necessary Business for their welfare Sion said the Lord hath forsaken me my God hath forgotten me Isa. 49. 14 15. In the misgivings of our Hearts God seems to have cast off all Care and Thoughts of us God's affectionate Answer sheweth that all this was but a fond Surmise 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 So we think that we are cut off when God is about to help and deliver us Psal. 31. 22. Many times we think he has quite cast us off when we are never more in his Heart Surely when our Affections towards God are seen by mourning for his Absence he is not wholly gone his Room is kept warm for him till he come again We mistake God's Dispensations when we judge that a forsaking which is but an emptying us of all carnal Dependance Psal. 49. 18 19. When I said my Foot slipped thy Mercy O Lord held me up In the multitude of my Thoughts within me thy Comforts delight my Soul He is near many times when we think him afar off as Christ was to his Disciples when their Eyes were with-held that they knew him not but thought him yet lying in the Grave Luk. 24. 16. But this cannot be imagined of Christ who could not be mistaken If he complained of a Desertion surely he felt it It was a real Desertion he could not mis-interpret the Dispensation of God he was now under for such Misapprehensions are below the Perfection of his Nature 2. Though it were real the Desertion must be understood so as may stand with the dignity of his Person and Offices Therefore 1. There was no Separation of the Father from the Son this would make a Change in the Unity of the Divine Essence Ioh. 10. 30. I and my Father are one Joh. 12. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Eternal Union of the Person of the Father with the Person of the Son always remained for the Divine Nature though it may be distinguished into Father Son and Holy-Ghost yet it cannot be divided 2. There was no Dissolution of the Union of the two Natures in the Person of Christ for the Humane Nature which was once assumed was never after dismissed or laid aside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ ever remained Immanuel God with us or God in our Nature He was the Lord of Glory even then when he was crucified 1 Cor. 2. 8. It was the Son of God that was delivered up for us all Not a meer Man suffered for our Redemption but Acts 20. 28. God purchased the Church with his Blood Death that dissolved the Bond and Tie between Soul and Body did not dissolve the Union of the two Natures They resemble it by a Man drawing a Sword and holding the Sword in one Hand and the Scabbard in another the same Person holds both though separated the one from the other 3. The Love of God to him ceased not We read The Father loved the Son and put all things into his hand Joh. 3. 35. Now he was his dear Son or the Son of his Love Col. 1. 13. In whom his Soul delighted Isa. 42. 1. Eph. 1. 6. He hath made us accepted in the Beloved Primum amabile He was the Brightness of his Glory and the express Image of his Person Heb. 1. 3. Therefore he could not but love him in every State Yea he never more loved him as Mediator than when on the Cross that being the most eminent Act of his Self-denial and Obedience Phil. 2. 7. and so a new Ground of Love Ioh. 10. 17. Therefore doth my Father love me because I lay down my Life to take it up again The Father was well pleased with the Reconciliation of lost Sinners he loveth Christ for undertaking and performing it therefore it is unreasonable to imagine that now he was about the highest Act of Obedience there was any Decrease of his Love to him No his Dispensation might be changed but not his Love As the Sun shining through a clear Glass or through a red Glass casts a different Reflection a bloody or a bright but the Light is the same 4. His personal Holiness was not abated or lessened The Lord Jesus was full of Grace and Truth Joh. 1. 14. He had the Spirit not by measure Joh. 3. 34. He had in perfection all Divine Gifts and Graces to accomplish him for this Office Col. 1. 19. Ioh. 1. 16. He was anointed by the Holy-Ghost and the Oil that was poured on him never failed Therefore he was always most holy and pure one that never knew nor did Sin Neither his Nature nor his Office could permit an Abatement of Holiness Heb. 7. 26. Such an High-Priest became us as was holy harmless undefiled separate from Sinners The Son of God might fall into Misery which is a natural Evil and so become the Object of Pity not of Blame but not into Sin which is a moral Evil a Blot and a Blemish When he died He died the Iust for the Unjust 1 Pet. 3. 18. The Death of Christ had profited us nothing if he had been a Sinner for a moment Therefore this Desertion was not a Diminishing of his Holiness but a Suspension of his Comfort 5. God's Assistance and sustaining Grace was not wholly withdrawn for the Lord saith of him Isa. 42. 1. This is my elect Servant whom I uphold And every where the Lord is said to be with him in this work Psal. 101. 5. The Lord is at thy right hand And Psal. 16. 8. I have set the Lord always before me he is at my right hand I shall not be moved Which Passage is by Peter applied to Christ Acts 2. 25. For David speaketh concerning him I foresaw the Lord always before my Face for he is on my right hand that I should not be moved The Power Presence and Providence of God was ever with him to sustain him in his difficult Enterprize When his Agonies began he told his Disciples Ioh 18. 32. Ye shall leave me alone yet I am not alone but the Father is with me The Father was with him when his Disciples forsook him and fled every one to his own to carry him through and that his Arm might work Salvation for him and that he might not sink under the Burden Secondly Positively 1. God's desertion of us or any Creature may be understood with a respect to his communicating Himself to us We have a twofold Apprehension of God as an Holy and Happy Being And when he doth communicate Himself to any reasonable Creature it is either in a way of Holiness or in a way of Happiness He doth now in the Kingdom of Grace communicate Himself more in a way of Holiness but in the Kingdom of Glory fully in a way of Happiness both as to the Body and the Soul These two have such a respect to one another that he never gives Felicity and Glory
