath blinded the minds of them which believe not 2 Cor. 4.4 That is hindred their Faith Therefore I shall here inquire 1. What sights are proper to Faith 2. What kind of looking Faith is 1. The Objects proper to Faith are Matters that lie out of the view of sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that cannot be seen by any other faculty or discerning power Some things are invisible in regard of their Nature and some things because of their distance from us because either they are past or to come Things invisible because of their Nature are all Spiritual things which are not obvious to the Eye of Sense Sense is only conversant about Bodily things which may be seen heard tasted or felt Reason can only see things in their Causes Things invisible by reason of their distance are either things past as the Creation of the World or the Sufferings of Christ or things to come as the Glory and Happiness of the other World Let us explain this by applying it to the matter in hand the Son of Man lifted up on the Cross. This was sometimes a matter of Sense namely at the time when Christ suffered and therefore then if a Man had seen him or looked upon him it had done him no good as it did not to those that wagged their heads at him and mocked him though it did to the Centurion who cryed out Matth. 27.54 Truly this was the Son of God But in another regard this is alwaies matter of Faith namely if we consider his Deity and Offices As the Son of God dying and healing wounded Consciences this is a thing invisible in its Nature Therefore the Souldiers that turned Subjects to him and Confessors of his Name even then when he is hanging dead on the Cross they that could see his God-head and confess it in its deepest Humiliation were Believers they saw Christ not with the Eye of Sense but of Faith Now go to the other things invisible viz. by reason of their distance because they are either to come or past Christ crucified was sometimes a thing to come The Fathers had need of clear Eyes who could see Salvation at such a distance and represented under such dark Figures and Shadows yet some had such an Eagle-Eye of Faith Your Father Abraham rejoyced to see my day and he saw it and was glad Iohn 8.56 and Heb. 11.13 All these dyed in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them To us now it is a thing past there needeth faith both to believe the History and the Mistery too When we believe the History so clearly as if we saw it Gal. 3.1 That is Faith And the Mistery 1 Cor. 2.2 For I determined to know nothing among you but Iesus Christ and him crucified and verse 4. My speech and my preaching was not with inticing words of mans wisdom but in demonstration of the spirit and of power This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this demonstration of the spirit is the ground of Faith when the Object is so represented that it maketh a powerful impression and so affected as if we had seen him with our Eyes Well then it is some Faith to believe the History to see it as a thing now done So Iohn 20.29 Blessed are they that have not seen and yet have believed But to believe the end and the use that was alwaies matter of Faith whether past present or to come And herein all Believers stand upon the same level Christ is not now lifted up upon the Cross but it is our Duty to lift him up that poor Sinners and wounded Consciences may look on him with an Eye of Faith Isa. 11.10 There shall be a root of Iesse which shall stand for an ensign of the people to it shall the Gentiles seek Isa. 49.22 Behold I will lift up my hand to the Gentiles and set up my standard to the people and they shall bring thy sons in their armes and thy daughters shall be carryed upon their shoulders Christ is lifted up in the Ministry of the Word as a sign of Salvation to draw people to him so to see him as to follow him and as to submit to him If David prayed God to open his eyes to see the wonders of his law Psalm 119.18 We may much more pray to God to open our Eyes to see Christ and own him in the Gospel and to see him crucified in the Symbols of Bread and Wine for our comfort 2. We have shewed you what is to be seen by Faith now what kind of sight Faith is Not a bare speculation but such as was the look of the Israelites on the Brazen Serpent serious applicative affectionate ingaging to Thankfulness and Obedience when they went away and were healed 1. Serious not a glance but a fixed Eye A stung Israelite would not cast a careless glance on the Sign of Salvation and Health neither should we upon Christ. Ponderous thoughts take hold of the Heart musing maketh the Fire to burn and a steady sight hath the greatest influence upon us 2. Applicative So Iob 5.27 Hear it and know thou it for thy good The Israelite came for the cure of
pricked in their heart 2. Desire Would not the stung Israelite desire a cure So must you Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled Saith the Church Lament 3.51 Mine eye affecteth my heart 3. Trust. You see nothing by the Eye of Sense but his Memorials which God hath instituted as helps of Faith yet to appearance as despicable and as unlikely to produce any great effect as a Figure of Brass to cure a raging wound But things under an Institution are under a Blessing 1 Cor. 1.21 It pleased God by the foolishness of preaching to save them that believe You may think a Crucifix a more lively representation no that is not under the blessing of an Institution as Bread broken and Wine poured forth is that is too much a matter of Sense and begetteth bare thoughts which stirreth up fond pity and gross and wrong thoughts this conveyeth a Blessing You are to behold not only a dying Man put to a cruel Death but the Son of God in his deep kxinanition not carnally to pity him but to see his Love and the Wrath of God and the desert of Sin that you may abhor it to see the great price paid for our Ransom the necessity of having the vertue of his Cross and finally our thankful subjection to God Behold him that you may bless and praise God for your Redeemer The Type had its effect and shall not Christ Oh labour to feel the comfortable effects of his Death 3. Beg of God the Spirit to open your Eyes Christ crucified is only seen in the Light and Evidence of the Spirit 1 Cor. 2.4 My speech and my preaching was not with the enticing words of mans wisdom but in demonstration of the spirit and of power The Eyes of our Minds are opened by the Spirit of Wisdom and Revelation for our Light is but darkness 4. See him so as to expect not only Comfort but Healing Isa. 53.5 With his stripes we are healed That Heart is to be suspected that looks to Comfort more than Duty Look to him that you may live by him Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me Look to him that you may be like him 2 Cor. 3.18 For we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord. Look to him that you may loath Sin Ezek. 36.31 Then shall you remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations The First SERMON On I. Thessalonians v. 16 Rejoyce evermore THE words are brief and short and therefore they may be easily carried away They are independant on the Context and therefore will need no long deduction They press you not to a painful but pleasant Duty therefore you should be readily induced to practice it But yet when we look more intrinsecally into the Nature of it it is not so easie as we first imagined every one cannot receive this saying it is hard to keep the Heart in such an exact frame as to rejoyce evermore pray without ceasing and in every thing to give thanks as Christ saith in another case He that is able to receive it let him receive it Matth. 19.12 But what if we prove it to be a Duty incumbent on all Christians and that at all times The Text seemeth to enforce it rejoyce evermore In which words take notice of two things 1. The Duty to which we are exhorted rejoyce 2. The constancy and perpetuity of it in the word evermore Delight and Pleasure are greedily sought after in Christianity it is not only part of our Wages but much of our very Work Doctrine That Gods Children should make conscience of rejoycing in God at all times and under all conditions Here is a Precept for it not only a liberty given but a Command If you look upon the Words as a License or Liberty given you may conceive of them according to the Apostles Speech of Marriage 1 Cor. 7.39 She is at liberty to be married to whom she will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord. But it is not only a liberty given but a command for he addeth verse 18. This is the will of God in Christ Iesus concerning you The will of God is the Supream Reason of all Duties and the Will of God in Christ Iesus falleth upon the Conscience with a double force the Law of the Mediator binding us to delight in God as well as the Primitive Duty which we owe to God as the Creator And that this Clause respects all the Three Duties is evident to any considering Mind In the opening of this Duty I shall shew you 1. What Rejoycing the Apostle intendeth 2. How this must be constant and perpetual 3. The many Reasons which do inforce this Duty upon us I. What Rejoycing the Apostle speaketh of There is a double Rejoycing A Carnal Rejoycing and a Spiritual Rejoycing 1. The Carnal Rejoycing is in the World and the good things of this World apart from God Luke 12.19 Soul thou hast much goods laid up for many years take thine ease eat drink and be merry 2. The Spiritual rejoycing is in God Phil. 3.1 Finally my Brethren rejoyce in the Lord Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce These two sorts of rejoycing must be carefully distinguished for they differ in their Causes to the one we are prompted by carnal Nature which taketh up with present things and the other is excited in us by the Spirit of God therefore often called joy in the Holy Ghost The one is called the joy of Sense the other the joy of Faith the joy of Faith is in God the joy of Sense in the Creature the joy of Faith is most in future things the joy of Sense in present things the joy of Faith is in the good of the Soul the joy of Sense in the good of the Body or the provisions of the Flesh the joy of Faith is built on the Covenant and the Promises of God Psalm 119.111 Thy testimonies have I taken as an heritage for ever they are the rejoycing of my heart The joy of Sense on the Blessings that flow in the Channel of Common and General Providence Now the first sort of rejoycing the Apostle would not press us unto Nature there needeth a Bridle rather than a Spur but to the latter in delight in God and in all things that come from God and lead to him This delighting our selves in God must be the thing which must be further explained 1. God himself as God is a lovely Nature and the Object of our Delight for he is good even before and
We are never prepared till our State be altered Heart altered and Life altered 1. Our State must be altered For naturally we are Children of Wrath condemned by the Sentence of the Law and under the Curse and doth it become condemned Men to rejoyce and go to their execution dancing No you must take hold of another Covenant the hope that is set before you and then you provide matter of joy yea of strong consolation Heb. 6.18 By taking Sanctuary at the Lords Grace the Heirs of Promise have strong Consolation When the Eunuch was solemnly admitted into Gods Covenant by Baptisme He went on his way rejoycing Acts 8.39 By Repentance towards God and Faith in our Lord Jesus Christ we enter into the New Covenant and that is a State of Peace Life and Joy In the New Covenant God offers himself to be your Reconciled Father Christ your Saviour and the Holy Ghost your Sanctifier are you willing to consent to this And then Why should not you rejoyce in the Lord For you have enough in God 2. Our Heart must be altered For every Mans relish and complacency is according to the Temper and Constitution of his Soul Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit Know his complacency what it is that a Man is pleased with most and you know the Man An old corrupted Heart and Mind cannot delight it self in God 1 Cor. 2.14 But the natural man receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned But those that have a Divine Nature put into them cannot satisfie themselves in the World 2 Pet. 1.4 Ye may be partakers of the divine nature having escaped the corruption that is in the world through lust They can easily spare the pleasures of the flesh and leave these husks for Swine to feed on A change of Heart inferreth a change of Delights and Pleasures for the New Heart is nothing else but New Desires and Delights when you have a New Understanding and a New Heart then you will discern and relish Spiritual things 3. The Life must be altered For Holy walking and fruitfulness in Obedience raiseth the greatest Joy Iohn 15.10 11. If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love These things have I spoken unto you that my joy might remain in you and that your joy might be full Acts 9.31 Walking in the fear of the Lord and in the comfort of the holy Ghost The Godly Life is the only sweet Life 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we had our conversation in the world If you will but learn what it is to live in the Love of God and the belief and hope of Life Eternal and in Universal Obedience to the Laws of Christ you will soon see what it is to live in a State of Joy and Comfort If you fall into great and wounding Sins no wonder if your rejoycing in God be disturbed Surely a tender Heart cannot make light of Sin but it will cost them broken Bones and broken Hearts 2. Act it continually Partly for that the grounds of rejoycing are Everlasting an Eternal God an Unchangeable Covenant Jesus Christ the same yesterday and to day and for ever a Kingdom that cannot be shaken an Infinite and Eternal weight of Glory Now these things should ever be thought of by us that we may keep up our delight in the Lord. Partly because we need it continually to enliven our Duties to sweeten our Crosses and to wean us from our Carnal Vanities for otherwise our Duties will go off heavily our Crosses will swallow us up with too much sorrow or our Hearts will be apt to be insnared by sensual delights unless we remember that we are continually to rejoyce in God and Heavenly things Partly because this delight cannot be maintained in the Soul unless it be continually exercised by constant acting it we keep it and increase it till at length it cometh to be predominant in the Soul and able to controul our Affection to other things It is said of Iohn Baptists Hearers That they were willing to rejoyce in his light for a season Iohn 5.35 And of the stony ground Luke 8.13 That they received the word with joy and believed for a while but in time of temptation fall away Herod heard Iohn Baptist gladly for a while Mark 6.20 Gods offering Eternal Happiness in Christ may affect us for the present but this rejoycing faileth being over-mastered by the Appetites and Desires of the Flesh. Therefore to root it and increase it that it may be firm to the end it must be continually acted and exercised 3. Take heed you do not forfeit it or damp it by any great and wounding Sin As David speaketh Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Sin cloudeth the Face of God wasteth our Comfort and Joy Psalm 32.3 4. When I kept silence my bones waxed old through my roaring all the day long For day and night thy hand was heavy upon me my moisture is turned into the drought of summer Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption When the Comforter is offended he sheweth his dislike and withdraweth when we grosly omit any known Duty or commit any soul Sin he will shew himself displeased with it and withdraw his Gracious and Comfortable Presence Isa. 57.17 For the iniquity of his covetousness was I wroth and smote him I hid me and was wroth On such occasions he is wroth and smiteth he is wroth and hideth himself and then our Comfort and Delight in God ceaseth Therefore we should deal more dutifully with the Spirit neither grieving him by the omission or intermission of necessary Duties nor by the commission of any hardning Sin by some error of the concupicible or pursuing faculty or the irascible or eschewing faculty by Sins of the Tongue which most easily bewray corruption or by words which discover the temper of the Heart I observe that grieving the spirit Ephes. 4.30 is put in the middle between a disswasive from corrupt Communication verse 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying When Men endeavour to make themselves glad by carnal Discourse which argueth an Heart set for carnal delights and is contrary to rejoycing in the Lord Eph. 5.4 Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks and on the other side verse 31. Let all bitterness and wrath and anger and clamour and evil speaking be put away from
pardon all our wrongs surely they that are brought back from the Grave and fetched up from the Gates of Hell and from under a Sentence of Condemnation will be ingaged more to love God Psalm 130.4 But there is forgiveness with thee that thou shouldest be feared The Woman loved much who had much forgiven her Luke 7.47 3. It is most for the Comfort of the Creature that a stated certain course of Remedy should be appointed for our Peace which may leave the greatest Evidence upon our Consciences Now what is likely to do so much as this first and apparent change whereby we utterly renounce and bitterly bewail our former folly and solemnly give up our selves to God by Christ. Things are evident to the feeling which are serious advised difficult have a notable delight accompanying them all which concur here This is the most important Action of our Lives the setling of our Pardon and Eternal Interest a sense of Sin if deep and thorough will ever stick with us The Heart is heartily brought to this to submit to Gods appointed course Rom. 10.3 For they being ignorant of Gods righteousness and going about â—o establish their righteousness have not submitted to the righteousness of God And 't is rewarded with some notable tasts of Gods Love for he reviveth the hearts of his contrite ones Isa. 57.15 and restoreth comfort to his mourners verse 17. VSE Let us obey Christ and continually carry out the work of Repentance with more seriousness Sin is not hated enough nor God loved enough and therefore we have so small a tast of the Comforts of Christianity Groans unutterable make way for Joyes that are unspeakable Motives 1. The unquestionable necessity of the Duty should move us Christs Authority is absolute He telleth us I came to call sinners to repentance If he saith so Contradiction must be silent Haesitation satisfied all Cavils laid aside and we must address our selves to his work and never cease till we are past Repentance and that is only when we have no more sin in us which will never be till we die 2. The profit should move It is a Duty of great use By Repentance we are put into a capacity to serve and please God For New Creatures are set in joint again who were disordered by the fall Eph. 2.10 And Titus 3.5.2 Tim. 2.2 and by it we are put into a capacity to injoy God Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Sathan to God 3. Nothing can be excepted against this course 1. The plea of Unworthiness hath no place It is not the applying a Priviledge but the performance of a Duty we invite you to If we did directly call you to accept a Pardon you might question our Doctrine Perhaps you may think you are unworthy to be pardoned but God is worthy to be obeyed Christ calleth you to Repentance 2. You cannot object the greatness of your Sins Did Christ come from Heaven only to cure a cut finger and not a deadly wound He calleth Sinners and Sinners without exception Sinners of all sorts and sizes This thought often cometh into our mind That Christ is a Saviour but not of those who are faln into such hainous and enormous offences as we have done as if any Disease were beyond the skill of the Spiritual Physician as if he could cure a Cold or a slight Ague but not the Leprosie and the Plague All Sinners are called 3. The plea of weakness doth not lye against the Duty neither For he that calleth the things that are not as though they were Rom. 4.17 Lazarus come forth Iohn 11.47 Why doth he speak to a dead Man So to the Man with the withered hand Stretch forth thy hand Matth. 12.13 Do not say Lord This I cannot do No go forth in the strength of Christs Call He calleth not only by the Ministry of the Word but the inward operation of his Spirit Now for Means 1. Examine thine own Heart to find out thy particular sins Psalm 119.59 I thought on my wayes and turned my feet into thy testimonies Lam. 3.40 Search and try your wayes and turn to the Lord. Repentance usually beginneth with serious Soul searching otherwise we spend our indignation upon a Notion Particulars are most affecting Sin is the common Pack-Horse to bear every Mans burden but Sin must be particularly confessed forsaken and mortified that it may be pardoned 2. Labour to work thy Heart to Godly sorrow for them Lam. 3.20 My soul hath them still in remembrance and is humbled within me We should humble our selves greatly Iob 42.6 I repent and abhor my self in dust and ashes Matth. 11.21 Repented in dust and ashes This is spoken according to their National Customs Men most abased are most serious But our Repentance generally is not deep and serious enough so as will become offences and dishonours done to God by such weak Creatures as we are and so deeply ingaged to him There is not that self-loathing nor such a measure of Godly sorrow as may either make Christ sweet or Sin bitter to us If it affect the Heart so as Sin becometh hateful and there is a price and value put upon Gods Grace in Christ then it is right Oh therefore bemoan your selves to God as Ephraim did Ier. 31.18 3. Lay them open before God in humble Confession 1 Iohn 1.9 If we confeâ—s sins he is faithful and just to forgive us our sins Ier. 3.13 Only acknowledge thine iniquities that thou hast transgressed against the Lord thy God And set apart some special time to do it 4. Crave and sue earnestly for the pardon of them in Christs Name and for Christs sake Eph. 4.32 As God for Christs sake hath forgiven you 1 Iohn 2.12 I write unto you little children because your sins are forgiven you for his names sake All benefits must be asked in his Name much more this which is the great fruit of his Redemption God himself has taught us to pray for Pardon and to say Take away all iniquity Hos. 14.4 And take the Sacramental Pledges out of Gods hand for this end 5. There must be an unfeigned Purpose and Endeavour to forsake them Prov. 28.13 He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall have mercy Ezek. 3.11 As I live saith the Lord I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye for why will ye die O house of Israel Hosea 14.8 Ephraim shall say What have I to do any more with Idols Isa. 30.22 Ye shall defile also the covering of thy graven images of silver and the ornament of thy molten images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it Get thee hence A SERMON On PSALM viii 2 Out of the mouths of babes and sucklings hast thou ordained strength because of thine enemies that thou mightest
