be pleasing and acceptable to God in order to Practice and value our Lives for this End only that we may serve God it is a sign Grace is planted in the Heart But now ungodly Men neither care to know the ways of God nor to walk in them They that are willingly ignorant and do not search to know how God will be served and pleased and make this their Work they do not count God their chiefest Good They search not that they may not practice they err not in their Mind only but in their Hearts Psal. 95.10 It is a People that do err in their Hearts they have not known my ways To err in the Mind may be through invincible Ignorance but a Man errs in his Heart when he doth not desire to know God and to know his Will and what he must do in Worship and Conversation but saith I do not desire to know God Iob 21.14 Therefore they say unto God Depart from us for we desire not the Knowledg of thy ways Therefore he that doth not make it his great Work and the Business of his Life to find out what God would have him do he is ungodly Usually this is found in Men half convinced they have not a Mind to know that which they have not a Mind to do and so they are willingly ignorant But now a godly Man makes it the Business of his Life still to follow God Foot by Foot to know more of his Mind and Will Rom. 12.2 That you may prove what is that good and acceptable and perfect VVill of God Ephes. 5.12 Proving what is acceptable unto the Lord. A true Christian always practiseth what he knows and still searcheth that he may know more he would be always more useful for God and more according to his Heart that is the Study the great Business and Project of his Life to find out God's Will and then practise it What shall I do more for God Thirdly God must be acknowledged as the supream Truth and Authority and there if we be not moved with his Promises with his Threatnings and Counsels as the Words of the great God as if he had spoken from Heaven by an audible Voice if we do not yield him Reverence in his Worship and subject our Hearts and Lives unto his Laws it is Ungodliness 1 st We must receive the Counsels of his Word with all Reverence and Veneration as if God had spoke to us by a Voice from Heaven This is to receive the Word as the Word of God 2 Thess. 2.10 They received not the Love of the Truth that they might be saved The Heathens received the Oracles of their Gods with great Reverence and were much moved when they had an Oracle but when the Word comes with a mighty convincing Power upon the Heart and you are not moved and affected this argues your Ungodliness So when we can drousily hear of the great things of Heaven and the Death of Christ and the Covenant of Grace and the glorious Salvation offered and are no more moved than with a Fable or with a Dream of Rubies dropping down from Heaven in the Night this is Ungodliness That there is a great deal of Ungodliness in this kind is clear by our Neglect of these Precious Things If a Man should proffer another a thousand Pound for a Trifle and he should not accept it you would not say it was because he prized that Trifle that is not profitable but because he did not believe the Offer So when God offers Heaven and Christ to us upon such easy terms as to part with nothing but our Sins which are better parted with than kept we do not honour him as the eternal Truth if we do not accept it but count him a Liar and this is the greatest Affront you can put upon God for he that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son 1 John 5.10 He that doth not regard the Offer of the Gospel certainly he believes it is not true and so he dishonours God as the supream Truth 2 dly If we would honour God as the supream Lord of Heaven and Earth we must reverence him in his Worship God is not only terrible in the high Places of the Field and there where he executes his dreadful Judgments and not only so in the Depths of the Sea where the Wonders of the Lord are seen but he is also terrible in his holy Places Psal. 68.35 O God thou art terrible out of thy holy Places Then are the Hearts of his People filled with most awful Apprehensions of his glorious Majesty and of his excellent Holiness and this makes them tremble But now when we do not come with these awful Apprehensions we do not own God as the supream Majesty and therefore when they brought him an unbeseeming Sacrifice saith the Lord Mal. 1.14 Cursed be the Deceiver which hath in his Flock a Male and voweth and sacrificeth to the Lord a corrupt thing for I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathens This is not becoming my Majesty And the Saints of God never feel such Self-Abhorrency and Loathing of themselves as when they are worshipping God God is even dreadful then when he is most comfortable to his People Deut. 28.58 That thou mayst fear this glorious and fearful Name the Lord thy God Thy God this is the comfortablest Name in all the Scripture this is the Foundation of our Hope and this puts the Saints upon a Holy Reverence But now ungodly Men come with slight cold and careless Hearts their Thoughts are upon the Shop and the Cart and the Plough and any where else than upon God they dream nigh to him with their Lips but their Hearts are removed far from him They do not come to him as a great King and supream Majesty and Authority of all and so they dishonour God exceedingly Our Thoughts in Worship should be more taken up with his Glory 3 dly If we would honour God as supream there must be a willing Subjection of our Hearts and Lives to his Laws Usually here we stick in a want of Conformity thereto Men that love God as a Creator naturally hate him as a Law-giver Men love him as a Giver of Blessings but they would fain live at large Thoughts that strike at the Being of God and Doctrines of Liberty are welcome to a carnal Heart therefore it is tedious to them to hear of one to call them to account and it is pleasing to them to think which is an Argument of the highest Hatred that can be that there were no God to call them to a reckoning that they might let loose the Reins to vile Affections We would be absolute and Lords of our own Actions And this Subjection must be in Heart and Life There must be a Subjection of the Heart God's Authority is never more undermined than by a mere Form of
they erred not The Prophet is to be excused because the intention of David's zeal was good and a meet expression of his thankfulness to God God himself liked of the intention in it self 1 Kin. 8.18 The Lord said unto David my Father Whereas it was in thy Heart to build an House unto my name thou didst well that it was in thine Heart And besides he might tell him The Lord is with thee from former observation God had accompanied David with his Spirit and Blessing in all his enterprises Well then this he said not by Divine revelation but of himself Herein he was faulty that he consulted not with God And it teacheth us this lesson that in all businesses of moment and concernment to God's glory we must ask God's leave and counsel and blessing Prov. 3.5 6. Trust in the Lord with all thine Heart and lean not to thine own understanding In all thy ways acknowledge him and he shall direct thy paths 3. The next thing observable is the Lord 's rectifying the Prophets mistake by a special revelation from v. 4. to v. 17. Wherein the Lord recapitulateth the several favours and honours he had put upon his servant David with promises of blessing upon his Family but denyeth him this one honour of putting his designs in execution of building him an house because that was reserved for his Son a more peaceable Prince and whose hands were not defiled with blood And it teacheth us this lesson that we should be content with those other honours and favours which we have received at God's hands though he in his wise providence deny us the liberty of perfecting some enterprises which we have designed for his glory If God cut us off in the midst of our service or interrupt us in our work he knoweth how to carry it on by others and 't is a mercy that we have had his presence hitherto in former services God had been with David whithersoever he went but would not allow him to build him an House 4. David's carriage upon this message ver 18. He went and sate before the Lord or abode in his presence and expresseth himself both by way of praise and prayer 1. Praise in the 18 19 20. to the end of the 24th verse Acknowledging that all his goodness to him and his people came from his mercy and truth for his words sake and according to his own heart to fulfil his Covenant and his self-inclination to do good Admiring the greatness of these favours to such an unworthy creature as himself Who am I O Lord and what is my House that thou hast brought me hither c. And is this the manner of man O Lord God c. 2. Prayer from the 25th verse to the end Wherein he beggeth a performance of the things promised Shewing that he should not dare to ask and expect these things if God had not prevented him by his Word Thou hast revealed to thy Servant saying I will build thee an house therefore hath thy servant found in his Heart to pray this prayer unto thee In which words there is a Directory for prayer And 1. The qualification of the person Thy Servant 2. The sincerity of the prayer Hath found in his Heart 3. The instance and vehemency of it in the doubling of the words not simply to pray but to pray this prayer Jam. 5.17 He prayed earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He prayed in his prayer 'T is one thing to say a prayer another to pray a prayer 4. His reverence Vnto thee Or as 't is more emphatically repeated 1 Chron. 17.25 Therefore thy Servant hath found in his heart to pray before thee When we set our selves as before the invisible God And that may be part of the meaning of the phrase used ver 18. he sate before the Lord. But the main circumstance which I shall insist upon is that Found in his Heart Doct. That the Birth-place or proper rise of Prayer is in the Heart Or whatever prayer we pray to God must be found in our Hearts before it be uttered with our Tongues I. I shall inquire concerning the sense and meaning of this expression what it is to find a prayer in our hearts That implieth two things when we pray as inclined and pray as incouraged And so David must be interpreted here I have found in my Heart that is I am inclined by a due esteem and desire of the blessing promised For he admireth it and was exceedingly ravished with the thought of it that God should have such respect to his House and Family Again I have found in my Heart that is I am incouraged by the Lord's goodness and the experience of his blessing and the assurance of his promises So in every general case all that would pray must find in their Hearts to pray to God that is be inclined and be incouraged 1. We are inclined or stirred up to pray for such good things as we ask of God 1. By a sense of our wants Iam. 1.5 If any man lack wisdom let him ask of God And Heb. 4.16 Let us come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in a time of need Our addresses to God must begin in a broken hearted sense of our own wants otherwise 't is but an empty careless formal way of praying We have a quick and tender feeling in all bodily necessities the worst will express themselves sensibly enough in such cases Hos. 7.14 They have not cried unto me with their Hearts when they howled upon their Beds they assemble themselves for Corn and Wine and they rebel against me Those that rebelled against God howled upon their Beds for Corn and Wine as Beasts will make their moan when pinched with hunger but in Soul necessities we are not so sensible And prayers put up without sense of want and need are but dead and lazy Many think their condition so good that they need not trouble God about it but they can manage it well enough themselves and therefore either pray not at all or without poverty of Spirit and their Prayers are but an empty complement to God But now a Godly man is sensible of his daily necessities he is kept poor in Spirit and seeth that he cannot subsist a minute without God and that he is environed with dangers and obliged to a multitude of duties which require assistance from above that Satan is continually tempting and he is continually sinning and so he needs daily pardon and daily sustentation as well as daily bread Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Mat. 6.11 And that if he should forget to pray to God he should forget to bid himself good morrow or good day In short the more men exercise themselves unto godliness the more their necessities and wants will be discovered to them Painted fire needeth no fuel but real fire must still be supplied with matter for it to feed upon 2. An esteem
you If you be sollicitous about the word of Christ and the matters of Duty contained therein you have a great advantage at the Throne of Grace So Psal. 66.18 If I regard Iniquity in my Heart the Lord will not hear me Many that pray are as Ice a little thawed above but hard at bottom they have not such a strong setled Resolution to walk more closely and orderly with God but allow some secret Lust and so marr their own Audience and Acceptance with God II. For Reasons 1. With respect to God 1. His Observance 2. His Acceptance 1. With respect to Gods Observance He is an All-seeing Spirit and therefore will not be mocked with a vain appearance or a little bodily exercise but the Prayers we make to him we must find them in our Hearts 1 Sam. 16.7 For God seeth not as man seeth for man looketh on the outward appearance but God looketh on the Heart We may Act the Parrot before men but God looks to what there is in the Heart 1 Chron. 28.9 Know thou the God of thy Father and serve him with a perfect Heart and with a willing Mind for the Lord searcheth all Hearts and understandeth all the imaginations of the Thoughts A man up in the Air seeth the Spring as well as the River and its course we that stand by see the course but not the Spring God understandeth whether we are inclined and encouraged whether we are habitually inclined to God Ier. 5.3 O Lord are not thine eyes on the Truth Rom. 8.27 And he that searcheth the Heart knoweth what is the Mâ—nd of the Spirit because he maketh Intercession for the Saints according to the will of God He knows a belch of the Flesh from a groan of the Spirit He understandeth our desires as well as our Words So whether we are encouraged by the Grace of the New Covenant and Sense of our own qualification 1 Ioh. 3.20 21. If our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we Confidence towards God 2. With respect to Gods Acceptance God granteth not our Prayers till our Hearts be fixedly bent towards him Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their Heart thou wilt cause thine Ear to hear When God hath put it into their Hearts to pray and awakened their desires then he will hear Dan. 10.12 From the first day that thou didst set thine Heart to understand and to chasten thy self before thy God thy words were heard God hath accepted the Heart without the Tongue but never accepted the Tongue without the Heart Moses cryed to God when he spake not one word Exod. 8.12 and God heard him 2. With respect to us 1. The part which the Heart beareth in all humane Actions It is fons actionum ad extra and it is terminus actionum ad intra In our actings towards God Prov. 4.23 Keep thy Heart with all diligence for out of it are the Issues of Life and in our receipts from God this is the thing that God aimeth at Rom. 6.17 Ye have obeyed from the Heart that form of Doctrine which was delivered you Prayer is not a receiving duty as hearing In praying the Heart begins in hearing it ends the Duty 2. With respect to our carriage in Prayer We do not conceive a Prayer but impose a Prayer upon our selves if the Tongue guide the Heart rather than the Heart the Tongue Like Children that cast stones into the Mine but do not draw Oar out of the Mine Acts 2.26 Therefore did my Heart rejoice and my Tongue was glad I. Vse Information 1. What need is there of Recollection before we come to pray that we may not force upon our selves what chance offereth but may have a Prayer in our Hearts before we have it in our Tongues Psal. 45.1 My Heart is inditing a good matter I speak of the things which I have made touching the King my Tongue is as the Pen of a ready Writer Usually we offer to God a dough-baked Sacrifice Only that I may not grate upon a tender Conscience there is an habitual Preparation and an actual Preparation The habitual Preparation lyeth in a broken hearted Sense of our wants radicated Inclination or bent of Heart towards God and Heavenly Things and in a Confidence and Liberty towards God The actual Preparation lyeth in such a Sense of our Necessities as the present Case doth deserve such a quickening of our desires after Heavenly Things as may fill us with Life such a remembrance of the Grace of God in Christ and our own Sincerity that our Hearts may not reproach us when dealing with God as a Father Again I distinguish that our requests are Ordinary or Extraordinary Ordinary When we ask daily supplies of Grace having no particular streight Temptation Difficulty or Business of moment then in hand Here the Habitual Preparation with little or no Actual Preparation serveth in our daily Prayers for necessary Blessings Extraordinary as in some notable trial difficult Streight Conflict Temptation or when we seek some special Benefit and upon eminent Occasions then as our Necessities are greater so our Acts of Prayer are more earnest Psal 109 4. For my love they are my Adversaries but I give my self unto Prayer Our Lord Jesus Christ being in an Agony prayed more earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.44 And so it resolveth this Case What if I have not such a feeling of strong and earnest desire or the over ruling bent of the general Inclination Yet keep not off from Prayer 1. Good desires are to be asked of God 2. Such desires as you have must be expressed 3. Prayer is the usual way to quicken and increase them 4 Turning away from God is the means to kill them 2. It informeth us what need we have of more help than our own if we must find every Prayer in our Heart which we utter with our Tongues Three things are necessary in Prayer The Humane Spirit or natural Faculty that I may by my Understanding work on my Will The New Nature Faith Hope and Love to believe in God and see him before me to incline me to God as my chief good and to hope for Benefit from him The Divine Spirit to excite these Graces Iude 20. Praying in the Holy Ghost Rom. 8.26 The Spirit it self 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 The Spirit works not on us as blocks but as rational Creatures nor does it blow on a dead Coal II. Vse Caution Do not take every thing for Prayer which looks like it 1. Bodily exercise Mâ—ny by the Agitation of the bodily Spirits work themselves into some vehemency their Voice is heard on high but the Heart is dead and cold quibus arteriis opus est These fill up only a little