the Text which is the end of this Love That whosoever believeth in him should not perish but have Life everlasting Where I observe 1. The connection of our Duty and Priviledg Christ dyed to procure a Covenant wherein Pardon and Life is offered to us upon gracious Terms In the Gospel we must observe what God hath promised and what we must do both must be alike acceptable us the Duty as well as the Benefit or else we consent not to the whole Tenour of the Covenant 2. The Universality of the Proposal That whosoever believeth on him no sorts of Men are excluded from the Remedy but those that exclude themselves by their Impenitency and Unbelief 3. The Nature of this Act and Duty which giveth a Right and Title to the Benefits offered and that is believing no more is mentioned here But none truly believe but those that carry themselves accordingly or perform the Duties which that Belief calleth for If it be such a lively operative Faith it will secure our Title to these Benefits 4. The Benefits are Negatively and Positively expressed Negatively they shall not perish Positively but have everlasting Life 1. The Negative Expression is mentioned partly because of our former Deserts we incurred the Sentence of Eternal Death which is taken off from penitent Believers they shall not be condemned with the unbelieving World partly because of our present Fears Guilt presents Destruction before our Eyes but the cause of that is taken away as Sin is remitted and weakned And partly to support us in our troubles they may be Afflicted but not perish for ever Chastned but not destroyed not for Perdition but amendment 2. The Positive part is expressed partly to shew our Heavenly Fathers Love who cannot be satisfi'd til he hath brought us into his immediate Presence And partly to answer the desire of the Faithful who long for everlasting Communion with him we cannot be satisfied till we befor ever with the Lord in a perfect state of Subjection to him and Fruition of him Doct. That Faith is the Way which God hath appointed whereby to receive Benefits by Christ. I. What Faith is II. How this is to be understood III. Why the Gospel Covenant layeth so much weight on it What is Faith surely it concerns us to know it since the Scriptures speak so much of it every-where There are in it three things 1. Assent 2. Consent 3. Trust. 1. A firm and cordial Assent to this Truth that Jesus is the Son of God and Saviour of Mankind who came down from heaven and suffered for our Sins and became the Foundation of that new Covenant which offereth Pardon and Hopes of Bliss to all those who feeling the Burden of their Sins will trust their Souls upon Christ's Redemption and Ransom and forsake the World the Flesh and the Devil and take him for their only Lord and Saviour that by him they may return to God This Assent is a part of Faith but this is not all The reasonable Soul in Man hath Life Sense Appetite and Motion as the Souls of the Beasts have but this is not the difference between us and them besides Sense Life and Appetite we have Reason and Discourse So here Knowledg and Assent are implied in Faith but more is required to make it justifying and saying Assent is good as it is inductive of other things or leadeth on other things to wit Choice and Trust and it is not only good but necessary lest we build without a Foundation It was of great weight heretofore when Christ's Person and Doctrine was more questioned and contradicted Ioh. 8. 24. Unless ye believe that I am he ye shall die in your Sins lose all the Benefit of his Coming 'T is said 1 Ioh. 5. 1. Whosoever believeth that Iesus is the Christ is born of God It was a mighty thing then to believe and profess Christ to be the Messiah and to cleave to that Profession whatever Temptations they had to the contrary But I dare not leave the Decision of Mens Spiritual Estate upon that Trial only The bleak Winds that blew then in their Faces blow now on our backs and it as dangerous now to deny Christ to be the Messiah as it was for them to profess it However Assent is still necessary to put the greater Life and Power into our Faith for if the Fire were well kindled it would of it self break out into a Flame The stronger our Assent is the more powerful to beget Love and Dependance on God's Promises Obedience to his Commands and Perseverance notwithstanding Temptations This Assent to do its Work must be firm and cordial 1. Firm. You must believe unfeignedly that Christ is the Messiah and Redeemer of the World Acts 2. 36. Let the House of Israel know assuredly that God hath made this Iesus whom ye have crucified both Lord and Christ. The word signifies safely they may venture their All upon it Ioh. 17. 8. They have known There is a common customary superficial Belief that Men take up upon the Credit of their Forefathers and the Consent of the Country where they live And there is a sound Perswasion of the Truth of the Gospel wrought in us by the Spirit of God And though Human Credulity doth little yet this last serveth to renew the Soul Mat. 16. 