God It lyeth in three things 1. That God hath ordained strength 2. That this lyeth in their Mouth 3. That this strength is sufficient to still the Enemy and the Avenger 1. That there is strength in such weak Creatures Christ himself to outward appearance was a mean and despicable Person scorned scourged crucified yet made perfect through sufferings and crowned with Glory and Honour Heb. 2.9 10. But we see Iesus who was made a little lower than the angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man For it became him for whom are all things and by whom are all things in bringing many Sons to glory to make the captain of our salvation perfect through sufferings And he hath strength enough to remove the impediments of our Salvation and doth powerfully conquer and subdue all his and our Enemies Christians are in themselves weak Creatures but there is strength ordained for them to do and suffer all things that belong to their Duty or may befal them in the way of their Duty As Phil. 4.13 I can do all things through Christ that strengthneth me and when I am weak then am I strong 1 Cor. 12.10 And this strength is said to be ordained or founded because it standeth upon a good foundation the Everlasting Merit of the Son of God who came out from Gods Bosom to reduce and call us to the Dignity of his Servants The Angels those glorious Creatures when they fell by Pride were never restored but are become the Enemies of God and Mankind They usurped the Honour due to God and plunged Man into their Apostacy but God hath ordained strength to recover Man out of this thraldom and vindicate his own Glory that Mankind might not be wholly lost to him Col. 2.15 having spoiled principalitiâ—s and powers that is spoiled them of their prey on his Cross. And afterwards by the power of his Grace rescueth Man Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son 2. That this strength cometh out of the Mouth that is 't is not by the power of the long Sword or by visible force and might but by the breath of his mouth that is to say 1. By the word preached Therefore 't is said That he shall consume Anti-Christ by the breath of his Mouth 2 Thess. 2.8 And Revel 19.15 Out of his mouth goeth a sharp sword wherewith he should smite the nations And Isa. 11.4 He shall smite the earth with the rod of his mouth that is subdue and vanquish opposition by his wonderful word therefore the word is called the rod of his strength Psalm 110.2 2. By confessing his Name Rom. 10.9 10. If thou shalt confess with thy mouth the Lord Iesus and believe in thine heart that God raised him from the dead thou shalt be saved For with the heart man believeth unto righteousness and with the mouth confession is made to salvation And this is one means of Conviction especially when this Confession is accompanied with self-denyal Rev. 12.11 They overcame by the blood of the lamb and the word of their testimony not loving their lives to the death This bold Confession is the fruit both of the Word preached and the Spirit of Faith given to them 2 Cor. 4.13 And also of Christs actual assistance Luke 21.15 I will give you a mouth and wisdom which your adversaries shall not be able to gainsay Now that by such means the Kingdom of Sin Sathan and Antichrist should be ruined in the World this is and should be matter of Admiration and Praise 3. The effect To still the enemy and the avenger either by brideling their rage Psalm 76.10 Surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain Or silencing their Contradiction Acts 6.10 They were not able to resist the wisdom and spirit by which he spake Acts 8.13 Simon wondred beholding the signs and miracles that were done Or changing their Hearts as Pauls Acts 9.6 And making him to be Instrumental in changing others Acts 26.18 And determining Interests that the Church hath liberty and opportunity to worship God Acts 9.31 Then had the churches rest throughout all Iudea and Galilee and Samaria and were edifyed walking in the fear of the Lord and in the comforts of the holy Ghost Nay the Kingdom of Sathan and his Adherents plainly and apparently goeth to wrack The Devil that proud and rebellious Enemy of God and goodness is by this means subdued and brought down First Cast out of a great part of his Kingdom in Mens Hearts none but obdurate Sinners being left to him Iohn 12.31 32. Now is the judgment of this world now is the prince of this world cast out And I if I be lifted up from the earth will draw all men unto me That is the Kingdom of Sathan shall be destroyed and a great part of the World brought to believe in me And at last he shall be utterly confounded and destroyed 1 Cor. 15. from 24 to 27 verse He hath put all things under his feet All Enemies not one excepted but shall be subdued to Christ. Doctrine That victory over Sathan in our Nature is matter of great praise and thankfulness to God That the same Nature that was lately foiled should yet be victorious 1. I take this for granted that Sathan is the Enemy and Avenger for the Text speaks of an Enemy and an Enemy out of choice for so the Devil is said to be Matth. 13.39 The enemy that soweth them is the devil He is an Enemy to God and Man To God as he affected and usurped Divine Honour and for his Pride was cast out of Heaven into the Torments of Hell Falling by Pride is therefore called the Condemnation of the Devil 1 Tim. 3.6 So Iames 3.15 Sensual earthly devilish The glorious Condition in which he was created tempted him to aspire higher than he was and all Ambition is devilish wisdom called so from his Sin Also he is an Enemy to Mankind because by his temptation came our Fall and Misery and therefore he is said to be a Murtherer from the beginning A malicious proud and bloody Murtherer of Soul and Body and still he seeketh our destruction 1 Pet. 5.8 The Devil like a roaring lyon goeth about seeking whom he may devour In the Text he is not only called the Enemy and the Avenger but thine Enemies The word thine sheweth that he is an Enemy to God and all goodness and all good Men who belong to God And the plural expression enemies noteth either the multitude of Evil Spirits who are with Sathan and are set to ruine Mankind or those their Confederate Party in the World who are also many and usually great and powerful For the conflict is not only between the Chiefs but also the Instruments on either side between Sathan on the one side the Head and
proper to the Mediatory Dispensation His Kingdom is to be a Spiritual Kingdom therefore his Means are suited his Spirit his Word his Providence 1. His sweet but powerful Spirit convincing Men of the Truth of his Religion And what can stand before the All-conquering force of it Iohn 16.8 9 10 11. And when he is come he shall reprove the world of sin and of righteousness and of judgment Of sin because they believe not on me Of righteousness because I go to my Father and ye see me no more Of judgment because the prince of this world is judged He shall demonstrate to the World that Christ was the Messiah and therefore they are guilty of great sins who will not believe on him that he was a Righteous and Innocent Person and no Seducer Because he rose from the dead and went to the Father That he was an exalted Prince above Sathan or whatever was looked upon as Divine Powers because he converted most parts of the Habitable World and brought home Sinners from their Idolatries to Repentance and change of Life 2. His Word which is called the Rod of his strength Psalm 110.2 and the power of God to salvation Rom. 1.16 These Weapons are not Carnal but Mighty through God The World cannot resist its convincing Power 2 Cor. 10.4 For the weapons of our warfare are not carnal but mighty through God to the pulling down strong holds Those that feel it not fear it Iohn 3.20 Every one that doth evil hateth the light neither cometh to the light least his deeds should be reproved 3. His Providence All Judgment is put into his hands Iohn 5.22 All Events that fall out in the World they are not left to an uncertain contingency but under the Government of a Supream Providence which is in Christs hands 2. In the External Management of the Mediatorial Kingdom there are many vicissitudes and changes of the outward Condition of the Church The Harmony of Providence requireth it for the punishment of the Unthankful for the Tryal of the Sincere for the Reward of the Faithful and Destruction of the Ungodly Sometimes God doth notably defeat Sathan and his Instruments and the Devils Kingdom visibly goeth to wrack as at the first promulgation of the Gospel though the whole World lay in wickedness and Sathan every where had his Temples wherein he was worshipped his Oracles resorted to with great Reverence he ate the Fat of their Sacrifices drank the Wine of their Drink-Offerings yea often the Blood of their Sons and Daughters was offered to him yet all his strong holds were demolished the Idols whom their Fathers prayed to in their Adversity and Distresses and blest in their Prosperity are in a suddain set nought 3. Why this is great matter of praise and thankful acknowledgment 1. Because this is the great instance of the favour God hath put upon Man his dignifying of them above other Creatures that he would not wholly desert us in our faln Estate when the Devil had overthrown us by sin that the Son of God must come from Heaven to deliver us from the Bondage Sathan had led us into In our Redemption Titus 3.4 After that the kindness and love of God our Saviour towards man appeared Surely this is a great Mistery 1 Tim. 3.16 Christ made Man dyed for Men rose again carried our Nature into Heaven reigneth there over all his Enemies as God incarnate what will raise your hearts in thanksgiving if these things do not They are plain points they need no descants more than a Diamond doth painting 2. The many benefits that result to us thereby 1. A Capacity to serve and please God the most considerable part of the Creation had been else out of joynt God was robbed of the Use and Service of Mankind Luke 1.74 75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life We were in our Natural Estate governed and ruled by Sathan Eph. 2.3 4. easily taken Captive by him working upon the desires of our flesh 2 Tim. 2.26 we had no remorse for it nor desire to change our Condition Luke 11 21 22. All was in a sinful quiet and peace as when Wind and Tyde go together but now this carnal security is disturbed we are recovered and changed and made meet to serve and please God 2. A right to the Priviledges of the New Covenant which are Pardon and Life Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God that they may receive forgiveness of sins and inheritance among them which are sanctified And Col. 1.12 13 14. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son in whom we have redemption through his blood even the forgiveness of sins 3. The Honour that redoundeth to God thereby By weak and despised Means God brings about the Ends of his Glory the Party delivered was faln Man who gave up at first Assault the Deliverer is Christ found in fashion as another Man 1 Cor. 1.25 The weakness of God is stronger than men That which in Mans Opinion hath least Wisdom Strength and Vertue in it that doth all By Man and Man crucified VSE If it be so great a Mercy see that you be partakers of it see that Sathans Power be destroyed as to your Souls Christ doth not only enter upon the World by Conquest but hath much to do with every individual Person before he can settle his Kingdom in their hearts There is a Combat between Christ and Sathan for the rescue of every Sinner and we are not easily brought to change Masters 'T is long e're we awaken 2 Tim. 2.26 That they may recover themselves out of the snare of the Devil And after we are awakened e're we consent to part with our beloved Lusts. Now yield to him suffer him to save you You look to the outward Interest of Christ in the World and you do well but 't is easier to bring Men to own the True Religion than to bring them under the power of it The Victory we are concerned in is the taming our own flesh and overcoming the Corruptions and Carnal Inclinations or to set up Christs Government in the Heart where once Sathan ruled The Kingdom of Christ within us is most comfortable to us Luke 17.20 21. If once you are Christs you will most really be for his Interest in the World and there is an Enmity put into you Gen. 3.15 I will put enmity between the two seeds 2. If it be so great a Mercy then do not loose it but use the Means appointed for your safety 1. By Baptisme you are ingaged for you are listed under Christs Banner we
and value of the blessings asked All such as pray aright must have an high estimation of what they seek For if we do not set a value upon it we shall neither seek it earnestly nor will God care to give it us for he will not thrust spiritual comforts upon them that despise them Paul was so earnest to have Christ and his benefits because he counted all things but dung and dross that he might win Christ and be found in him c. Phil. 3.7 8 9. David prized communion with God therefore sought it so earnestly Psal. 27.4 One thing have I desired of the Lord that will I seek after that I might dwell in the House of the Lord all the days of my Life Temporal things are usually over-prized therefore these things are dispensed with a looser providence without prayer and many times to those that never pray and to the godly by way of overplus to direct us to value Spiritual blessings and to seek them in the first place Mat. 6.33 Seek first the Kingdom of God and the Righteousness thereof and all these things shall be added to you First in our Prayers as well as first in our Endeavours 3 Desire That must urge us to ask and doth both open our mouths wide and put Life and Vehemency into our requests and supplications There is a good rule that will be of general use to us Desire nothing in your hearts but what you can Pray for and Pray for nothing but what you desire The former part checketh both worldly and fleshly lusts Have I or can I have so little reverence for the Godhead as apparently to ask meat for my lusts so much by the year such dishes at my table so much in Lands and Honours But the latter checks Formality and Deadness in Prayer Desire must go before and all along with the request and the heart must be the fountain of the words otherwise it is but a vain babling Much speaking is not praying Words are but the body Desires are the soul of Prayer as the body without the soul is dead so are words without a spirit of desire Therefore we should be more careful of afâ—ections than words Eccles. 5.1 2. Be not hasâ—y to utter any thing before God c. The prayer must be framed in such words as we can but our chief business is to awaken and call in our affections from wandring after worldly things or to set our hearts to seek the Lord. The Spirits help in Prayer is not seen in the flow of words but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Groanings that cannot be uttered Rom. 8.26 Holy ardours and groans to God and desires of his help A Prayer without Life and Affection is Thuribulum sine prunis A Censer without Fire 4. Prayer must not only come from the present desires but from the habitual inclination of the mind and heart towards God and heavenly things which is the great effect of healing and sanctifying grace Psal. 119.36 Incline my heart unto thy Testimonies and not to Covetousness This is the radical inclination of grace to be carried out to God and all things that belong to God as they more or less lead to Him more than to Honours Pleasures Profits As Prayer is not a Lip-labour so it is not a Work of the mere Human Spirit or a Fruit of Memory and Invention but an Exercise of Grace A man may exercise his natural faculties in Prayer when he doth not exercise the graces of the Spirit in Prayer Grace is given as the remote preparation to Prayer Zech. 12.10 I will pour upon the house of David and upon the Inhabitants of Jerusalem the Spirit of grace and supplication and they shall look on him whom they have pierced c. We oftner pray from our Memories than our Consciences and from our Consciences than our Affections and from our Affections as presently stirred but soon checked and controlled than from a Fixed bent and Inclination of Heart towards Heavenly things A man may have Wit and Memory to Pray when he hath not a Conscience of Praying He may have an inlightened Conscience when not a renewed Heart which may put us upon asking what we ought rather than what we really desire as Augustine speaketh of interlining his prayers with an At noli modo timebam enim ne me exaudiret Deus not yet Lord and I feared lest the Lord should hear me Or from a present affection stirring when yet there is not a rooted inclination Ioh. 6.34 Evermore give us of this Bread compared with v. 66. Many of his Disciples went back and walked no more with him Many desire pardon desire the spirit but these desires are controlled by other desires soon put out of the humour and carried off by other things 2. We are incouraged in Prayer and so we find it in our hearts to Pray by several things 1. Gods merciful Nature 2 Sam. 7.21 According to thine own heart hast thou done all these great things Ex mero motu God fetcheth not his reasons from without but from his own bowels His own self inclination to do good doth sufficiently provoke him to it Now God is the same to others that he was to David His readiness to hear and to forgive doth incourage poor creatures to come to him The full breast desireth to be sucked as much as the hungry child to suck Psal. 65.2 O thou that hearest Prayer unto thee shall all flesh come God is ready to give audience and doth wait for the coming of the humble supplicant that mercy may be obtained in his own way 2. His great love shewed to the World in Christ Ephes. 3.12 In whom we have boldness and access with confidence Heb. 10.19 Having boldness to enter into the Holiest by the blood of Iesus God out of Christ is inaccessible but in Christ propitious Now in the days of the Gospel God doth not keep state as in the Jewish times Numb 1.53 The Levites shall pitch round about the Tabernacle of Testimony that there be no wrath against the Congregation of the Children of Israel Numb 4.15 The Sons of Kohath shall not touch any holy thing lest they die and vers 20. They shall not go in to see when the holy things are covered lest they die The way to the Sanctuary being not yet open The People murmur at it Numb 17.12 13. The Children of Israel spake 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 It was a grievous thing to them But now the Throne of grace is always open God keepeth not Terms or special days of Audience God in Christ is near to us and we are near unto God in and by him which much increaseth our Love and Confidence and giveth us more familiar thoughts of God who seemed before to be at an unaccessible distance He hath taken the humane nature into himself This should
a memorial of his Death and Passion 1. Reasons why we should now express our Love 2. How we should exercise love in this duty 1. Why. 1. Because his death flowed from his love Gal. 2.20 Who loved me and gave himself for me Eph. 5.2 Walk in love as Christ also hath loved us and hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour Rev. 1.5 Unto him that loved us and washed us from our Sins in his own Blood And therefore we never felt the principal effect of this duty unless we find this love inkindled in us we do not observe it as we ought 2. Because his intent is to convey and apply his love to us It is applied outwardly by the Word and Sacraments inwardly by his Spirit Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us And the Bread that I will give is my flesh which I will give for the Life of the World John 6.51 It is given in pretium in pabulum for price and for food His Blood which was shed for our Redemption now is poured out for our refection to chear our Souls that eating his Flesh and drinking his Blood we may become one Spirit and he may live in us and we in him and that nothing may separate us from his love All the dainties here set before us taste and savour of nothing but love Our Meat is seasoned with love and our drink is squeezed into our Cup out of the Wine-press of Love And God intendeth union Cant. 2.4 He brought me to the banqueting House and his Banner over me was Love Christ conducteth his Spouse in state to the solemn participation of his benefits and receiveth her with a Banner or Canopy This Banner is displayed in the Gospel the whole doctrine of which is to shew us the love of our Saviour towards mankind but then in the Sacrament we are brought into the house of Wine we come to taste of the satisfying and comfortable blessings which are to be found in Christ. 3. If we do not bring love with us we shall not be welcome to God for he that loveth God is known of him Others are not owned in an ordinance but dismissed as they came God will not fail the loving Soul 2. How we should exercise love in this duty 1. In ardent desires of Christ's benefits We can neither live nor die without him therefore we must desire his Grace his Righteousness and Spirit Luk. 1.53 He hath filled the hungry with good things Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the Beauty of the Lord and to inquire in his Temple 2. In an holy joy and rejoicing in him Cant. 1.4 We will be glad and rejoice in thee Christ hath a special way of communicating the sense of his love to a Believer Now when we are admitted to what we long for we must express our gratitude 3. We must not restrain the benefit to the act of receiving no our future profit is to be regarded that for the time to come we may live to no other purpose in the World but to obey and honour Christ even at the dearest rates We must from henceforth live as those that are the Lords 2 Cor. 5.15 And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again A Sermon on Psalm Lxxxiv 10 For a day in thy Courts is better than a thousand I had rather be a door-keeper in the House of my God than to dwell in the Tents of wickedness IN these words is set forth David's esteem of the Ordinances and Means of Grace Here is 1. A general Proposition A day in thy Courts is better than a thousand 2. A particular Application to the Man of God's own Judgment and Sentiment in the case I had rather be a door-keeper in the House of my God than dwell in the Tents of wickedness The one sets forth the excellency of the thing it self the other David's and in his Person every godly man's sense and opinion of it Things may incomparably differ yet every one hath not the Eyes to see it In the general Proposition the comparison is made with any earthly thing whatsoever In the particular Application to David with the pleasures of sin Both must be considered In the general Proposition A day in thy Courts is better than a thousand i. e. a day or hour spent in thy Worship is better than a thousand spent among worldlings and about worldly business Eternal things and all things conducing thereunto must be preferred before temporal and communion with God above all the pomp and glory of the most splendid worldly condition But then in the particular Application temporal things are considered as enjoyed with sin as also Heb. 11.25 Chusing rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season However there you may observe 1. God's worst I had rather be a door-keeper in the house of my God 2. Sin 's best Than dwell in the Tents of wickedness Where observe I. The Terms in which one Condition is opposed to the other 1. On the one side The meanest lowest Office about God is mentioned to be a Door-keeper or as the Hebrew signifieth to sit at the Threshold A phrase often used to express the Office of the Levites or Sons of Corah who were keepers of the Gates or Thresholds of the Tabernacle 1 Chron. 9.19 and therefore called Porters vers 17. And to these was this Psalm committed for the Title saith it was a Psalm for the Sons of Korah and to encourage them in their Office David useth such an expression He had rather be in the meanest condition wherein he might daily worship God 2. On the other side here was dwelling in the Tents of wickedness that is in the stateliest Habitations of the Great ones of the World wherein wickedness reigneth Possibly he alludeth to the wild Arabians who lived by prey and lived in Tents which were black without and rich within Therefore the Church is compared to Tents of Kedar Cant. 1.5 I am black but comely as the Tents of Kedar as elsewhere he saith God is more glorious and excellent than the Mountains of Prey Psal. 76.4 Preferring God's strength above theirs that dwelt in the Mountains and lurked there for Prey And this suiteth with his condition who in his exile from the Temple was forced to live as a wild Kedaren or Ishmaelite Psal. 120.5 Woe is me that I sojourn in Mesech that I dwell in the Tents of Kedar meaning the Arabian Tents the barbarous People of Arabia that were called Scenitae for their manner of living he then resembled them II. Observe how the Terms are framed to suit
Doctrinal Opinionative Faith in Christ. Always according to our sense of the disease so is our carriage about the cure and remedy It must needs be so for God by the one will advance the other that where sin aboundeth Grace might much more abound Rom. 5.26 that is rather in our sense and feeling than in our practice So that one wounded for sin will more earnestly look after a cure Others may dispute for the Gospel but they feel not the comfort of it Well then I have proved to you that every Man is in a lost condition sensible or insensible of it And that we ought to have a deep sense of this upon our Hearts to count our selves lost and undone that we may be more prepared and fitted to entertain the Offers and Calls of the Gospel and prize our Redeemer's Grace II. In what sense Christ is said to seek and save such Here is a double work seeking and saving 1. What is his seeking It implieth 1. His pity to us in our lost estate and providing means for us in that he doth not leave us to our wandrings or our own Hearts Counsels but taketh care that we be brought back again to God Iohn 10.16 Other Sheep have I which are not of this fold them also I must bring and they shall hear my Voice It is spoken of his care to bring in his own among the Gentiles he will in due time convert and bring in all that belong to the Election of Grace Christ hath not only a care of those that are already brought in but of those who are yet to be brought in they are his Sheep though yet unconverted in respect of his Eternal Purpose and his heart is upon them when they little think of him and his love to them So the Lord Jesus appeared in the Vision to Paul Acts 18.10 Fear not I am with thee and no man shall set on thee to hurt thee for I have much people in this City He doth not say there are much people Corinth was a populous City and 't is good casting out the Net where there are store of Fish but I have much people it is not meant of those Corinthians that were already converted to God for at that time there were few or none for all those at Corinth that were converted were converted by Paul 1 Cor. 4.15 Though ye have ten thousand Instructers in Christ yet have ye not many Fathers for in Christ Iesus I have begotten you through the Gospel Or if some few were already converted Paul was not afraid of them But there are much people viz. who were Elected by God Redeemed by Christ though yet wallowing in their sins such as these he findeth out in their wandrings 2. His seeking implieth his diligence and pains to reduce them Luke 15.4 What man of you having an hundred Sheep if he lose one of them doth not leave the ninety and nine in the Wilderness and seeketh after that which was lost till he find it It requireth time and pains to find them and gain their consent A lost Soul is not so easily recovered and reduced from his straying there is many a warning slighted many a conviction smothered and tenders of Grace made in vain till they are taken in their month Isa. 65.2 I have spread out my hands all the day long unto a rebellious People as requiring Audience I evidence this two ways I. Christ is said to seek after us by his Word and Spirit 1. By his Word he cometh as a Teacher from Heaven to recall sinners from their wandrings At first he came in person I am not come to call the righteous but sinners to Repentance Matth. 9.13 Besides his giving Repentance as Prince and Lord of the renewed estate or dispenser of the Grace of the Gospel there is his calling to Repentance and Christ was very painful in it going up and down and seeking all occasions to bring home poor Creatures to God Thus he was now calling home to God Zaccheus a Publican so the Woman of Samaria when he was faint and hungry Iohn 4. and verse 34. He telleth her His meat was to do the will of him that sent him and to finish his work To seek and save lost Souls was meat and drink to Christ. So still he doth send Ministers giving them gifts and inspiriting them with a Zeal for God's Glory and compassion over Souls that with all meekness they may instruct those that oppose themselves if peradventure God will give them Repentance to the acknowledging of the Truth c. 2 Tim. 2.25 2â— Now these are to be instant in season and out of season 2 Tim. 4.2 As the Woman lighted a Candle to seek her lost Groat Luke 15.8 So Christ causeth the Candlestick of the Church to be furnished with burning and shining Lights men of Prudence Zeal and Holiness and Compassion over Souls that he may at length gain on a People And indeed Christ never lights a Candle but he hath some lost Groat to seek 2. By his Spirit striving against and overcoming the obstinacy and contradiction of our Souls By his Call in the Word he inviteth us to Holiness but by his powerful Grace he inclineth us Man is averse from God he resists not only external offers but internal motions till by his invincible Grace he changeth our hearts and so in the day of his power we become a willing people Psal. 110.3 Thy people are willing in the day of thy power It is the good Shepherd that bringeth home the Sheep upon his own shoulders rejoycing Luke 15.5 II. This seeking is absolutely necessary if he did not seek them they would never seek him It is our great duty to seek after God the Scripture calleth for it every where Isa. 55.6 Seek ye the Lord while he may be found call upon him while he is near By the motions of his Spirit he urgeth us thereunto Psal. 27.8 When thou saidst Seek ye my face The course of his Providence inviteth us both Afflictions Hosea 5.15 In their afflictions they will seek me early and Mercies Acts 17.27 28. That they should seek the Lord if haply they might feel after him and find him though he be not far from every one of us For in him we live and move and have our being And his People are described to be a Generation of them that seek him Psal. 24.6 Yet if Christ had not by his preventing Grace sought us we could never seek after him Isa. 65.1 I am found of them that sought me not I prevented their seeking of me by sending and seeking after mine own first Christ begineth with us first 1 Iohn 4.19 We love him because he first loved us He chuseth us before we chuse him Iohn 15.16 Ye have not chosen me but I have chosen you He seeketh us first before we seek him for we are fugitives and exiles our hearts are averse from God and there is a legal exclusion in the way Sweetly Bernard to