in all our Enjoyments If God gives you deliverance you may say as Hezekiah Isa. 38.17 Thou hast in love to my Soul delivered it from the Pit of Corruption You are loved into Mercy Whatsoever you enjoy it is not as a Creature but as an Heir What a Comfort then will a Christian take in a morsel of Bread when he causes God's special Love in it more than worldly Men can take in their greatest Possessions Look as a mean Remembrance from a Friend is better than a Royal Gift from an Enemy so this makes thy Meat and Bread sweet when sent from thy Father in Heaven when thou hast it as an Heir of Promise 6. This will make Afflictions sweet their very Property is altered they are not now vindictive Dispensations but such as belong to the Covenant of Grace and so they will not do us harm In faithfulness thou hast afflicted me Psal. 119.75 When you can make this Reflection the Lord seeth I want this else I should not be exercised with such Providences At least there is a Supply of inward Comfort and then a heavy Burden is nothing to a sound Back If God strikes Sin is pardoned and the Sting of Affliction is taken away 7. It will sweeten Death it self thou knowest whither thou art going Death is a sad stroak to wicked Men which sends the Body to the Grave and the Soul to Hell it must needs be a King of Terrors to them But Death to those that have this strong Consolation is as Haman was to Mordecai from a Mischief it is made a Means to do us Honour Christ hath delivered us both from the Hurt and Fear of Death Heb. 2.14 15. That through Death he might destroy him that had the Power of Death that is the Devil And deliver them who through fear of Death were all their life-time subject to Bondage So that we may entertain it with Delight as Iacob looked upon the Chariots that were sent for him with rejoicing This is a Messenger to carry me to Christ and who would refuse to be happy Phil. 1.23 I desire to depart and to be with Christ. They know Death is but a loosing from the Body that they may be joined to Christ and they had rather lose a thousand Bodies than Fellowship with Christ their Souls are sent away in peace to the place of Bliss 8. This makes the Day of Judgment sweet Look as the betrothed Virgin longs for the Day of Espousals and when the Bridegroom will come or as a Woman longs for the return of her Husband that is gone a long Voyage so the Soul that is betrothed to Christ longs for the return of the Bridegroom that he may carry it into his Father's House 9. It will make the Thoughts of Heaven sweet When a Christian walks abroad and points up to Heaven he may say there is the place of my Bliss and everlasting Abode One would think this were enough to ravish the Heart of any Man and make him do any thing even run to the ends of the Earth to gain this strong Consolation But we are backward and slow therefore here is the great Question What shall we do to get and keep this great Comfort I shall give you a few Directions Many rest in Notions when they see the Way they are discouraged and go no farther But will you engage before the Lord to observe these things if you find them according to Scripture First Then how to get these strong Consolations 1. Lay a good Foundation by meditating upon the Mercy and Truth of God in the Gospel Our first Comfort ariseth from Meditation or the serious Act of Faith on the Mercy and Truth of God as settled Assurance ariseth from a sight of Evidence God usually gives us at first Conversion a taste of his Goodness and Sweetness which differeth from Assurance 1 Pet. 2.2 3. As new-born Babes desire the sincere Milk of the Word that ye may grow thereby If so be ye have â—â—sted that the Lord is gracious Usually at first when the Soul is taken up with deep Thoughts of God's Love and Mercy in Christ God lets in some Comfort and Sweetness into the Soul which though it be not Assurance and a solemn Testimony of our Interest in Christ yet it is a Refreshment which the Soul receiveth while it admires the Riches and the Bounty and the Certainty of God's Grace However this is a Taste a Beginning that maketh as look after a more assured sense of God's Grace Briefly there must be believing Thoughts of God's Mercy and Truth I call this Meditation because all the direct Acts of Faith are performed and carried on by the help of the Thoughts Faith engageth us in solemn musing and deep Thoughts fasten things upon the Spirit As Eggs are hatched by a constant Incubation so when the Soul museth Comfort ariseth The two things you should often propound are Mercy and Truth because they are the Iâ—â—hin and Boaâ— the two Pillars which support the Covenant of Grace for it was made in Mercy and kept in Truth Therefore it is said Mich. 7.20 Thou wilt perform the Truth to Jacob and Mercy to Abraham The Covenant was made first with Abraham therefore it was Mercy to him but it was made good to Iacob therefore it was Truth to him In the 89th Psalm they are seven times coupled the one is the Fountain the other the Pipe and Conveyance it springs from Mercy and is conveyed and dispensed in Truth Therefore the Psalmist saith Psal. 25.10 All the Paths of the Lord are Mercy and Truth to them that keep his Covenant and his Testimonies It is free that it may be sure and sure that it may be free These are the two Attributes God doth glorify in the Covenant of Grace and in all his Dispensations of Grace 1. Meditate of the Mercy and Love of God In the Covenant of Works God would glorify his Justice but his great Aim in the Covenant of Grace is to glorify his Mercy Ephes. 1.6 To the praise of the Glory of his Grace wherein he hath accepted us in the Beloved God would make Grace glorious Justice seeks a fit Object Mercy only a fit Occasion The Question of Justice is To whom is it due But the Question of Mercy is Who wants it who needs it Well then though Satan and our own Hearts may make many Objections there is enough indeed to overwhelm us to damn us when we look to our selves But what will God glorify Grace Grace This is the Banner he hath spread over the Church in defiance of all the Powers of Darkness He hath brought me to the Banqueting-house and his Banner over me was Love Cant. 2.4 You must refresh your Souls with a sense of God's Mercy every day get a sprinkling of Christ's Blood upon your Heart Now in the establishing Assurance this is necessary for the Spirit sealeth us a Spirit of Promise upon terms of Mercy and Grace Ephes. 1.13 Ye were sealed
what they say nor whereof they affirm only ignorantly and inconsiderately swallow down the Current Opinions without knowing the certainty of those things wherein they have been instructed Luke 1.4 And so though they never doubted of the Truth of their Religion it is because they were never assaulted with Temptations to the contrary and all the strength of their Faith lyeth in their Inconsideration or Non-attention If they have any ground and bottom it is only Men's saying so and therefore their Belief if they have any should rather be called Humane Credulity than Christian Faith In short they that believe every thing believe nothing which soon appeareth when a Temptation cometh 2 dly It distinguisheth it from Conjecture which is a lighter Inclination of Mind to a thing as possibly or probably true whereby Men get no higher than it may be so and yet there are shrewd suspicions to the contrary A guess is not an Assent much less a firm and strong Assent as Faith is 3 dly It distinguisheth it from Opinion which is a trembling fearful uncertain Assent Opinion is beyond Conjecture but short of Faith Conjecture only supposes it may be so but Opinion asserts that it is so though not without some fear of the contrary but above all this Faith is an undoubted perswasion of the Truth of things revealed by God By Opinion one may be so convinced of the Truth of Divine things as not to be able reasonably to contradict them but by Faith a Man is so convinced of the Truth of the Gospel that he seeth all the reason in the World to embrace and follow it Col. 2.2 That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ And 1 Thess. 1.5 For our Gospel came not unto you in word only but also in power and in the Holy Ghost and in much assurance as ye know what manner of men we were among you for your sake And 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 2. The next Qualification of this Assent is that it is a Cordial or Hearty Assent I mean such as doth engage the Will and Affections to pursue the Happiness which God hath revealed in the way and by the means which God hath prescribed We read in Scripture of believing with the heart Rom. 10.9 10. and with all the heart Acts 8.37 The Object of Faith is not only true but Good and therefore produceth a Cordial Adherence to the Truths of which it is perswaded There is not only a Conviction of the Mind but a bent and Inclination of the Will which followeth the perswasion of Faith if it be firm and strong for it considereth not only the evidence of the things propounded but the worth weight and greatness of them 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation otherwise it will not serve the end and purpose of the Gospel which requireth us to Crucifie our Lusts and Sacrifice our Interests and perform Duties displeasing to Corrupt Nature and all this upon the Hope 's only which it offereth to us and to wait upon God for his Salvation in the midst of all Pressures and Afflictions Therefore certainly Believing is an Heart business not a simple naked and speculative Assent This latter Qualification doth exclude two things from true Lively and Saving Faith First That which Divines call Historical 2 dly That which they call Temporary Faith 1. Historical Faith which is a simple and naked Assent to such things as are propounded in the Word of God and maketh Men more knowing but not better not more Holy and Heavenly they are not excited thereby to pursue that Happiness which the Gospel offereth in the way of Holy Living or patient continuance in well-doing So Simon Magus believed the preaching of Philip Acts 8.13 yet his Heart was not right with God but he still remained in the Gall of bitterness and bond of Iniquity And so many believed in the Name of Christ to whom Christ committed not himself because he knew all men Joh. 2.23 24. And this Faith even the Devils may have Iam. 2.19 Thou believest that there is a God thou dost well the Devils also believe and tremble and that not only in Truths evivident by Natural Light such as that is there mentioned that there is a God but in Gospel Truths as that Jesus is the Son of God Mark 1.24 The Devil cryed out saying Let us alone what have we to do with thee thou Iesus of Nazareth I know thee who thou art the Holy One of God Now this kind of Faith is called Historical Faith not from the Object of it as if it did only believe the Histories of Scripture No they that have it may believe the Promises the Doctrines the Precepts as well as the Histories but from the Manner in which it is conversant about its Object namely thus As we read Histories in which we are no way concern'd we nakedly read them for Knowledge sake not to make a party in their Broils and Interests but only to know what was done so they that have only this kind of Faith read the Scriptures as Persons unconcerned and rest in idle Speculation without referring those notable Truths to choice and practice I cannot say that this cannot be called Faith because they that have it do believe those things which are true and do truly believe them but yet lively Saving Faith it is not for he who hath that findeth his Heart engaged to Christ and doth so believe the Promises of the Gospel concerning pardon of Sins and Life Eternal that he seeketh after them as his Happiness and doth so believe the Mysteries of our Redemption by Christ as that all his Hope and Peace and Confidence is drawn from thence and doth so believe the Commandments of God and Christ as that he determineth to frame his Heart and Life to the observance of them and doth so believe the Threatnings whether of Temporal Plagues or Eternal Damnation as that in comparison of them all the frightful things of the World are as nothing Luke 12.24 Be not afraid of them that can kill the Body and after that have no more that they can do Destruction from God is a Terrour to them beyond all the Evil that Man can threaten As he said to the Emperour Thou threatenest a Prison but Christ threateneth Hell 2. It is distinguished from Temporary Faith which is an Assent to Scriptural or Gospel Truth accompanyed with a slight and insufficient touch upon the Heart called a taste of the heavenly gift and of the good word of God and the powers of the world to come Heb. 6.4 5 6. By this kind of Faith the Mind is not only enlightened but the Heart affected
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
and Spirits and yet there is Sin in the Work and Hell in the Wages Oh consider if it seem difficult which is better to labour for a Season or suffer for ever which is the end of them that live in the constant neglect of a known Duty 3. There is nothing so hard in God's Service but he hath manifested Love enough to sweeten it We begrudge a few thoughts of God and God had thoughts of us before all Worlds Psal. 40.5 Many O Lord my God! are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in number unto thee if I would declare and speak of them they are more than can be numbred Psalm 109.13 How precious also are thy thoughts unto me O God How great is the summ of them Who can tell what a condescention it was for Infiniteness to think of poor Worms and that he should before all Worlds plot and design our Salvation And when the Plot came out there was a great deal of Love to sweeten Duty the Lord Jesus Christ thought no Danger too great no Suffering or Extremity too hard no work too difficult for our sakes what a Mercy is this God hath not only required Obedience but discovered a Love that may sweeten the difficulties of it 4. There is no difficulty in Religion wholly insuperable and too hard for an Active and Industrious Spirit Those that follow on after God do at length find him to their Comfort A faint pursuit is the cause of discouragement When a flint doth not strike fire at the first we strike again Prov. 10.4 He becometh poor that dealeth with a slack hand but the hand of the diligent maketh rich It is a Rule in Grace as well as Nature Let us therefore follow on till we have overcome the difficulty that is before us 5. A Lazy backward Heart must be urged forward with the greater importunity When David was shy of God's Presence he layes a Command upon himself Psal. 32.5 I said I will confess my transgressions unto the Lord He maketh Reason to issue out a Decree and positive Conclusion So Psalm 39.1 I said I will take heed to my wayes that I sin not with my tongue So by just Analogy we may gather that the Soul should in this case determine I will go and try and see what may be done I will keep off from God no longer but will go to him 2. Another Lett and Hindrance is Love of Pleasures Men that would pass their time in Mirth are unwilling to be so solemn and serious When Childrens minds are set to play it is irksome to hear of School or of their Books so when the Heart is set for Pleasure it is a hard matter to bring the Soul to Religious Performances How shall we do to wean the Soul from Pleasures 1. Consider to love Pleasure is to gratifie the Beast in us rather than the Angel Man is in part an Angel and in part a Beast he hath a Nature common to both now when Men study altogether to gratifie their sensual part it is to turn Men into Beasts To serve our lowest faculty and to enjoy pleasures without remorse is the happyness of the Beasts to eat and drink and sleep and sport is but to do as the Beasts do A Mans Delight should be in the pure and free Exercises of Reason If Men would exercise themselves herein they would find the greatest delectation would be in the contemplation and view of Truth Psalm 19.8 The statutes of the Lord are right rejoycing the heart That Taste which Hypocrites have of the good word of God Heb. 6.5 is meerly such as Scholars have in the height of Speculation and Study because the Gospel is such an excellent Contrivance and a sublime satisfying Truth Nulla major voluptas quam fastidium voluptatis there is no greater pleasure than a disdain of sensual pleasures 2. Consider the sweetness of Religious Exercises is far better than that of Carnal Pleasures as that heat is more Manly that is gotten by exercise than by hovering over the Fire It is hard I confess to abjure accustomed Delights Pleasantness is connatural to us but we should consider that by Communion with God in Spiritual Exercises Delight is not abrogated but preferred and advanced to a more noble becoming Object it is taken out of Egypt that it may grow in Canaan transplanted out of a Fenn into a Paradice that it may thrive in a better Soyl it is less Dreggy but more Masculine and Grave Psalm 104.34 My meditation of him shall be sweet I will be glad in the Lord Eph. 5.4 Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks We keep the Affection but change the Object The Comforts of Christianity are expressed by terms proper to the Delights of the Senses to teach us this Excellent Art to keep the Affection and change the Object and by an Holy Sleight and Wile to couzen the Soul into better Joyes Here Delight is most pure and more free no excess is vitious Castae deliciae meae sunt Scripturae tuae thy Scriptures are my chast Delights The Pleasures of the World are but sugard baits a Man may soon loose himself but here by Tryal you will find the same sweetness with less hazard and danger 3. We may make choice of Matter more pleasant to allure the Soul All the Objects of Meditation are not dark and gloomy there are some things pleasing to Nature the variety of Providences the Beauty of the Creation the excellent contrivance of the Gospel All Objects are not mournful and in case of such a Temptation we may allure the Soul and when we are not so fit for the severe Exercises of the Closet we may as Isaac go out into the Fields to meditate and heighten Fancy and Imagination by Objects more pleasant 3. The next general Hindrance is a Guilty Conscience When the Soul is under the burden of Guilt we are loath to be serious and alone lest the Mind should fall on it self of all things we then desire to flee the Company of our selves and therefore Meditation is an unpleasant Duty We cannot think of God but as of a Judge nor of a World to come but as of our own Ruine A guilty Conscience would fain obliterate the thoughts of God as the guilty Heathens Rom. 1.28 They did not like to retain God in their knowledge that is Actual Sound Distinct Thoughts of God It is said Iames 2.19 The Devils believe and tremble Thoughts of God impressed the more horrour on them therefore they cryed out Matth. 8.29 Art thou come hither to torment us before the time So guilty Men are under these horrors They are all their life-time subject to bondage Heb. 2.15 which though it be not alwaies felt is soon awakened Iob 21.14 Therefore they say unto God Depart from us for we desire not the knowledge of thy wayes What shall we
out of the burning That God should reform thy crooked perverse spirit and pardon all thy sins and lead thee in the way of righteousness unto Eternal Glory How should thy heart and mouth be filled with the high Praises of God! and how should you say Blessed be the Lord God of Israel for he hath visited and redeemed my Soul 3. Consider what preventing Grace God used towards you How he sought you out when you sought not him that he might save you As this saving Mercy was not deserved by you so it was not so much as desired by you the Lord pittied thee when thou hadst not an heart to pity thy self and prevented thee with his goodness It is good to observe the circumstances of our first awakening or reducement from our wandrings The Apostle speaketh of the called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his purpose Rom. 8.28 Not the purpose of them that are converted but the purpose of God For whom he did foreknow he also did predestinate and whom he did predestinate them he also called vers 30. Many come to a Duty with careless and slight Spirits or by a meer Chance as Paul's Infidel 1 Cor. 14.24 25. But if all prophesie and there come in one that believeth not or one unlearned he is convinced of all he is judged of all And thus are the secrets of the heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Oh how many do thus stumble upon Grace unawares as not minding or desiring any such Matter yet God directeth a seasonable word that pierceth iâ—to their very hearts Sometimes when opposing and persecuting as Paul Acts â— Many that come to scoff I have seen his ways I will heal him Isa. 57.18 Soâ—e are leavened with prejudice loth to come drawn against their consent Iohn 1.46 Nathaniel saith to Philip Can any good come out of Nazareth Philip saith unto him Come and see yet there he met with Christ. Various circumstances there are which shew Christ's vigilancy and care in seeking after lost Souls 4. That he hath made the Cure effectual notwithstanding the reluctancies of our carnal hearts We are all of us full of the wisdom of the Flesh and that is enmity to God Rom. 8.7 Because the Carnal Mind is enmity against God for it is not subject to the Law of God neither indeed can be Now that our hearts should be quite changed and have another bias and inclination put upon them this is the Lord 's doing and it should be marvellous in our eyes Iohn 3.6 That which is born of flesh is flesh but that which is born of the Spirit is Spirit That we should be so quite altered as now to mind Serious Spiritual and Heavenly things surely nothing could do this but the Almighty Spirit of Christ or that efficacy which is proper to the Mediatour Sermon I. on Psal. Lc 1 Lord thou hast been our dwelling-place in all generations IN a time of danger we would all be glad if we could get a safe place of retreat or a secure habitation where the evil might not come nigh us The Text will direct you to one if you have an heart to make use of it This Psalm was penned by Moses the Man of God as the Title sheweth It 's reflection is mainly upon the state of those times wherein he lived when the Children of God wandered up and down in the Wilderness and were sorely afflicted by sundry Plagues and great Multitudes of them cut off by untimely death for their Provocations The Psalm is said to be a Prayer of Moses He beginneth his Prayer with an acknowledgment of God's goodness and gracious protection In the howling Wilderness and in all former Ages he had been their habitation And this giveth him confidence to ask and expect other things from God's hand From hence we may learn to express Faith in Prayer before we express Desire and give God glory in believing before we lay forth our own wants So doth Moses the Man of God Lord thou hast been our dwelling-place in all Generations Doctr. That God is his Peoples habitation or dwelling-place I shall deliver the sum of this point in these Considerations First The First shall be a General Truth That true and lively Faith doth apprehend all things as present in God which it wanteth in the Creature When they wandered up and down in the Wilderness God was their habitation As the life of Sense is a flat contradiction to Faith so is the life of Faith to the life of Sense Faith is supported by two things God's All-sufficiency and Gracious Covenant The one sheweth what may be the other what shall be As God hath a double Knowledge Scientia simplicis intelligentiae visionis By the former he knows all things that may be in his own All-sufficiency By the latter he knows all things that shall be in his own Decree So Faith sees all things made up in God This can be because God is able to bring it to pass This shall be because God hath promised it His promise is as good as performance therefore a Believer in the want of all things doth not onely make a shift to live but groweth rich 2 Cor. 6.10 As poor yet making many rich as having nothing and yet possessing all things Nothing in the view of Sense but all things in God that are good for him As God was as a fixed habitation to them that were in the Wilderness so he promiseth Ezek. 11.16 Although I have cast them far off among the Heathen and although I have scattered them among the Countreys yet will I be to them as a little Sanctuary in the Countreys where they shall come A Christian that hath learned to live by Faith above Sense he can never want any thing he hath it in God and can see not onely pardon and righteousness forth-coming out of the Covenant but food and raiment protection and maintenance house and home and all things even then when they are most destitute It is not onely an act of Love that God is instead of all these things but an act of Faith As to Love 1 Sam. 1.8 Am I not better to thee then ten Sons God is not onely better than all to a Believer but he is all Secondly God's People may be reduced to such exigences that they may have no house nor habitation on this side God As now the People of God were in a wandering condition 1 Pet. 1.1 Peter directs his Epistle To the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Strangers not only in affection but condition Exile and Separation from their outward comforts and priviledges may be the lot of the People that are dearest to the Lord of any on earth besides Heb. 11.37 They wandred about in sheep-skins and goat-skin being destitute afflicted tormented v. 38. They wandered in Desarts and in Mountains and in Dens and in