17. Flesh and Blood hath not revealed it to thee but my Father which is in Heaven when Peter had said Thou art the Christ the Son of the Living God This makes us victorious over the Devil the World and the Flesh. 1 Ioh. 5. 5. Who is he that overcometh the World but he that believeth that Iesus is the Son of God If this important supreme Truth were well believed it would doubtless prevail against the Allurements of the World and the Flesh and make Men see that they have something else than this deceitful World to look after Truths go to the quick when soundly believed 2. Cordial Many seem verily to be perswaded that Jesus is the Son of God but are no way affected with this Mystery of Grace nor changed The Devils may give a bare Assent to this great Gospel Truth Compare Mark 5. 7. with Matth. 16. 16. The Confession of the Devil with the Profession of Peter The Devil owned Jesus to be the Son of the most High God as well as Peter the Son of the Living God Austms Observation is very good Hoc dicebat Petrus hoc dicebant Daemones Petrus ut Christum amplecteretur Daemones ut Christus ab iis recederet Peter said the same thing and the Devil the same thing Peter said it that he might embrace Christ the Devils that he might depart from them It is one thing to be of this Opinion that Christ is the Saviour of the World another to accept and receive him into our Hearts 2. The next thing which I shall observe in Faith is a Consent to receive Christ as God offereth him to us in the Gospel Joh. 1. 12. To as
SERMONS PREACHED BY The Late Reverend and Learned Divine THOMAS MANTON D. D. LONDON Printed for Brabazon Aylmer at the Sign of the three Pigeons over-against the Royal Exchange in Cornhil 1678. The PREFACE IT may seem a just discouragement from publishing more Sermons at this time when there are such numbers abroad in the hands of all for the abundance of things useful is fatal to their value and the rareness exceedingly inhances their price If Men were truly wise Spiritual Treasures should be excepted from this Common Law yet plenty even of them causeth satiety But the following Sermons have that peculiar Excellence that will make them very valuable to all that have discerning Minds and such a tincture of Religion as makes them capable of tasting the goodness of Divine things I shall say nothing particularly here of the intellectual Endowments of the Author in which he appeared Eminent among the first nor of his Graces to adorn his Memory for a Saint that is ascended into Heaven and crown'd with Eternal Glory by the righteous Iudge needs not the weak fading testimony of Praise from Men. Besides that universal esteem he had from those who knew his Ability Diligence and Fidelity in the Work of God makes it unnecessary for them who were his Admirers and Friends And for those who are unacquainted with his Worth if they take a view of his Works formerly printed or the present Sermons that deserve equal approbation they will have the same opinion with others I will give some account of the Sermons themselves The main design of them is to represent the inseparable connexion between Christian Duties and Priviledges wherein the Essence of our Religion consists The Gospel is not a naked unconditionate offer of Pardon and Eternal Life in favour of Sinners but upon most convenient terms for the Glory of God and the good of Men and enforc'd by the strongest obligations upon them to receive humbly and thankfully those Benefits The Promises are attended with Commands to Repent Believe and persevere in the uniform practice of Obedience The Son of God came into the World not to make God less holy but to make us holy that we might please and enjoy him not to vacate our Duty and free us from the Law as the Rule of Obedience for that is both impossible and would be most infamous and reproachful to our Saviour To challenge such an exemption in point of right is to make our selves Gods to usurp it in point of fact is to make our selves Devils But his end was to enable and induce us to return to God as our rightful Lord and proper Felicity from whom we rebelliously and miserably fell by our disobedience in seeking for Happiness out of him Accordingly the Gospel is called the Law of Faith as it commands those Duties upon the Motives of eternal Hopes and Fears and as it will justifie or condemn Men with respect to their Obedience or Disobedience which is the proper Character of a Law These things are managed in the following Sermons in that convincing perswasive manner as makes them very necessary for these times when some that aspired to an extraordinary height in Religion and esteemed themselves the Favourites of Heaven yet wofully neglected the duties of the lower Hemisphere as Righteousness Truth and Honesty and when carnal Christians are so numerous that despise serious Godliness as solemn Hypocrisy and live in an open violation of Christ's Precepts yet presume to be saved by him Though no Age has been more enlightned with the knowledge of holy Truths yet none was ever more averse from obeying them I shall only add further that they commend to our ardent Affections and Endeavours true Holiness as distinguish'd from the most refin'd unregenerate Morality The Doctor saw the absolute necessity of this and speaks with great jealousy of those who seem in their discourses to make it their highest aim to improve and cultivate some moral Vertues as Iustice Temperance Benignity c. by Philosophick helps representing them as becomming the dignity of the Humane Nature as agreeable to Reason as beneficial to Societies and but transiently speak of the Supernatural Operation of the Holy Spirit that is