the liberty of the Gospel and not to be intangled again in the Bondage of legal Ceremonies as if they were necessary to Justification or Acceptance with God He is earnest in the case for the glory of his Master and the good of Souls was concerned and therefore useth divers motives 1. They lose all benefit by Christ ver 2. 2. They are Debtors to the whole Law ver 3. 3. They are fallen from Grace ver 4. And now in the fourth place the consent of the Christian Gospel Church who upon Justification by Faith expect Remission of sins and eternal life Their judgment is the more to be esteemed because they are taught by the Spirit of God to renounce the legal Covenant and expect their acceptance with God by Faith only For we c. In these words observe 1. The end scope and blessedness of a Christian in the word hope 2. The firm ground of it the Righteousness of Faith 3. The carriage of Christians We wait 4. The inward moving cause of waiting for this Hope in this way Through the Spirit They are taught by him inclined by him so to do 1. The blessedness of a Christian is implied in the word Hope For Hope is taken two ways in Scripture for the thing hoped for and for the affection or act of him that hopeth Here it is taken in the first sense for the thing hoped for As also Tit. 2.13 Looking for the blessed hope So Col. 1.5 For the Hope which is laid up for us in Heaven 2. The Ground and Foundation of this Hope the Righteousness of Faith What it is I will shew you by and by Only here it is opposed partly to the Covenant of Works which could not give Life Partly to the legal observances for it presently followeth neither Circumcision nor uncircumcision c. But by no means is it opposed to evangelical obedience for the whole New Testament obedience is comprized in this term the Righteousness of Faith as appeareth by the Apostles explication in the next verse But Faith which works by love 3. The duty of a Christian We wait De jure we ought de facto we do All true Christians wait for the Mercy of God and Life everlasting And he calleth it waiting because a Believer hath not so much in possession as in expectation And this waiting is not a devout sloath but implieth diligence in the use of all means whereby we may obtain this hope 4. The inward efficient cause Through the Spirit We are taught by the Spirit inclined by the Spirit so to do 1. Taught For the Doctrine is mystical Flesh and Blood revealeth it not to us but the Holy Ghost Mat. 16.17 2. Inclined to this Spiritual course of Life wherein we obtain this blessed hope by the same Spirit For this Holy and Humble way is contrary to the interest of the Flesh. And we are told afterward Gal. 5.25 that we live in the Spirit and walk in the Spirit So that in effect here is all Christianity abridged Our blessedness the way to it Our help or how we are brought to walk in that way Doct. That by the Spirit all true Christians are inclined to pursue after the hope built upon the Righteousness of Faith 1. What is the Righteousness of Faith 2. What is the Hope built upon it 3. What is the Interest and Work of the Spirit in bringing us to wait for this Hope I. What is the Righteousness of Faith We told you before It is opposed either to the Law of Works or the ceremonial observances of the Law of Moses But more particularly it may be determined either with respect to the object of Faith or 2. To the Act or Grace of Faith it self 3. With respect to the rule and warrant of Faith which is the Gospel or New Covenant 1. This Righteousness of Faith may be considered with respect to the object of Faith And the proper and principal object of Faith is Jesus Christ and his Merits And so the righteousness of Faith is the Obedience and Death of Christ which because it is apprehended by Faith it is sometimes called the Righteousness of Christ and sometimes the Righteousness of Faith Phil. 3.9 And be found in him not having mine own righteousness which is by the Law but that which is by the Faith of Christ even the righteousness which is of God by Faith This certainly is the ground of our acceptance with God and therefore the bottom and foundation of all our hope Rom. 5.19 By the obedience of one shall many be made righteous that is by Christ's Merit and Obedience And 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him This is it we rely upon as the only meritorious cause of whatever benefit we obtain by the new Covenant 2. With respect to Faith it self whereby the merits of Christs Obedience and Death are applied and made beneficial to us When we believe we are qualified And therefore it is said that Abraham believed God and it was counted to him for righteousness Rom 4 3. That is God accepted him as Righteous for Christs sake And so he doth every one that believeth for Rom. 3.22 The Righteousness of God is by Faith of Christ Iesus unto all and upon all them that believe without any difference If Abraham was justified by Faith we are justified by Faith Now if you ask me what kind of Believer is qualified and accepted as Righteous I answer it is the penitent Believer and the working Believer 1. The Penitent Believer For Faith and Repentance are inseparable Companions Mark 1.15 Repent and Believe the Gospel Act. 12.38 Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Act. 11.21 The Hand of the Lord was with them and a great number believed and turned to the Lord. These two cannot be severed for till we are affected with that miserable estate whereinto we have plunged our selves by our sins and there be an hearty sorrow for them and a perfect hatred and detestation of them and a full and peremptory resolution to forsake them that we may turn to the Lord and live in his obedience we will not prize Christ nor his benefits nor see such a need of the Spiritual Physitian to heal our wounded Souls Nor will God accept us as Righteous while we continue in our unrighteousness So that though it be Righteousness of Faith and the Believer be only accepted as Righteous yet it is the Penitent Believer whose Heart and Mind is changed and is willing by Christ to come to God 2. It is the working Believer For so it is explained in the next verse Faith working by Love And so expressed elsewhere Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by which he became an
Heir of the Righteousness which is by Faith Observe there the saving of Noah from the Flood is a Type and Shadow of Salvation by Christ. The Flood drowned and destroyed the Impenitent World but Noah and his Family were saved in the Ark. We are warned of the Eternal Penalties threatned by God if we do not repent and believe we shall not be saved from wrath but if we believe and prepare an Ark diligently use the means appointed for our safety then we become Hâ—irs of the Righteousness of Faith are accepted by God and have a right to all the Benefits which depend thereupon It was a business of vast charge and an eminent piece of self-denying Obedience to prepare an Ark. So true Faith sheweth it self by Obedience We read of the Obedience of Faith Rom. 16.26 as the Fruit of the Gospel 3. With respect to it's Rule and Warrant And that is the Gospel and New Covenant called the Word of Faith Rom. 10.8 The Hearing of Faith Gal. 3.2 Received ye the Spirit by the Works of the Law or by the Hearing of Faith The Law of Faith Rom. 3.27 This is the Doctrine which iâ— believed Now all that the new Covenant requireth may be called the Righteousness of Faith For look as to be justified by the Law or Works required by the Law is all one So to be justined by Faith and to be justified by the new Covenant is all one also And therefore whatever the new Covenant requireth as our Duty that we may be capable of the Priviledges thereof is a part of the Righteousness of Faith Now it requireth Repentance from dead Works Acts â—7 30 He hath commanded all men to repent because he will judge the World in Righteousness We are to repent in order to the Judgment which will be either of Condemnation or Justification So the new Covenant requireth Faith in our Lord Jesus Christ Iohn 5.24 He that believeth in Christ shall not come into Condemnation So it requireth new Obedience Heb. 5.9 He is become the Author of Eternal Salvation to them that obey him None are qualified for Eternal Liâ—e but those who perform sincere Obedience to his commands It is not absolutely perfect Obedience that is required but only sincere and upright And there is a necessity that we should be sincerely Holy not only in order to Salvation but Pardon 1 Iohn 1.7 If we walk in the Light as he is in the Light we have fellowship one with another and the Blood of Iesus Christ his Son cleanseth us from all Sin And in order to the Application of the Blood of Christ to our Souls or to the obtaining of the Gift of the Spirit or any new Covenant Gift Act. 5.32 We are his Witnesses of these things and so is also the Holy Ghost whom God hath given to them that obey him Well then these are the Conditions to be found in us before we are made partakers of the full Benefit of Christs Merit Repentance towards God Faith in our Lord Jesus Christ and new Obedience And all these are comprized in the Expression The Righteousness of Faith For Faith receiveth Christ and the Promises made to us in Christ upon the Terms and Conditions required in the Gospel Only these things are of a different Nature and concur differently The Obedience of Christ in a way by it self of Merit and Satisfaction Faith Repentance and our Obedience only in a way of Application And in the Application the Introduction is by Faith and Repentance and the continuance of our right by new Obedience Yea in the Introduction Repentance respects God and Faith Christ Act. 20.21 Testifying both to Jews and also to the Greeâ—s Repentance toward God and Faith toward our Lord Iesus Christ. We return to God as our chief good and soveraign Lord that we may love serve and obey him and be Happy in his Love Faith respects Christ as Redeemer and Mediator who hath opened the way for our return by his Merit and Satisfaction or Reconciliation wrought between us and God and given us an Heart to return by the renewing Grace of his Spirit Coming to God and being accepted with God is our end Christ is our way And indeed in the Righteousness of Faith the chiefest part belongeth to him who by his Blood hath procured this Covenant for us for whose sake only God giveth us Grace to repent believe and obey and after we have done our Duty doth for his sake only accept of us and give us our Reward These are not Co-ordinate Causes but he is the Supream cause all that we do is subordinate to his Merit and Obedience II. What is the Hope built upon it or the things hoped for by Vertue of this Righteousness And they are Pardon and Life 1. Certainly Pardon of Sins is intended in the Righteousness of Faith As appeareth by that of the Apostle Rom. 4.6 7 8. David describeth the blessedness of the man unto whom God imputeth Righteousness without works saying Blessed are they whose Iniquities are forgiven and whose Sins are covered Blessed is the man unto whom the Lord will not impute Sin If this be the Description of the Righteousness of Faith or the Priviledges which belong thereunto for now we are upon the Hope of the Righteousness of Faith then certainly Remission of Sins is a special branch of this Felicity 2. There is also in it Salvation or Eternal Life Tit. 3.7 That being justified by his Grace we should be made Heirs according to the Hope of Eternal Life The Crown of Glory is for the justified called therefore the Crown of Righteousness 2 Tim. 4.8 You have both together Acts 26.18 That they may receive forgiveness of Sins an Inheritance among them that are sanctified by Faith These two Benefits are most necessary the one to allay the fears of the guilty Creature the other to gratifie his desires of Happiness Therefore the Apostles when they planted the Gospel they propounded this Motive of forgiveness of Sins Acts 13.38 Through this man is preached unto you the forgiveness of Sins And also the other of Life Eternal 2 Tim. 1.10 That Christ hath brought Life and Immortality to light through the Gospel These two Benefits give us the greatest support and comfort against all kind of troubles Our Troubles are either inward or outward Against troubles of Mind or inward Troubles we are supported by the Pardon of our Sins Mat. 9.2 Son be of good cheer thy Sins be forgiven thee Against outward troubles we are supported by the Hopes of a better Life being secured to us 2 Cor. 4.17 18. For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Again both are eminently accomplished at the last Judgement when the Righteousness of
Verse 8th The word is nigh thee even in thy Mouth and in thy Heart It 's in the Mouth to know it and speak of it it 's in the Heart as written there by the Spirit that we may do the duty it requireth of us with ease and sweetness 'T is in thy Mouth to Confess and in thy Heart to Believe and Practise VVhen the New Covenant is spoken of as opposite to the Covenant made with them when they came out of Egypt it is said sometimes to be put into the Mouth and sometimes in the Heart The words are Isa. 59.21 As for me This is my Covenant with them saith the Lord My Spirit that is upon thee and my VVords which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy seed nor out of the Mouth of thy seed's seed saith the Lord from henceforth and for ever Meaning thereby That his Spirit and Word shall continue with them as a Church to direct them in all necessary things This for the Mouth Now for the Heart see another Promise Jer. 31.33 And this shall be the Covenant that I will make with the House of Israel I will put my Law in their inward parts and write it in their Hearts and I will be their God and they shall be my People Well then The Excellency of the Gospel-dispensation is set forth by Two things 1. It 's more easie to be known and understood and carried in the Memory for the Word is nigh thee even in thy Mouth The drift of Moses his Speech tendeth to shew that they should have a New Covenant the Tenour of which was known and easie to be expressed by all those who were acquainted with it 2. It 's more easie to be practised 'T is not in our Mouths onely but in our Hearts which are inclined by the Holy Spirit to obey it so that the New Creature may undertake the duty it requireth of us by the assistance of God and do it sincerely though not exactly Secondly The sense of what it saith 't is explained and exemplified 1. Explained Verse 8. This is the word which we preach namely the Doctrine of Repentance and Remission of sins by Jesus Christ. 2. Exemplified Verse 9th That if thou shalt confess with thy Mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Confession with the Mouth there answers to the Word is in thy Mouth believe with thine heart that implieth Faith And Christ's being raised from the Dead is instanced in rather than any other Article of Faith because that proveth all the rest and is the great evidence of the truth of Christianity Doctrine That the way of acceptance with God or obtaining Salvation is so clearly stated in the Gospel that we need not be in doubtful suspence or seek out another Religion wherein to find it or other satisfaction than God hath given us in his Word The sense of this Point I shall give you in these Propositions First That it is the weightiest matter in the VVorld to know how to be accepted with God as to pardon and life Man being a guilty Creature needeth pardon and the Soul dying not with the Body we desire to know the way of life or what shall become of us when this frail life is at an end Certain it is that we are haunted with guilty fears for we are through the fear of death all our life-time subject to bondage Heb. 2.15 There are some troubles of Mind in all of us about our acceptance with God not always felt indeed but soon awakened Trembling Souls who know what God is and what themselves are and are conscious to former guilt and present unworthiness cannot easily settle in a confidence of God's Mercy to them especially when they come to die The fear of death raised our trouble before but when death cometh indeed these stings are increased 1 Cor. 15.56 The Sting of Death is sin and these stings of Conscience are justified by the highest reason which is the Law of God not occasioned by our melancholy conceits only It 's an Amazing consideration to us to think of entering into an unknown World and to stand before the righteous bar of an impartial Judge That it is very hard to undergo death with a steady confidence and to incourage our fearful and doubtful Minds to lanch out into Eternity common experience verifieth I pray consider Christians that our present condition is a state of darkness and fear and these fears are caused by sin and justified by the Law of God and revived by death and the thoughts of the other World And therefore there is not a weightier business than to establish our fearful and doubtful Minds in Peace that we may comfortably wait for the Mercy of God unto Eternal Life Secondly That is the best Religion which doth most provide for this Peace and Rest of Soul So that if a man were at liberty to choose and were consulting what Religion he should choose this Consideration must guide him where he can find true Peace and Rest for his Anxious Soul So the Prophet directeth them Ier. 6.16 Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and you shall find rest for your Souls And by this Argument Christ inviteth us to himself Mat. 11.28 29. Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoak upon you and learn of me for I am meek and lowly in Heart and ye shall find rest unto your Souls And the Apostle commendeth the Gospel upon this account Rom. 5.1 Therefore being justified by Faith we have Peace with God through our Lord Iesus It is easie to lull Conscience asleep for a while either 1. By Carnal Pleasures Prov. 9.17 Stolen Waters are sweet and Bread eaten in secret is pleasant For a while they seem so but the vertue of that Opium is soon spent Or 2. By a false Religion but within a while we shall soon find that is so far from being our cure that it is a great part of our disease no false Religion is consistent with right Thoughts of God Therefore the Woman of Samaria assoon as she began to have an awakened Conscience enquires after the true Religion Iohn 4.20 Our Fathers worshipped in this Mountain and ye say in Jerusalem is the place where men ought to worship An awakened Conscience will be careful to lay the ground-work of Religion sure A false way of Religion always breedeth scruples and is accompanied with no sound Peace Or 3. In the superficial observances of a true Religion Mat. 19.20 All these things have I kept from my Youth up what lack I yet A false Righteousness will not give true quietness to the Conscience there is something lacking and the Soul sits uneasie Therefore nothing but coming under the Power of the
of Peace II. The respect that is between these two Faith and Profession There is a double respect such as between 1. The Cause and Effect First We Believe and then Confess our Faith is the cause of our Confession 2 Cor. 4.13 We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak David was sore afflicted and yet professed his Faith in God He could not suppress his boasting of the promises in his greatest distresses So we believe in Christ and therefore cannot but in word and deed express our confidence in him when such a Spirit of Faith cometh upon us there will not need many enforcemenâ—s or excitements publickly to own Christ For this Spirit of Faith cannot be shut up in the Heart but will break out into Confession There cannot be a true and lively Faith without Confession nor a true Confession without Faith For the effect cannot be without the cause nor such a powerful cause without the effect 2. Such as there is between the sign and the thing signified Faith hath always Confession and Obedience joined with it as its proper sign As Flame or Smoâ—k is of Fire or â—reathing of Life so is Confession with the Mouth or an Holy Life an individual companion and note of true Faith by which it is demonstrated to be sincere and real Shew me thy Faith without thy Works and I will shew thee my Faith by my Works Iames 2.18 Men know not our Hearts whether we believe in God yea or no or what we believe of him till they hear and see it in our profession and actions here is the sign the proof of it Look as an evil principle bewrayeth its self by its proper signs as Atheism by Mens ungodly and unholy lives Psal. 36.1 The transgression of the wicked saith within my Heart There is no fear of God before his Eyes What could they do more in a way of sin or less in a way of duty if there were no God The current of a Mans life and actions doth best expound and interpret his Heart any considerate Man may conclude from their manner of living that they have no sense of the Being of God nor never expect to be accountable to him So for the belief of Christianity 't is discovered by owning Christ in the greatest dangers by a ready obedience to his precepts that seem to be most cross to the inclination and interest of the Flesh or by an Holy and Heavenly life 'T is a sign we believe those blessed sublime and weighty truths which are contained in the Gospel In short we judge others by external works alone for the Tree is known by its Fruits Mat. 7.16 we judge of our selves by external and internal together both by the belief of the Heart and the confession of the Mouth also III. The order God hath established appointing Faith as a means to be justified and confession as a means to be saved 1. Let us speak of what is requisite to righteousness so Faith is the means whereby this Righteousness is applied received and freely given us To explain this I shall enquire 1. What is Righteousness 2. Shew you that this Righteousness is applied by Faith 3. That the Cordial and Heart-believer is the Penitent Working Believer 1. What is Righteousness 't is here taken in a legal and judicial sense not for a disposition of Mind and Heart to please God but for the ground of a Plea before the Tribunal of God that we may be exempted from the punishments threatned and obtain the Grace offered or a right to the reward promised Rom. 5.18 As by the offence of one Iudgment came upon all to condemnation even so by the Righteousness of one the free gift came upon all men to justification of life 2. That we are qualified for this Righteousness by Faith So 't is said Rom. 3.24 25. Being justified freely by his Grace through the redemption that is in Iesus Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his Righteousness for the remission of sins We get absolution from sin by free pardon through the Merit of Christ and are accepted as Righteous before God when we enter into the new Covenant taking God for our Lord and Happiness Christ for our Redeemer and Saviour the Holy-Ghost for our Sanctifier and Comforter More especially with respect to Christ when we subject our selves to him as our Lord and depend upon the Merit of his Death and Intercession for our acceptance with God Now that this believing with the Heart is required in order to righteousness is every where manifested in the Scriptures Therefore the new Covenant Righteousness is called the Righteousness of Faith Rom. 9.30 The Gentiles have attained to Righteousness even the Righteousness which is of Faith So Gal. 5.5 We through the Spirit wait for the hope of Righteousness by Faith Because Faith qualifieth us for it A righteousness we must have that we may be exempted from wrath which sin hath made our due and that we may be accepted with God unto Eternal Life which they that are destitute of all Righteousness can never attain unto A Righteousness of our own according to the Law of Works we are far from The legal way therefore can never stead us We must only run for Refuge to the Evangelical course or way set down in the Gospel namely that upon the account of the Merit and Obedience of Christ God will pardon the sins of all Penitent Believers and accept them to Grace and Favour Well then 't is by Faith that Christs Death and Obedience are applied and made beneficial to us Rom. 3 2â— The righteousness of God is by the Faith of Iesus Christ unto all and upon all that believe and there is no difference Well then every Believer is qualified If you ask me therefore 3. What kind of Believer is qualified and accepted as righteous I answer 1. The Penitent Believer 2. The Working Believer 1. The Penitent Believer for Faith and Repentance are inseparable Companions and always go together in our first introduction or entrance into the New Covenant Mark 1.15 Repent and Believe the Gospel And Acts 2.38 Repent and be Baptized for the Remission of Sins When we depend upon Christ for Pardon we are willing to return to God and live in his Obedience hating and detesting our former ways wherein we wandred from him Well then though the Righteousness be only the Righteousness of Faith and the Believer be only accepted as Righteous yet 't is the Penitent Believer whose Heart and Life is changed and who is willing by Christ to come to God 2. 'T is the Working Believer So 't is explained what is in Gal. 5.5 called The Righteousness of Faith is ver 6. called Faith working by Love Not all that is called by that Name but the working Faith And so 't is expressed else where Heb. 11.7 By