one that nameth the name of Christ depart from iniquity THese Words are brought in to prevent the Scandal which the Godly might take at the falling away of two such Men as Hymeneus and Philetus who in probability were Men of Note in the Church for there is not such notice taken of ordinary and mean Persons Their Error was they acknowledged only a Metaphorical Resurrection and so weakened the Comfort of the Faithful The Scandal which they gave was Threefold Scandalum Seductionis Contristationis Offensionis 1. There was Scandalum Seductionis Ver. 18. They overthrow the Faith of some Fides quae creditur 'T is principally meant They turned them away from the Truth 2. There was Scandalum Contristationis They were a great trouble to the Faithful and weakened their Comfort As surely it is a mighty disheartening to see such glorious Luminaries fall from Heaven like Lightning Some think the main drift of the Text is to comfort them with an hope of Preservation though these fell away When others fall those who are truly the Lord's and do unfeignedly Dedicate themselves to be his People shall be preserved by his Power because the Foundation or first Stone of this Spiritual Building was laid in their Election which is firm and unchangable I am not against this sense because I find Election to be made the ground of our standing out in Temptations Matth. 24.24 Insomuch that if it were possible they shall deceive the very Elect. The Elect cannot possibly be deceived and drawn away from the true Christ because of the Wisdom Love and Power of God ingaged for them 2 Thess. 2.13 God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth Their Election did secure them from Danmable Errors I am not against this Truth yet I think it not the full meaning of this place though strongly implied in it Truly the Apostle doth confirm the Hearts of the Faithful in these words by shewing them their Priviledges and their Duty Their Priviledges when he telleth them that God knoweth them that are his Their Duty when he presseth them to Holiness Let every one that nameth the name of Christ depart from iniquity The Apostacy of some should excite all to watchfulness â—est they be caught in the same Snare But yet I cannot induce my self to think that by the Foundation of God is meant his Election and it is an hard thing to conceive that a Foundation of a Building should be sealed 3. There is Scandalum Offensionis It might make them to slumble and take Offence and raise a Scandal of Prejudice or Doubtfulness at least First Against the Truth of the Gospel Secondly The Honour of the Church The later Scandal is obviated in the 20th Verse But in a great house there are not only Vessels of gold and of silver but also of wood and of earth and some to honour and some to dishonour The Carnal and Renewed the sincerely Godly and the Hypocrites live together in the Church without any dishonour to the Church or derogation to God's Providence As in a great Family there are divers Utensils some for a nobler some for a baser use But the former Scandal against the Truth of the Gospel which seemed to be weakened in their Minds by this perverse Opinion that the Resurrection was past is chiefly obviated in the Text. They denied the future Estate and so there was no Bliss for them that were persecuted Now to comfort them the Apostle telleth them that God hath a Reward for those that were faithful with him and that Eternally both in Body and Soul So that the meaning of The Foundation of the Lord standeth sure is his Obligation and Covenant with them in Christ and his purpose towards them remains unchangable and firm because it is sealed on God's part by his Providence Administring all things for the good of the Elect on Man's part by their Conscience of their Duty Nevertheless the foundation of the Lord standeth sure having this seal The Lord knoweth them that are his and Let every one that nameth the name of Christ depart from iniquity In the words observe First The Proposition concerning the sureness of God's Covenant The foundation of the Lord standeth sure Secondly The Confirmation 1. In General because it is a sealed Contract 2. More particularly from the nature of this Seal or the double Inscription or Motto of it It hath an Inscription or Motto agreeing to the condition of the Two Parties contracting 1. On God's part The Lord knoweth them that are his God will be faithful and constant in loving those who are his Servants 2. On Man's part Yet we are not to be negligent of our Duty And Let every one that nameth the name of Christ depart from iniquity Doctr. That what ever Errors or Scandals arise in the Church yet God's purpose declared in the Gospel of bringing his peculiar People unto Glory remaineth firm and steady This was the Truth assaulted by this Error which shaked so many and this is the Comfort which the Apostle propoundeth to the Disciples and Servants of Christ. The Point will be made good by explaining the Circumstances of the Text. I. The Proposition here asserted The foundation of the Lord standeth sure All the business will be to shew what is the Foundation of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foundation is taken Sensu forensi or Architectonico in the Builder's sense or in the Lawyer 's sense In the Builder's sense for the Foundation of an House In the Lawyer 's sense for the Foundation of an Estate which I expect from another upon any Bargain or Contract with him the Evidences and Deeds of Conveyance are the Foundation which I have to build upon for my Right and Title Now to take Foundation here in the Builder's sense would make but an odd Interpretation in this place who ever heard of the sealing of the Foundation of an House and Inscriptions on that Seal And therefore Foundation is taken here for a Covenant or Bill of Contract As also 1 Tim. 6.19 Laying up in store for your selves a good foundation against the time to come that they may lay hold on eternal life It would be incongruous to take Foundation there in the Builder's sense as if Good Works were the Foundation of eternal Life No they are only the Evidences and Assurances of it The notion of a Bond or Obligation is more proper Upon a Contract I found or build my confidence of expecting Good from another so Prov. 19.17 He that hath pity upon the poor lendeth unto the Lord and that which he hath given will he pay him again Lending noteth some Contract and Promise and Expectation grounded thereon so here The foundation of God is his Bill or Bond which is as a Pledge or Security left with us And thereby is not meant so much God's Eternal Purpose of Election as his Covenant that Deed and Instrument of Law by which he
Alnis Luke 6.38 Give and it shall be given unto you good measure pressed down and shaken together and running over shall men give into your bosom for with the same measure that ye meet withall it shall be measured to you again To Ordinances So here in the Text as you deal with God so will he deal with you Look what measure of Diligence and Conscionable Care is in you to hear the Word the like measure of Spiritual Fruit and Profit shall you reap by the Blessing of God 2. A Promise grounded upon a Proverb and unto you that hear shall more be given Those that make use of what is said to them that mark diligently and practice accordingly more Knowledge and Grace is increased This is built on a Proverb habenti dabitur for he that hath to him shall be given To have doth not only signifie the Possession of a thing but the use which is the end of Possession So he that hath is he that hath to purpose that occupieth the Gift and Grace received A Man that useth and employeth that which he hath and so maketh it to appear to the World that he hath such a Talent from God for in Scripture we are said to have that we make use of To him shall be given He shall increase his stock He shall be having and having and having till he come to a glorious Estate in all Spiritual Riches Knowledge Love Humility Zeal Temperance and Patience and all manner of Grace That the expression is Proverbial is out of Question with the Learned for it is an assertion verified in all Ages and Places That the Rich have many friends and he that hath much shall have more Every one will be giving to them and they have greater advantages of improving themselves than others Upon this occasion were the words first used which our Saviour is pleased to translate and apply to his own purpose of growth in Grace by a diligent use of the means Doct. That a serious attention to the Doctrine of the Gospel is the means appointed for the attaining of saving Grace and a plentiful increase therein In stating this point let me observe to you 1. That in the Communication of Grace as well as Nature God observeth the order of means Because he dealeth with us as reasonable Creatures and this becometh the Wisdom of his Government and so he meeteth with us in our way and we meet with him in his way So Christ is the principal means and called therefore the way to the Father Iohn 14.8 Other Subordinate means are instituted by him 2. That among the Subordinate means the principle is the Word called therefore the power of God unto Salvation Rom. 1.16 All the parts of it are fitted to their Sanctifying use His Doctrine to teach and fill us with due Conceptions and Apprehensions of God Threatnings to drive Promises to draw Examples to move and all these formed into a Covenant strongly to ingage us to God 3. This word that it may profit us must be diligently attended unto For this is Christ's Admonition in the Text Take heed what you hear The Gospel deserveth it our profiting requireth it 1 The Gospel deserveth it partly for the sublimity and excellency of the Mysteries therein contained which are enough to ravish the thoughts of Angels 1 Pet. 1.12 Therefore we cannot conceive of them without much consideration Great and Excellent things do even force their way into our Minds Now all other things are but Toys and Trifles to this What is a greater speculation than God made accessible to us in Christ as he was manifested in the Flesh than God reconciled by the propitiatory sacrifice of his Death What is all the Glory of the World to Everlasting Communion with God These things are a feast to the Minds of all wise and rational Men. And partly because of their profit they are things that nearly concern us Needless speculations we may well spare or other Mens matters but surely we should mind their own things What doth more nearly concern us than to have God for our God and Christ for our Saviour and Redeemer and the Spirit for our Sanctifier and Comforter This is life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent Iohn 17.3 And partly their Necessity We are undone for ever if ignorant of these things Acts 4.12 Neither is there Salvation in any other for there is none other name under Heaven given among men whereby we can be saved And Condemned by the Gospel if we make light of them Iohn 3.19 This is the Condemnation that light is come into the World and Men loved darkness rather than light because their deeds are evil Not to think that worthy of a serious thought which was brought about with so much ado Matth. 22.5 And they made light of it This is not only vile ingratitude but obstinate contempt of Grace which will cost us dear 2. Our profiting by the Gospel requireth it for otherwise How can we have a sufficient understanding of those Mysteries if we content our selves with a few cursory and â—areless Thoughts 2 Tim. 2.7 Consider what I say and the Lord give thee understanding in all things Lay this to thy Heart and God give thee a right use of it or a judgment to do all things which belong to thee 2. That we may feel the force and power of it Acts 16.14 And a certain woman named Lidia a seller of purple of the City of Thyatira which worshipped God heard us whose heart the Lord opened that she attended unto the things which were spoken by Paul without attendency the Truth is lost and doth us no good There must be Attention and Intention before there can be choice or pursuit For the Gospel doth not work like a charme as if we could find the efficacy of it whither sleeping or waking 3. To move the Soul to Obedience For Take heed what you hear is as much as See you practice what you have heard that you bring forth the fruit accordingly He that heareth my sayings and doth them I will liken him to a wise builder Matth. 7.24 Hearing tendeth to Practice Knowledge to Practice Faith to Practice Affection to Practice without which our Hearing is but a bodily Task our Knowledge but an empty Speculation Faith a dead Opinion Affection but a vanishing Impression These things do not attain their consummate and proper effect 4. This diligent attention consisteth in three things Sound Belief Serious Consideration and close Application Sound Belief 1 Thess. 2.13 For this cause we thank God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe Serious Consideration Deut. 32.46 And he said unto them Set your hearts unto all the words which I testiste among you this day which
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
some Stricture and Shadow of the Perfection of God's Wisdom And therefore though for a time while both Good and Bad are upon their Trial the Good are not regarded nor the Bad punished yet the Wisdom of God will not permit it to be always so that the Godly should be in an afflicted and distressed Condition and the Wicked prosperous 2. Come we to the Holiness of God which inclineth him to hate Evil and love that which is good Surely God is not indifferent to Good and Evil or more partial to the Evil than to the Good That were a Blasphemy and such a Diminution of God's Holiness as should be abhorred by every good Christian. No He hateth all the Workers of Iniquity Psal. 5.5 And again Psal. 11.7 The righteous Lord loveth Righteousness his Countenance doth behold the Vpright Well then wherein is this Love and Hatred demonstrated God doth not openly declare it in his present Dealings with the Rebellious and the Righteous therefore it shall be seen in his final Dealing with the wicked Oppressors of his People and those that walk uprightly Therefore there is a Life to come for in this Life this Love and Hatred is not sufficiently expressed Not his Hatred against the Wicked even in the Judgment of them who have no great Knowledg of the Nature of Sin and the Punishment which is competent thereunto nor his Love to the Godly who are often exposed to bitter Sufferings and seem to be less favoured in the Course of his external Providence than their Enemies Therefore there is a time to come when he will shew his Love to the Good in making them everlastingly happy and his Detestation of the Wicked in eternal Torments 3. Come we now to the Justice of God It is agreeable to the Justice of his Government that it should be well with them that do well and ill with them that do evil and that he should make a difference by Rewards and Punishments between the Disobedient and the Righteous Conscience hath a Sense of this and therefore checketh and cheareth as we have done Good or Evil. Heathens had accusing or excusing Thoughts which the Apostle urgeth as an Evidence to the Gentiles of Judgment to come Rom. 2.15 16. Which shew the Works of the Law written upon their Hearts their Consciences also bearing Witness and their Thoughts the mean while accusing or else excusing one another In the Day when God shall judg the Secrets of Men by Iesus Christ according to my Gospel If every Man's Thoughts do accuse or excuse him respectively according to the Nature of his Actions then there is in Nature a Sense of this different Retribution Notions of Good and Evil are as naturally implanted in our Hearts as Notions of Truth and Falshood and a Man is as sensible of a difference between comely and base as between the right Hand and the left only the Notions of Good and Evil are sooner corrupted than the Notions of Truth and Falshood However the Workings of Conscience cannot utterly be choaked and deaded in any though most Men seek to stifle it and the Voice of it be often-times unheard The very Profane have hidden Fears frequently revived in them because of these Retributions of God's Justice The Apostle telleth us Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death They were none of the tenderest Men that are here spoken of but such as were extreamly debauched and corrupted and did delight in the Company of those who were as corrupt as themselves Well then Conscience is sensible of a Reward and Punishment but this is not fully nor universally dispensed in this World yea rather the Worst are permitted to injoy most here when the Good are kept in a low and bare Condition And that is not the whole Case the Worst do not only differ from the Best but are permitted to triumph over them Now no righteous Governour will suffer his disobedient Subjects to persecute those who most carefully obey him if he hath Power to remedy it And therefore though he may permit it for a time yet he will call them to an Account and then amends and Satisfaction shall be made to them that have suffered wrongfully Therefore the Wicked are reserved to future Punishment and the Godly to future Reward 4. Come we now to the Goodness of God The Lord is inclined to do Good to his Creatures and if there were no Sin to stop the Course of his Bounty there would be nothing but Happiness in the World But certainly if any recover out of a State of Sin and are willing to devote themselves to God and to contemn all their natural Interests for his sake certainly the Lord will be good and kind to them A certain Truth it is That no Man serveth God for nought And 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the first Maxims of Religion That God is and that he is a Rewarder of them that diligently seek him Heb. 11.6 Next to his Being we believe his Bounty that God's Service first or last will turn to a good Account And it is the rather to be believed by us because carnal and corrupted Nature begrudgeth every thing and in the Eye of Sense all is lost that is laid out upon God We say with Iudas What needeth this Waste The same Opinion that Seneca had of the Jewish Sabbath the same Thoughts have carnal Men of the Service of God He said the Jews were a foolish People quia septimam aetatis partem perdunt vacando because a full seventh part of their Lives was lost in Idleness and Rest. While Men are under the Influence of such Thoughts they will never do any thing for God that is great and worthy And therefore to confute this false Conceit during the time of his Patience the superficial Service he getteth from us hath its Reward He giveth many temporal Blessings to those that worship him in the slightest Fashion as he suspended his Judgments upon Ahab's Mock-Humiliation 1 Kings 21.29 And his present Providence plainly declareth that none shall be a Loser by God nor do any thing for nought He pleaded by the Prophet against this People for their sorry Services and contemptuous Usage of him Mal. 1.10 Who is there even among you that would shut the Doors for nought Neither do ye kindle Fire on mine Altar for nought I have no Pleasure in you saith the Lord of Hosts neither will I accept an Offering at your Hand That is the Porters of the Temple did not open and shut the Doors for nought nor the Levites that kindled the Fire nor the Priests attend upon the Burnt offering for nought they were all well rewarded with Tithes Portions and Oblations and this by the Lord 's own Appointment and Allowance And again if any thing be done sincerely though never so mean and inconsiderable it hath its Reward Mat. 10.42 And whosoever shall give to drink unto one of