as requisite to free the Soul from the Chains of Sin as to release the Body at the last Day from the Bands of Death that seldom preach of Evangelical Graces Faith in the Redeemer Love to God for his admirable Mercy in our Salvation Zeal for his Glory Humility in ascribing all that we can return in grateful Obedience to the most free and powerful Grace of God in Christ which are the vital principles of good Works and derive the noblest forms to all Vertues Indeed Men may be compos'd and considerate in their Words and Actions may abstain from gross Enormities and do many praise-worthy Actions by the rules of moral Prudence yet without the infusion of divine Grace to cleanse their stained Natures to renew them according to the Image of God shining in the Gospel to act them from Motives superiour to all that Moral Wisdom propounds all their Vertues of what elevation soever though in an heroick degree cannot make them real Saints As the Plant Animal has a faint resemblance of the sensitive Life but remains in the lower rank of Vegitables so these have a shadow an appearance of the Life of God but continue in the corrupt state of Nature And the difference is greater between sanctifying saving Graces wrought by the special Power of the Spirit with the holy Operations flowing from them and the vertuous Habits and Actions that are the effects of Moral Counsel and Constancy then between true Pearls produced by the Celestial Beams of the Sun and counterfeit ones formed by the smoaky heat of the Fire In short the Lord Iesus our Saviour and Iudge who purchas'd the Heavenly Glory and has sole power to give the actual possession of it assures us that unless a Man be born of the Spirit he can never enter into the kingdom of God The Supernatural Birth entitles to the Supernatural Inheritance Without this how fair and specious soever the Conversation of Men appears they must expect no other priviledge at last but a cooler place in Hell and the coolest there is intolerable W. BATES The Contents Sermon 1 and 2d Pag. 1. ON Psal. 32. 1 2. Blessed is he whose Transgression is forgiven whose Sin is covered Blessed is the Man unto whom the Lord imputeth not Iniquity and in whose Spirit there is no Guile Sermon 3. Pag. 44. On 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 Serm. 4th Pag. 66. On 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 having escaped the Corruption that is in the World through Lust. Serm. 5. pag. 81. On Mark 9. 49. For every one shall
not please you so much as when they desire you to teach them and instruct them in their Duty that they may not offend God and you When you ask temporal Things of God you do not sin for God hath given a Liberty to ask daily Bread but when you ask Grace that you may be free from Sin that you may not offend God or be a Scandal to the Gospel this is most pleasing to God When Solomon had asked Wisdom and not Riches and Honours the thing pleased the Lord. These Prayers are most acceptable to God they will bring their Answers with them then you set your Redeemer about his proper work for God sent him to bless you in turning every one of you from your Sins Nay if you beg only for Pardon and do not mind the Destruction of Sin you are no more willing to be saved than the Devils are Certainly the Devils are willing to be saved from the Wrath of God Every Creature seeks its own ease and they would be eased of their Torments Every one would have Eternal Life Evermore give us this Bread But you are unwilling to be saved upon Christ's Terms if you will not let him mortify your Lusts and submit to his Healing 3. If this be the Mediator's great Blessing to turn you from your Sins then it follows that those who have their Corruptions most mortified are the best Christians the Redeemer hath been at work in their Hearts and they have most of the Mediator's Blessing He is not the best Christian that hath the most plausible Gifts that can with Art and Parts best perform outward Duties that hath the strongest Memory clearest Apprehension readiest Elocution but he that hath an humble mortified holy pure and self-denying Spirit for this is a more weighty Point of Christ's undertaking to make you Holy Humble and Meek than to furnish you with Gifts and make you free in speech Again he is not the best Christian that hath most fanatical Raptures of Joy or pretended Admirations of Grace but he that is crucified to the World and hath felt the Power of Christ's Death Many who are not careful watchful and exact in their Conversations yet will pretend to live upon Christ and think they need not be so scrupulous to be troubled about their Sins These neglect the main End of Christ's coming which was to turn every one of us from our Iniquities 4. It shews the Necessity and Excellency of Holiness The Necessity of it will appear thus it is not only an Evidence of our Interest in the relative Priviledges such as Pardon Adoption and the like nor only necessary by way of Gratitude for Salvation received but it is necessary as a part of Salvation it self This is the Salvation the Blessing of the Redeemer this is the thing wherein he hath shewed his free Grace in that he hath purchased the Spirit to heal our Natures and restore the Image of God to us which was defaced by Sin Herein is Christ a Saviour in saving his People from their Sins and he hath saved us by washing us in the Laver of Regeneration And once more It is not only a main Part of our Salvation but a necessary Means to obtain the rest No obtaining Pardon without Conversion nor Heaven till Sin be quite done away 2dly The Excellency of Holiness appears For this End we are redeemed by Christ Luk. 1. 