they subsist after Life and have a Being is their firm Perswasion And therefore are wont to assign to the dead part of the goods which they possessed And Acosta telleth us that in Peru they are wont to kill some of their Slaves to attend the dead in the World to come Thus in a manner all Nations have received this Tradition from hand to hand from their Ancestors and the nearer to the first Original of Mankind the more clear and pressing hath been the conceit hereof Lapse of time which decayeth all things hath not been able to deface it out of the Minds of Men who though they have been gradually depraved and degenerated according to the distance by which they have been removed from their first Originals yet they could never blot out the sense of an Estate after this Life An universal Tradition is some Argument when there can be no solid and indubitable Reasons brought to convince it of falsity Now such is this spread throughout the Universe and with extream forwardness received of all Nations and hath born up against all the encounters of Time and constantly maintained it self in the midst of so many Revolutions of Humane Affairs by which many other things were lost 2. All men have believed that there is a God and very few doubted but that He is a Rewarder of Virtue and Punisher of Vice Now neither the one nor the other is fully accomplished in this World even in the Judgment of those who have no great Knowledge of the Nature of Sin nor what Punishment is competent thereunto Therefore there must be some state after this Life in which this retributive Justice of punishing the Bad and rewarding the Good shall be manifested For here Providence seemeth to be darkned and the World is offended with the Calamities of the Good and Prosperity of the Wicked 1 Cor. 15.19 If in this Life only we have Hope in Christ Iesus we are of all men most miserable 3. If there be an end of man when he dieth Why is man afraid of Torments after Death Heb. 2.15 Deliver them who through fear of Death were all their Life-time subject to bondage Men fear Deaâ—h not as a natural Evil as it terminateth our present Comforts but as a Penal Evil as it is an Entrance to unknown Sorrows 1 Cor. 15.56 The Sting of Death is Sin and the Strength of Sin is the Law What 's the Reason of these stings of Conscience which are never so sensible and quick as when they approach near Death or behold themselves in some imminent danger What are these but presaging fears which anticipate miseries after this life If there were an utter end of men these troubles should in Reason then vanish But this is the Time when these Alarums are redoubled and those Tempests increase their Violence 2. The Light of Christâ—anity doth much more discover it That 's properly a Doctrine of things unseen That telleth us of a Prison where are the Spirits of Wicked men 1 Pet. 3.19 Of a Palace or Mansions in our Fathers House where are the Spirits of Just men made perfect Heb. 12.23 On the one hand it telleth us of a Worm that never dieth of a Fire that shall never be quenched Mark 9.44 On the other side of Joys that are at the right hand of God for evermore Psal. 16.11 That Christ died to free us from the wrath to come 1 Thess. â— 10 And purchased Heaven for us 1 Thess. 5.10 And is gone to Heaven to seise upon it in our Name Iohn 14.2 3. Having first left a sure Promise of Eternal Life to all that believe in him 1 Iohn 2.25 Which â—romise was outwardly confirmed by divers Miracles accompanying them that went abroad to make this offer in his Name Heb. 2.3 4. Inwarâ—ly in the Hearts of his People by giving them the first fruits of this Everlasting Estate in their Union with himself Col. 1.27 And the Joys of his Spirit which are therefore said to be full of Glory 1 Pet. 1.8 These are Truths interweaved throughout the whole Body of Christianity Now discourse but with your selves 1. Parâ—ly concerning the thing it self Partly 2. Concerning the certainty of your Hope 1. Concerning the certainty of the thing it self Is the whole Scripture false The Gospel a Fable Are all the Oracles of the Prophets the Doctrine of Christ his Miracles Resurrection Ascension but a Dream Were they all deceived that followed Christ upon these Hopes That took such pains in subduing the Flesh And hazarding their Interests freely upon the Hopes of another World Are the wisest sort of men the World ever saw Fools All the Ordinances of Christ a customary Superstition Is Grace a Fancy The Joys of the Spirit Delusions or phantastical Impressions These rejoicings and foretasts of the Children of God a meer Deceit and Imposture Surely it cannot be that all this Solemnity should be used to establish a vain Conceit 2. Excite and work up your own Faith and Hope Is there not a state of Blessedness reserved for me in the Heavens Invisible and Glorious things which I am bound to seek after Thou hast not Possession but thou hast the Grant the Deed of Gift sealed thou hast the Conveyance to shew Gods own Word and Promise to assure thee Yea 't is not nudum pactum God hath given thee the Earnest of a greater summ 2 Cor. 1.22 Who hath also sealed us and given the Earnest of the Spirit in our Hearts What should I do then but look for it long for it and earnestly seek after it Use II. Is for Reproof 1. To the Incredulous and Unbelieving to whom all Invisible Things seem a Fancy Scoffing Atheists they will not believe there is an Heaven or an Hell till they see them In the face of the Visible Church there may be such and in the latter times there shall be many such 2 Pet. 3.4 But in Hell there are none such because then matters of Faith are matters of feeling and to their bitter cost they find the Truth of what they doubted of To these I shall say God hath always tried his People and distinguished them from others by respect to things not seen Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he condemned the World and became Heir of the Righteousness which is by Faith By this he condemned the World at his costly Industry and care to frame an Ark but whilest he provided for his safety they perished in their Sins Must every thing be seen before we fear it or hope for it Why then do men provide for time to come so long before hand Why for Old-Age in Youth Why for Winter in Summer As the Industry of the Ant is recommended for our Imitation Prov. 6.6 7 8. Go to the Ant thou Sluggard consider her ways and be wise Which having no Guide Overseer or Ruler provideth her Meat in
good God and have some taste of his bounty It is said Psal. 145.9 The Lord is good to all and his tender Mercies are over all his Works He is good to all Creatures much more to all men the wicked not excepted though some men are but as a wiser sort of Beasts as they cater more for the Flesh and wholly value their Happiness by the Body and the Interests of the bodily Life They shall not want Invitations to lead them to God though they love their Bodies above their Souls yet they shall not want Arguments to love God who giveth them food and gladness and fruitful Seasons and plentiful Estates and many of these common Mercies which point to their Author and discover their End Acts 14.17 Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness These Mercies where they are bestowed argue not a good People but a good God 2. That he may reward some good in them and mortifie the remaining evil in his People by Afflictions None shall be a loser by God they that cannot tarry for the Heavenly Reward shall have a Temporal one such as they prize and affect Mat. 6.2 Therefore when thou doest thine Alms do not sound a Trumpet before thee as the Hypocrites do in the Synagogues and in the Streets that they may have Glory of Men Verily I say unto you they have their Reward So for Prayer verse 5. and for Fasting verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have signifieth an acquittance or discharge they acquit God of other things they have a reward suitable to their affections and their work their affections are altogether upon Temporal things The Spirit of an Heir and the Spirit of an hired Servant differ An Heir can patiently tarry till the Inheritance falleth but an hired Servant must have wages from day to day or from quarter to quarter So worldly men must have something in hand they have not a lively hope of Blessedness to come and cannot tarry for the Eternal recompence So suitable to the Work which is external a meer out-side Duty so is their Reward proportionable Nebuchadnezzar did God some service and God had his Reward for him inlargement of Greatness and Empire Ier. 27.6 And now have I given all these Lands into the hand of Nebuchadnezzar the King of Babylon my Servant So Ezek. 29.18 19 20. The Word of the Lord came unto me saying Son of Man Nebuchadnezzar King of Babylon caused his Army to serve a great service against Tyrus Every Head was made bald and every Shoulder was peeled by carrying Baskets of Earth to fill up the Channel between it and the main Land yet he had no wages nor his Army for Tyrus for the service which he had served against it Therefore thus saith the Lord God behold I will give the Land of Egypt unto Nebuchadnezzar King of Babylon and he shall take her Multitude and take her Spoil and take her Prey and it shall be the wages for his Army I have given him the Land of Egypt for his Labour wherewith he served against it because they wrought for me saith the Lord. The Lord thought of rewarding this Ambitious Man for his hard Labours and Toils Mal. 1.10 Who is there among you that would shut the Doors for nought Neither do ye kindle fire upon mine Altar for nought God's service is good service even to those who do but outwardly and grudgingly perform it Levites and Porters had their allowance and superficial work meeteth with an External Reward 3. To shew that these are not the chief good things by which his special love is manifested unto us God will not now govern the World by sense but by Faith and therefore Prosperity and Adversity of themselves do not clear up a Man's Estate before God and are not perfect demonstrations of his love and hatred nor can a Man judge of his acceptance with God by his outward condition nor should we quarrel with the Wicked about their outward condition which are their portion not ours Eccles. 9. 1 2. No Man knoweth either love or hatred by all that is before them All things come alike to all there is one event to the Righteous and to the Wicked For these things are promiscuously dispensed without any difference evil things to good men and good things to evil men Josiah died in Battles as well as Ahab Is Abraham Rich So is Nabal Is Solomon VVise So is Achitophel Is Joseph honoured by Pharaoh So is Doeg by Saul Hath Demetrius a good report of all Men 3 John v. 12. So had some false teachers that complied with Men's Lust's and Humors Luk. 6. 26. Wo unto you when all Men shall speak well of you Had Caleb Health and Strength Josh. 14. 11. So have VVicked ones Psal. 73. 4. There are no bands in their death but their strength is firm Hath Moses beauty So hath Absolom 2 Sam. 14. 20. Learning and VVisdom is given to the Egyptians as well as to Moses Act. 7. 22. and Daniel chap. 1. 17. Ishmael had long life Gen. 25. 17. as well as Isaac Gen. 35. 29. Is greatness and powerful Reign given to David So to Infidels so that nothing hence can be concluded To bring us to look after more distinguishing mercies these are given to others as well as to his Children II. VVho are those carnal men to whom God will give no more than carnal felicity In the General those that chuse these things for their Portion Men have according to their choice THY GOOD THINGS chuse and have It absolutely holdeth good in Spiritual things Luk. 10.42 Mary hath chosen that good part which shall not be taken away from her But it is not always so in carnal things tho' many times it is here a Man may chuse and not have they that chuse worldly greatness and the wealth and credit of the VVorld cannot always have their choice God denieth it to some in mercy that they may look higher But sometimes he giveth it to others in wrath God giveth them their Hearts desire in Judgment These are their good things the only things suitable to their Hearts the VVorld is all they care for let God keep his Heaven and his Spirit to himself It is good to observe what our Heart calleth ours As Nabal 1 Sam. 25.11 Shall I take my Bread and my Water and my Flesh which I have killed for my Shearers And Laban to Iacob Gen. 31.43 These Daughters are my Daughters and these Children are my Children and these Cattle are my Cattle and all that thou seest is mine A Carnal Man with a lively gust and rellish calleth these things his things A Godly Man owneth them as coming from God and referreth them to him 1 Chron. 29.14 All things come of thee and of thine own have we given thee VVell then how just is God in
reasoned of righteousness c. In the Words we have an account 1. Of the Matter of Paul's Sermon 2. The Effect and Fruit of it 1. Felix trembled 2. Delayed and put it off Go thy way c. I. The Matter 1. In General it was concerning faith in Christ or the Christian Religion 2. In Particular three Heads are mentioned Righteousness Temperance Iudgment to come He made choice of these Heads as plainest and easiest to be understood and as a proper and suitable Argument for Felix was publickly stained with Vices contrary to these Virtues he was Brother of Pallas and one well known to the Emperour Claudius He was in his Magistracy very unjust acquiring great Riches by Bribes Tacitus reporteth him Infamous for this And he and Drusilla were Intemperate and Incontinent living in Adultery and he using her as a Wife who was another Man's Paul was not ignorant of this We must not shoot at Rovers but aim at a certain Mark in our Ministry A Physician that cometh to Cure doth not use at adventure one Remedy for all Diseases but Medicines proper to the Malady of the Patient The Method of converting Sinners requireth this to shew what Men must be that may stand in the Judgment Holy Just and Temperate II. The Effect and Fruit on Felix part Of Drusilla there is nothing spoken she being a Jewess this Doctrine was not new and strange to her but having heard it often is not moved by it through hardness of Heart But of Felix we read two Things 1. His Trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is all in an Agony made up all of Fear 2. His Delay and Put-off Go thy way 't is a civil denial and baffle put upon Conscience Conviction not improved usually makes a Man turn Devil he might have cast him into Irons but he rageth not It fared worse with Ionathan the High-Priest as Iosâ—phus telleth us when he had reproved Felix for his Injustice and Bribery he sent Assassines to murder him who mingling themselves with his Servants and making a Broil in his Family killed him so that the principal Author and Design of the Murder was not known It fared better with Paul 1. Partly from the force of the present Conviction it was so strong that he could not gain-say but only seeketh to elude the Importunity of it by the Dream of a more convenient Season 2. Partly from some mixture of his Sin Vers. 26. He hoped that money should have been given him of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Text in the Greek joyneth his Fear and Avarice together being afraid he bids Paul depart but hoped also that Money should have been given This expecting a Gift as it obstructed his Conviction so it broke his Rage and therefore he useth Paul the more civilly Doctr. That a Carnal Man may be deeply affected with the Christian Doctrine even to great Agonies of Conscience and yet finally miscarry This is evident in the Instance of Felix who trembled but yet delayed shaketh off the force of Paul's Sermon by a pretence of business and continueth in his Sin for after this he expecteth a Bribe and because that came not to pleasure the Jews he left Paul in Bonds 1. I shall speak of the Nature of this Trembling or Agony of Conscience which is here ascribed to Felix 2. The Cause of it God's Word in the General and in Particular the Doctrine of the Last Judgment 3. The Effects and Fruit how it doth or may come to nothing I. What is this Trembling ascribed to Felix Trembling at the Word of God is made a Fruit and Effect of Special Grace Isa. 66.2 To this man will I look even to him that it poor and of a contrite spirit and trembleth at my word And Ezra attempting a Reformation gathered to him all that trembled at the Words of the Lord God of Israel Ezra 10.3 I Answer We must distinguish of a Fear sanctifying and a Fear only awakening for a time of a Fear that is a Grace and a Fear that is only a Conscience A Fear sanctifying is such a sense of our danger as stirreth up in us a constant serious Care to avoid the Wrath of God and please him So 't is said Prov. 16.6 By the fear of the Lord men depart from evil This Fear is a Grace an habitual disposition of Soul which is spoken of in the places alledged The Fear only awakening is such a sense of our Danger as doth only trouble us for the present but doth not put us upon the right way to remedy the Evil we are convinced of Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light The Awakening is a Mercy especially if we are not only awakened from our drowsie Fits but we arise from the Dead if we forsake the way of Destruction and betake our selves to the service of God we are safe Many wicked Men are shrewdly shaken by the Preaching of the Word for a while they are a little awakened out of their drowsie Fits and begin to fear and tremble yet they return to them again and sleep the sleep of Death till in the Day of Judgment the Books of Conscience be opened and then they everlastingly awake with Terrors and never sleep more If they could as sweetly sleep in their Sins in Hell as they do now upon Earth Wrath to come would not be so terrible and tormenting a thing to them The differences between this sensible Work and Holy Trembling at God's Word are these 1. Holy Fear is a voluntary Act and excited in them by Faith and Love By Faith believing God's Threatning by Love which is troubled at the Offence done to God 2 Chron. 34.27 Because thine heart was tender and thou didst humble thy self before God when thou heardest his words against this place and against the inhabitants thereof and humbledst thy self before me and didst rend thy cloathes and weep before me I have even heard thee also saith the Lord. Iosiah was active in this Trembling and Humiliation But this is an involuntary Impression arising from the Spirit of Bondage and irresistible Conviction which for a while puts them in the Stocks of Conscience but they seek to enlarge themselves as soon as they can 2. They differ in the ground or formal Reason of this Trouble Agony and Consternation of Spirit To be troubled for the Offence done to God is a good sign but to be troubled meerly for the Punishment due to us is the guise of Hypocrites Esau was troubled for he sought the Blessing with Tears when he had lost it Heb. 12.17 But how was he troubled Non quia vendiderat sed quia perdiderat because he had lost the Birthright which was his misery not because he had sold it which was his Sin So all wicked men saith Austin non peccare metuunt sed ardere they do not fear to Sin their Hearts are in secret love and league with their Lusts but they are
he be our Judge we ought to take the Law from his Mouth and put our selves into his hands to be guided and ordered by him that we may find favour in that day This is evident every one would seek to be approved by his Judge and that Christ is our Judge is evident by his Resurrection and his Doctrine alone with any probability of Reason pretendeth to the reparation of Mankind and to set them in joynt again that they may live to God Let Men have but the sense of a Judgment to come soundly laid up in their Hearts and Consciences and they can have no Rest while they keep off from the Gospel 3. This doth best solve the doubts about present Providence Paul doth not teach Felix that the Christian Religion doth make any difference between the Just and Unjust as to their outward condition in the World or between the Temperate and Intemperate no for the Just may be oppressed and the Unjust thrive or else Felix had never been in power And as for the Temperate their Religion would make them miserable while they deny the desires of the flesh No here there be just men to whom it happeneth according to the work of the wicked and they be wicked men to whom it happeneth according to the work of the righteous Eccl. 8.4 But there is a judgment to come wherein every Man shall be judged according to what he hath done in this Life All Men must appear and receive their doom and some go into everlasting life others into everlasting punishment 2. The manner is to be considered The word must be closely and prudently applied for here is both a close and prudent Application 1 Close he discourseth of Virtues opposite to the Vices wherewith this Man was blemished the Word hath force of its self yet managed with dexterity as a Dart that falleth by its own weight it will pierce but especially when feathered and directed and cast by a skilful hand and levelled at the mark This is Iesus whom ye have Crucified And when they heard that they were pricked at the heart Acts 2.36 37. Not when they saw the Miracle not while the Doctrine was delivered In the Doctrine delivered we do but bend the Bow in Application we let fly the Arrow and shoot at the mark A clap of Thunder when distant doth not startle me but when it is my own Zenith 2 Prudent Paul is here an example of Prudence as well as of Faithfulness when he spake to Felix and Drusilla he doth not charge them with Intemperance or Unchastity or Injustice but discourseth of Justice and Temperance that by that which is right they might understand that which is crooked and from the Rule know their own Enormity He lays the Looking-glass before their Eyes and lets them see themselves and behold their natural Face in a Glass III. The Effect or Fruit how it doth or may come to nothing 1. Through the levity of Man whose pangs of Devotion are soon spent the Righteousness of the Hypocrite is compared to the Morning Clouds and the early Dews Hosea 6.4 The righteousness of the upright to the Morâ—ing light Prov. 4.18 2. Their addictedness to their Lusts which is greater than their affection to Religion Luk 8.14 And that which fell among Thorns are they which when they have heard goe forth and are choaked with cares and riches and pleasures of this life and bring no fruit to perfection Sentiments of Religion dye away through cares of the World or voluptuous living 3. Their unskilfulness in handling wounds of Conscience Some think they are never wound enough but it is not the deepness of the wound but the soundness of Cure that is to be regarded Some heal their wounds slightly a palliate Cure they skin it over when it Festreth within Others dissemble it till it proveth deadly Others run to a worldly Cure as if Soul-Thirst could be quenched at the next Ditch or an evil Spirit could be cured by Musick Some by a clatter and dinn of business put off that which they do not put away Amos 6.3 Ye put away the evil day Cain in anguish of Conscience fell a building of Cities 4. Want of God's Grace Acts 16.14 And a certain woman named Lidia which worshipped God heard us whose heart the Lord opened Which is forfeited by the party who hath common helps and advantages Some put away the Word Acts 13.46 It was necessary that the word of God should first have been spoken to you but seeing ye put it from you and judge your selves unworthy of eternal life lo we turn to the Gentiles Some put away trouble of Conscience Gen. 6.3 My spirit shall not always strive with Man for that he also is flesh Some lose their Tasts and Relishes of Christian Doctrine and relapse into a carnal Savour Heb. 6.3 4. For it is impossible for those who were once enlightned and have tasted of the Heavenly gift and were made partakers of the Holy Ghost And have tasted the good word and the powers of the world to come if they fall away to renew them to Repentance 1. Use Information we learn divers profitable Lessons from hence 1. The power of the Word Here is a notable Instance of it if we consider the person who trembled Felix 1 By Religion a Pagan who did not believe the Gospel The Devils believe and tremble and the Word worketh effectually in them that believe But here an Infidel is fain to stoop to the evidence of it and at the same time it breaketh upon his Heart and Mind so far as to make him afraid 2 By his quality a Judge the Prisoner maketh the Judge tremble Outward distance and disadvantages should not discourage us our Testimony rightly managed may alarm the Consciences of those who are ready to condemn us 3 By his Disposition not a Devout Man but a Man hardned in a course of sinning We should despair of none God can find his way into the Consciences of the most sensual 4 For his outward condition a Man glutted with worldly Happiness yet the thoughts of the other World will soon souer all the prosperitie of the present life 5 For his Temper now he sent for Paul out of Curiosity to satisfy his Jewish Wife or Minion but God can make use of Man's sins to Glorifie himself and his Truth This Power of the Word this convincing Power should be often thought of they that feel it not fear it Iohn 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved 2. The profitableness of insisting upon the last Judgment that we may perswade you and you may suffer your selves to be perswaded It is the great awe-bond to beget in us a sense of our Duty and Sin For First 't is an impartial Judgment that must pass upon all high or low rich or poor Revel 20.12 And I saw the dead small and great stand before God and the Books