to live righteously towards all Men giving to all their Due in all Relations Superiours Inferiours and Equals owing nothing to any Man but Love a Debt which we must always pay and always owe That we may adorn the Doctrine of God our Saviour in all things ver 10. This is that which recommends Religion to the Sons of Men 't is this Well-doing which puts to silence the Ignorance of foolish Men 1 Pet. 2.15 For Men are not much concern'd what we are to God if we be unjust false treacherous unfaithful and over-reaching towards our Neighbour And thirdly that we demean our selves in all the Turnings of our Conversation holily towards God Let our conscientious discharge of First-Table-Duties be the Test of our Uprightness in those of the Second Let our Honesty and Sincerity in those of the Second evidence our Holiness in those of the First 2. Come we now to that pleasing View of the Grace of our Lord Iesus Christ Who gave himself for us that he might redeem us from all Iniquity and purify unto himself a peculiar People zealous of good Works Where we find a twofold Design of Christ in his Death and Sufferings 1. He had a noble Design for us he dealt with God gave himself for us to him 2. He had a Design upon us too that he might purify us to himself He redeems us from this present World as well as from Wrath to come Gal. 1.4 Redeems us from our selves as well as from Sin and Satan Takes us not only out of the Hands of the Law and Iustice but out of our own That they who live should not henceforth live to themselves but to him that died for them and rose again 2 Cor. 5.15 Secondly Because Faith is a Grace that has always the labouring Oar a Grace that bears the Heat and Burden of the Day that has the World and the evil One to overcome and that it may be victorious over those must first learn to lay hold on God's own Strength and overcome him too And because this Grace unites us to Christ and then draws Virtue from Christ to maintain that Union and support the spiritual Life and because it ventures far flies high and runs great Risques and has therefore great need of good Security let us again read our Author 's glorious Discourses upon Heb. 6.18 That by two immutable things in which it was impossible for God to lie we might have strong Consolation who have fled for Refuge to lay hold upon the Hope set before us A Word from a God that cannot lie is a sufficient Security for Faith to rest upon Upon this single Security we might safely venture the Weight of all our Souls the stress of all our Concerns 'T is upon this alone the Apostle Titus 1.1 2. encourages us to lay the Hope of eternal Life even upon the Promise of him that cannot lie But our gracious God knowing the weakness of our Faith the Fears and Iealousies of guilty Souls has added his Oath to his Word that from such double Security we might have strong Consolation O happy Souls for whose sakes God will vouchsafe to swear O miserable Sinners who will not give credence to a swearing God! a God that swears by Himself because he has no greater thing to swear by Had he sworn by the Heavens and Earth they shall perish and with them the Security had perish'd but he swears by Himself As I live saith the Lord And Faith having got this Ground to place its Engine upon is able to overturn the World What has it not been able to suffer when Divine Truth is its Warrant What has it not been able to do when the same Truth is its Security It has subdued Kingdoms wrought Righteousness obtained Promises stopped the Mouths of Lions quenched the Violence of Fire escaped the Edg of the Sword grew strong out of Weakness waxed valiant in Fight and turned to flight the Armies of Aliens Heb. 11.33 34. I will add it has routed Legions of Devils triumph'd over Death the Grave and Hell challeng'd the whole World to come in and lay any thing to the charge of God's Elect for it has a God to justify the believing Sinner a Christ that died for the Sinner once and lives for ever at the Right Hand of God to make Intercession for him Rom. 8.33 34. Now then let Faith know its Security The Oath of Man when yet every Man is a Liar puts an end to all Controversies amongst Men Let the Oath of God who can no more lâ—e than he can die put an end to our slavish Fears perplexing Doubts all our suspicious of God and his Word and let the Soul return to its Rest for God has dealt graciously with it But I have forgot my self and wrong'd thee too Christian Reader whilst we wander and lose our selves in these pleasing Anticipations For more abundant Satisfaction in these and many important Truths I refer thee to the following Discourses only have Patience to be advertised of two or three smaller Matters 1. Rest fully assured that though these Pieces are Posthumous Births they are not Spurious but the Legitimate and Genuine Offspring of the same Father with those that were first born They carry the Lineaments the Signature the Image of their Elder Brother and have been compared Line by Line Word by Word with the Author's Manuscripts by an unquestionable Voucher 2. Let it not offend thee that the same Truths and perhaps in the same Words are repeated which frequently happens in the Course of any Man's Ministry when the same Subject has been formerly handled and yet Care has been taken as much as could possibly be to prevent all Nauseousness yet sometimes it could not be done without disjointing and mangling the Sermons 3. Be so just as not to impute the Crimes of the Printer to the Author or Publisher which yet are such as an ordinary Charity may pardon or a small Ingenuity correct The rest is only to commit thee Reader and these Discourses to the Blessing of our gracious God with whom remember Thy unworthy Servant in the Service of the Gospel VIN ALSOP Jan. 17. 169â— Books wrote by Dr. Manton and printed since his Death THE first Volume of Sermons on the 119 th Psalm The second Volume of Sermons on Matthew the 25 th Iohn the 17 th Romans the 6 th and the 8 th and the 5 th of the second Epistle to the Corinthians The third Volume of Sermons on the 11 th of the Hebrews with a Treatise of Self-denial and several Sermons on the Sacrament and other Occasions Twenty select Sermons in quarto An Exposition on the Lord's Prayer in 80. Several Sermons on the Rise Growth and Fall of Antichrist on 2 Thess. 2. Several Discourses tending to promote Peace and Holiness among Christians Sermons on Christ's Temptations and Transfiguration Wâ—th Christ's Eternal Existency and the Dignity of his Person asserted against the Socinians Most of the Author's Works are to
our fixed Scope that his Honour and Glory may be at the end of every Natural and Civil Action Look as in all the Works of Creation Providence and Redemption God made it his Aim to glorify Himself in all so we should make it our fixed Aim and Scope to bring Honour to God in all our Work all other things are nothing to this Vse 1. Examination Art thou godly Hast thou been a diligent Hearer and Reader of the Word a religious Observer of the Lord's Day an earnest Worshipper of God zealous for his Glory against those that prophane his Name corrupt his Doctrine make void his Institutions an Enemy to Idolatry and Superstition a Lover of God's Ordinances It is an evidence of Interest in Grace to live godly Only there is a Form of Godliness 2 Tim. 3.5 Having a Form of Godliness but denying the Power thereof which is discovered by a pretence of Worship and a neglect of Honesty as the Pharisees made long Prayers but devoured Widows Houses or else by a disproportionate Zeal against Idolatry but not against Heresy or such Falshoods as yield no Gain It is not Zeal for God's Institutions when you do not hate every false Way 2 Tim. 2.16 But shun profane and vain Bablings for they will increase to more Vngodliness The Apostle speaketh of some that suppose Godliness is Gain 1 Tim. 6.5 that make a Merchandize of their Zeal Rom. 2.22 Thou that abhorrest Idols dost thou commit Sacrilege He speaketh to the Jews that gloried in their Privileges he had said before Dost thou steal dost thou commit Adultery But here Dost thou commit Sacrilege That was their Glory that they did not serve Idols but they robbed the true God they would not endure a false God or an Idol to be set up but in the mean time they defrauded the Temple of its Maintenance and Things consecrated But the closest Rebuke is ver 23. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God They were much in Worship but were not bettered by it they were not changed in Heart You do not feel the Power of it if the Heart be not new fashioned and put into a godly Frame Vse 2. To press you to exercise your self to Godliness 1. It is the Aim of the Gospel The Gospel is called 1 Tim. 6.3 the Doctrine which is according to Godliness invented on purpose to maintain and keep Godliness alive So Titus 1.1 The Truth which is after Godliness which preserveth the true Worship of the true God and right Thoughts of God Here in the Gospel the way to Eternal Life is discovered 2. It is the Aim of Providence All God's Dispensations seem to put us in mind of God and to draw us the nearer to him Afflictions to increase our Reverence and Watchfulness and Mercies to engage our Love and Trust. God complains of Israel that he had inflicted many Judgments on them and yet ye have not turned unto me saith the Lord Amos 4.8 9 10 11. So he complains of their abuse of Mercies Hosea 2.8 She did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold which she prepared for Baal The Mercies of God should be Cords and Bands of Love to draw us to God 3. Consider how God hath deserved it We are God's You that have Servants expect they should work for you their Strength and Time is yours Rom. 14.8 For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's A Christian is not Master of any thing his Affections his Interests his Time his Care his Strength all is the Lord's 4. Consider God hath given us sufficient Grace to live godly 2 Pet. 1.3 According as his Divine Wisdom hath given unto us all things that pertain unto Life and Godliness We cannot complain as the Israelites did of Pharaoh that he required Brick where he gave no Straw or as the Servant did of his Master that he expected to reap where he never sowed the Divine Power is engaged to help us How much do we walk beneath that Divine Power which he is ready to afford us Do not saâ— I shall never be godly if this be to be godly I am but Flesh and Blood what would you have me do 5. Consider the worth of Godliness it is our chief Duty First we must shew our Respects to the first Table because there are the great Commandments Matth. 22.37 38. Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Mind This is the first and great Commandments De loco modum de ordine statum de confinio meritum cujusque praecepti cognosces says Teâ—tullian It is the first Table and therefore most worthy the Object is greater God is greater than Man by the breach hereof we do more immediately sin against God He that wrongeth his Neighbour sinneth against God 1 Cor. 8.12 But when ye sin against the Brethren and wound their weak Consciences ye sin against Christ but not so immediately Godliness directeth Honesty which is otherwise but a civil Action proceeding from Interest and Self-love This is the great Commandment without it all other Graces are worth nothing 2 Pet. 1.5 6. Add to your Faith Vertue and to Vertue Knowledg and to Knowledg Temperance and to Temperance Patience and to Patience Godliness Civility is nothing Temperance is nothing Abstinence from Pleasures is nothing without Godliness Many Vertues are reckoned up as Patience Knowledg Temperance all these things the Lord requires not without Godliness therefore add Godliness God requires nothing but that which draweth the Creature to himself this bringeth us to the Well-head 6. Consider the Profit of Godliness I mention this to counterballance the Discouragements which you would meet with in the Ways of Godliness It will cost you trouble 2 Tim. 3.12 Yea and all that will live godly in Christ Iesus shall suffer Persecution Mark if they will live godly not civilly only if they are zealous for Christ's Institutions A Gallio will escape well enough but you have Encouragements 1 Tim. 4.8 Godliness is profitable unto all things having the Promise of the Life that now is and of that which is to come They have an Interest in both but the Promises of this Life are subservient to that which is to come If the Things of this Life hinder our progress to Heaven Grace should be content to be without them There is much Comfort with a little 1 Tim. 6.6 Godliness with Contentment is great Gain SERMON XI TITUS II. 12 In this present World HAving shewn you the Substance of the Lesson let me now speak of the Season of it when this is to be performed and that is in this present World Doct. That our Abode in the present World is the only time wherein we are to discharge the Duty of our Heavenly Calling
Affection in making the Promise or his Truth in keeping the Promise so that we need this solemn way of Assurance Therefore First I shall speak to this that we distrust his good Affection and will not believe God upon his single Word What should be the Reason that Nature is so abhorrent from this Certainty and Assurance which so much concerneth our own Peace and Comfort Take six Reasons 1. Partly because Guilt is full of Suspicion We hate those whom we have wronged Proprium est humani ingenii odisse quos laeserit First we hurt a Person then we hate him so out of Fear of Revenge we suspect all that he doth all Acts of Kindness all Tenders and Offers of Reconciliation which come from him Let me exemplify it in Men. Thus David speaks of his Enemies Psal. 120.7 I am for Peace but when I speak they are for War David was the wronged Party and Doeg and Saul's Courtiers had slandered him and done him wrong David was willing to forget all this Injury and he comes with an Offer of Peace but all Treaties of Peace are in vain This you will find to be the Fashion of the World when they have wronged a Person never to trust him any more lest they should give him Opportunity of Revenge Thus do we deal with God Conscience knows we have wronged him flighted his Love and put Affronts upon his Grace and therefore though he makes the first Offer we believe it not Revengeful Man cannot think God will be so gracious and merciful therefore we cannot believe those ample Purposes of Reconciliation It breaks the Back of Patience to think of forgiving seven times Must I forgive seven times saith Peter And therefore how can we believe the Lord will pardon so many thousand Affronts we put upon him Day by Day Thus we wrong God and sin away our Faith and therefore are not capable of so rich a Comfort 2. Partly because the way of Salvation is so rare and wonderful that a Man can find no Faith for it The Gospel is a Mystery so called by the Apostle 1 Tim. 3.16 Great is the Mystery of Godliness Nature affords no Help here Theology is natural but not Christology Nature believes there is a God but not that there is a Christ. The Sun and Moon preach up a God their Sound is gone out into all Lands and proclaim every where that there is one Infinite and Eternal Power And Conscience preacheth up a Judg. But all these natural Preachers are dumb and silent concerning Christ not a Word concerning a Saviour and Mediator It could not enter into the Thought of an Angel to pitch upon such a Remedy if God had not revealed it to them by the Church Eph. 3.10 To the Intent that now unto the Principalities and Powers in heavenly Places might be known by the Church the manifold Wisdom of God The Angels did conceive of this great Mystery by observing God's Dispensations to the Church Well then the way of Salvation being so rare and wonderful we should never acquiesce and rest satisfied with bare Declarations but we need God's Oath that the Controversy may be determined When an Angel came to bring Tidings of it to the Virgin Mary though she were a holy Woman and had such an extraordinary way of Assurance yet you find her Unbelief out-starts her Obedience and Submission to the Will of God How shall this be Luke 1.34 The Incarnation of God the Conception of a Virgin the Death of Life it self all these things are Riddles and golden Dreams to Reason and without a higher Assurance than a bare Word we should not be easily satisfied 3. Partly because the Blessings and Privileges we have in Christ are so great and the Persons which enjoy them so unworthy as being nothing and deserving nothing that they exceed all Thought and Belief 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entred into the Heart of Man the things that God hath prepared for them that love him Mark all the ways by which we can gain any Knowledg of a thing they come short Sense Fancy Reason Eye Ear Heart of Man cannot conceive and cannot tell what to make of these excellent Privileges we have in Christ they cannot furnish him with fit Notions and Apprehensions of such excellent Glory as is revealed to us in him To illustrate it by the Creatures If a Man had been by when God made the World as the Angels were if he had seen God laying the Foundations of all things he would have wondred what God was about to do for what rare Creature the Lord was about to frame this stupendious and wonderful Fabrick arched with Heaven floor'd with Earth interlac'd with Waters deck'd with Fruits and Plants stored with Creatures and glazed if I may so speak with Stars who would ever have thought that all this Furniture and Provision was for Man a handful of Dust a poor Worm not six Foot long that he might be Lord of all things Vice-king and Deputy under God Now if a Man would wonder at the Honour and Glory God put upon Man at his Creation much more at the Privileges of our Redemption by Christ they are Matters to be wondred at indeed 2 Thess. 1.10 Christ shall be glorified in his Saints and admired in all them that believe This Place chiefly concerns the Angels when God puts such Clarity and Splendour upon the Body that they shall wonder what Christ is about to do with such a contemptible Creature as Man that newly came out of the Grave of Rottenness and Dust. This Text I am upon speaks of a Hope set before us If this were but a little opened as our Ear hath received a little thereof if we should tell you what Preparation Christ hath made to bring the Saints to Glory with what a glorious Train of Angels he will come from Heaven what Mansions he hath prepared for us in his Father's House and all this for those that have nothing and deserve nothing unless it be Extremity of Misery if a Man should tell you Christ would come in such a State and entertain the Saints with such Dearness of Affection and receive Sinners into his Bosom that he would make them his Fellow-Judges liken their Bodies to his own glorious Body for Brightness and Splendor that such Pieces of Worms and Clods of Earth shall be many times brighter than the Sun I tell you this would require a strong Faith to believe it and we had need of all the Averment and Assurance that can be given us under Heaven If an Angel admires at the Saints certainly inferiour Creatures will suspect it Alas what a valuable Price can we bring and pay to God for all this Glory We that judg all things by the Laws of Reason and commutative Justice for we give nothing but upon valuable Consideration what valuable Price can we bring to God What Consideration can we give him for so great a Glory and