74 75. And renewed by the Holy Ghost Eph. 4. 24. Yea our everlasting Blessedness consists in the Perfection of Holiness Eph. 5. 27. 5. It informs us how much Christians are to blame that they improve their Christianity no more to get Power and Strength against Sin Christ consider him as a Prophet Priest or King doth still discover himself to be one that came to take away Sin As a Prophet he hath given us such a Doctrine as is fit for such an use Ioh. 17. 17. His Word is the best Glass wherein to see Corruption The highest Motives in the World are propounded to purge it out His Calls Promises and Threats are all to take away Sin And as a Priest he hath paid the Price that was necessary to preserve the Honour of God's Justice that there might be no stop in the way of that abundant Grace and that we may have the Gift of the Spirit 1 Ioh. 1. 7. Because his Blood was that meritorious Price that was shed that we might be turned from Sin and this Blood is pleaded before God He lives for ever to make Intercession for you that in all your Conflicts and Temptations you may have necessary strength against Sin As a King he doth powerfully by his Spirit maintain his Interest against the Devil World and Flesh and helps you to overcome Sin He is the Captain of your Salvation Yet lamentable it is to see what a poor cowardly Spirit is in most Christians how soon captivated with every slender Assault and petty Temptation and their Resolutions so soon shaken not so much for want of Strength as Sluggishness and Cowardise and want of Care Men spare their pains and then cry out they are impotent when there is such Grace provided in the Redeemer Like lazy Beggars that personate and act Diseases because they would not work they are not able to stand before the slightest Motions of Sin because they do not stir up themselves and improve the Grace they have or might have by Christ. Certainly idle Complaints of Sin will not become those that profess an Interest in Christ for his main great Undertaking which is by all Methods carried on still is the taking away Sin So much for the Information II. Take home with you this Truth in your Hearts That Christ's work is to turn you from Sin and it is the great Blessing we have from him in the New Covenant Then do not neglect this Work nor contemn this Blessing You know the Fault of those they made light of these things Especially do not resist this Work nor grieve the holy Spirit of Christ which would work it in you and quench not his sanctifying Motions rather deliver up your selves to all his healing Methods and be so far from resisting that you should improve the Power of his Grace every day He turns us indeed by way of Efficiency but we turn our selves by Submission to his blessed Motions He draws and we run after him Therefore every time Christ offers this saving Help thou art put to thy choice whether thou wilt have Christ or Sin to reign over thee Christ that doth it for thee must do it in thee Christ is the Author that turns but the Sinner is the Subject and he first works upon you and afterwards he works by you He converts you to God by the victorious Impressions of his Grace and afterwards ye through the Spirit do mortify the Deeds of the Body We cannot do it Christ must do it but he will do it in his own way He hath sanctified Ordinances to convey this to you
for the Spirit is our Sanctifier and he works by congruous means USES 1. Believe the Promises for they are most sure and certain God's Testimony of the good things he will bestow upon us cannot deceive us or beget a vain and uncertain Hope His Promise is a Testimony of his Will and against his Power nothing can stand There shall be a Performance of those things spoken of by the Lord Luk. 1. 45. 2. Esteem them 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 We can never embrace them till we are perswaded of their Truth But then consider their Worth Great is the Stupidity of those who are nothing taken with these things If a great Man ingages himself any way we make great reckoning of his Word and shall we not make great matter of the Word of God and esteem his Promises Esteem them so as to get them at any price Mat. 13. 46. Sell all for the Pearl of Price Esteem them so as to be contented with a mean Condition in the World Though God keeps us low it is enough to be made Partakers of his Holiness Heb. 12. 10. For they verily for a few days chastened us after their own Pleasure but he for our Profit that we might be Partakers of his Holiness Esteem them so as to perform the Duties required Psal. 119. 14. Esteem them so as to keep up your Rejoycing in Christ Phil. 3. 8 9 10. I count all things but Loss for the Excellency of the Knowledge of Christ Iesus my Lord. And ver 3. We are the Circumcision which worship God in the Spirit and rejoyce in Christ Iesus and have no Confidence in the Flesh. 3. Labour to improve the Belief of every Promise for the Increase of Holiness that we may be like God pure and holy as he is 2 Cor. 7. 1. Having therefore these Promises dearly beloved let us cleanse our selves from all filthiness of the Flesh and Spirit perfecting Holiness in the Fear of God SERMON V. MARK 9. 