you shall command your Children to observe to do all the words of this Law Luke 9.44 Let these sayings sink down into your Ears Close Application Rom. 8.31 What shall we then say to these things if God be for us who can be against us Job 5.27 Loe thus we have searched it so it is hear it and know thou it for thy good And therefore as things are duly thought on so they must be closely applied These three acts of the Soul have each of them a distinct and proper Work Sound belief worketh on the clearness and certainty of the things asserted Serious Consideration on the greatness and importance of them Close Application on their pertinency and suitableness to us See all in one place 1 Tim. 1.15 This is a true saying worthy of all acceptation That Iesus Christ came into the world to save Sinners of whom I am chief These are all necessary to make any truth operative Sound belief for we are not affected with what we believe not Heb. 4.2 For unto us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with Faith in them that heard it Therefore to awaken diligence the truth of things is pleaded 2 Pet. 1.5 10 16. Give all diligence to add to your Faith Virtue and to Virtue Knowledge Give diligence to make your calling and Election sure for we have not followed cunningly devised Fables when we made known unto you the power and coming of our Lord Iesus Christ but were Eye-witnesses of his Majesty Heb. 2.3 4. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompense of reward how shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him The first rousing Question when Men heard any Sermon about any Truth or Doctrine of the Gospel was Is this true For Consideration Heb. 3.1 Wherefore holy Brethren partakers of the Heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus our Lord. Without Consideration the weightiest things lie by as if they were not Sleepy reason is as none The most important Truths have no force upon us till Consideration awakeneth us Then for Application what concerneth us not is passed over Unless we hear things with a care to apply them we shall never make use of them Eph. 1.13 In whom ye also trusted after that ye heard the word of truth the Gospel of our Salvation In whom also after that ye believed ye were sealed with the Holy Spirit of promise 'T is not enough to know the Gospel to be a Doctrine of Salvation to others but we must look upon it as a Doctrine that bringeth Salvation to our own doors and leaveth it upon our choice A Plaister doth not heal at a distance till it be applied to the Sore Truths are too remote till we set the edge and point of them to our own Hearts Well then by this way we Preach to our selves Day and Night by exciting our Faith in God and Christ and Glory to come and by serious Consideration stirring up all God's graces in our selves and reproving our selves for all our Sins and calling a backward Heart to all the duties required of us This is the work of Close Application 5. They prosper best in Grace that most faithfully and diligently use the means Here I shall prove two things 1. That we are to use the means For wherefore hath Christ appointed them but that we should use them His Church is not like a Statuaries Shop where the Image or Statue doth nothing but the Carver or Artificer doth all But 't is compared to a School where Christ is the Teacher to teach us our Duty and we are Disciples to learn it And to a Kingdom where Christ is the Monarch and Sovereign and we are Subjects ingaged by Covenant to Obey him and the manner of his Government 't is not meerly natural ruling us as he doth the other Creatures by a Rod of Iron or in a way of absolute power as they cannot do otherwise but Moral by Laws Promises Threatnings working Faith by preaching and Love Hope and Obedience are the ends of Faith Certainly he governeth Man as Man not by Physical Motions only but by Moral Motives to which we must attend consider and improve Hosea 11.4 I drew them with the Cords of a Man with bands of Love Christ hath not to deal with Stones or Brick or Timber but with Men. God hath fitted the means to do their work and for these ends we must use them If he did ordinarily work without them he would never have appointed them to this end He could have done it with one powerful fiat one creating word or beck of his will but he hath set another train and order of Causes and therefore he will work by them because he worketh on all things according to their Nature and this is suitable to the nature of Man We never knew of any Man that came to Knowledge Faith or Love without means Therefore 't is presumption for us to expect it And the greatest neglecters and despisers of Means are every where the most graceless and the worst of Men Therefore it concerneth us to use them 〈◊〉 the greater diligence and care We may learn from our Adversary the Devil he sheweth his Malice to Souls in opposing the means either by depriving Men of them 2 Thess. 2.18 Wherefore we would have come unto you even I Paul once and again but Satan hindred us or keeping them from them by thraldom or filling them with prejudice Iohn 8.4.4 Ye are of your Father the Devil and the lusts of your Father ye will do he was a Murtherer from the beginning and abode not in the truth because there is no truth in him 2 Cor. 44. In whom the God of this World hath blinded the Eyes of them which believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine upon them Or from the Faithful using of them 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 sowen in his Heart He watcheth them in all their Postures As soon as Men begin to be serious and to take heed what they hear he disturbeth the Work Well then the Means have an Aptitude and subservient Efficacy which we ought to regard 2. They prosper best that do most faithfully and diligently use the means I shall prove that by the double reason of the Text. 1. With what measure you meet it shall be measured to you again In the Allegation of this Proverbial Speech I shall observe two things 1. That there is a Law of Commerce between God and his Creatures or else how shall we know what to expect And the ordinary Rule
are his Members and belong to him Rom. 8.9 If ye have not the spirit of Christ ye are none of his 3. He blesseth his Word and Sacraments to this end and purpose Iohn 17.19 For their sakes I sanctifie my self that they also might be sanctified through the truth We hear of Christ by the Spirit and of the Spirit in the Ordinances and Duties of Religion Eph. 5.26 By the washing of water through the word Two are here mentioned the Word and washing of Water The one containeth our Charter or Grant of Christ and all his Benefits to every one that believes in him Iohn 3.16 For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life The other is the Seal of it to assure us and be a pledge to us that Christ will be as good as his word Rom. 4.11 He received the sign of circumcision a seal of the righteousness of faith 1. The Word is a powerful Instrument Iohn 17.19 I sanctifie my self that they also might be sanctified through the truth John 15.3 Ye are clean through the word That warneth us of our Duty sheweth our Danger encourageth us by Promises to run to Christ for this Benefit holds forth his Blood as the meritorious Cause 2. Sacraments assure God will be as good as his word The doubting Soul saith â—how shall I know 2 Kings 20.8 What shall be the sign By these visible Things God assures us of the Truth of his Covenant Use. It sheweth us how and where we should look for this benefit of Sanctification From Christ by the Spirit in the Ordinances Look not to these singly but all together Holy Things do not sanctify us but we pollute them when we look to them singly Hag. 2.13 14. If one that is unclean touch any of these shall it be unclean The Priests answered It shall be unclean So is this people that which they offer is unclean Fowl Bodies the more you nourish them the more you hurt them 2. Go not to the Spirit alone without having accepted Christ and received him into your Hearts so upward Christ tendeth to the Spirit the Spirit to Ordinances Christ undertaketh to be a Sanctifier that you may have recourse to him A Sermon on Hebr. xiii 5 For he hath said I will never leave thee nor forsake thee IN the former part of the Verse the Apostle dissuadeth from Covetousness and perswadeth to Contentment The Motive to inforce the one and the other is God's Promise Many of our Distempers would have no more place if we did oftener study the Promises He saith that is God that He whose Voice should only be heard in the Church The Pythagoreans would use to say in their School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath said It should much more be reason enough with Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he said But where doth the force of the Inference lye Apply it to the first part Let your conversation be without covetousness for he hath said I answer Covetousness is rooted in a Diffidence and fear of Want Now that Fear is irrational if we regard what he hath said God will maintain us as long as he hath Work for us to do He that is perswaded that God will not leave him will not be much troubled Apply it now to the second Branch Be content with such things as you have for he hath said I will never leave thee And how is that inferred I answer The comfort of our Condition doth not depend on outward Provisions so much as in God's Promises therefore though you have little be content If God denieth the Creature he will vouchsafe his own Presence and what need we care for the want of a Candle when we have the Sun Once more The Connexion between the Dissuasive and Exhortation and the Promise is to be observed Be not covetous be content for he hath said I will never leave thee And Men would have less trouble if they could learn to cast themselves upon God's allowance If we could depend more we should crave less The Promise well applied would not only allay our Fears but moderate our Desires Lust is ravenous and therefore suspicious If we believe his Word we shall have enough to glorifie God enough for that condition wherein God will make use of us Fixing upon Carnal Hopes doth but make trouble for your selves Carnal Affections prescribe God a Task which he will never perform Psal. 78.18 They asked meat for the lusts Not Meat for their Necessities but Meat for their Lusts. God never undertook to maintain us at such a rate to give us so much by the Year such Portions for our Children The Sheep must be left to the Shepherd to choose their Pastures bare or better grown Be content and then Faith will be more easie We may pray for a Competency and are bound to submit to an Extremity He hath said Where hath he said it Every where in the Word more especially to Ioshua in particular Iosh. 1.5 As I was with Moses so I will be with thee I will not fail thee nor forsake thee To all his People in general 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 David bids Salomon be confident of it 1 Chron. 28.20 David said to Salomon his son be strong and of good courage and do it fear not nor be dismayed for the Lord God even my God will be with thee he will not fail thee nor forsake thee So Iacob Gen. 28.15 I will not leave thee till I have done all that I have spoken to thee of It is pleaded by Salomon 1 King 8.57 The Lord our God be with us as he was with our fathers let him not leave us nor forsake us You see it is a known Truth and to be made use of upon all occasions of Tryal It was spoken to Ioshua when he was to fight the Lord's Battels To Israel when they had not as yet a foot of Land to possess To Iacob when to pass through many Services To Salomon when to go about a costly Work And God having said it so often delights to be challenged upon his Word and to have this Promise put in suit Before I come to shew you the full purport and drift of this Promise let me observe 1. Though the Promises were made upon a particular occasion to some of God's People yet they are of a general Use. Well then Promises made to one Saint concern another also Why 1. Because God is alike affected to all his Children he beareth them the same love His Saints now are as dear to him as ever Therefore as he would not leave Ioshua or Iacob or Salomon so he will not leave others that trust in him This honour have all his Saints Psal. 149.9 2. They have
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
diverted either by the comfortable or troublesome things we meet with here in the World Not by the comfortable things 1 Pet. 1.13 Wherefore gird up the Lâ—yns of your Mind be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Iesus Christ. Nor by the troublesome things of the World Rom. 8.39 Nor height nor depth nor any other Crâ—ature shall be able to separate us from the Love of God which is in Christ Iâ—sus our Lord Well then the Supreme Good or Fruition of the ever-blessed GOD is believed sought after waited for we know it by Faith we seek it by Love we wait for the enjoyment of it by Hope Faith affordeth us Light to discover it and direct us to it Love possesseth the Soul with a Desire to enjoy it and Hope giveth us a Confidence of obtaining it through Jesus Christ our Lord. III. Their Use in the Spiritual Conflict 1. They impel us to do our Duty with all diligence whatever Temptations we have to the contrary 1 Thess. 1.3 Remembring without ceasing your work of Faith and labour of Love and patience of Hope Whence you see Work is ascribed to Faith Labour to Love and Patience to Hope Work to Faith because that Grace is working and ready to break out into Obedience 2 Thess. 1.11 And the Work of Faith with Power Labour to Love because Love puts Men upon Industry and Diligence they that love God will be hard at work for him Heb. 6.10 For God is not unrighteous to forget your Work and Labour of Love Patience to Hope because that Grace produceth Endurance and Constancy 2 Thess. 3.5 The Lord direct your Hearts into the Love of God and into the patient waiting for Christ. And the good Ground brought forth Fruit with Patience Luk. 8.19 In short you see these Graces are of an Operative and Vigorous Nature Faith is but a dead Opinion unless it break out into practice Love but a cold Approbation of the Ways of God unless we overcome our Slothfulness Hope but a few slight Thoughts of Heaven unless we persevere and hold out till the time of Retribution cometh 2. These Graces restrain and subdue those corrupt Inclinations which are yet in the Heart and would be a great impediment to us if they be not more and more overcome such as Ungodliness and Worldly Lusts Atheism or a denial of Gods Being and unbelief or distrust of his Promises Worldly Lusts Tit. 2.12 Teaching us to deny Vngodliness and Worldly Lusts. That is to say Worldly Fears and Worldly Desires or in one word the Sensual Inclination called the Spirit of the World These can never be overcome without Faith by which the Mind is soundly perswaded of the Truth of Salvation by Christ nor without Love by which the Will is firmly resolved and bent upon it nor without Hope by which the Executive Powers are fortified and strengthened in their Operations In short when the Doctrine of Christ concerning things to be believed and done is first propounded to us it findeth us wedded to the World and intangled in the Vanities thereof but as this Doctrine is received and believed the bent and inclination of our Souls is altered a new byass is put upon us and our love to God and heavenly things is more and more increased the Heart is set to seek after God and that with the greatest earnestness and diligence Without this the Carnal and Worldly Inclination prevaileth over us As in the want of Faith Heb. 3.12 Take heed Brethren lest thâ—re bâ— in any of you an evil Heart of unbelief in departing from the living God Want of Love 1 Iohn 2.15 16. Love not the World neither the things that are in the World If any Man love the World the love of the Father is not in him For all that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life is not of the Father but is of the World Want of Hope Heb. 10.35 Cast not away therefore your Confidence which hath great recompense of reward Many are beaten out of their Christianity at last because they cannot tarry for Christ's Recompences 3. To fortifie us against all evil without Besides Corruptions within there are Temptations without manifold Afflictions which Satan maketh use of to draw us to sin Now these three Graces arm us against them 2 Tim. 1.7 where he speaketh of enduring the Afflictions of the Gospel by the power of God God hath not given us a Spâ—râ—â— of Fear but of Power of Love and of a sound Mind Faith Hope and Love are intended thereby by a Spirit of Power meaning Hope which breedeth â—ortitude notwithstanding Dangers and Threats of Men Love retaineth its own Name and by the sound Mind is meant Faith All these help us to encounter the Difficulties and Hardships of our Pilgrimage and breed in us a Tranquility of Mind and Contentedness in every State 4. Without Faith Hope and Love we cannot pray to God nor entertain any sweet Communion with him while we dwell in Flesh. Iude 20.21 But ye beloved building up your selves on your most holy faith praying in the Holy-Ghost keep your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternal life That Clause Praying in the Holy-Ghost is to be referred in common to them all praying to be built up in our most holy Faith praying to be kept in the love of God praying that we may look for the Mercy of our Lord Jesus to Eternal Life Prayer is not an Exercise only of our natural Faculties but also of the three fundamental Graces of the Spirit There are three Agents in Prayer the Humane Spirit the new Nature and the Spirit of God The Humane Spirit for by the Understanding and Memory we work upon the Will and Affections The new Nature as Prayer is the work of Faith Hope and Love And the Holy-Ghost is there mentioned as also Rom. 8.26 27. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings that cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God The middle is to our purpose now Prayer is a Work of Faith as the great Mysteries of our most holy Faith are therein reduced to Practice Eph. 2.18 For through him we both have an access by one spirit unto the father Love is acted in Prayer as we delight our selves in conversing with God all our Desires and Groans in Prayer are acts of Love expressing our Longings after more of God Hope is acted in Prayer as we express our Trust in God and the Merits and Intercession of Christ and plead his gracious Promises Prayer it self is but Hope put into Language Psal. 62.8 Trust in him at all
therefore either glut themselves with Carnal Delights and are always making provision for the flesh to fullfil the Lust thereof Rom. 13.14 Cater for the Body but neglect the Soul or else they seek to joyn House to House and Field to Field Isai. 5.8 or to be built a story higher in the World They are of the Earth and incline to the Earth and therefore Earthly things are the height of their desires and they are filling and stuffing their Hearts with the Comforts of them more and more This is the Comfort they live upon the Happiness they effect The Godly Man he must be satisfied too He is a poor empty Creature and therefore is Hungring and Thirsting after righteousness that he may be filled Matth. 5.6 He must have more of God and more of Christ and more of Grace and therefore he is sucking and drawing and can never be satisfied till he be filled up with all the fulness of God Eph. 3.19 III. That they may be filled they take their several ways the one his own ways the other God's direction For of the Backslider it is said he shall be filled with his own ways He despiseth God's Counsel and taketh his own course to live a pleasant and Carnal Life here So by the same proportion the good Man that hath chosen God for his Portion taketh God's way and obeyeth the call and invitation of Wisdom First The Backslider in Heart shall be filled with his own ways That is such as suit with his own Carnal Heart 1. Naturally a Man is addicted to Carnal things more than Spiritual and to Worldly Vanity rather than Heavenly Enjoyments to the Creature rather than to God Why 1. Because they are in part necessary for our uses and so the natural Appetite desireth them as well as the inordinate Appetite which is corrupted by Sin Prosperity Plenty Wealth Honour Ease Pleasure are good for us if subordinated to Grace and better things Wisdom with an Inheritance is good Eccle. 7.11 And again Eccle. 5.18 'T is good and comely for one to eat and to drink and to enjoy the good of all his laâ—ours that he taketh under the Sun all the days of his life for it is his portion But alass Men are apt to exceed their bounds and become Enchanted with the false Happiness so that they neglect the true and sit down contented with their Worldly Portion and God and Eternity are little thought of or cared for 2. They are comfortable to our senses The sweetness of Wealth Honour and Pleasure is known by feeling and therefore known easily and known by all Now whilst the Soul dwelleth in the Flesh and looketh out by the Senses we soon receive the Teint which ariseth from sensible objects All that is in the World the Lust of the Flesh the Lust of the Eyes and pride of Life is not of the Father but is of the World 1 Iohn 2.16 3. They are suitable to our Fancies and Appetites For they that are after the Flesh do mind the things of the Flesh and they that are after the Spirit the things of the Spirit Rom. 8.5 Every ones gust and tast is according to his Constitution 4. These Things are near us present with us and ready to be enjoyed whereas Spiritual and Heavenly Things are unseen and afar off But he that lacketh these Things is blind and cannot see afar off and hath forgotten that he was purged from his old Sins 2 Pet. 1.9 2. What is the issue of all this They love a Worldly a Sensual and Ungodly Life and 1 Religion is sleighted and neglected They live in an Oblivion of God The Wicked through the pride of his Countenance will not seek after God God is not in all his thoughts Psal. 10.4 The offers of Grace and Eternal Life are not regarded All Things are ready come unto the Marriage but they made light of it and went their ways one to his Farm another to his Merchandise Mat 23.4.5 2 Yea Religion and Godliness is cast off and Trampled upon For Demas hath forsaken us having loved this present World 2 Tim. 4.10 3 Or else opposed and persecuted and by none more than by those that once had some sense and tast of it Apostatae sunt maximi osores sui ordinis The Revolters are profound to make slaughters Hosea 5.2 By plausible pretences it is palliated and Counsels are laid deep to extirpate the Godly Apostates are most cruelly oppressive 4. Or if it be kept up it is only to hide and feed their Lusts making a Market of Religion and denying the power under the form of Godliness Having a form of Godliness but denying the power thereof 2 Tim. 3.5 And the Apostle speaketh of some that supposed gain to be Godliness 1. Tim. 6.5 That is made Religion an advantageous Trade When thou dost thine Alms do not sound a Trumpet before thee as the Hypocrites do in the Synagogues and in the Streets that they may have glory of men Matth. 6.2 They did it to be seen of Men And Luke 16.15 And he said unto them ye are they which justifie your selves before men but God knoweth your Hearts for what is highly esteemed among men is Abomination in the sight of God 5. They lead a life of pomp and ease wallowing in all manner of Sin and Sensuality as the Carnal Rich Men are described Iames 5.1 2 3 4 5 verses to be such as lived in all Voluptuousness Uncleannness and Oppression These are the ways from whence do they suck all their pleasure and contentment and therewith glut and fill themselves more and more some in a more gross others in a more cleanly manner Secondly It is implyed that the good Man seeketh God's direction for he is opposed to him that despiseth God's Counsels Now God giveth this Counsel by his word and spirit 1. In the Word In the Scripture God hath shewed us true Happiness and the way to it which was a secret and a Riddle to the World before True Happiness is but one Thing but the World seeketh it in many Things Two Hundred Eighty Eight Opinions were reckoned up and none lighted upon the Truth and therefore we run about and weary our selves in a maze of uncertainty How long wilt thou go about O backsliding Daughter Ier. 31.22 Experience will tell us that nothing in the Creature will make us completely Blessed 'T is but labour in vain to seek it there Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not Isa. 55.2 And the many Religions in the World prove not the Remedy of Mankind but the Disease Only in Christ's Religion is the True rest and ease and repose of Souls Ier. 6.16 Thus saith the Lord stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your Souls Matth. 11.28 29. Come unto me all ye that labour and are heavy laden and