Psal. 2.3 Let us break their Bands asunder and cast away their Cords from us In the latter Ages of the World it is foretold in the Prophecies of Scripture that the Church is in danger of turning to Libertinism we cast away Yoke after Yoke till we have left Christ nothing but an empty Title How busy are Men now to find out a North-East-Passage a nearer cut to Heaven and therefore the Lord swears and ratifies the whole Tenor of the Gospel by an Oath to meet with our Enmity and natural Contrariety which makes us so apt to misbelieve 6. Another Cause why those that are touched with a sense of Sin suspect God's good Affection is a Jealousy of Assurance or a secret fear of presuming All the Doubts and Scruples of a troubled Conscience come to this Issue and may all be referred to this Head a fear of presuming Many will plead the number of their Sins and how many Affronts they have put upon the Grace or God Some will plead the Greatness and the Aggravations of their Sins Relapses into Sin Sins against Light against the Advantages of Grace but they all end in this one thing a fear of being too bold with the Comforts of the Gospel and that Comfort doth not belong to Persons in their case This is the Cable-Rope which keeps them from floating out amain upon the Ocean of God's Mercy as if the Lord delighted in their Grief rather than in their Assurance and Satisfaction Usually thus it is with disturbed Consciences Trouble that is once swallowed is hardly got up again and Men think Sadness is more pleasing to God than Comfort and that Doubts sute with a Christian Frame rather than Confidence and so they hug a Distemper instead of a Duty Therefore the Lord is fain to swear that certain it is Nay it is not for nothing that this makes the Heart of Christ so joyful that we live upon the Provision he hath made for us Iohn 15.11 These things have I spoken unto you that my Ioy might remain in you and that your Ioy might be full This is the very Aim of God's Oath he would shew as I shall further clear by and by that our Assurance is more pleasing to him than our Doubting that he is better pleased with our Comfort nay tho it rise up to strong Comfort than with our Sorrow Thus you see that Diffidence and Incredulity is deeply rooted in our Nature yea Believers themselves are liable to many Doubts out of the Relicks of Atheism and Unbelief that yet remains in them Secondly I am to shew that we are apt to suspect his Truth in keeping his Promise When Straits and Difficulties come and things go cross to our Expectation we had need of more than God's single Word There is not one of an hundred that lives by Faith and can bottom his Comfort on a single Promise and can rejoice in the Lord his God when outward Supports fail We are led altogether by Sense and therefore in cross Providences we look upon Promises as words of course and are apt to say Where are his Promises and the Soundings of his Bowels and where is the ready Help which God hath promised in the time of Trouble And therefore as a Prop to the Soul he hath backed his Promise with an Oath Mark it Christians it is very usual even with God's dearest Children to unravel their Hopes and to question all upon a cross Providence as David Psal. 116.11 I said in my haste All Men are Liars Why doth David retract that Charge and impute it to his haste The Apostle saith Rom. 3.4 Let God be true and every Man a Liar We are changeable Creatures our Beings are a Lie to day we are and to morrow we are not and so our Promises are a Lie we say and do not and therefore why doth David impute it to his haste as if he had spoken something that were untrue Certainly there was some blame in the Expression for he acknowledgeth it was spoken in haste The Speech hath respect to those Messages and Assurances which were brought to him from the Mouth of God by Samuel Nathan and other Prophets They comforted him with God's Promises and now he was Thunder-struck blasted with some sore Affliction far enough from the Case of a Man that had many Assurances from Heaven now all Men are Liars Prophets and all Once more Psal. 31.22 I said in my haste I am cut off from before thine Eyes nevertheless thou heardest the Voice of my Supplications when I cried unto thee God hath cast off all care of David he doth not look after a poor banished Man which wandreth up and down in the Wilderness a poor Flea that is chased and hunted to and fro Such Pets and Passions of Distrust such irregular and unbelieving Thoughts usually have we upon any cross Providence when Sense contradicts the Promise Always we find Sense and Distrust making Lies of God therefore a single Promise will not serve the turn but we need an Oath Surely if God hath sworn we may wait upon him Doubts now God hath passed his Oath do but accuse him of Perjury And therefore you shall see the Oath of God hath always been the Refuge of the Saints even in the worst of Times when they seemed most of all to â—lour upon their Hopes and Expectations Hab. 3.9 The Affairs of the Church were at that time desperate but saith the Prophet Thy Bow was made quite naked according to the Oaths of the Tribes even thy Word Selah God for his Covenant and Oath 's sake revived the Affairs of the Church when they were at a desperate pass It is there expressed in the Plural Number Oaths because they were often renewed with the Church and they are called the Oaths of the Tribes because this was the Church's Treasure because of the Oath God made with the Tribes for it is not meant of the Oaths the Church made with God Look as the Covenant of Abraham is God's Covenant made with Abraham and the Mercies of David were God's Mercies bestowed upon David So the Oaths of the Tribes are not taken actively for the Oaths which the Tribes deposited with God but passively for the Oath God deposited with the Tribes that is the Church God took this Bow out of the Case and bestows the Arrows of his Vengeance upon the Adversaries of the Church That this Exposition is true it appeareth in what follows even thy Word Selah There is his Word and that confirmed by an Oath the two immutable things these relieve the sinking State of the Church It goes ill with the Church along time that we might have Experience what God can do Look what Florus said of the State of Rome Romani praelio saepe victi bello nunquam The Romans were often overcome in Battel but never in War So of the Church they go by the worst in some particular Cases and in some particular Times that we might try God and
3.33 He that hath received his Testimony hath set to his Seal that God is true It is a great Dishonour to God not to receive God's Testimony you put the Lie upon him and so make him to be no God You would not do so to your Equals A Lie is the greatest Reproach it rendreth a Man unfit for Society and Commerce It is a fearful thing to make the God of Truth a Father of Lies When God hath given his Word and Oath and Seals all this while shall he not be believed God never gave us cause to distrust him he never failed in one Promise all that have had to do with him have found him a faithful God Nebuchadnezzar doth him this Honour and Right after he had tasted of the Whip and was again restored to the Use of Reason Dan. 4.37 Now I Nebuchadnezzar praise and extol and honour the King of Heaven all whose Works are Truth not only Justice but Truth not only as I deserved but as he foretold It is a Shame that you have made no Observations upon Providence that you may give it under Hand and Seal that God is true and faithful God expecteth such a Testimony from his People all that have long had to do with him have found him a true God both in a way of Justice and Mercy that he ever stood to his Word God cannot lie Tit. 1.2 In Hope of eternal Life which God that cannot lie promised before the World began God can do all things that argue Power and Perfection of Nature but he cannot lie for that argueth Weakness and Impotency 2 Tim. 2.13 If we believe not yet he abideth faithful he cannot deny himself he should then cease to be God He is Truth it self the primitive and supream Truth the Original Author of all Truth If he should not be true who should be so But is any so impudent as to put the Lie upon God I answer Yes 1 Iohn 5.10 He that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son We accuse him not only of a Lie but of Perjury 1. By our Carelesness and the little Regard we have to those great and precious Promises that he has given us Great things are offered and you look upon them as Notions and Fancies It was otherwise with the Patriarchs of old Heb. 11.13 All these died in Faith not having received the Promises but having seen them afar of and were perswaded of them and imbraced them We cast off the Tenders of Grace as Matters of which we never made any great Account We grasp after the World and let Heaven go when we mind it not we believe it not A Man toileth hard all Day for a small Piece of Silver do we seek Heaven with a like Earnestness How many Adventures do Merchants run when the Gain is uncertain but we are not uncertain of our Reward 1 Cor. 15.58 Forasmuch as ye know that your Labour shall not be in vain in the Lord. Did we more stedfastly believe this we should not be so cold in Duties and so bold in Sinning 2. By our Despondencies in all cross Providences We have a sure Word and why are we up and down and so full of Distractions and Unquietness of Soul Iames 1.8 A double-minded Man is unstable in all his Ways unsetled in all his Thoughts uneven in all his Ways raised up and cast down with contrary Hopes and Fears off and on as worldly things ebb and flow We shall never want Discouragements if we live upon Sense but if we could live upon the Promises we should not be at such a Loss The Fruit of Faith in the Promises is strong Consolation too strong to be overcome by Sin Death or Hell A Believer is content with the Promises though all the World say No 2 Cor. 1.20 For all the Promises of God in him are Yea and in him Amen Yea to our Hopes Amen to our Desires Whatever Changes happen the Promises are the same upon Desire of such a thing Amen saith the Promise upon Hope of such a thing Yea saith the Promise In difficult Cases you ask of the Creatures they say No but the Promise saith Yea. 3. When we will venture nothing on the Promises Christ told the young Man of Treasure in Heaven and he went away sad he doth not like such a Bargain Luke 18.22 23. Sell all that thou hast and distribute to the Poor and thou shalt have Treasure in Heaven and come follow me And when he had heard this he was very sorrowful for he was very rich Thus God dealeth with us Prov. 19.17 He that hath pity upon the Poor lendeth to the Lord and that which he hath given will he pay him again Eccles. 11.1 Cast thy Bread upon the Waters for thou shalt find it after many Days But the Words and Engagements of Men that deceive and are deceived are esteemed above them We would trust a Man of Sufficiency upon his Bond with Hundreds and Thousands if we have his Hand and Seal to shew for it but we refuse God's Assurance Who is careful to provide Bags that wax not old and to draw over his Estate into the other World Luke 12.33 Sell that ye have and give Alms provide your selves Bags that wax not old a Treasure in the Heavens that faileth not where no Thief approacheth neither Moth corrupteth What Adventures do you make upon God's Bond or Bill Do you account no Estate so sure as that which is adventured in Christ's Hands Can we believe the Promises and part with nothing for them with neither our Lusts nor our Interests 4. When temporal things work far more than eternal things visible things than invisible If we had such Promises from Men we would be more chearful If a Beggar did hear of a great Inheritance fallen to him he would often think of it rejoice in it long to go see it We have a Promise of eternal Life who thinks of it or puts in for a Share of it We are contented with any slight Assurance in matters of such Weight Men love great Earnest and great Assurance in temporal Affairs but any slight Hope serves the turn in spiritual Affairs Why do we so little rejoice in it If the Reversion of an earthly Estate be passed over to us how are we contented with such a Conveyance but God hath made over Pardon and Grace and we are not satisfied 5. Our Confidence bewrayeth it The pretended Strength of our Faith about Christ and Hopes of Glory sheweth the Weakness of it and that it is but a slight overly Apprehension Most Men will pretend to be able to trust God for Pardon of Sin and Heaven and yet cannot trust God for daily Bread they find it difficult to believe in Temporals and yet very easy in Spirituals and Eternals What should be the Reason Heaven and things to come are greater Mercies the way of bringing them about more difficult if Conscience
were opened and the Heart serious they are more hardly obtained there are more natural Prejudices against our Coming to Christ and coming to Heaven The whole Earth is full of his Goodness God feedeth all his Creatures even the young Ravens that cry there is not a Worm but he provides for it but he pardoneth but a few blesseth but a few with spiritual Blessings saveth but a few But here is the Reason Bodily Wants are more pressing and Faith is presently put in Exercise Men are careless of their Souls and content themselves with some loose Hopes of Ease and eternal Welfare Certainly he that dareth not venture his Estate in Christ's Hands he dareth not venture his Soul there they say they find no Difficulty in believing in Christ for Pardon of Sin and eternal Life and yet cannot trust God for such Maintenance and Support as he giveth the young Ravens Iohn 11.24 Martha saith unto him I know that he shall rise again in the Resurrection at the last Day As if it were an easier matter to raise him up after so many Years than after four Days But the Reason is Faith is not put to a present Trial and Men are careless of things to come and do not mind the Danger and Hazard of Eternity Certainly he that dareth not in the Use of means trust God for this Life doth not trust him for everlasting Life Eternal things are counted a Fancy but worldly things are desired in good earnest Vse 2. To press us to improve these two immutable Grounds that we may grow up into a greater Certainty His Saying is as immutable as his Swearing God's Word is valuable enough of it self but only because we count an Oath more sacred God hath added it over and above Men are slight in Speech but serious in an Oath Well then since you have a double hold-fast on God make use of it in Prayer and in Meditation in Prayer when you speak to God in Meditation when you discourse with your selves 1. In Prayer you may urge God with his Promise and Oath We put our selves in remembrance by pleading with God therefore God alloweth the humble Challenges of Faith Put me in remembrance saith God Isa. 43.26 or rather put your selves in remembrance By pleading with God we wrestle with him that we may catch a Heat our selves Tell the Lord what an hold-fast you have upon him shew him his Hand-writing As Austin said of his Mother she shewed him his Hand-writing Or as Tamur brought out to Iudah the Bracelets and Staff and Ring and said Whose are these So you may plead Ah Lord are not these thine own Promises and is not this thy Oath The Children of God have done both they put him in mind of his Word Psal. 119.49 Remember the Word unto thy Servant upon which thou hast caused me to hope As if he had said Lord thou hast invited my Hope I should never have had the Boldness to have expected so great a Mercy and Privilege in Christ if thy Promise was not passed God forgetteth not and yet he loveth that the Saints should put him in remembrance he would have you to revive these Grounds of Trust and Confidence Then they put him in mind of his Oath Psal. 89.49 Lord where are thy former Loving-kindnesses which thou swearest unto David in thy Truth It is a great advantage in believing thus to put in a modest Challenge to God 2. Improve God's Word and Oath in Meditation when you discourse with your selves And here I shall shew First How we may improve God's Oath in Meditation Secondly When and in what Seasons First How Thus. God that cannot lie hath passed his Word he who is Truth it self the supream Truth the Original of all Truth Then say Hath he given me his Word and Oath and why am I still upon Terms of suspense The Word of an honest Man is wont to be enough and an Oath is the end of Strife if there be a Controversy God hath passed his Oath and why doth the Controversy still remain between me and God How is it with me Is the Controversy ended and taken up Am I satisfied with God's Oath Do I live as one to whom God hath given such a high-way of Assurance The World lives by guess and devout Aims and have good Meanings and Conjectures Ay but Christians should not rest in a may be or content themselves with a possible Salvation with lazy Conjectures or loose Hopes Art thou still upon Uncertainty upon terms of Hesitancy and Suspense See how St. Iames describes them Chap. 1.8 A double-minded Man is unstable in all his ways and it is our Character we are double-minded divided between Hopes and Fears full of anxious Thoughts and as Chaff is driven in the Air or Waves tossed in the Sea to and fro with various and uncertain Motion so are we carried up and down Dost thou live up to the Assurance that God hath given thee and to the Preparation and Provision he hath made for thy Certainty and Confidence Briefly That you may know what a Sin it is to be upon Uncertainty consider the Dishonour you do to God and the Damage you do to your selves 1. The Dishonour you do to God Unbelief accuseth God not only of a Lie but of Perjury you accuse him of a Lie with respect to his Word and of Perjury with respect to his Oath and solemn Engagement 1 Iohn 5.10 He that believeth not God hath made him a Liar But God forbid will you say Why then are you so doubtful notwithstanding so many offers of Grace and Mercy Why so full of Trouble and Jealousy when Difficulties do arise O base barbarous Ingratitude you take a Stranger 's Oath but you deny God the Honour that you vouchsafe to any that bears the Face of a Man If a Man pass his Oath his Brother shall accept of it Exod. 22.11 and will you not do thus to the great God that cannot lie 2. The Damage you do to your selves you frustrate the Oath of God and weaken your own Comfort Wherefore did God give us his Oath What! that we might rest in a possible Salvation and walk with him as Dancers do upon Ropes every moment to be in fear of falling Did God lay so great a Foundation for so weak a Building Who would build a Hovel on such a Foundation as would serve to bear a Palace God's Oath is a Foundation for the highest Confidence and do you think God gave it only that you might rest in Conjectural Hopes and Uncertainties Nay you run the hazard of a dreadful Curse God hath sworn in Judgment as well as in Mercy Psal. 95.11 Vnto whom I sware in my Wrath that they should not enter inter my Rest. Do you think this Rest only concerned Canaan No but it reacheth the Unbelievers of all Ages O it is terrible when God swears against Us The greater his Condescension in the Gospel the greater is his Wrath when it is refused
and neglected It is very sad when God is provoked to swear to the Damnation of any Creature Who are the Persons that may stand in dread of this Oath why they that believe not Heb. 3.18 To whom swear he that they should not enter into his Rest but to them that believe not It is the Sin of Unbelief after many tenders and offers of Mercy which provokes God to this Indignation Here is Oath against Oath the one to drive us the other to draw us and pull in the Heart to God If you continue in this course you shall have neither Part nor Portioâ— in Christ nor in the Land of Promise It is better to be satisfied with God's Oath in Mercy than to run the hazard of his Oath in Judgment Therefore speak to Conscience Do I come up to this Certainty and Confidence Is the Controversy ended between God and me Are all Suspicions laid aside Obj. But you will say I do not doubt of the Truth of the Gospel but of my own â—nterest I doubt that I am the Person to whom God hath sworn The Truth of God is sure but my Interest is not clear Sol. In Answer to this consider 1. It doth but seem so that all Doubts are about our own Interestâ— but it is not so indeed If once you were heartily perswaded of God's good Affection in Christ Doubts and Scruples about our own Estate would soon vanish Look as the Fire when it is well kindled bursts out of its own accord into a Flame so if Faith were once well laid in the Soul if Men could rest upon these two immutable things Consolation would not be so far from them if there were a firm Assent to the Doctrine of the Gospel there would not be so many Buts if you did firmly believe his Mercy in Christ it would soon end in a stedfast Confidence This appeareth from the nature of the thing All Uncertainty ariseth either from a Neglect of the great Salvation or else from Trouble of Conscience Now carnal Men neglect it because they are not perswaded of the Worth and Excellency of it and Men under Horrors of Conscience distrust it they are such Sinners they dare not apply it and are so full of Doubts and Scruples because they are not perswaded of the Truth of the Gospel See how the Apostle proposeth the Gospel 1 Tim. 1. â—5 This is a faithful Saying and worthy of all Acceptation that Iesus Christ came into the World to save Sinners of whom I am chief If negligent and carnal Men would but look upon it as worthy of all Acceptation and troubled Conscience look upon it as a faithful Saying there would be more regular Actings and Effects found in their Hearts and Lives the Negligent would give more Diligence and the Contrite would rise up into a greater Hope and Confidence If Men did believe the Worth of Salvation they would not run after lying Vanities If they did believe the Truth of Salvation for Sinners there would not be so many Scruples and Fears It is notable that the Scriptures very seldom do press Assurance of the Subject but Assurance of the Object in very many places to believe the Doctrine it self for there is the greatest Difficulty and in the Word of God we have no Precedent of any that were troubled about their own Interest If an Earthly King should proclaim a general Pardon and an Act of Grace to all Persons in Rebellion only on terms of Submission and laying down their Hostility and returning to their Duty and Allegiance the Doubt would not be of their own Interest but of the truth of his Intention to shew them such Grace and Mercy So it is with God he hath proclaimed Terms of Grace in the Gospel provided we will lay down the Weapons of our Defiance and return to the Duty of our Allegiance now that which we suspect is the Heart of God and the Gospel in the general whether there be Mercy for such kind of Sinners as we are 2. Because we cannot perswade Men to a Certainty against their Consciences what should hinder but that now you should establish your Interest and that you now make your Plea and Claim according to God's Word and Oath for Joy must arise from a Sense of it Your complaining is not the way to ease your Conscience but Obedience It is an Advantage to find our selves in an ill Condition not a Discouragement As the Woman in the Gospel made an Argument of that that she was a Dog Mat. 15.27 Truth Lord yet the Dogs eat of the Crumbs that fall from their Masters Table As when the Man-slayer saw the Avenger of Blood at his Heels this made him mend his pace and fly for Refuge so when we see we are under the Wrath of God this should make us more earnest to look after Christ and Salvation in and by him The Cities of Refuge under the Law stood open for every Comer and there was free Admission till their Cause was heard So Christ is the Sanctuary of a pursued Soul and whosoever comes shall be received Iohn 6.37 Him that cometh to me I will in no wise cast out God excludeth none but those that exclude themselves No Sin is excepted but the Sin against the Holy Ghost Therefore make your Claim till your Cause be heard The great Affront we put upon God's Oath is not so much doubting of our Condition but not running to Christ for Refuge If we still stand complaining of our lost Estate and do not attempt the Work of Faith we put an Affront upon God's Oath If the Lord had bid thee do some great thing I allude to the Speech of Naaman's Servants wouldst thou not have done it to be freed from Death and Hell How much rather when he saith unto thee Only come fly as for thy Life and see if I will cast thee out Take up a Resolution to try God and see if he will not be as good as his Word and Oath Say Lord thou hast given two immutable Grounds of Hope here I come I will wait to see what thou wilt do for me in Christ. 3. I answer Do but see whether thy Interest in Christ be not established or no Here is the lowest Qualification of an Heir of Promise and yet the highest and most solemn way of Assurance Here are two immutable Grounds and yet what 's the Description we who have fled for Refuge to lay hold upon the Hope set before 〈◊〉 Here is a driving Work that belongs to the Law implied in these words We fly 〈◊〉 Refuge then a drawing Work which belongs to the Gospel in these words To lay hold on the Hope set before us The Law begins and works preparatively as Moses brought the Children of Israel to the Borders then Ioshua led them into the Land of Canaan The Law shews us our Bondage and makes us fly for Refuge but then the Gospel pulls in the Heart to God There is a necessity of the preparing