49. For every one shall be salted with Fire and every Sacrifice shall be salted with Salt IN the Context you have a Caution which our Lord gives against Scandals and Offences given to others either by Defection from the Truth or by a sinful Conversation And 1. He intimates the Cause of these Scandals which is some beloved Lust and that is better mortified than satisfied There is something precious profitable and pleasant in our Opinion Estimation and Affection that calls us from God and the Duties we owe to him and apprehended by us as so necessary for us that we can no more spare it than a right Eye a right Hand or a right Foot 2. Our Lord compares the Loss of Satisfaction in such Lusts with the Danger of perishing for ever and shews that all things considered it were better to be deprived of this Profit Pleasure or Honour than to lose Eternal Life and run the hazard of Eternal Death Either that Pleasure or Lust must be denied or we perish for ever The right Hand must be cut off or else we shall be cast into Hell-Fire 3. Our Lord shews the Danger of perishing for ever amplified by a notable Description Their Worm never dyes and their Fire shall never be quenched The Scripture lisps to us in our own Dialect and speaks in such Notions we can best understand and therefore represents the State of the Damned by what is terrible to Sense By the Worm is meant the Anguish of Conscience by Fire the Wrath of God Memoria praeteritorum Sensus presentium Metus futurorum The Torment of the wicked arises partly from their own Consciences There is a vexing Remembrance of what is past their Folly in the neglect of Grace and there is a bitter Sense of that doleful State into which they have now plunged themselves and a Fear of what is yet to come Now beside this Remorse for their Folly there is also a Fire that shall never be quenched or the sharp Torments that are prepared for the wicked 4. Here is a Collation or Comparison of Opposites the Pains of Hell with the Trouble of Mortification First or last we must endure Troubles and Difficulties Now it is much more eligible to take Pains in the mortifying of Sin than to bear Eternal Pains in the punishment of it This is that which is exprest in the Text For every one shall be salted with Fire and every Sacrifice shall be salted with Salt In the Words 1. Observe a double Salting either with Fire or with Salt the one referring to one sort of People and the other to the other They agree in the common Nature for Salt is of a fiery Nature and apt to consume but they differ in the matter to be consumed Salt consumes the superfluous Moisture which is apt to cause putrefaction but the Fire consumes the Substance it self So that to be salted with Fire is to be given up to everlasting Destruction Fire consumeth all things and God is called a Consuming Fire to the wicked Heb. 12. 29. 2. Here is also an Allusion to Sacrifices for every Man that lives in the World must be a Sacrifice to God The Wicked are a Sacrifice to God's Justice but the Godly are a Sacrifice dedicated and offered to him that they may be capable of his Mercy The first are a Sacrifice against their Wills but the Godly are a free-will-Offering a Sacrifice not taken but offered Now the Law of all Sacrifices was that they were to be salted with Salt Levit. 2. 13. And every Oblation of thy Meat-Offering shalt thou season with Salt neither shalt thou suffer the Salt of the Covenant of thy God to be lacking from thy Meat-Offering with all thine Offerings thou shalt offer Salt Three times it is repeated there to shew that every Sacrifice must be salted That the Wicked the Objects of God's vindictive Justice are accounted Sacrifices is evident by Scripture When the Destruction of Moab is spoken of Isa. 34. 6. The Sword of the Lord is filled with Blood it is made fat with Fatness and with the Blood of Lambs and Goats and with the fat of the kidneys of Rams for the Lord hath a Sacrifice in Bozrah and a great Slaughter in the Land of Idumea So Ier. 46. 10. God threatens there that the Sword shall devour and be made drunk with their Blood For the Lord God of Hosts hath a Sacrifice in the North Country by the River Euphrates What is in these places called a Slaughter is also called a Sacrifice So when God intended a great Carnage of his Enemies he calls upon the Fowls of Heaven Ezek. 39. 17. Assemble your selves and come to my Sacrifice with an allusion to the Beasts offered in Sacrifice This may be gathered from the Signification of the Sacrifices the Burnt-Offerings especially which signified the Guilt of the Sinner the Death of Christ which is
cause he speaketh those things that may wound the Reputation of others he is in part accessary for he reporteth those things which may induce the Hearers to think ill of an other or at least beget a suspicion in their Minds concerning him and so is a concurring cause to wrong anothers Name and good Report Now we should be so jealous of Sin that we should not countenance it in others without a just and weighty cause 3. He that doth speak that which is true but tendeth to the Infamy of another may be guilty of Sin if he have not a sufficient Call and Warrant As for Instance 1. If it be a matter we have nothing to do with but only speak of their faults for talk sake This is to be Busie-bodies and Tatlers Tim. 1. 5 18. As we all love to speak of other Mens faults when we look little at Home This is a Sin when it is not matter of cognisance Or 2. If we aggravate things beyond their just Size and Proportion for then we do not exercise Christian Lenity and Meekness towards those that are faln Gal. 6. 