chuse Something you must do if you would be happy There is no condition of merit but order It is God that reclaimeth you from your sensual Inclinations yet God will not have you without your Consent or against your will nor give you Heaven without a diligent pursuit after it Use. 1. Consider who is the Backslider one involved in the Apostacy of Adam one that seeketh to be filled with his own ways The beginning and progress and end of his course is from himself and in himself and to himself again that is Carnal self He acteth only as his Fleshly Inclination moveth him Carnal self is the Principle Rule and end and God is wholly neglected neither sought after nor pleased nor his Counsel regarded nor his Grace valued though he sent Christ to recover us from the World and the Flesh to himself Neither is God minded as the chiefest good or last end nor regarded as our Director and Counseller nor chosen as our Portion that we may come to him by Christ nor his Grace sought after that we may be quickned and inclined to seek after him 2. Consider what a Blessed thing it is to be filled with our ways in a gracious sense while we are capable to mend our Errors 1 Pet. 4.3 The time past of our life may suffice us to have wrought the will of the Gentiles You have already long very long too long been dishonoring God and destroying your own Souls Oh it is Time we should set about the mortifying of Sin and serious Conversion to God 3. Consider how pleasing to the Lord it is that we passing by all other things do chuse him for our Portion Christ for our Redeemer his Word for our Rule and his Spirit for our Guide When God gave Salomon liberty to ask what he would and he asked not Riches and Honour but Wisdom 'T is said the Speech pleased the Lord that Salomon had asked this thing 1 King 3.10 While we are in the World let us chuse something better than the World something that hath been before it and will remain when it is gone Sathan casteth Worldly Things in the way but let us look higher A Sermon on JOHN i. 29 Behold the Lamb of God which taketh away the Sin of the World THe Words are spoken upon occasion of Iohn's meeting with Christ. Before his Temptations in the Desart Christ had honoured Iohn's Baptism after his return from the Desart he cometh to honour his Ministry Christ himself was one of Iohn's Auditors it fell out happily by the Divine Providence that so Iohn might give him a solemn Testimony before the People Behold the Lamb of God c. In the Words we have 1. A note of Demonstration or Ostension as pointing at him with the Finger Behold 2. The Personâ— demonstrated set forth here under the notion of the Lamb of God 3. His Work and Office from whence the Title is given him which taketh away the Sin of the World The Text is full of matter every word and tittle is Emphatical Two Doctrines I shall observe from the words 1. Doctrine That Jesus Christ was the true Lamb of God 2. Doctrine The great work of Christ the Lamb of God is to take away the Sin of the World I. Doct. That Iesus Christ was the true Lamb of God 1. I shall shew that Christ was the true Lamb of God 2. How we are to behold him I. That Christ is the true Lamb of God He may be called so either with allusion to the Common Lamb or else to the Holy Lamb which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here called the Lamb of God the Lamb appointed by him for Sacrifice or else to the Paschal Lamb. First There are many fit resemblances between him and the Common Lamb I shall instance only in three 1. Innocency 2. Liableness to Injuries And 3. Meekness and Patience 1. For Innocency Of all Creatures the Lamb is the most Harmless the true Emblem of Innocency So was Christ without wrong and without guile Isa. 53.9 He hath done no violence neither was any deceit in his mouth All wrong and harm is there reduced to two heads Violence and Deceit the one the fruit of Wicked Cunning the other the fruit of abused Power both are far removed from Christ for he was holy and harmless 2. So for Liableness to Injuries Sheep are not Ravenous Creatures but easily exposed to the prey of others and can use no forcible means to defend themselves Matth. 10.16 Behold I send you forth as Sheep in the midst of Wolves So was Christ himself that in him might be exemplified the Spirit and Genius of that Religion which he would establish Ever since there hath been Sin in the World Man hath been grasping at Power to use it not in acts of Mercy but Violence but the great God who hath all power in his hands would come into the World as a Lamb to the Slaughter and redeem the World that was lost not by grasping at power and greatness but by meekness and sufferings and so establish a Kingdom of Patience not of Power 3. For Meekness and Patience For Patience in his Death he was a Lamb Isa. 53.7 He was oppressed and he was afflicted yet he opened not his mouth he is brought as a Lamb to the slaughter and as a Sheep before the shearers is dumb so he opened not his mouth Swine will howl and whine when they are touched but Sheep are dumb before the shearers Christ did not open his Mouth unless it were to instruct and bless and pray for those that Crucified him but went patiently to the Cross. It was anciently observed among the Heathens that if the beast struggled or did run away from the Altar that it was counted an unlucky Sacrifice If we should go by this rule in judging concerning the success of our Sin-offering his carriage at his Death promiseth an happy issue for he was brought as a Lamb to the slaughter and as a Sheep before the shearers is dumb so he opened not his Mouth He dyed not as the Beasts in the Temple against their will if he complained of the Bitter Cup it was to shew that he was not without sense not that he was without Patience Secondly The Sacrifice-Lamb therefore called the Lamb of God All Lambs were God's Creatures and therefore might be called his but the Lamb appointed for Sacrifice was God's in a peculiar manner as set apart for this use by his special appointment And yet that Lamb was not God's so much as Christ is for there Man had his choice and was to interpose his judgment what Lamb he would single out of the flock and therefore the Sacrifices and Offerings were called theirs who presented them not God's who appointed them But Christ was both appointed by God 1 Pet. 1.20 Who verily was fore ordained before the foundation of the World and offered by God â—eb 9.14 Who through the Eternal Spirit offered himself without spot to God And accepted by
wit the redemption of our bodies When we shall know more fully what Honour and Blessedness belongeth to the Children of God now it doth not appear what we shall be So pardon of Sin shall be then compleat Acts 3.19 Repent and be converted that your sins may be blotted out when times of refreshing shall come from the presence of the Lord. All pardoned Sins shall never be remembred more our Absolution shall be solemnly pronounced by the Judge upon the Bench. That is the great Regeneration Matth. 19.28 You that have followed me in the regeneration when the son of man shall sit in the throne of his glory ye shall sit upon twelve thrones judging the twelve tribes of Israel So for Redemption Eph. 4.30 Grieve not the holy spirit of God whereby ye are sealed unto the day of Redemption When all the Effects of Sin shall cease for Death remaineth on the Body till that day 7. This Work of taking away Sin is carried on with respect to Christ's threefold Office of King Priest and Prophet 1. As a Priest so he taketh away Sin by his Merit having purchased a Power and a Virtue whereby our Natures may be healed and cleansed and our Peace made with God In this sense it is said 1 Iohn 1.7 The blood of Iesus Christ his son cleanseth us from all sin 2. As a Prophet so he taketh away Sin by his Doctrine which is fit for such a purpose as it commandeth and requireth Purity and Holiness and inviteth us to it by notable Promises and encourageth us by blessed Examples especially of Jesus Christ himself and the perfect Pattern of his holy Obedience and heavenly Life Iohn 17.17 Sanctifie them through thy truth thy word is truth 3. As a King so he taketh away Sin by his Spirit So backward are our Minds so bad our Hearts so strong our Lusts so manifold our Temptations that beâ—â— Teaching will not serve the turn without a Spirit of Light Life and Love to open our Eyes and change our Hearts and incline us and bring us back again to God Therefore it is said Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy-Ghost which he shed on us abundantly through Iesus Christ our saviour His Merit giveth us Confidence his Word Means and Helps and his sanctifying Spirit maketh all effectual to the Soul III. That this is the great End and Scope of Christ's coming into the World appeareth by sundry Scriptures 1 Iohn 3.5 And ye know that he was manifested to take away our sins and in him is no sin He was manifested in the Flesh and manifested in the Gospel for this end He came as an holy innocent Saviour to take away Sin Matth. 1.21 Thou shalt call his name Iesus for he shall save his people from their sins Not to ease them of their Trouble only but chiefly to destroy Sin with the mischievous Effects of it He is a Saviour that saves us from Sin not in Sin Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity Not only from the Curse of the Law but from all Iniquity The Mediator's Blessing was not to free us from the Roman Yoke but from the slavery and bondage of Sin Acts 3.26 Unto you first God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities Reasons 1. Sin is the great Make-bate between God and us The first breach was by Sin and still it continueth the distance Isa. 59.2 Your iniquities have separated between you and your God Till Sin be taken out of the way there can be no perfect Communion betwen God and the Creature The Purity of God is irreconcilable to Sin though not to the Sinner and therefore though the Sinner be pardoned the Sin must be taken away 2. Sin is the great Disease of Mankind and the cause of all Misery therefore Christ came to stop Mischief at the Fountain Head Take away Sin and you take away Wrath for when the Cause is gone the Effect ceaseth Those who are most sensible of their true Evil do mainly desire the taking away of Sin Pharaoh said Take away this Plague but the Church saith Take away all iniquity Hosea 14.2 Many seek to get rid of Trouble and Temporal Afflictions but not of Sin because they have a gross sense of Things and measure their Happiness and Misery by their outward Condition Hosea 7.14 They assemble themselves for corn and wine and they rebel against me They sought not God's Favour but Corn and Wine and Oyl Others if they mind Spiritual Things they mind only pardon of Sins and ease of Conscience but not to be freed from the Power of it as if a Man that had broken his Leg should only desire to be eased of the smart but not to have it set again But the true Penitent is troubled with the Stain as well as the Guilt therefore the Promise is suited to such 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Others if they would be freed from Sin they respect only the preventing the outward Act but you must abstain from the Lust 2 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. If they look after the Heart and inward Man it is some Branch of Sin not the Root or the Change of the Heart and so die Impenitent Evil Practices do not flow from a present Temptation but an evil Nature All these lose their labour they neither get rid of Trouble nor prevent the Act nor are free from the breach of God's Law but Christ would make a thorough Cure 3. Taking away of Sin is a greater benefit than Impunity or taking away the Punishment Those Means which have a more immediate Connexion with the last End are more noble than those which are more remote The last End is the Glory of God Now the Holiness and Subjection of the Creature is a nearer means to it than our Comfort and Pardon Christ's End was to fit us for God's Use and therefore his End was to sanctifie us and free us from Sin 1 Use Is Caution Let us renounce all Sin that we may not make Christ's coming into the World in vain You go about to frustrate your Redeemer's End and so to put him to shame if you cherish Sin for then you cherish that which he came to destroy 1 Iohn 3.8 For this purpose the son of God was manifested that he might destroy the works of the devil that is dissolve unty and loose this Knot The Work of the Devil is to bring us into Sin and Misery and will you tie the Knot the faster If you go about to frustrate his Undertaking you renounce all Benefit by him and slight the Price of
Profit and Pleasure that is in Adultery and Theft but shutteth the Eyes of his Mind against the Filthiness or Injustice that is in it and therefore he is like a Man that leapeth from an high place into the Water who first shutteth his Eyes and then casts himself into the Flood or Stream 3. Consequent Ignorance is after the Sin or Act of the Will either from the depraved Disposition of the Will Iohn 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Or from the just Judgment of God Iohn 9.39 For judgment I am come into the world that they which see not might see and that they which see might be made blind God inflicts a Judicial Blindness on Men that will not obey the Truth 3. Ignorance is either Invincible or Vincible 1. Invincible Ignorance is when there is not sufficient Revelation when it is a thing we should know but God hath not brought Light among us Thus the Heathens are punished for not glorifying God whom they knew by the Light of Nature Rom. 1.21 When they knew God they glorified him not as God Not because they believed not in Christ for he was not revealed unto them But Christians shall be punished for not obeying the Gospel 2 Thess. 1.8 In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Iesus Christ. 2. Vincible Ignorance is when there are plentiful Means and gross Helps to overcome it then is our Ignorance more culpable This is seen when either Ignorance is Voluntary and Pertinacious or when there is gross Negligence When it is Voluntary 2 Pet. 3.5 For this they are willingly ignorant of That they may Sin more freely and securely they will not know what may disturb or trouble their Sleep in Sin Iob 21.14 Therefore they say unto God Depart from us for we desire not the knowledge of thy ways The Psalmist says of them Psal. 95.10 It is a people that do err in their hearts they have not known my ways They err in their Hearts as well as in their Minds when they do not desire to know what they should know this Ignorance is voluntary Or else it is bewrayed by gross Negligence when a Man doth a thing that if he were not grosly Negligent he might know to be Sin Eph. 3.15 16 17. See then that ye walk circumspectly not as fools but as wise Redeeming the time because the days are evil Wherefore be ye not unwise but understanding what the will of the Lord is A Christian is bound to use all holy Means to know all things that belong to his Duty and must bestow much time and diligence upon it If he is grosly ignorant it is a sign he hath a mind to put a cheat upon his Soul Use. Let us beware of Sin against Knowledge these Sins of all others are the most dangerous whether they be Sins of Omission to omit Duties that we know to be Duties this is very dangerous Iames 4.17 Therefore to him that knoweth to do good and doth it not to him it is sin Or Sins of Commission to commit Sins that we know to be Sins Rom. 2.21 22. Thou therefore which teachest another teachest thou not thy self Thou that preachest a man should not steal dost thou steal Thou that sayest a man should not commit adultery dost thou commit adultery Thou that abhorrest idols dost thou commit sacriledge To commit Sins that we know to be Sins is to involve our selves in Wrath and Vengeance Have a care then of these Sins if you are guilty of them it cannot be pleaded for you Father forgive them they know not what they do A Sermon on JOHN xix 30. He said It is finished and he bowed his head and gave up the ghost THIS is one of the seven Words which Christ uttered upon the Cross the last save one for before his bowing of the Head and giving up the Ghost those Words must come in which are mentioned Luke 23.46 Father into thy hands I commend my spirit and having said thus he gave up the ghost To make way for these Words we need go no farther back than the 28th Verse it is said there After this Iesus knowing that all things were now accomplished that the Scripture might be fulfilled said I thirst Where we may observe 1. The exact knowledge which Christ had of all his Sufferings He knew that all things were accomplished namely all the preparative Sufferings which were to usher in his Death All these bitter Sorrows were numbred out to him by the Divine Decrees and praesignified in the Prophesies Jesus knew all the exact Tale and account of them A Circumstance that doth much commend his Love to us Christ knew how dear the bargain of Souls would be to him and yet he would shew his Obedience to the Father and his Love to Mankind He long since sate down and counted the Charges and yet he came to do his Father's Will When a Business proveth hazardous and inconvenient we are apt to say If I had known it would have cost me so much I should never have undertaken it Christ went not to the Cross blindfold he knew the Work of our Redemption would be troublesom and painful that he was to give his Back to the Smiters and his Cheeks to the Nippers that he was to be hurried from the Garden to the Courts of Men from the Courts of Men to the Cross and there to endure acute Pains and Torments Jesus knew that all these things were to be fulfilled 2. Observe It is said he knew they were accomplished Christ had a lively feeling of every part of his Sorrows and his Senses remained in full vigour to the last and without any stupefaction He knew what Hour the Clock of the Divine Decree would next strike or what was the next Circumstance whereby he was to discover himself to be the true Messiah David saith Died Abner as a fool dieth 2 Sam. 3.32 We may say so Died the Lord Jesus as a Fool dieth in a stupid sensless way Or as one merely passive Extremity of Pain had now surprized the Thieves which were crucified with him we hear no more of them but Christ's Reason and Senses are still exercised and his Sorrows made more active by his own apprehension 3. Observe That the Scriptures might be fulfilled he said I thirst By fulfilling another Prophecy God discovereth another Note whereby the Messiah might be known All the Passages of Christ's Death were appointed with infinite Wisdom and Love either they were such as were necessary parts of Redemption or some Indications whereby the Messiah fore-prophesied of might be discovered Here is another Prophecy fulfilled in Christ's Thirst. The Prophesies alluded to are two one is Psal. 22.15 My strength is dried up like a potsheard and my tongue cleaveth to my jaws thou hast brought me to the dust of death The other Prophesie hinteth the
are not principally intended in this Place yet may be comprized here 3 dly The Inventions here intended are such as by which we start away from God and corrupt our selves This more general Sense of the Words comprizeth two sorts of Inventions 1. Those many crooked Counsels and Devices whereunto Men are carried by their own corrupt Hearts when once they had forsaken God and the streight Rule of his Law We read Ier. 17.9 That the Heart is deceitful above all things and desperately wicked who can know it There is a bottomless unsearchable Depth of Wickedness in the Heart of Man which none can discover but God it is wily fraudulent prone to deceive full of Windings and Turnings Wiles and Sleights no Creature in wicked Subtilty and Dissembling can go beyond him The Scripture delighteth in this term Inventions and Imaginations Gen. 6.5 All the Imaginations of the Thoughts of his Heart were only evil continually And Ier. 18.12 We will walk after our own Devices and we will every one do the Imaginations of his evil Heart The Heart of Man is in continual Action framing and moulding things within its self and because there are many cunning Fetches and secret Devices within the Heart by which they seek to put out their own Eyes that they may not apprehend themselves to be so vile and filty as indeed they are and a deceitful Heart smooths Evil and presents it under another Notion therefore they may be called and are in Scripture called Devices and Inventions There is so much Remainder of Light and Conscience since the Fall that there needeth a great deal of Craft to varnish Sin to insinuate it with any Satisfaction to the Conscience a great deal of Diligence to compass it and a great deal of Art to hide it from the World that it may not make us hateful or obnoxious to Disgrace and Disrespect and to hide it from our selves that we may live in it with greater Leave and Allowance from those Remainders of Reason which are yet left within us True Wisdom is plain and simple it needeth no Disguises to palliate it from the Judgment of Conscience or the Notice of the World Wisdom is justified of her Children Matth. 11.19 This is our rejoicing the Testimony of our Conscience that in Simplicity and godly Sincerity not with fleshly Wisdom but by the Grace of God we have had our Conversation in the World 2 Cor. 1.12 But with Sin 't is not so there are many Inventions for the hiding palliating excusing and defending of Sin it is the great Power of the Word to discover them Heb. 4.12 For the Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Ioints and Marrow and is a Discerner of the Thoughts and Intents of the Heart These are the most secret Acts of the Soul Intentions respect the End Thoughts respect Consultations about the Means There is an artificial dexterous Managery of Sin Ephes. 2.3 Fulfilling the Desires of the Flesh and of the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Imaginations and Lusts. Now of these Inventions I shall say two things 1. The more studiously and dexterously any Sin is carried on it argueth the worse temper of Spirit and the Sin is the more aggravated to be wise to do Evil Jer. 4.22 To devise Iniquity and work Evil upon our Beds Mich. 2.1 The Wicked plotteth against the Iust and gnaweth upon him with his Teeth Psal. 37.12 The subtle Designer of Sin is worse than he that occasionally lapseth into it The Good may be overtaken or over-born but to dig deep to hide our Wickedness and set abrood upon it is the greatest Evil. 2. That sinful Inventions for the hiding and palliating of Sin never succeed well but involve us the more I shall not instance in the worst of Men how they are forced to add Sin to Sin and help out one Wickedness with another which at last bringeth upon them the feared Evil with the greater Violence but even in the best of Men that you may the more loath these sinful Inventions David had many Inventions to cloak his Sin with Bathsheba but how ill did they succeed at last When Sin hath got a Tie upon a Man and a Man hath done some Evil from which he cannot well acquit himself but with some Loss and Shame or other Inconvenience then 't is a mighty Snare unless he cover it or maintain it or some other way help himself by adding some other Sin to it Thus usually in this Case Men have their Inventions shift off a Fault with a Lie and Imagine it in a sort necessary for their Safety to be evil and out of this seeming Necessity heap and pile up Sin upon Sin and Transgression upon Transgression This I say was David's Case in the matter of Bathsheba and Vriah Surely he had never proceeded to such black Thoughts to plot the Murder of a Person so worthy and innocent but to salve his Credit and cover his dishonest Act when other Arts and Shifts failed and took no Effect Admit one Sin and the Devil taketh this Advantage that he will force us for the Defence of that to yield to more Thus Sarah's unbelieving Laughter brought forth a Lie Gen. 18.12 15. Then Sarah denied saying I laughed not for she was afraid Peter when he had denied his Master with a plain single Denial I know not the Man Mat. 26.70 he proceeded after to a Denial with Oaths and Execrations Then began he to curse and to swear saying I know not the Man ver 74. If he had prevented the first Sin with ordinary Courage and Boldness he had not thus intangled himself but one Sin must help out another though still to our Loss and Trouble Eudoxia Wife to Theodosius junior having received of the Emperor her Husband an Apple of incredible Beauty and Bigness gave it to one Paulinus a learned Man whom she prized he not knowing whence the Empress had received it presents it as a rare Gift to the Emperor who thereupon sending for his Wife asked her for the Apple she fearing her Husband's Displeasure if she should say she had given it away answered she had eaten it upon this afterwards the Emperor produceth it and in his Jealousy killeth innocent Paulinus and hateth his Wife If she had not told an Untruth at first she had not faln into the Sin of Lying but giving way a little she is drawn into a greater Sin her innocent Friend lost his Life and she her Husband's Favour ever afterwards All this is spoken that we may beware of evil Inventions which never succeed well nor to the Content of the Party that useth them 2. These Inventions are put for our Pursuits after a false Happiness True Happiness is only to be found in the Favour of God and in the way appointed by God but Man would be at his own Dispose and would invent and find