with the holy Spirit of Promise The Spirit stirreth up Faith in the Promise and then giveth in the Sense and Comfort of it And therefore if you first look for Evidence and see what Grace is wrought in you you pervert the Order of the Gospel the right Method is to begin with direct Acts and then to go on to reflex Acts first refresh the Soul with God's free Grace and Mercy 2. Then for God's Truth look upon what sure Terms Grace is conveyed to you In the Text you have God's Word and Oath God would over and above satisfy you If you will not trust him upon his Word yet give him the Credit you would give to an ordinary Man's Oath You have Promises of Grace written in the Scriptures put him in remembrance spread your Matter before the Lord and shew him his Tokens Lord whose are these Then you have Covenant and Seals which are as Indentures between God and you A Covenant is a solemn Transaction between Man and Man now God hath made a Covenant and sealed it in the Sacrament Then you have not only outward Seals but inward Assurances Earnest and First-fruits as if the Lord could never be bound fast enough to the Creature that is so loose and uncertain God hath given us his Word Oath Covenant Seals and Earnest which you should meditate upon if you would increase Delight 2. Get Assurance and Holiness which is an Evidence of your Title and Interest As Ahab was angry with the Prophet Micaiaâ— 1 Kings 22.8 I hate him because he doth not prophesy Good concerning me but Evil. So Sinners hate us because we speak not Peace and do not assure them of Comfort But alas in vain do we press Men to Comfort for till there be Holiness there can be no Peace or positive Certainty 1 John 2.3 Hereby do we know that we know him if we keep his Commandments This is the Evidence we must avouch in the Court of Conscience Tho Comfort be founded upon Christ's Merit yet it will be found only in Christ's Way Mark the distinctness of Phrase Mat. 11.28 29. Come unto me all ye that labour and are heavy-laden and I will give you Rest. Certainly it is Christ must give us Rest but when will he give it Ver. 29. Take my Yoke upon you and learn of me for I am meek and lowly in Heart and ye shall find Rest for your Souls when we abide in the Discipline of his Spirit God first poureth in the Oil of Grace and then the Oil of Gladness There is an inseparable Connexion between Comfort and Grace as between Fire and Heat if no Fire no Heat and if no Grace it is in vain to expect Comfort The Dispensation of the Spirit of Christ cannot be severed from the Application of his Merit Christ is first King of Righteousness then King of Peace Heb. 7.2 First he disposeth and puts the Soul into a holy righteous Frame and then settleth Peace and Quiet in the Conscience Alas for others God will not trust them with it and they cannot receive it God will not trust them with Peace and Comfort God trieth carnal Men with the Comforts of the World which they abuse to the neglect of God and therefore he will not bestow upon them the Comforts of his Spirit If therefore ye have not been faithful in the unrighteous Mammon who will commit to your Trust the true Riches Luke 16.11 When a leaky Vessel is tried with Water and will not hold it you will not put any precious Liquor into it so if you are carnal and abuse worldly Comforts Corn Wine and Oil to Riot and Excess do you think God will trust you with the strong Consolations and Ravishments of his Spirit Then you cannot receive it A Man may as well think to apply a Needle to his Finger and not be prick'd as to commit Sin and not find Trouble in his Conscience Comfort cannot be felt there where Sin reigns and besides a carnal Heart can have no spiritual discerning Therefore the Foundation must be laid in Grace and Holiness that is the Evidence 3. Labour after a sense of Grace Grace and a sense of Grace differ for the spiritual Acts of the Soul are not so liable to feeling as the Acts of the Body When I awake I know I am so but internal Sense differeth from outward A Man may be in a State of Grace yet not always know it as Iohn 14.4 5. Whither I go ye know and the Way ye know Thomas saith unto him Lord we know not whither thou goest and how can we know the Way A direct Contradiction Sciebant isti sed se scire nesciebant saith Austin The Apostles knew the Way but did not know they knew it We need an Interpreter to shew us our Righteousness Grace is so weak and there is such a mixture of Sin and Men so seldom come to an Audit that Conscience is extreamly puzzled to know whether there be Grace or no. Our Uncertainty in this kind may be reduced to these two Heads Want of Observance and Want of Judgment Inadvertency and Injudiciousness We do not take notice of the Acts of Grace through non-observance and because of the mixture of Weakness Conscience cannot judg of the regulation of our Actions We neglect Observation and therefore are to seek of Consolation You know there are two Questions go up in this Debate Whether I have done such a thing or no then Whether I have done it as I ought to do it It concerns first the Being of the Action and then the Regularity of it Congruousness of it with the Rule Therefore if we would get a sense of Grace we must be watchful to observe what is done and judicious to see whether it carry proportion with the Rule Now by Vse our Senses will be exercised to discern both Good and Evil Heb. 5.14 To get a sense of Grace the Soul must be heedful and cautious By long and much Acquaintance with God and the Work of Holiness we may be able to make a Judgment upon our own Actions Secondly How shall we keep the Soul in a constant Observation that we may be more at home and constantly take notice of the State of the Heart Here these Rules will be of use 1. As Doubts arise get them satisfied These are Hints from God that you should study your Hearts more Smothering of Doubts is dangerous it breeds Atheism and Hypocrisy therefore when they arise never dismiss them without an Answer and clear Satisfaction do not suspend it out of Self-love and carnal Fear As when we see the Smoke a coming we keep blowing to get it into a Flame So when the Spirit begins to set the Heart on fire keep blowing Doubts arise but bring them to an Head God offereth many a fair Occasion to Men to study their own Heart how it is with them if they neglect it all runs to Confusion and Uncertainty Well having your Hearts at an advantage get the
they call Christ Lord and Saviour but do not rest upon him for Salvation nor obey him therefore this will be of no use to them as to Eternal Life So Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father that is in Heaven Thô we profess Christianity and seem to have a great Respect to Christ's Memory yet without the practice of Faith and Obedience we shall have no Benefit by Christ and shall never enter into the Kingdom of Heaven Only those who being condemned by the Law fly to Christ by Faith and study to bring forth the Fruits of Newness of Life shall be saved by him Again Iohn 8.31 If ye continue in my word then are ye my Disciples indeed There are Disciples in Name and there are Christ's Disciples indeed such as are so in Truth Life and Practice Whatever Priviledges Men may have by their outward Profession and Shew yet they have no ground of solid Comfort till they persevere to walk according to Christ's Direction and continue in his Word Thus when we renounce the Devil the World and the Flesh and cleave to Christ as Prince and Saviour and resign up our selves to his Use when this is done in reality then do we enter our selves indeed to be his Disciples This is implyed in our Baptism as in the Primitive Times when they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iustin Martyr phraseth it they did solemnly renounce Christ's Enemies and profess to choose him for their Lord and Master and yielded up themselves to be guided by him in his own way to Heaven And the Apostle telleth us 1 Pet. 3.21 Baptism saveth us not the putting away of the filth of the Flesh but the answer of a good Conscience towards God that is an hearty acceptance of God's Offers and an engagement in his strength to do his Commandments Secondly Why this is necessary beyond Alms and all other Amiable Qualities 1. Because Heathens and Men of a false Religion may Excell in Charity and other Moralities and yet without true Grace they are nothing The Apostle tells us The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 And that they excelled in Charity as well as other things appears by Titus 3.14 Let ours also learn to maintain good works for necessary uses Who are they that he calls ours also Compare it with v. 8. That they which have believed in God be careful to maintain good works that is those of our Religion as well as the Iews and Pagans The Gentiles were much given to Charity Paul saith Acts 28.2 The barbarous people shewed us no little kindness Mercy had an Altar in every City of Greece The Alchoran of the Turks say That if men knew what a pleasant thing it was to give Alms rather than want somewhat to give they would slice out their own Flesh So that the Gentiles and men not under the Institution of Christ those that are without the Covenant and Promise and Grace may be addicted to Alms. But now all this is nothing without true Grace 1 Cor. 13.3 Thô I bestow all my Goods to feed the poor and have not Charity it profiteth me nothing A Man would think there were a Contradiction in the Apostles Speech for how can one bestow all his Goods to feed the Poor and yet want Charity If this be not Charity what is I would not Interpret it If I bestow all my Goods upon the Poor Hypocritically for it is a hard thing to conceive Hypocrisie should go to such a length but there is the Grace of Charity and the Natural Amiable Quality of Charity If a Man have not a renewed Heart if it be a meer Natural Motion without Spiritual Grace and that cannot be till they enter themselves Disciples to Christ in the way spoken of it is nothing The Apostle commends the Macedonians that were a poor People yet did exceedingly stretch themselves to contribute to the Poor Saints at Ierusalem 2. Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God And here was the true Method before they gave their Goods they offered their Hearts to God they gave up themselves to the Lord Christ to be his Disciples they entred themselves into his Service This is the true Fountain of Charity and then it comes to something 2. There is need of Faith in Christ in order to our Acceptance with God and Reconciliation with him and therefore all the Good Works we do will not profit us till we become Disciples of Christ Why till we Believe his Atonement and Reconciliation is not reckoned to us for the Gifts of Enemies are giftless and unacceptable Since the Fall there is no way of acceptance with God till we change our Copy and come to claim by a new Covenant Nothing will render us acceptable to God but compleat Innocence or else Repentance and Faith in Christ. While we stand upon our own Bottom alas the least Failing is damnable and spoils all the good we do for without Faith it is impossible to please God Heb. 11.6 and Rom. 8.8 They that are in the Flesh cannot please God VSE To shew the Necessity of becoming the Disciples of Christ that you may not satisfie your selves with any thing you do without it or beneath it till you have taken Christ for your Saviour But you will say What need this ado we are Christians are not we dedicated to his Service Baptized in his Name I answer three things 1. There is the more need of entring your selves Disciples of Christ because you are Baptized that you may fill up your Baptism with answerable Duty The Apostle Paul presseth to put on Christ Rom. 13.14 But put ye on the Lord Iesus Christ and that because they had put on Christ Colos. 3.10 Seeing ye have put on the new man We are more engaged by our Profession and Covenant sealed in Baptism if we have put on Christ Sacramentaally we must put him on really Rom. 6.11 Reckon your selves to be dead indeed unto Sin but alive unto God through Iesus Christ our Lord. And indeed this is so far from being an Objection that it binds us the more strongly However God may deal with Infidels to be sure it will not fare well with you if you mock God with an empty Formality and put him off with a Baptismal Regeneration without a real Regeneration if ye put on Christ in Profession and do not really put him on and know his Grace in Truth All are engaged the more strongly that live in the Church not only by the common necessity that is upon all Mankind of running to a Redeemer but because of their Profession Rom. 6.3 4 5. Know ye not that so many of us as were baptized into Iesus Christ were baptized into his Death Therefore we are buried
Diseases he ascended up into a Mountain or retired into a Ship and leaves the Multitude and when they would have crowned him King he refused it all these were Arguments and Instances of his Humility Hear and wonder at what you read Iohn 13.3 Iesus knowing that the Father had given all things into his hands and that he was come from God and went to God A magnificent Preface Now one would have thought that some rare act of Empire Soveraignty and Domination should have followed No Verse 4.5 He riseth from Supper and laid aside his Garments and took a towel and girded himself After that he poureth water into a bason and began to wash his Disciples feet and to wipe them with the towel wherewith he was girded The Disciples did not wash the feet of their Lord but the Lord washed the Disciples feet and what was the meaning of this see Verse 15. For I have given you an example that ye should do as I have done to you 3. In Love to the Saints Iohn 13.34 A new Commandment I give unto you that ye love one another as I have loved you that ye also love one another And Iohn 15.12 This is my Commandment that ye love one another as I have loved you Oh how express are these Injunctions There is nothing in which Christ was more Eminent than in his Love no rancour of Spirit no boyling up of Envy but all Love The Apostle propounds it to Husbands Eph. 2.25 Husbands love your Wives even as Christ loved the Church Now how did Christ love his Church with a great Love so as to dye for his Church The Love of Christ was sincere not for By ends he loved Saints as Saints because of his Interest in them So should we love those in whom we see most of the Image of God It was not a blaze but a constant abiding Love whom he loves he loves unto the end so must we love the Saints It is true Jesus loved some above others Iohn was the beloved Disciple John 21.20 There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Flower of the Disciples whom he loved most but he loved them all We should Love not in Word but in Deed and in Truth Oh be filled with Love to God and Love to the Saints who have his Image stamped upon them You that are Believers have cause to love one another have we not all the same Father Are we not Children begotten of the same Holy Seed the Word Do we not all suck at the same Breasts of the Promises Do we not all sit at the same Table at the Lords Supper Are we not all cloathed with the same Robe of Christ's Righteousness and do we not all expect the same Glory 4. In his Vsefulness and Profitableness And of this the whole Gospel is a Narrative and History Therefore when the Apostle would summ up the Life of Christ he tells us this Acts 10.38 He went about doing good giving Eyes to the Blind Feet to the Lame Speech to the Dumb healing every sickness and every Disease among the people Matth. 9.35 full of Compassion to the Souls of Men. Jesus Christ was nothing else but Charity covered over with Flesh and Blood he was always either giving of Blessings or forgiving of Sins All his Miracles were not actions of Pomp but of Relief and Succour unless it were blasting the Fig. tree and sending the Herd of Swine into the Sea and the Figg-tree was Barren and the Swine was of little use in the Jewish Countries All the Miracles of Christ were salutary and healing We never read he destroyed one Man by Miracle but saved many Eph. 5.1 2. Be ye therefore followers of God as dear Children and walk in love as Christ also hath loved us Oh that we could learn this none is born for himself but for the Community and it is better to give than to receive 5. In his Piety towards God If you consider the History of Christ you will find him much in Acts of Devotion he was Frequent and Fervent and Reverent in Prayer Frequent Mark 1.35 And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed And Luke 6.12 He went out into a Mountain to pray and continued all night in Prayer to God Alas we are weary in our ordinary stinted Offices of the day how soon do we grow weary of calling upon God! but Christ spends whole Nights in Prayer He was Fervent Luke 22.44 And being in an Agony he prayed more earnestly And he was Reverent when he was in the Garden he kneeled down and prayed Luke 22.41 And he fell on his face and prayed Mat. 26.39 He was a most diligent Observer of the Sabbath Luke 4.16 As his custom was he went into the Synagogue on the Sabbath day he was diligent in frequenting the Publick Assemblies Oh how doth this confute those that out of height of Spirit and a proud Conceit of themselves are above Ordinances and say they were appointed only for Christians of the lower form He praised God for mean and course fare when he had but five Barley Loaves and two Fishes He took the loaves and when he had given thanks he distributed to the Disciples John 6.11 Alas when our Tables are full furnished we have scarce any serious Thoughts of God that giveth us richly all things to enjoy 6. In his Spirituality and Heavenly-mindedness Christ came from Heaven and he lived in Heaven all the while he was upon the Earth When he was at the Well of Samaria conferring with the Woman there he discourseth of the Well that springs up to Everlasting Life Iohn 4.14 Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life He drew her from a Discourse of ordinary water to a Discourse of the Water of Life When he was at Supper at the Pharisee's House he discourseth of eating Bread in God's Kingdom Luke 14.15 Blessed is he that shall eat bread in the Kingdom of God When he had wrought the Miracle of the Loaves he discourseth of the Bread of Life and the Mannah that came down from Heaven Iohn 6.27 Labour not for the meat which perisheth but for the meat which endureth to everlasting Life which the Son of Man shall give unto you When he was at the Feast of Tabernacles where they were wont to pour out water and so to make a Pool near the Temple he discourseth of Rivers of water and of the flowings of the Spirit Iohn 7.38.39 He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water This spake he of the Spirit which they that believe on him should receive A rare Pattern for us to follow We should labour as to see all things in God so to see God in all things and to be heavenly minded