1. Or 3. If we urge their Crimes and deny their Graces This is like Flies to pitch on the sore place Is there no good amongst all this evil But it may be done when Crimes are publick and Men themselves have forfeited all good repute and God doth as it were hang them up in Chains for a warning to the rest of the World or when their Reputation may injure the Truth and seduce the Souls of others or be an injury to the Just who are slandered by them In short when the Glory of God or love to the Publick Good or the avoiding some great danger that may be befal others by their esteem then a lesser good is to be neglected to procure a greater and a growing evil prevented when Men by dissembling their Wickedness seek a Fame to the manifest hurt of others Souls 2dly The kinds of it are twoin the Text Whispering and Backbiting First Whispering which is privy defamation of our Brother to bring him into disfavour and disrespect with those that formerly had a better opinion of him Herein Whispering differeth from Backbiting because the Whisperer stingeth secretly but the other doth more openly attack our credit Now this Whispering is a great Sin 1. Because it is here reckoned among the Sins which reigned among the Heathen and God hath expresly forbidden to his People Levit. 19. 16. Thou shalt not go up and down as a Tale-bearer among thy People You see Tale-bearing and Crimination is expresly against God's Word and if your Hearts stand in awe of the Word of God how dare you indulge it and allow it in your selves It is observed that the Hebrew Word Rokel properly signifyeth a Merchant or a Traffiquer up and down with Spices and other things whereupon Rakil the word there used is a Tale-Bearer that Accuser that makes Merchandise of Words and like a Pedlar goeth from place to place to open his Pack and utter his Wares to hear and spread abroad Criminations of other Men. This is made the property of very wicked Men. Jer. 9. 4. Every Neighbour will walk with Slanders 2. It is against natural Equity because they do that to others which they would not have done to themselves Mat. 7. 2. And therefore storm and take great Offence when God by a righteous Providence permitteth others to retaliate with them and pay them home in their own Coin as usually he doth for they who are not tender of the Credit and Reputation of others their Names are cast out of God's Protection and permitted to the Strife of Tongues 3. They are a Cause of much Mischief in the World As 1. Grief to the Party wronged Prov. 18. 8. The Words of a Tale-bearer we read in the Margin of a Whisperer are as Wounds and they go down into the innermost parts of the Belly that is They equally hurt as a sharp Sword that is thrust into us and causes Pain and Anguish By the Chambers of the Belly is understood the Heart Now whether the Heart of the Hearer or the Heart of the Party injured Why not both The Hearer the words pierce into his Heart and breed Hatred or at least Suspition of his Friend The Party injured when he comes to the knowledg of it they breed his Grief and Vexation 2. They are a Cause of much Debate and Strife Prov. 26. 20. Where no Wood is there the Fire goeth out so where there is no Tale-bearer or Whisperer Strife ceaseth Where Strife is compared to Fire and the Whisperer's Informations or Criminations to the Wood or Matter that feedeth the Fire the Extinction or putting out of the Fire to the ceasing of Strife and Contention which is caused by the absence of the Whisperer that is when he is not admitted by either Party Prov. 16. 28. A froward Man soweth Strife and a Whisperer separateth choice Friends Husband and Wife Parents and Children Masters and Servants Princes and Subjects intimate Friends Now He that soweth Discord between Friends or Brethren is an Abomination to the Lord Prov. 6. 19. Therefore how can one that feareth God allow himself in speaking evil privily against his Neighbour 3. There is a greater Mischief than this and that is It many times tendeth to the destruction of anothers Life Ezek. 22. 9. In thee are Men that carry Tales to shed Blood Usually the Vapours of Slander descend in the Showers of Persecution and the Devil was first a Liar and then a Murderer By Whispers Men are stirred up to hate others and then pursue them with all manner of Hostility and Displeasures As Doeg the Edomite first accused and then by the Command of Saul slew Abimelech the High-Priest and all his Family destroying the whole City of the Priests called Nob as you may see 1 Sam. 22. 9. David when he professeth the Uprightness of his Government would allow no such in his Court but would severely punish them Psal. 101. 5. Whoso privily slandereth his Neighbour him will I cut off These Ways of Whispering and Detraction by which Men are wont to gain Confidence Favour and Employment from Princes should not only miss of their Aims with him but be severely punished when he met with them But here ariseth a Question Whether all private Complaints and Informations against others come under the Name of Whispering I answer No with these Cautions 1. If the Party be duly admonished for before we go any further the Rule is Mat. 18. 15. First tell him his Fault between him and thee alone Private Admonition must always precede Crimination to others therefore if you forbear privately to admonish the Offender in Love and seek not to reclaim him from his sinful Course you cannot be excused from Sin 2. If it be made to such as have power to redress the Fault by the most discreet and gentle means before it break out any further So it is said