God and that my Fear is not in thee Sure it will be Bitterness in the end to forsake the Lord and walk in the Inventions and Imaginations of thine own Heart You are posting to your eternal Misery where a Reflection upon your evil Choice will be the greatest part of your Misery Isa. 50.11 Behold all ye that kindle a Fire that compass your selves about with Sparks walk in the Light of your Fire and the Sparks which ye have kindled this shall ye have of my Hand ye shall lie down in Sorrow The Allusion is not to such a Fire as burneth and consumeth but such as doth warm and cherish Those Stakes which wicked Worldlings rely upon for Succour will in time prove their greatest Calamities and those Tufts and Fuzes which they promised the greatest Comfort to themselves from will occasion the greatest Sorrow the Brands which they heaped together will afford them little Heat and Light but Smoke to vex and choak them He that will warm himself by his own Sparks can expect no other Issue from his own rash Folly and God's righteous Vengeance Vse 2. To exhort us not only to lament it but to come out of this Condition And here to this End 1. Renounce that crooked carnal Wisdom which is Man's undoing Man at first seeking to be wise became a Fool Now he must be a Fool that he may be wise 1 Cor. 3.18 A Fool to the Flesh and the World that he may be wise to God 2. Give up your selves to God in Covenant as your Lord and Felicity A Man is never in his Wits till he cometh to this Psal. 22.27 All the Ends of the Earth shall remember and turn to the Lord. Our Misery is in departing from him so our Happiness is in putting our selves into his Hands again Now you must give up your selves to him as your supreme Lord and chief Felicity or Happiness depending upon him as your Happiness obeying him as your Lord. Obey his Counsel though against your own Reason and stick to his Ways though they seem to be against your present Happiness Remember that Duty is Safety that cleaving to God with Loss is better than departing from him with seeming Gain and God that out-wits the subtile Designer doth take care of and preserve the plain and simple Person that avowedly adhereth to him when all the Contrivances of foolish and worldly-minded Men prove vain and unprosperous Your Obedience will be your Safety Dependance and Obedience do mutually cherish one another the more we depend the more we obey and the more we obey the more we depend and so they discover one another Let us shew our Dependance on God that in all the Changes of this Life by a firm fast Adherence and Resolution we stick fast to God whatever comes on it using no Means but what he allows and counting his Favour our Happiness They that depend not on him are left to their own Inventions 3. Your great Design must be to approve your selves to God 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of the Lord. Vse 3. It sheweth what need we have to give up our selves to the Conduct of God's Word and Spirit Man is so full of his own Inventions that none can be safe but they that depend upon God for Direction Iam. 1.5 If any Man lack Wisdom let him ask it of God Such a fallible Creature as Man is in point of Truth such an impotent Creature is he in point of Power such an indigent Creature in point of Happiness and Self-sufficiencies such a sinful corrupt Creature so full of Imaginations and Lusts so many crooked Dispositions in his Heart so many Wiles to justify his irregular Choice so many Temptations and they represented with such Sophistry that he should be willing to accept of Direction Yea the People of God themselves have need of the Direction of the Word in regard of the Weakness of their Understandings and the Perverseness of their Affections 1. Our Understandings are so weak that we are ignorant of many things necessary to be known for we know but in part If we know something in general we fail in particular Application both in general and in particular if we know things habitually we do not actually consider them being hindred by Multitude of Business or the Violence of Temptations or lulled asleep by the Pleasures of the Flesh Eccles. 5.1 They consider not that they do Evil. 2. Our Affections are perverse and so addicted rather to be led by Sense than right Reason that there is great Danger lest seeing and approving that which is better we follow what is worse contrary to our Knowledg and Conscience Rom. 2.18 And knowest his Will and approvest the things that are more excellent being instructed out of the Law And therefore the best had need to pray with David Psal. 143.10 Teach me to do thy Will for thou art my God thy Spirit is good lead me into the Land of Vprightness A SERMON UPON ECCLES XII 7 Then shall the Dust return to the Earth as it was and the Spirit shall return unto God that gave it IN the Beginning of this Chapter Solomon presseth us to remember our Creator while yet young many have been too late acquainted with God but never any too soon His Arguments are 1. From the wearisome Evils of old Age very Rhetorically described in ver 2 3 4 5 6. While the Sun or the Light or the Moon or the Stars be not darkened nor the Clouds return after the Rain In the Day when the Keepers of the House shall tremble and the strong Men shall bow themselves and the Grinders cease because they are few and those that look out of the Windows be darkened and the Doors shall be shut in the Streets when the Sound of the grinding is low and he shall rise up at the Voice of the Bird and all the Daughters of Musick shall be brought low also when they shall be afraid of that which is high and Fear shall be in the way and the Almond-Tree shall flourish and the Grashopper shall be a Burden and Desire shall fail because Man goeth to his long home and the Mourners go about the Streets or ever the silver Cord be loosed or the golden Bowl be broken or the Pitcher be broken at the Fountain or the Wheel broken at the Cistern That is a time of Expense and needeth Cordials rather than Work and Service Therefore while the Prints of God's creating Bounty are fresh upon us it is best to exercise our selves to Godliness 2. From the certain Approach of Death as the final Issue of the present Life therefore we should prepare for this Change think of God betimes and secure a better Life before this come to the last Period This Argument is in the Text Then shall the Dust return to the Earth c. Man consists of a Body and a Soul the Text telleth you what shall become of both
the Soul is said to return to God therefore the whole Man dieth not and is not extinguished with the Body All these Particulars import the Immortality of the Soul Doct. That the Soul of Man is immortal and dieth not when the Body dieth but remaineth in that Estate into which it is disposed by God First There is a threefold Immortality 1. An essential Immortality which importeth an absolute Necessity of Existence so it is said 1 Tim. 6.16 God only hath Immortality 2. There is a natural Immortality which hath a Foundation in the Being of the Creatures so the Angels and Spirits of Men are in their Nature immortal so as they cannot be destroyed by any second Cause and have no Principle of Corruption in themselves though by the Power of God they might be annihilated 3. A gratuitous Immortality or by Gift and Courtesy so the Body of Adam in Innocency non conditione corporis but beneficio conditoris not by the Condition of his Body but the Bounty of his Maker so the Bodies of the Faithful after the Resurrection shall be immortal Secondly Let us prove this that the Soul is immortal and subsisteth after the Separation The Point is necessary to be discussed for till we are established in the Belief of this Truth we shall fear no greater Judgments than what do befal us in this World nor expect greater Mercies than what we injoy here and so never take Care to reconcile our selves to God or to deny the Profits of the World and the Pleasures of Sense that we may attain a better Estate An holy Life will never else be indeavoured or produced to any good Increase For such as Mens Belief is of an immortal or never-dying Condition in Heaven or Hell such will the bent of their Hearts and Course of Life be Therefore the Salvation of our Souls is said to be the End of our Faith 1 Pet. 1.9 Receiving the End of your Faith even the Salvation of your Souls There the End signifieth either the Scope or the Event If you take it for the Scope the great End of Faith is to lead us from all worldly Happiness to an Estate after this Life Heb. 10.39 But we are not of them that draw back unto Perdition but of them that believe to the saving of the Soul Sense faith Spare the Flesh but Faith saith Save the Soul This is the Scope and mark to which it tendeth If you take it for the Event and Issue of things all our believing praying enduring Suffering rejoicing pleasing and glorifying of God endeth in this the saving of our Souls Therefore let us see how it may be proved both by Scripture and by the Light of Reason I. By Scripture which is the proper means to beget Faith Dives desired one to go from the dead to tell his Brethren of an everlasting Estate of Torment and Bliss Luke 16.27 28. I pray thee Father that thou wouldst send him to my Father's House for I have five Brethren that he may testify unto them lest they also come into this Place of Torment Intimating thereby that the Cause of his own Sin and theirs was Unbelief or a not being perswaded of a World to come Alas we have but an obscure Prospect of an Estate after this Life and therefore indulge sensual Delights But what Cure and Remedy Dives thought a Spectre or Apparition would be the best Cure of this Atheism But Abraham or Christ thought otherwise he referreth them to Moses and the Prophets that is the holy Scriptures for all the Books then written and received in the Church are comprized in that Expression Since we are sick of the same Disease this will be our best Remedy We are told 2 Tim. 1.10 That Christ hath brought Life and Immortality to Light through the Gospel It is the Privilege of the Divine Revelation to represent this Truth with more Clearness and Certainty 1. With more Clearness There is a Mist upon Eternity which is only dispelled by the Light of the Gospel Reasons from Nature may in some measure acquaint us with an everlasting Estate yet what kind of Happiness it is that attendeth the Godly and what Misery shall befal the Wicked it telleth us but little but the Scripture sets down enough to invite our Hopes and awaken our Fears Heathens had some Conceits of Elysian Feilds and Places of Blessedness and some obscure Caverns appointed to be Places of Torment fitted to work Men into a blind Superstition but the Word of God hath given us such clear Discoveries of future Happiness and Misery as that we may know what to hope for and what to fear and if well improved will breed in us a true Spirit of Godliness 2. In Regard of Certainty Nature may give us some dark Guesses and uncertain Conjectures so as the Heathens that had no other Light were ready to say and unsay in a Breath what they had spoken concerning our Estate to come but the Gospel is a sure Word apt to beget Faith not a wavering Opinion Go to Sense which judgeth by the outside of things Eccles. 3.21 Who knoweth the Spirit of a Man that goeth upward and the Spirit of a Beast that goeth downward to the Earth By Sense we see Mankind as the Beasts to be conceived formed in the Belly brought forth nourished to grow in Strength and Stature wax old and die by the Eye we can discern no external sensible Difference so that if we consult with mere Sense all Religion and Hope is gone Go to Reason and that will tell us indeed that there is a Difference between a Man and a Beast that Man knoweth and desireth things which the Beasts do not and cannot And that the reasonable Soul hath Operations independent on Matter and on the Body and therefore it is probable it can subsiâ—t without the Body for the manner of working sheweth the manner of being but there is cold Comfort in a bare may be The Gospel sheweth it shall be As a Glass it doth discover this State to us as a Rule it guideth us to the Injoyment of it as a Motive it perswadeth us to seek after it as a Charter and Grant it doth assure our Title to it it is full fraught and thick sown with this kind of Seed Therefore let us see what the Light of Scripture saith to this Point 1 st It discovereth to us every-where the Doctrine of the eternal Recompences two Places and two Estates wherein Souls abide after Death Heaven and Hell Heaven the Mansion of the Just Iohn 14.2 In my Father's House are many Mansions And Hell the Place of Torments Mark 9.44 They are cast into Hell where their Worm dieth not and the Fire is not quenched And as soon as the Soul passeth out of the Body it is in one of these Luke 16.22 23. And it came to pass that the Beggar died and was carried by the Angels into Abraham 's Bosom the rich Man died also and was buried And in Hell he
And more and more interest our selves in his cleansing 5. Because the Application is a difficult Work Besides the Purchase of the Gift of the Spirit Christ hath instituted the Help of the Word and Sacraments to bring us into Possession of this Benefit Ephes. 5.26 That he might sanctify and cleanse it with the washing of VVater by the VVord The Merit of his Death falleth upon these means that we may use them with the more Confidence Iohn 15.3 Now are ye clean through the VVord which I have spoken unto you The Word is the Glass wherein to see Corruption which sets a-work to seek Purging By that our Sense of our natural Impurity is revived the Means and Causes of our cleansing set down that we may with deep Humiliation confess our Sin humbly sue out the Grace offered and wait for it in the conscionable Use of all the means of Grace And for the Sacraments As the Word containeth the Charter and Grant of Christ and all his Benefits to those that will receive him so this is the Seal of the Grant Rom. 4.11 He received the Sign of Circumcision a Seal of the Righteousness of Faith whereby we are more confirmed in waiting for the Spirit and excited to look for this Benefit from Christ. Well then we must still lie at the Pool of the Word and Sacraments And now you have my second Argument Why Jesus Christ should be honoured lauded and praised by all the Saints because he hath done so great an Office of Love and procured so great a Benefit for us as the washing away of our Sins in his Blood that we might be admitted to Communion with God III. The Fruits and Benefits that we have thereby He hath made us Kings and Priests unto God and to his Father This doth oblige us the more to ascribe and give Glory and Dominion to him for ever and ever since he hath brought us into Communion with God and set us apart as consecrated Persons such as Kings and Priests were of old to perform daily Service to God In this third Thing 1 st Observe the Order We must be washed from our Sins before we can be Kings and Priests or minister before the Lord. Aaron and his Sons though they were formerly designed to be Priests yet they could not officiate and act as Priests before they were consecrated So must we be consecrated and made Priests to God and that by the Blood of Christ. They were seven days in consecrating This whole Life is the time of our Consecration which goeth on by degrees and will be made compleat both for Body and Soul upon the Resurrection when we shall be fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven For this Life though our Consecration be not finished yet here we are stiled an Holy Priesthood to minister before the Throne of Grace though not before the Throne of Glory Now if we be washed from our Sins in the Laver of Regeneration we may draw near to God as the Priests under the Law were washed in the Laver and then came to the Altar It holdeth good both in this Life and in the Life to come that none but the Washed can come so near to God either before the Throne of Grace or Throne of Glory The Throne of Grace Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water So Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God In the State of Glory Rev. 7.14 15. These are they which came out of great Tribulation and have washed their Robes and made them white in the Blood of the Lamb. Therefore are they before the Throne of God and serve him Day and Night in his Temple The persecuted Saints who came out of great Tribulation they first washed their Robes in the Blood of the Lamb before they were admitted as Priests to stand before the Throne of God to serve him Day and Night in his Temple Sanctification must go before Consecration and the more sanctified the more consecrated when our Sanctification is finished then our Consecration is consummate And then we shall have a full Communion with our God 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 2 dly The Privileges are exceeding great to be consecrated to so high a Dignity That we should be consecrated or set apart for God to be Objects of his special Grace and Instruments of his Glory and Service Much more that we should be advanced to so great a Dignity as to be Kings and Priests to God We share in Christ's own Dignity He was a King and a Priest so are we He had an Unction so have we He was Christ we are Christians By virtue of our Union with him we are Partakers of his Kingdom and Priesthood The Church of Israel was called a Kingdom of Priests Exod. 19.6 And Believers in the New-Testament are called a Royal Priesthood 1 Pet. 2.9 Not to disturb Civil Kings or the Order God hath instituted in the Church for it is Kings and Priests to God not to the World Let us consider these Privileges asunder 1. Kings King is a Name of Honour Power and ample Possession 1. Here we reign spiritually as we vanquish the Devil the World and the Flesh in any measure It is a Princely Thing to be above these inferiour Things and to trample them under our Feet in an holy and heavenly Pride An Heathen could say Rex est qui metuit nihil Rex est qui cupit nihil He is a King that fears nothing and desires nothing He that is above the Hopes and Fears of the World he that hath his Heart in Heaven and is above temporal Accidents the ups and downs of the World the World is beneath his Heart and Affections this Man is of a Kingly Spirit Christ's Kingdom is not of this World neither is a Believer's Rev. 5.10 Thou hast made us unto our God Kings and Priests and we shall reign on the Earth viz. in a Spiritual Way It is a beastly thing to serve our Lusts but kingly to have our Conversations in Heaven and vanquish the World 1 Iohn 5.4 5. Whosoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Who is he that overcometh the World but he that believeth that Iesus is the Son of God To live up to our Faith and Love with a Noble Royal Spirit 2. Hereafter we shall reign visibly and gloriously when we shall sit upon Thrones with Christ at his last coming to judg the World and Angels themselves Matth. 19.28 Verily I
we urge the Desires of the Renewed and Sanctified which do much more prove it for these act more regularly and direct their Desires and Hopes to a certain Scope and End and these are excited by the holy Spirit of God who imprinteth the firm Perswasion of this Happiness and inclineth us to it and stirreth up these Groans after it Rom. 8.23 And not only they but our selves also which have the first-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body The Word of God warrants these Desires and the Spirit of God kindleth them in our Hearts and that usually in our gravest and severest Moods when we are solemnly conversing with God in his holy Worship then doth he raise up these Affections towards heavenly things as in the Word Prayer and Sacraments then is this Relish left upon our Hearts and the more serious and holy any are the more do they feel of this And also in our bitter Sufferings for God Rom. 5.3 And not only so but we glory in Tribulation also knowing that Tribulation worketh Patience 1 Pet. 4.13 14. But rejoice in as much as ye are Partakers of Christ's Sufferings that when his Glory shall be revealed ye may be glad also with exceeding Ioy. If ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you on their part he is evil-spoken of but on your part he is glorified This is a greater Argument than the bare Instinct and Desire of Nature Certainly if our Holiness be our Torment and God beget in us these Desires which he never meant to satisfy then we are of all Men most miserable 4. There would be no Recompence for their greatest Losses Christ requireth us not only to venture but lose our Lives for his sake Luke 14.26 If any Man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple Now if our Hopes in Christ be at an End with this Life what Incouragement have we to lose our Lives for Christ's sake Nature will teach us to submit to a lesser Evil to obtain a greater Good than that Evil depriveth us of But what will teach us to lose the greatest Benefit we are possessed of when nothing cometh of it Grace indeed teacheth us to quit this frail Life for the Hopes which Christ hath given us of an immortal blessed Estate but if that be not Christians are of all Men most miserable who had better have kept that Life which they had till a natural Death called them from it than to have lost it for nothing Secondly Having vindicated the Apostle's meaning I shall prove That it is inconsistent with the Righteousness of God's Government that his People should be always of all Men most miserable for a time they may be so but not for ever Certainly God is righteous to deny him to be just is to deny him to be God and the Governour of the World The Perfection of his Nature includeth his Justice so doth also the Eminency of his Office Is God unrighteous who taketh Vengeance God forbid for then how shall God judg the World Rom. 3.5 6. that is he were then uncapable of governing Mankind But when is this Righteousness manifested not always in this World especially to those who perish in their Afflictions and Persecutions which they indure for his Name 's sake No He hath appointed a Day wherein he will judg the World in Righteousness Acts 17.31 And that is at the general Resurrection God now judgeth the World in Patience winketh or conniveth at many Faults indureth the Wicked with much Long-suffering but then he will judg the World in Righteousness None are punished now besides or beyond their Deservings but all are not punished according to their Deservings nor are the Wrongs of his People righted nor their Labour of Love recompensed Therefore we must expect another Day and Time when that shall be done and that is most fully and universally done in the great and general Day of Judgment when the Dead shall be raised out of their Graves they that have done Good to the Resurrection of Life and they that have done Evil to the Resurrection of Damnation And so it serves the Apostle's Scope to prove a Resurrection SERMON II. 1 COR. XV. 19 If in this Life only we have Hope in Christ we are of all Men most miserable II. I Must shew the Validity of the Apostle's Argument That there must be a Life to come because otherwise Christians would be of all Men most miserable The Apostle urgeth it here as a strong Proof of the Resurrection and elsewhere he urgeth it as a Demonstration of the general Judgment as when he speaking of the Persecutions of the Righteous telleth us 2 Thess. 1.5 Which is a manifest Token of the righteous Iudgment of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain and certain Demonstration Surely the Argument is cogent and conclusive But where lieth the Force of it 1. I shall argue from the Nature of God and there 1. I shall begin with his Wisdom which doth things according to Number Weight and Measure and doth rightly dispose things in their proper Places This Wisdom of his will not permit the Disjunction of these two things so closely united together as Sin and Punishment Holiness and Happiness This cannot be but there will be an Appearance of Deformity and Irregularity If there be such a thing as Good and Evil bonum malum morale as Reason will tell us there is again if there be such a thing as Pleasure and Pain Joy and Sorrow or bonum malum naturale as Sense will tell us there is Then it is very agreeable to the Wisdom of God that these things should be rightly placed and sorted That Moral Evil which is Sin should be punished with a natural Evil which is Pain and Misery and that Moral Good which is Holiness should end in Joy and Happiness These seem to be such natural Relatives that without great Incongruity they cannot be parted It seemeth uncomely and an uncouth thing to us when it is otherwise Prov. 26.1 As Snow in Summer and as Rain in Harvest so Honour is not seemly for a Fool. That is as Snow and Rain in Harvest and Summer come unseasonable and unwelcome and breed a kind of Displeasure in our Minds So we look upon it as a Blemish or an uncouth thing when the Wicked are exalted We have Compassion on a miserable Man whom we esteem not deserving his Misery but are moved with Indignation against one that is happy and successful but unworthy the Happiness he injoyeth this is the general Sense of Mankind which is a Proof and plain Document that we perceive an excellent Harmony and natural Order between these two things Sin and Misery Holiness and Happiness and this Sentiment is