the Nature of it 2. The Properties of it 3. The Examples of Scripture First Let us see the Nature of it and thereby we shall best judge of the growth of it Faith is a Grace whereby we believe God's Word in general and especially the Doctrine of Salvation by Christ and do receive him and rest upon him for Grace here and Glory hereafter First The general Object of Faith is the whole Word of God Acts 24.14 Believing all things which are written in the Law and the Prophets Certainly the General Faith goeth before the Particular for there is no Building without a Foundation so that the General Faith is a firm and hearty Assent to such things as are revealed by God because revealed by him In which Description we may consider 1. The Object of this Grace Things revealed by God as revealed by him 2. The Act It is an Assent 3. The Adjuncts or Qualifications of this Act it is a firm cordial or hearty Assent 1. The Objects of Faith considered Materially are such things as are contained in the Divine Revelation Formally these things by Faith are apprehended under that Consideration as revealed by God by Vertue of the Truth and Authority of his Testimony The Objects of Faith materially considered are all such things as are contained in the Word of God or revealed by him which are of a different Nature Precepts Promises Threatnings Histories of Facts done Mysteries of Godliness All these are apprehended and improved by Faith to the use of Holy Living or entertaining Communion with God through Christ only among these Objects some are more noble and excellent others of lesser weight and moment The chief Objects of Faith are those things which are absolutely necessary to Salvation and without which we can neither be Holy here nor Happy hereafter such are those things which we specially call Articles of Faith as briefly comprehending all the Mysteries of Salvation the Decalogue c. But many other things are contained in the Word of God and conduce to the Confirmation and fuller understanding of these things though not of like weight and importance with them as for instance divers Histories and Miracles which are spoken of in Scripture as also some lesser Doctrines which only belong to the greater Fulness and Perfection of Knowledge The first sort of things must be explicitly and distinctly known and believed an implicit Faith may suffice for the rest Now an Implicit Faith we call that Faith by which we believe things not distinctly and apart but as they are contained in their Common Principle as for instance he that believeth the Book of Iudges to be a Book divinely inspired and yet hath never read it or heard it read by others he doth indeed believe the Histories contained therein to be true but not by an explicit Faith for he knoweth them not but by an implicit and general Faith as he is perswaded the Book was Indited by the Spirit of God but he who hath read the Book and knoweth particularly what is said of Samson Gideon Baruk and others of the Lord's Worthies and believeth it he hath a distinct and explicit Faith of these things The Believers of the Old Testament knew the Messiah and Redeemer of the World implicitly and not with that particularity which is required of Believers in the New And so do many weak Christians assent to all things contained in the Word of God by an implicit Faith though they do only expresly and explicitly believe things necessary to Salvation which is not said to justifie Laziness in any or an overly Carelesness in any matters of Religion as if we should acquiesce in the Knowledge of a few necessary things and seek no farther No The Word of God must dwell in us richly in all Wisdom Col. 3.16 For thô things absolutely necessary are but few yet other Points have their Use and conduce both to the Confirmation and Improvement of the rest But hitherto we have only spoken of the Object of Faith materially considered we must speak also of the Formal Consideration Things revealed by God as revealed by him for every Assent even that which is given to things contained in the Word of God cannot be called Faith For Instance if a Man should certainly hold and maintain any Point of Religion as the Creation of the World out of nothing but not upon the account of God's Revealing any such Truth but for some other Reason which seemeth necessary and cogent to him he cannot be said to believe this Article or to understand it by Faith as it is said Heb. 11.3 Through Faith we understand that the Worlds were framed by the word of God For Faith is an Assent to a Divine Testimony but when we know things by other ways and means of Assurance it is not Faith whatever it be So if a Man should believe the passages of God's Providence towards the Israelites upon the Relation of Iosephus the Historian and not upon the Authority of the Sacred Writers who have delivered it to us he cannot be said to have Faith Which also may be said of them who adhere to the true Religion only out of Custom and the happy Chance of their Birth and Education or because they received it by Tradition from their Ancestors or the bare warrant of their present Teachers or evidence of Reason Secondly The next thing which the Description offereth to us is the Act of Faith about this Object whiâ—h is an Assent The Formal Object of Faith is some Divine Truth as we have seen Now the Understanding hath a double Act about Truth Apprehension and Dijudication or exercising a Judgment about it So in these Divine Truths First We apprehend the Nature or Tenor of them or consider what is propounded to us in the Word of God which is Knowledge or Apprehension But then Secondly We judge or determine concerning the truth of these things which is Acknowledgment or Assent and this is the Act proper to Faith Thirdly The Adjuncts or Qualifications of this Assent come now to be considered They are two 1. It is a firm Assent 2. It is a Cordial and Hearty Assent 1. As it is a Firm Assent so Faith is distinguished from many things that look like it or pass for it in the World as First Non-contradiction or not questioning the Truths of Religion which is all the Faith that most have and cometh from their Inadvertency and Carelesness about Divine Maâ—ters They do not object against the Truth of what the Gospel propoundeth because they do not regard it and weigh it in their serious Thoughts This differeth little from Childrens learning Questions of Catechism or saying things by rote they can say over the Articles of their Belief and never doubted of them you may teach them to think and say any thing what you please for they say it and never consider of it So most Men in the Christian World talk at the same rate that others do but consider not
Eye is Faith which is the Evidence of things not seen we are are as sure of them as if we saw them with our Eyes or as we are of those things which we now see with our Eyes The Sight of Faith may be considered either 1. As to its Certainty and Clearness 2. As to its Power and Efficacy First As to its Certainty and Clearness We do so see God Heaven Christ that we are affected in some measure as if we saw them with our Bodily Eyes God whilst we walk before him Acts 2.25 I foresaw the Lord always before my Face Christ Gal. 3.1 Before whose eyes Iesus Christ hath been evidently set forth crucified among you Christ was set forth before their Eyes as if they had seen him hanging and dying upon the Cross. Heaven They have it in their Eye and are affected in some measure as if they were in the midst of the Glory of the World to come I say only in some measure for compare the Light of Faith and the Light of Glory and there is a difference in the degree The Light of Glory nullifieth Sin the Light of Faith only mortifyeth it but yet really it maketh us do those things which we would do if we saw the Glory of Heaven shun those things which are to be avoided as if we saw the Flames of Hell There is a Certainty and Firm Belief which hath a great Influence upon us so compare it with the Light of Sense Those things which we are to see and feel move the more passionately for while the Soul dwelleth in Flesh and looketh out by the Senses the Objects of Sense are more apt to move the Passions but yet Faith doth effectually move us thô not so passionately Secondly As to Efficacy and Prevalency this Sight prevails over those things which we see and feel A Christian hath Senses as well as others and knoweth that he dwelleth in a World full of sensible Objects which are pleasing to that Flesh which he still carrieth about with him but God hath opened the Eyes of his Mind by which he seeth better and more Glorious things which take up his Heart and Mind Life and Love Care and Time and so is weaned from Sense-pleasing Vanities and can deny them and trample upon them for the Enjoyment of these better Things and neither Life nor any thing comfortable to Life is counted so dear as that for their sake he should hazard the Favour of God his Redeemers Blessing and the Happiness of the World to come if Sight and Sense invite and entice him to Sin and forsake his God and Christ the Objects of Faith prevail against the Musements of Sense and sway his Choice and encline his Heart and govern his Resolutions in the whole Course of his Life He looketh not to things as they seem for the present or Relief to the Flesh or as they appear to short-sighted men who are governed by Sense but as they will appear at last and will prove to all Eternity and so can leave things which he seeth and feeleth for things which he never saw but expecteth shortly to enjoy Well then This is the Essential Property of Faith to look to things not seen by Sense but revealed by God in his Word and this Property sheweth its self in all the Acts of Faith Elicite and Imperate Elicite Acts are those which are proper to this Grace Imperate are such as belong to other Graces but Faith hath an Influence upon them by Vertue of which they are produced We may more plainly call them Acts and Effects 1. As the Acts of Faith which are Assent Consent Trust or Dependance 1. For Assent to such Truths as God hath revealed in his Word When we have sufficient Evidence of this Revelation the less sensible Helps we need to underprop our Assent the stronger is our Faith Let me Instance in the great Article of the Christian Faith Christs Person and Office I shall produce that place of the Apostle 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of Glory Tho' they had never seen Christ in the Flesh and he was now absent from them in regard of his Bodily Presence being withdrawn into the Heavenly Sacrary yet this did not hinder their Faith they loved him and rejoyced in him as if they had seen him and conversed with him Bodily It was an advantage certainly to have seen Christ in the Flesh and to Converse with him Personally here upon Earth to see his Miracles and hear his gracious words But Faith can embrace him as offered in the Promise tho' it never saw him in the Flesh and the fewer sensible Helps Faith hath besides the Word it is the more highly esteemed by Jesus Christ. The same appeareth by Christs words to Thomas Joh. 20.29 Thomas because thou hast seen thou hast believed but blessed are they that have not seen yet have believed Thomas must have the Object of Faith under the view of his Senses which argued a great weakness and Imbecility Vnless I see in his hand the print of the Nails and put my Finger into the print of the Nails I will not believe What if Christ would not give him that satisfaction but other sufficient Evidence This was his Infirmity therefore Christ telleth us they have the stronger and more acceptable Faith that do not give Laws to Heaven or prescribe to God upon what Terms they will believe but accept of the Assurance God offereth without Satisfaction to Sense 2. For Consent When we come to enter into Covenant with God God is Invisible who maketh the Promise and Heaven which is the great Promise that he hath promised us is future and yet to come and lyeth in another World and before we get thither we must encounter many Difficulties yea shoot the Gulf of Death but the Believer can as really and heartily Transact with the Great God and give the Hand to the Lord to become his as he can with a Man that is present and offereth a good Bargain upon easie Terms and Conditions he hath so firm a Belief of the Life to come that he taketh it for his Portion and Happiness 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen he looketh to things unseen which he taketh for his Treasure and Happiness and is resolved to be any thing and do any thing which God will have him be and do that he may obtain it 3. Another Elicite Act of Faith is Trust and Dependance which maintaineth us in a Course of patient and chearful Obedience to God tho' our Happiness be yet to come yea tho' for the present we are harras'd with great Troubles and Afflictions and it may be see not the Signs i. e. any sensible Tokens of God's Favour and Respect to us Yet the Sight of an Invisible God and Confidence of a future Reward
continual Practice How few can see all things in God when they have nothing in the Creature 2 Cor. 6.10 Many talk of living by Faith but 't is when they have enough in the World to live upon they eat their own Bread wear their own Apparel only call it by God's Name The Life of Sense is more evident than the Life of Faith Well now This being the Nature of Faith thereby we may know the measure of it for the Excellency and Degree of every thing is known by the Essential Properties 2. The second Property of Faith is Self-denyal or a venturing of all in Christ's Hands or a foregoing all for Christ. That this is included in the Nature of Faith yea essential to it I must prove to you 1. By the Description of Faith in Scripture Heb. 10.39 We are not of the number of them that draw back to perdition but of them that believe to the saving of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Purchasing of the Soul Not Purchasing in the way of Merit but Means A true and sound Faith will cause us to save the Soul though with the loss of other things The Flesh is for sparing or saving the Body but Faith is for saving the Soul whatever it costs us The Flesh saith Favour thy self Faith saith Hazard all for Christ. 2. By Reason I will prove that it not only necessarily results from the Nature of Faith but is included in it for Faith builds upon the Promise of Salvation by Christ Now this Promise is not only true but good 1 Tim. 1.1 'T is certainly true and requireth the firmest Belief 't is eminently good and worthy to be regarded above all other things the Happiness is most desirable and the Assurance of enjoying it as strong as can be given us Now we do not close with this Promise rightly unless we Assent and Embrace take the thing Promised for our whole Happiness and the Promise it self for our whole Security The thing promised we do not take for our whole Happiness unless we forsake all other Hopes and Happiness and can let go all Pleasures Profits Worldly Reputation and Honour yea Life it self when 't is inconsistent with our Fidelity to Christ or the way we should take to enjoy the Blessedness that he offereth Not only wilfull Sin and all Carnal Pleasures but any thing though never so near and dear to us No we will not take up with any other Portion and Felicity for all the Temptations in the World And also there must be a Confidence of God's Promise in Jesus Christ that we may Venture our all upon this Security and if God call us to it actually forsake all so that without Self-denyal we can neither trust God nor be true to him 3. This suiteth with the Nature of the Conditional and Baptismal Covenant There is an Absolute Covenant whereby God promiseth to give Faith to the Elect and a Conditional Covenant sealed in Baptism wherein 't is said that He that Believeth and is Baptized shall be saved Mark 16.16 Now by this Covenant none can be Believers or Disciples of Christ but those that forsake all for Christ's sake Matth. 13.45 46. The Kingdom of Heaven is like to a Merchant-man seeking goodly Pearls who when he had found one Pearl of great price he went and sold all that he had and bought it Christ knew the Nature of Faith better than we do many cheapen the Pearl of Price but do not go through with the Bargain because they do not sell all to Purchase it all that is inconsistent with this Choice and Trust So Luk. 14.26 If any Man come unto me and hate not Father and Mother and Brother and Sister yea and his own Life he cannot be my Disciple Shall we think to go to Heaven at a cheaper rate after such express Declarations of the Will of Christ All Christians are not called to this but all must be ready for this Eph. 6.15 Your Feet shod with the preparation of the Gospel of Peace Acts 21.13 I am ready not to be bound only but also to dye at Ierusalem for the Name of the Lord Iesus 1 Pet. 3.15 Be ready alwayes to give an Answer to every man that asketh you a reason of the Hope that is in you with meekness and fear This every Disciple must be Prepared to undergo Martyrdom if God calls him to it 4. I prove it by the Instances of Believers ordinary and extraordinary Faith was ever a venturing all and a forsaking all upon Gods Veracity and Truth of his Promises 1. Extraordinary Noah had but God's bare Word for the Flood Heb. 11.7 yet notwithstanding the Mocks of the incredulous World with vast Expence and Care he prepareth an Ark which was the prescribed Means to save himself and Houshold Abraham leaveth his Father's House though he knew not whether God would call him Heb. 11.8 Here was venturing all on God's Fidelity and afterwards we read that he was ready to offer Isaac leaving the way to God how to fulfill his Promises Vers. 17 18. So the Israelites passing through the Red Sea Ver. 29. there they put their All into God's Hands when upon his Word themselves and little ones and all their substance ventured into the great deep So Christ's Tryal of the young Man Mark 10.21 Go thy way sell whatsoever thou hast and give to the poor and thou shalt have Treasure in Heaven c. But the Promise of Eternal Life and great Treasure in Heaven could not part the young Man and his great Estate 2. Ordinary Moses Heb. 11.24 25 26. By Faith Moses when he was come to years refused to be called the Son of Pharaoh's Daughter choosing rather to suffer Affliction with the People of God than to endure the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures in Egypt for he he had respect unto the recompense of reward So those that the Apostle speaketh of Heb. 10.34 Ye took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance They had such a Faith in Christ that though they had lost their Goods yet because they lost not Christ and the Hopes of Heaven by him they thought themselves happy enough So Paul's quitting all Honour and Respect with his Countrey-men Phil. 3.8 I count all things but dung and dross for the Excellency of the knowledge of Christ Iesus my Lord. 'T is endless to instance in all but this is enough to shew you that the true Believers are still known by their Self-denyal But you will say if this be necessary to the very Truth and Being of Faith as certainly it is how shall we know our growth for we can but forsake all I Answer By your readiness and willingness to part with all for Christ. The weakest Believer can part with no more but all but the stronger this Faith is he doth it with the more readiness of mind
hath revealed because he hath revealed them therefore the Divine Revelation must be conveyed to them by some means or other The Third There is no Hearing without a Preacher some Messenger or Interpreter that may bring Tydings of Pardon and Life by Christ. Then for the Fourth Branch How shall they Preach except they be sent that is come with Authority Evidence and Power whereby it may be known that he is a Messenger authorized and sent by God that the things propounded may be received as a certain Truth of God's own Revelation that we may depend upon the Credit of his Word and that with such a lively and effectual Belief as may prevail with us to Assent unto it and embrace it notwithstanding all Difficulties and Objections to the contrary Now such is the Doctrine of Salvation by Christ which Inviteth us to call upon his Name or Name our selves by the Name of Christ because we may Believe in him and run all Hazards for him 2 Tim. 1.12 Why Because we have heard of him the Fame of his Doctrine so suitable to the Glory of God and the Necessities of Mankind and the Fame of his Miracles especially his Death and Resurrection and that by Authentick Preachers or Faithful Men authorized by God and sufficiently owned by him as those that are Commissioned to Instruct the World and to Teach them the way of Salvation So that the Word is the great Means to work Faith 2. 'T is the Warrant of Faith which stateth the Laws of Commerce between us and God which sheweth how far God hath Obliged himself and we may depend upon him as appeareth by the Words of Christ Ioh. 17.20 Neither pray I for these alone but for them also that shall believe in me through their word The Principal Object of Faith is Christ we believe in him and the Warrant of Faith is the Word that is the Doctrine which by the Apostles is consigned to the use of the Church For these and no other Christ Prayeth and according to this way or Law of Grace God offereth himself to be reconciled to his Creatures So that here you may hold him to his Covenant the Word is gone out of his Lips and without this you make Promises to your selves which God will not stand unto 3. 'T is the Object of Faith or the thing which we do believe Acts 24.14 I believe all things which are written in the Law and the Prophets and add to that in the Writings of the Apostles to make the Object of the Christian Faith compleat take in also what is written in the Apostles for We are built upon the Foundation of the Apostles and Prophets Iesus Christ himself being the chief Corner-stone Eph. 2.20 That is the Doctrine of the Apostles and Prophets Jesus Christ being the chief summe and scope of it who is to be accepted of as he is revealed and offered in the Scriptures of the Old and New Testament betwixt which there is a sweet Harmony and Agreement But because this is too bulky and large for us to manage at one time let us consider the summe of the Scriptures in the Method wherein God hath put it and that is the Covenant of Grace ratified by the Blood of Christ which is the most glorious Discovery whereby God hath made known himself to his Creatures Psal. 138.2 I will praise thy Name for thy loving kindness and thy truth for thou hast magnified thy Word above all thy Name There we see that God's Word is the chiefest Discovery that he hath made of himself to the Creature for 't is magnified above all his Name that is it doth set forth God above all that is named famed spoken or believed or known or understood of God And what is the Matter of his Word his loving Kindness and his Truth that is in the Word there are contained Admirable Promises which God will certainly perform to the utmost Importance of them There we see his Mercy and loving Kindness in making such great Promises The Promises of the New Covenant are beyond all Expression great and precious 2 Pet. 1.4 they contain as much as the Heart of Man can desire all Spiritual and eternal Riches Pardon of Sin taking away the Stony Heart Eternal Life these are offered to Men to Believe And then his Truth and Fidelity in performing these Promises most punctually to all those that do Believe and will accept the Pardon Grace and Blessedness offered and behave themselves accordingly Well then God's Mercies in Christ to them that Repent Believe and Obey God are the Matter and Object of our Faith 4. The Word is the Security and Strength of our Faith 1. As it puts God's Grace into the way of a Promise 2. As this Promise is the Promise of God First We have much Advantage in Believing by the Formality of a Promise A Promise is more than a Purpose more than a Doctrinal Declaration more than a Prediction or Prophecy 1. More than a Purpose A Purpose is only the Thought of the Heart a thing secret and hidden but a Promise is open and manifest A Purpose is the Intention of a Person a Promise is his Intention revealed whereby we have a Knowledge of the good intended to us If God had only purposed to give us Eternal Life we might at last have enjoyed it but we could not have known it before hand It would have been as an hidden Treasure Promises are the Eruptions and Over-flows of God's Love to us his Heart is so big with Kindness and Designs of Goodness that it cannot stay 'till the accomplishment of things Isa. 42.9 Before they spring forth I tell you of them God's Purposes are a Sealed Fountain but his Promises are a Fountain broken open bubling forth He might have done us good and given us no Notice but Love concealed would not be so much for our Comfort Besides they are Obligations which God taketh upon himself Promittendi se fecit debitorem So far as God hath Promised so far he hath made himself a Debtor God's Purposes are unchangeable but his Promises are a Security put into our Hands so that we have a greater Hold fast upon God now the Word is gone out of his Lips Psal. 89.34 We may put the Bond in suit throw him in his Hand-writing Psal. 119.49 Remember thy word unto thy servant upon which thou hast caused me to hope We have the Pawn of the thing Promised which we must hold fast 'till Performance cometh His Truth and Holiness lye at stake and are as it were impawned with the Creature 2. 'T is more than a Doctrinal Declaration 'T is one thing to reveal a thing another to Promise it A Doctrine maketh a thing known but a Promise maketh a thing sure A Doctrine giveth us Notice but a Promise giveth us Right and Interest if we be qualified Christ hath brought Life and Immortality to light through the Doctrine of the Gospel 2 Tim. 1.10 But he hath not only manifested