in Jest and for fashion sake I am sure most live as if there were no such matter and the many Impostures and Cheats of Christendom and the divisions and scandals amongst us have weakned the Faith of many that were it not for shame they would turn professed Infidels There could not be such Boldness in sinning such Coldness in spiritual and heavenly things such Neglect of Christ and Heaven if Men were true and sound Believers Others content themselves with a negative Sense they do not question or contradict these Articles of Faith because they do not consider them but take up the common Opinion Hand over Head and were never assaulted with Temptations to the contrary they do not doubt of it say they but are they rooted and grounded in the Faith Col. 7. 23. Their not doubting comes from their non-attention Others have a speculative Assent there is a Certainty of Evidence and a Certainty of Adherence The former consisteth in the Conviction of the Mind the latter in the Bent of the Will and Affections An Object rightly propounded extorteth the former from the Understanding not expecting the Consent of the Will the latter followeth Imperium Consensum Voluntatis The former arises from the Evidence of the Thing the latter from the Consideration of the Worth Weight and Greatness of it 1 Tim. 1. 15. This is a faithful Saying and worthy of all acceptation that Iesus Christ came into the World to save Sinners They must not only be apprehended by us as true but seriously considered as the highest and most important Things so as that we may adhere to them with all our Hearts It is such a Belief of the Gospel as produces a firm and cordial Adherence otherwise it will not serve the End and Purpose of the Gospel which requireth us to crucify our Lusts sacrifice our Interests and perform those things which are unpleasing to Nature upon the Hopes it offereth to us and with confidence and joyfulness to wait upon God for his Salvation in the midst of all Pressures and Afflictions If your Adherence were more firm you would find your Comfort more lively fresh and constant your Obedience more uniform you would not be so shaken with Temptations and Assaults and the Incursion of worldly Cares and Sorrows In great Temptations the Children of God see the need of a firm and cordial Assent to the main Gospel-Truths Heb. 6. 1 2. Nay in ordinary Practices in every Prayer you make to God Heb. 10. 22. Let us draw nigh to God with a true Heart in full Assurance of Faith 1 Tim. 2. 8. I will therefore that Men pray every where lifting up holy Hands without Wrath and Doubting 4. Endeavour to arrive at the highest Degree of Assent Faith is or should be strongly perswaded of what it believeth It is an Evidence not a Conjecture not a Surmise but a firm Assurance We should certainly know what we believe We know thou art a Teacher sent from God Joh. 3. 2. We know and are sure that thou art Christ the Son of the Living God Joh. 6. 69. 2 Cor. 5. 1. We know that we have a Building of God 1 Joh. 5. 2. We know that we shall see him as he is 1 Cor. 15. 58. Be ye stedfast unmoveable always abounding in the Work of the Lord knowing that your Labour is not in vain in the Lord. Invisible things revealed by God should be certainly known because God hath told us such clear firm Apprehensions become us Faith is not a bare Conjecture but a certain Knowledge not we think we hope well but we know is the Language of Faith It is not a bare Possibility we go upon nor a probable Opinion but a certain infallible Truth I put you upon this partly because we have a great Argument in the Text If Iob could see it so long before it came to pass should we not now see it Believers of old make us ashamed who live in the clear Sun-shine of the Gospel Iob lived long before the Gospel was revealed the Redemption of Souls was at that time a great Mystery being sparingly revealed to a few But one of a thousand could bring this Message to a condemned Sinner that God had found a Ransom Iob 33. 23. Partly to put you upon earnest Prayer to God and other holy Means The Spirit opens our Eyes and inclines our Hearts Eph. 1. 17 18. I cease not to give thanks for you making mention of you in my Prayers 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 Understanding 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 II. I exhort you to apply and improve it to your particular Comfort I shall speak 1. To the Careless 2. To the Sensible 1. To the Careless who do not give diligence to make their Interest clear that they may be able to say I know that my Redeemer liveth Some are contented so they may be well in the World and live in Peace Credit and Mirth here but never look after an Interest in the Redeemer or to get a sure Hope of a Sentence of Absolution from him at the last Day They content themselves with a general Belief that Christ died for Sinners and only make use of it for the Increase of their carnal Security and Boldness in sinning We must not only consider what Christ hath done but what we are to do that we may be Partakers of the Benefits The general Work of Redemption Christ hath performed for us without any Consent on our part he took our Nature fulfilled the Law satisfied the Justice of God merited Grace but we must thankfully receive him live in him and to him before this is applied to us or we can have the Comfort of it 2 Cor. 5. 17. 2 Cor. 13. 5. They content themselves to think and hope well but do not make it sure upon good Grounds And when Questions and Scruples are raised in their Hearts there is not a full hearing of the Matter the Court is broken up ere things are well determined and so they run the Hazard of Uncertainty and live and die venturing their Souls upon the bare possibility of being saved never put it out of doubt nor assure their Hearts before God 1. Ioh. 3. 19. 2. To the Sensible To live upon this Truth in the midst of their Calamities especially that they may enjoy the Comfort of it in a dying Hour Obj. You will say we could take comfort in this if we knew we had a Redemer at God's right-hand but alas after all our Profession of the Name of Christ and long waiting upon God I cannot make this close Application to say My Redeemer liveth or My Spirit rejoyces in God my Saviour Joh. 1. 47. Answ. But cannot you bless God for the Gospel and