Thoughts that they will find it an help to their Meditation Would God make Laws with a Sanction of Penalty and Reward and never look after them more Doth he delight in the Prosperity of his Servants or their Afflictions Would he raise Hopes and Desires which he never meant to satisfy give the Wicked Power to afflict and vex his People and never call them to an Account bid us venture our All for him and give us no Recompence If such Thoughts were more frequent with us God would bless them to the increase of Faith Love and Hope Vse 3. Is to perswade us to live in the constant Hopes of this blessed Estate in the Life to come Hope is a certain and earnest Expectation of the promised Blessedness Let me shew you 1. The Necessity of this Hope 2. The Encouragements of it 1. The Necessity of the Hope of Eternal Glory should always be cherished in us 1. Because it is a special Act of the New Nature 1 Pet. 1.3 Who hath begotten us to a lively Hope Assoon as we are Children we look for a Child's Portion The New Nature presently discovereth it self by its tendency to its End and Rest which is the Fruition of God in Heaven Indeed the Scriptures speak of a twofold Hope one that is the immediate Effect of Regeneration and flows from our acceptance of the New Covenant and dependeth upon the conditional offer of Eternal Life we take it for our Happiness resolving to seek it in God's way without this we are not new Creatures There is another Hope which is the fruit of Experience and belongeth to the seasoned and tried Christian who hath approved his own Fidelity to God and hath had much trial of God's Fidelity to him This is spoken of Rom. 5.4 Patience worketh Experience and Experience Hope This produceth not a conditional Certainty but an actual Confidence of our own Salvation The former is more necessary for we live by it but this is very comfortable 2. Because it is the great End why the Scriptures were written to beget and raise this Hope in us Rom. 15.4 For whatsoever things were written afore time were written for our Learning that we through Patience and Comfort of the Scriptures might have Hope It is the business and design of these holy Books 3. Because the keeping up of this Hope with Zeal and Industry is the distinguishing Character between the temporary and the sincere Convert The one loseth his Taste and Comfort and so casteth off the Profession of Godliness or neglecteth the powerful Practice of it the other is diligent serious patient mortified heavenly and holy because he holdeth fast the Confidence and the rejoicing of the Hope firm unto the end Heb. 3.6 And his End sweetens his Work for this Grace doth quicken the whole Spiritual Life Titus 2.12 13. Teaching us that denying Vngodliness and worldly Lusts we should live soberly righteously and godly in this present VVorld Looking for that blessed Hope and the glorious Appearing of the Great God and our Saviour Iesus Christ. 4. Because we have nothing else to support us and fortify us against the Difficulties that fall out between our first Right to Eternal Life and our full Possession of it In our Journey to Heaven there are many Sufferings and Trials which must be undergone and Hope is our Strength and Support He that sets his Face Heavenward will find Difficulties that attend his Service Temptations that assault his Constancy and Troubles and Calamities to which his Religion exposeth him now it is Hope carrieth us through and therefore it is compared to an Anchor Heb. 6.19 Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Vail And to an Helmet Eph. 6.17 And take the Helmet of Salvation Compared with 1 Thess. 5.8 And for an Helmet the Hope of Salvation As we would not go to Sea without an Anchor and to War without an Helmet so we must not think of carrying on the Spiritual Life without Hope Nothing else will compose the Mind and keep it stable in the Floods of Temptation or cause us to hold up our Heads in our daily Conflicts and Encounters Without this Anchor our Souls are in danger of spiritual Shipwrack without this Helmet our Heads are exposed to deadly Blows from Sin Satan and worldly Discouragements 5. We shall need it not only while we live but we shall have most need of it when we come to die They that are destitute of the Hope of Glory then are in a dangerous woful and most lamentable Case Job 27.8 For what is the Hope of the Hypocrite though he hath gained when God taketh away his Soul They may be full of Presumption and blind Confidence while they live but what Hope have they when they come to die All their worldly Advantages will afford them no solid Comfort They live in a presumptuous Dream that all shall be well but then they die stupid and sensless or else despairing and their Hopes fail them when they have most need of them 2. The Encouragements of it 1. God's gracious Covenant and Promises God would not invite and raise an Hope to disappoint it for surely God will not disappoint the Creature that dependeth upon his Word and therefore we are allowed to challenge God upon his Word Psal. 119.49 Remember the VVord unto thy Servant upon which thou hast caused me to hope It contains a double Argument the Promise was of God's making and the Hope of his Operation the Grant of the New Covenant and his Influence by the Spirit We have a strong Tie upon God as he giveth us the Promise which is a ground of Hope we may humbly put the Bond in Suit and when his Spirit hath caused the Hope it is not with a purpose to defeat it 2. Consider what a Foundation God hath laid for his Promises 2 Tim. 2.19 The Foundation of God standeth sure having this Seal The Lord knoweth them that are his 2 Cor. 1.20 For all the Promises of God in him are Yea and in him Amen unto the Glory of God by us 3. Observe what God hath given you by way of Earnest Hope is not built upon Promises alone but also upon Assurances and Earnest the Promises are contained in the Word of God but the Earnest is given into our Hearts 2 Cor. 1.22 Who hath also sealed us and given the Earnest of his Spirit in our Hearts 2 Cor. 5.5 Now he that hath wrought us for the self-same thing is God who hath also given unto us the Earnest of the Spirit Eph. 1.13 14. In whom also after that ye believed ye were sealed with that holy Spirit of Promise which is the Earnest of our Inheritance until the Redemption of the purchased Possession unto the praise of his Glory Tho God be Truth it self and promiseth nothing but what he meaneth to perform yet he will give Earnest of his Promises and a Pledg of his Affection
is necessary to all that would be faithful with God and are sure Notes of his People II. The Reward is eternal Life This will make amends for all By it is meant all manner of Happiness 1. Eternal Life is a Freedom from all Misery whatsoever in Estates Names Relations Bodies Souls As the Body is free from all Weakness so the Soul is free from all Sin faultless without Spot or Wrinkle 2. There is a perfect and intire Possession of all manner of Good God is all in all to them 3. This Estate is to abide for ever and ever Vse 1. Let us examine whether we be in the Number of those that shall be saved Eternal Life is believed of all Christians at least with a dead opinionative Belief they do not count it a Lie or a Fable Now who are those that shall injoy it for God will not give it to all I answer Here is a plain Note and Evidence by which you may judg your Claim 1. They are such as seek it 2. They seek it in a way of well-doing 3. They continue thus to do 1. They that seek it For God will never bring us to Heaven without our Wills nor against our Consent nor make that Man happy that doth not desire to be so yea that doth not seek it in the first Place Now this cutteth off a great many all them that do nothing towards the attaining of it and all them that seek nothing have no setled Design but live at hap-hazard as Occasion offereth and leave the Boat to the Stream That come into the World they know not why and go out of the World they know not whither All such careless and inconsiderate People can have no Claim all such have no higher End than to injoy their sensual Pleasures while they may Besides they that do not seek it in the first Place They do something but it is little or nothing to the purpose The Strength and Choice of their Desires and Indeavours are not directed this way Eternal Life must be esteemed and chosen above other things which draw our Hearts and must be chiefly sought after in our Indeavours and then something may be gathered from seeking 2. They seek it in a way of well-doing not only praying for it but living according to the Directions of God's holy Word That is to say by seeking his Favour in Christ and maintaining Communion with God in the Spirit by serious Converses with him in the Means of Grace governing our Affections and Passions and by a constant Self-denial Mortification and Temperance getting a Victory over the World and the Desires of the Flesh. And as to others by carrying our selves in all Meekness and Charity without Envy Malice Injury and Oppression and doing Good to all as we have Opportunity especially to the Houshold of Faith This is the well-doing recommended to us in the Scripture and this is our Beginning and Progress towards eternal Life for we must apprehend it not only under the Notion of Glory and Immortality but under the Notion of exact Holiness as well as compleat Happiness under the Notion of Conformity to God and Communion with God for God's Will is done in Heaven as well as upon Earth and the Heaven of Christians is to see God and to be like him Many seem to desire it as a State of Felicity but they hate it as a State of perfect Holiness which is the better part of it a sinless immaculate Estate Well then by this part of the Evidence many are excluded Partly all those who live according to their own Humours and Fancies and vain Desires and the Customs of Men or the Course of this World and were never acquainted with a Life of Holiness spent in Communion with God and Subjection to his Will Partly also all they that do Evil dishonour God oppress and wrong their Brethren by Violence or Slanders and live in Malice and Envy who were never acquainted with Self-government or bridling their sensual and worldly Desires so that the Honours Profits and Pleasures of the Flesh have the Preheminence in their Esteem Choice and Practice Partly too all those that do no Good that have not fed visited clothed relieved the Destitute comforted the Afflicted Matth. 25.41 42 43 44 45. Then shall he say also to them on the left Hand Depart ye cursed into everlasting Fire prepared for the Devil and his Angels for I was an hungry and ye gave me no Meat I was thirsty and ye gave me no Drink I was a Stranger and ye took me not in naked and ye clothed me not sick and in Prison and ye visited me not Then shall they answer him saying Lord when saw we thee an hungred or athirst or a Stranger or naked or sick or in Prison and did not minister unto thee Then shall he answer them saying Verily I say unto you Inasmuch as ye did it not to the least of these ye did it not to me In short all those who yield no Obedience to God but cast off his Yoke or that yield a partial Obedience submitting it may be to outward Acts of Worship but neglecting the Duties of Justice and Charity or on the other side make Conscience of Duties of Commerce with Men but delight not in Communion with God and trouble not themselves with seeking his Favour and Reconciliation by Christ. 3. They are such as continue patiently in a Course of well-doing to the end of their Lives For it is not enough to begin well but the Work must still be carried on till we come to receive our Reward Heb. 3.14 For we are made Partakers of Christ if we hold the Beginning of our Confidence stedfast unto the end But you will say If our Comfort be suspended upon this Condition then we can never know that we are Heirs of Promise till we come to die I answer It is not Event us perseverandi not actual Perseverance to the end which maketh the Evidence but Labor Conatus Cura perseverandi the Resolution and Endeavour to continue in a diligent use of all Means to continue in the way of well-doing and to please God in all things And the more you thus give diligence to persevere in this holy Purpose the more Assurance you get of the Goodness of your Condition Heb. 6.11 And we desire that every one of you do shew the same Diligence to the full assurance of Hope to the end that ye be not slothful c. A Christian may be assured and his Assurance groweth upon him the more he sets himself continually to obey God Now this part of the Evidence cuts off partly all those that are only good by Fits and Starts and good Moods sometimes they set their Faces Heavenward but their Lusts return and then they are worse than they were before partly those who prove final Apostates they began to build but they leave the Work unfinished and after they have escaped the Pollutions of the VVorld through the
Iesus Christ. Where the three Persons are again mentioned and their Concurrence to our Salvation 2. That Words proper to their personal Operation are used for there is Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost The Father is represented as the Fountain of Love and all Goodness and as expressing and exerting his Love by the Son and Spirit By the Grace of Christ is meant all that gracious Provision which he hath made for Man's Salvation both in the reconciling God to us and procuring the Mission of the Spirit Communion is ascribed to the Spirit because all is applied or communicated to us by him Or thus our Salvation is ascribed in Election to the Love of the Father in Redemption to the Grace of the Son in Sanctification to the Communion or Participation of the Holy Ghost 1st The Love of God Love is ascribed to the Father for the Love of God is the Cause of all consider his giving Christ for us or giving Christ to us and us to him 1. In giving Christ for us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting Life Christ did not merit electing Love but Love rather moved God to give Christ for Sinners Love appointed the Son to be our Redeemer there was the Bosom and Bottom-Cause 2. In giving Christ to us Iohn 6.37 All that the Father giveth me shall come to me And him that cometh to me I will in no wise cast out John 17.6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word And in time he doth execute and accomplish this out of his meer Love Ier. 31.3 The Lord hath appeared to me of old saying Yea I have loved thee with an everlasting Love therefore with Loving-kindness have I drawn thee As by Elective Love the Heirs of Salvation were distinguished from others in God himself or in his Intention and Purpose so by Regeneration and converting Love they are distinguished from others in themselves and set apart from the rest of the World to be the Objects of his special Love and Instruments of his Glory Besides there is a Love of God whereby he loveth us when we are in Christ Jesus which is the Ground of our Safety and Preservation Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Iesus our Lord. 2dly The Grace of our Lord Iesus Christ. What is intended us by the Father is brought about by the Grace of the Redeemer and therefore all the Provision Christ had made for our Salvation is called Grace 2 Cor. 8.9 For ye know the Grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his Poverty might be rich That is ye know his gracious Condescension in submitting to such a mean Condition for our sakes So 1 Cor. 16.23 The Grace of Lord Iesus Christ be with you all Grace is God's Favour and Love which was first purchased by Christ by his Obedience and bloody Sufferings Rom. 3.24 Being justified freely by his Grace through the Redemption that is in Iesus Christ. Secondly applied by his Intercession which is also another Act of his Grace and therefore we come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help us in time of need Heb. 4.16 Namely having a great High Priest that is passed into the Heavens Iesus the Son of God ver 14. who knoweth our Infirmities Thirdly As it is bestowed by him as Lord of the New Creation upon such Terms as every way keep up the Honour and Interest of Grace in our Salvation Ephes. 2.8 By Grace ye are saved through Faith and that not of your selves it is the Gift of God All the saving Benefits we have by Christ are from Grace such as Reconciliation with God the Renovation of our Natures and everlasting Glory and Happiness they are all dispensed in a gracious way from first to last 3dly The Communion of the Holy Ghost Communion is ascribed to the Holy Ghost It may be rendred Communion or Communication The Spirit reneweth and changeth our Nature and worketh Faith and Holiness in us Light Life and Love are the special Benefits which he communicates to us He doth enlighten our Minds to understand and believe the great things prepared for us by God through Jesus Christ. It is said 1 Cor. 2.10 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God So Ephes. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Life for we live in the Spirit and are born of the Spirit that is have a new Life begotten in us therefore called a Spirit of Life before we lived as Men now as Christians And Love the Heart is bent and inclined to God It began in Love and endeth in Love Love of God endeth in Love to God This threefold Effect is expressed 2 Tim. 1.7 For God hath not given us the Spirit of Fear but of Power of Love and a sound Mind Life in Power as Light in a sound Mind And it is all together called the Divine Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature For it answereth to the Wisdom Power and Goodness of God 3. That all these Words imply Riches of Goodness Bounty and Liberality Love noteth a ready Inclination to do Good to others without the Excitement of external Motives it openeth and inlargeth the Heart to another and then the Hand cannot be shut 2 Cor. 6.11 O ye Corinthians our Mouth is open unto you our Heart is enlarged Grace is some good thing freely given So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion noteth a liberal Effusion or Distribution of the Graces of God's sanctifying Spirit and so it suteth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Love of God and the Grace of Christ Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Spirit is joined with Bowels and Mercies Phil. 2.1 If any Fellowship of the Spirit if any Bowels and Mercies that is if you have received any Good from Christ by the Spirit So Rom. 15.26 For it hath pleased them of Macedonia and Achaia to make a certain Contribution for
For Explication The words shew us Two things I What is the Tenour of the Legal Covenant II. What is the Tenour of the Righteousness of Faith I. What is the Tenour of the Legal Covenant Verse 5th For Moses describeth the righteousness which is of the Law that the Man which doth those things shall live by them For understanding his drift you must consider this That at the first promulgation of the Gospel both Iews and Gentiles were rivals for the favour and mercy of God They did both at the same time start and set forth as two Racers striving who should win the Goal or carry away the Prize of Justification So the Apostle represents them Rom. 9 30 31 32. What shall we say then that the Gentiles which followed not after righteousness have attained righteousness even the righteousness which is of Faith but Israel which followed after the Law of Righteousness hath not attained to the Law of righteousness Wherefore Because they sought it not by Faith but as it were by the works of the Law For they stumbled at that stumbling-Stone It is agreed among the Learned that the terms there used are Agonisâ—ical and that there is an allusion to Racers The Approbation or Mercy of God was the Prize that all ran for both Iews and Gentiles These were the two Competitours And as in all Racing they had a Law prescribed which they were to observe So both took their several ways Now VVho got the Goal The Iews strained themselves all that they could to get it by their Law And the Gentiles by the Law of Faith the business is VVho would soonest come to the Goal or be accounted Favourites of God The Gentiles upon Faith and Repentance though formerly they had been Idolaters Or the Iews that would be Justified by the Observances of their Law rejecting Christianity The Apostle determineth that the Iews though they did most earnestly contend to be Justified by the Law yet did not out-run the Gentiles so as to get to the Goal or obtain the Prize of Justification from them VVhy Because they sought it not by the Evangelical way and could not endure that when it was revealed to them but thought their Legal Observances would Commend them to God and so stumbled in the very midst of their Race out of Impatiency that their Law should be abolished and they levelled with the Gentiles and required to believe in a Messiah who lived and died in a mean condition and so they utterly miscarried in their pursuit of Justification and Acceptance with God These were the two Litigant Parties and the case in debate at that time Now to take off the Iews from this vain and dangerous attempt the Apostle bringeth the two ways to a fair hearing And proveth that the Law can be no way to justifie Sinners even from Moses himself whose Authority they so much cried up He proveth it from his description of the Righteousness which is by the Law The sum of his Argument is this There is no Justification but either by the Law or by Faith you must Foregoe the one and Cleave to the other for you cannot hold by both Now you are left to your choice which way you will take to run to the Goal and obtain the Prize If you will hearken to Moses he himself propoundeth two ways of Justification by the Law and by Faith What he saith of the Righteousness of Faith we shall see by and by But what he saith of the Righteousness of the Law is evident The Man that doth these things shall live by them The Law is no way to Justifie Sinners for by the Law you are Accursed if you sin we cannot live if we do not all that is required of us and contained in the Law Now we that are conscious to so many frailties have no reason to be fond of Justification by the Law which exacteth such a strict rigid obedience in all Moral Duties even to the least tittle and addeth so many burdensome Ceremonies The Law promiseth Life on doing all that was required of them to do and threatned a Curse on them that did it not without allowing Repentance But in the Law of Faith sure Mercy and Pardon is provided for the Penitent Believer And therefore Justification is not put upon such Impossible and Difficult Terms It dependeth upon what Christ did for us as he died and rose again and what we are to do our selves is plain and easie plain to be understood and easie by Grace to perform II. What is the Tenour of the Righteousness of Faith This is set forth Negatively and Positively what it saith not and what it saith 1. Negatively what it saith not Verses 6 7. But the Righteousness which is of Faith speaketh on this wise Say not in thy heart Who shall ascend into Heaven that is to bring down Christ from above or Who shall descend into the deep that is to bring up Christ again from the Dead Here Two Questions are removed as inconsistent with or improper to the Righteousness of Faith First The First Question Who shall ascend into Heaven That is to fetch the Knowledge thence of Heavenly Mysteries or to bring down Christ from above as if he had never been on Earth to make known the Doctrine of Salvation but were as yet to be called from Heaven for this purpose No that is sufficiently done already John 3.13 No Man hath ascended up into Heaven but he that came down from Heaven even the Son of Man which is in Heaven To comprehend Heavenly Mysteries is Christ's Prerogative who came from the bosom of the Father in our Nature to communicate this knowledge to us and to shew us upon what terms we may be Justified before God and enjoy his Grace and Favour Secondly The Second Question is in the 7th Verse Or Who shall descend into the deep that is to bring up Christ again from the Dead In Moses it is Deut. 30. 13. Neither is it beyond the Sea that thou shouldest say Who shall go over the Sea for us and bring it to us that we may hear it and do it But the Sea is sometimes considered for its latitude and breadth and sometimes for its profundity and depth and so is often put in Scripture for the Bottomless Pit as opposite to Heaven Heaven being highest and the bottom of the Sea lowest and is frequently used for the Bottomless Pit or the state of the Dead The meaning is You need not say Who shall bring up Christ again from the â—ead as if he were yet in the Grave and all hopes of Salvation were buried with him since long ago he is risen from the Dead and ascended into Heaven and hath sent abroad his Messengers to Proselyte the World indowing them with power from on high for this Work 2. Positively But what saith it Where take notice of First The Words Secondly The Sense First VVhat VVords are put into the Mouth of the Righteousness which is by Faith