but granted assured it to Believers by the Promises of the Gospel 1 Ioh. 2.25 'T is so conveyed to us as that we may be sure of Obtaining it 3. 'T is more than a Prophecy or simple Prediction Scripture Prophecies will be fulfilled because of God's Veracity but Scripture Promises will be fulfilled not only because of God's Veracity but also because of his Fidelity and Justice As by our Promise another Man cometh to have a right to the thing promised therefore it is just it should be given unto him so 't is in God 't was his Mercy and Goodness to make the Promise but his Holiness and Justice bindeth him to make it good 1 Ioh. 1.9 He is faithful and just to forgive us our sins And as for Pardon so for Life 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the righteous Iudge shall give me on that day It becometh a Debt of Grace This may be illustrated by what Divines say of an Assertory Lye and a Promissory Lye An assertory Lye is when we speak of a thing past or present otherwise than it is and a promissory Lye is when we speak of a thing for the time to come which we never intend to perform and this is the worst sort of Lyes because it doth not only pervert the end of Speech which is Truth but also defeateth another of that Right which we seem to give him by our Promise in the thing promised which is a farther degree of Injustice Now we should apprehend God to be very far from this Titus 1.2 In hope of Eternal Life which God that cannot lye promised before the World began And Heb. 6.18 That by two immutable things in which 't was impossible for God to lye we might have a strong Consolation Secondly 'T is the Promise of God In every Promise that it be certain and firm three things are required 1. That it be made seriously and heartily with a purpose to perform it 2. That he that promiseth continue in his Purpose without change of Mind 3. That it be in the Power of him that promiseth to perform what he hath so promised Now in the Promise of God there can be no doubt of any of these things Certainly God meaneth as he speaketh when he promiseth Eternal Life to the Faithful Servants and Disciples of Jesus Christ for what need had he to court his Creatures into a false and imaginary Happiness which he never meant to bestow upon them to send his Son with a Commission from Heaven to assure them of it who also wrought Miracles to confirm the Message that he brought from God dyed upon this Truth and rose again and entred into the Happiness that he spoke of to give us Assurance and a visible demonstration of the Truth of it sent abroad his Apostles to invite the World to embrace it his Holy Spirit accompanying them and sealing their Message also with divers Signs and Wonders And surely he doth continue in the same mind for there is no repeal of this Law of Grace and He is able to perform it for what difficulty is there which Omnipotency cannot subdue and overcome Surely what God hath promised he is fully able to perform 2. The Acts of Faith about the Word 1. We are to Believe and Credit it upon solid and sufficient Evidence 't is said Heb. 11.11 They saw these things afar off and were perswaded of them And Acts 13.48 When the Gentiles heard this they glorified the Word of God and believed that is Blessed God for his glorious Mercy revealed in the Gospel the sound Belief and firm Assent leadeth on other things for the most powerful Truths work not 'till they are believed 1 Thes. 2.13 Ye received the Word not as the Word of Man but as it is in truth the Word of God which effectually worketh also in you that believe Here beginneth the Efficacy Now usually we receive the Truth at first upon low and insufficient Evidence but afterwards our Assent is upon better grounds and more valid and strong as the Samaritans Joh. 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World Her saying was much for the Woman had testified that she had met with an Holy Person that had told her of all that ever she did So Nathaniel was drawn to Christ by Philip's perswasion but when he perceived that he knew the Heart and secret things Ioh. 1.48 49. He saith unto him whence knowest thou me Iesus answered and said unto him Before that Philip called thee when thou wast under the Figg-tree I saw thee Nathaniel answered and saith unto him Rabbi thou art the Son of God thou art the King of Israel Christ then promiseth him farther Assurance and greater Evidence which should beget a more confirmed and strong Faith Verse the 50 th Iesus answered and said unto him Because I said unto thee I saw thee under the Figg-tree believest thou thou shalt see greater things than these The Church is in possession of a Religion which God hath Blessed throughout successions of Ages and we received the Doctrine of the Gospel and New Covenant upon report and hearsay hereafter we see farther and better grounds and the Scriptures are owned with more certainty of Evidence Well then here is the first thing Assent or a receiving all Truths about Supernatural things upon the Credit of God's Word 2. The Work of Faith is to apply these things For the closer such Blessed Truths are laid to our own Souls the more we feel the vertue of them Iob 5.27 Lo this it is know thou it for thy good Rom. 8.31 VVhat shall we then say to these things The Promise includeth you as well as others and promiseth and offereth you Pardon and Life if you will believe in Christ Therefore the Application I press you to is not a Claim of Priviledges stay a while there but an exciting your selves to perform the Duties of the Gospel that you may turn away from all other ways of Felicity and choose this alone Faith must be Applicative and the closer the Application the better But there is a difference between the Application which is an Excitement of your Duty and that Application which is an assurance of your Interest Acts 13.20 To you is this word of Salvation sent 'T is my Duty to make general Grace particular but not presently and at first dash to enter my Plea and Claim but to oblige me to take God's Way God calleth upon me to Repent and Believe in Christ that I may have Pardon and Life 3. We are heartily to Consent to this Blessed Covenant which is contained in the Word of God taking the Promises offered for our Happiness resolving upon the Duties required as our Work Acts 2.41 They received the word gladly and were baptized There was a Precept and a Promise Verse 38. they accepted the Counsel and
In some Sence it is our Duty to consider them that we may not go about the most serious Work hand over head Christ bids us sit down and count the Charges Luke 14.28 For which of you intending to build a lower sitteth not down first and counteth the cost whether he have sufficient to finish it The Saints are wont to put hard cases to themselves Psal. 3.6 I will not be afraid of ten thousands of people that have set themselves against me round about And Psal. 23.4 Yea though I walk through the Valley of the Shadow of Death I will fear no evil 2. Therefore the Ends must be observed We must consider them to prevent Slightness and to weaken our Security but not to weaken our Confidence in the Promise When they are urged against the Promise they impeach the Truth of God but when we consider them to prevent Slightness it is good The Difficulties of Salvation must be sufficiently understood oâ—herwise we think to do the Work of an Age in a Breath Luke 13.24 Strive to enter in at the strait Gate for many I say unto you will seek to enter in and shall not be able Josh. 24.19 And Ioshuâ— said unto the People Ye â—annot serve the Lord for he be is a holy God It is not so easie a Matter as you take it to be 3. Difficulties must be thought on to quicken Faith not to weaken it If they be pleaded against the Promise they weaken Faith if they be pleaded to drive us to the Promise they quicken Faith What greater Arguments are there to press us to dependance than to consider our Impotency the loosness of our Hearts and the strength of Temptations 2 Chron. 20.12 For we have no might against this great Company that cometh against us neither know we what to do but our eyes are unto thee But to plead against the Promise is to Consult with the Wisdom of the Flesh and it hath ever fared ill with the Saints Luk. 1.18 And Zacharias said unto the Angel Whereby shall I know this for I am an old man and my Wife well stricken in years Therefore for a while he was struck dumb So Moses Numb 20.12 Hear now ye Rebels must â—e fetch you water out of the Rock God had bidden him smite the Rock and assured him the Water should flow but he pleadeth the natural Impossibility therefore he was shut out of Canaan So that Noble Man 2 Kings 7.2 Then a Lord on whose hand the King leaned answered the Man of God and said Behold if the Lord would make Windows in Heaven might this thing be And he said Behold thou shalt see it with thine Eyes but shalt not eat thereof But he that will not believe the Truth of a Promise shall not partake of the Benefit of it Well then as Abraham regarded not the great Difficulties that might be pleaded to his Faith from his own and his Wife's Age so must not we Secondly I shall shew you the Inconveniences of this sinful considering the Difficulties in all the parts of Faith Assent Consent and Affiance 1. As to Assent There are many Difficulties which may be objected against the Truths propounded in the Word but it is enough to a Believer that God hath revealed them in his Word and propounded them to his Faith Reason is apt to reply as Nicodemus when Christ spake to him of Regeneration Iohn 3.9 How can these things be Carnal Reason keepeth Men from simple believing or resting on what is revealed till they see a Reason for every thing Now we see a Reason why we do believe and that is the Word of God or Divine Revelation though we do not see a Reason of every thing which we do believe for many things are Mysteries In such cases we must receive Truths as we do Pills not chew but swallow them take them upon the Credit of the Revealer To chew produceth a loathsom Ejection to swallow a wholsom Remedy Believing in the common Notion of it is a receiving of Truths upon Trust from another so it differeth from knowing And Divine Faith is a receiving such things as God hath revealed because he hath revealed them Therefore our first Enquiry is Whether these things be so or no Not how they can be so There we begin at the wrong end In many Cases constat de re the thing is evident in Scripture whereby it is revealed but how it can be is beyound our reach the Modus is not certain Now when we should believe we dispute and so cavil rather than enquire If it be not plainly revealed by God you may reject it without Sin and Danger but if it be you must not contradict all that you cannot comprehend otherwise dangerous Mischiefs will ensue The True God will be no God to you because you cannot comprehend the Trinity of Persons in the Unity of the Divine Essence Christ will be no Christ because you cannot comprehend how a Virgin should conceive or how a God should become Man It is sufficient that it is revealed in Scripture which carrieth it's own Evidence in it's Forehead shining by it's own Light hath the Seal and Stamp of God upon it and moreover is confirmed by Miracles and handed and brought down to us by the Universal Tradition of the Church through the Successions of all Ages in whose Experience God hath blessed it to the converting comforting and sanctifying of many Souls In short to see a thing in it's Evidence is not to believe but to receive it on the Credit of the Testifyer If you will not credit it unless the thing be evident in it's self without his Word you do not believe Christ but your own Reason and instead of being thankful for the Revelation you quarrel with his Truth because it is in some things above your Capacity You should be satisfied with the bare Word of God and captivate your Understandings to the Obedience of it 2. As to Consent and Acceptance There are many things may be objected against entring into Covenant with Christ as our Unworthiness the fickleness and loosness of our Hearts how unable we are to keep Covenant with him but these things must not be alledged against our Duty and the free offers of the Lord's Grace 1. Our great Unworthiness This is one Reason why the instance of Abraham is produced by Paul as a pattern of Faith to the Gentiles As Abraham considered not his Natural Incapacity to have Children so they not their unworthiness to be Adopted into God's Covenant The Gentiles were not a People unto God but were over-looked in the Dispensations of his Grace but Hosea 2.23 I will have Mercy upon her that had not obtained Mercy and I will say unto them that were not my People Thou art my People and they shall say Thou art my God Our condition is not so desperate that the Mercy of the New Covenant cannot reach us and recover us So for particular Christians they exclude and repell
Comfort because they are so vile and unworthy and such Sinners If you be such a Sinner the more need of a Saviour You would laugh at him that would argue thus I am too Cold to go to the Fire too Sick to send for the Physician too Poor to take Alms too Filthy to go to the Water to be Washed You must not consider what you have been but what you would be Christ doth not Invite us because we are Holy but that we may be Holy The Objection were of weight if we did only advise you to be eased of your smart but not to be rid of your burden if this Consent were only a Claim of Priviledges and not an Obligation to Duties or a submission to Christ's Healing Methods Celsus objected against Christianity that it was a Sanctuary for naughty Persons and Men of a Licentious Life Origen answereth him That it was not a Sanctuary to shelter them only but an Hospital to cure them It is not the Worthy are Invited â—ut the Thirsty and the Needy you are unworthy to the very last but are you hungry You are unworthy to receive Christ but God is worthy to be oâ—â—yed it is not a matter of Priviledge only but Duty 2. Your Hearts are so loose and changeable you are afraid to bind your selves to God The truth is this consent implyeth a delivery over of your selves to Christ to seek Happiness in the way that he hath appointed it is the first Egress of the Soul towards the Execution of the Duty of a Christian our entry into the practice of the Holy Life and an entry withall into a resolved War with the Devil the World and the Flesh who will resist us herein and you must consider difficulties so as to fortifie your Resolution Matth. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me He will surprize no Man Matth. 20.22 Are ye able to drink of the Cup that I drink of and to be baptized with the Baptism that I am Baptized with And not to consider is to discourage your Consent Obj. You will say You cannot do it by your own Strength and you are uncertain of God's Assistance Answ. Do not foretell the Event but charge your selves with your Duty It is your Duty to engage your Hearts to God tho' you cannot lay Wagers upon your own Strength You must resolve but continually depend upon Christ for the performing of your Resolutions He will maintain you in your way to Heaven 2 Tim. 1.12 For I know in whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day In a sense of your own Insufficiency and Deceitfulness of Heart you must still relye upon his Grace and Spirit who hath made many Promises to support and to keep you by his Power through Faith unto Salvation 3. For Affiance in the great Promise of the Gospel or offer of Pardon and Life by Christ. There seemeth to be an impossibility to Sense and Reason from first to last If the 〈◊〉 of Salvation were sufficiently understood we should see from the beginning to the end from the first step to its last Period in everlasting Glory it is the meer Grace and Power of God that carrieth it on in despite of Men and Devils and therefore it is said Eph. 1.19 And what is the exceeding greatness of his power to us word who believe according to the working of his mighty power As for instance the reconciling of a guilty Soul to God Eph. 2.3 Among whom also we had oâ—r Conversation in time past in the lust of our flesh fulfilling the desires of the flesh and of the mind and were by nâ—â—ure Children of Wrath even as others The changing of a naughty and obstinate Heart Ier. 17.9 The Heart is deceitful above all things and desperately wicked who can know it And the giving us an Holy Nature and Life Iob 14.4 Who can bring a clean thing out of an unclean nâ—t one Or to quicken us that were dead in trespasses and sins Eph. 2.1 You also hath be quickened who were dead in trespasses and sins To strengthen a feeble and weak Creature 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God That things meet with so much opposition by the way Eph. 6.12 For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this World against spiritual wickedness in high places What can maintain us in the midst of so many Temptations We at length dye and rot in the Grave as others do now the rising of our Bodies after it is eaten by Worms and turned to Dust is a thing incredible and to Flesh and Blood wholly impossible 't is wholly within the reach of God's Power Now since we have ground to hope for all this from the Word of God even to Pardon our many sins Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon To change this sinful Nature that we may become an holy People to God Titus 3.5 Not by works of righteousness which we have done but according to his mercy he saveth us by the washing of regeneration and renewing of the Holy Ghost To overcome our Obstinacy perverseness in evil fickleness in good To maintain Grace in the midst of Temptations Iude 24. To him that is able to keep you from falling And finally to raise us up out of the Grace We must not consider and plead the difficulties to damp Faith but to quicken it going on with our Duty and wait for his Salvation III. He staggered not at the Promise through Vnbelief Strong Faith is so satisfied with God's Promise that it leaveth no place for considerable doubtings as Abraham here admitted no doubts or questionings touching the Promise of God but without disputing or arguing to the contrary depended fully upon the Lord being perswaded he could do what he had promised There are two Reasons hereof The Immutability of his Nature Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong Consolation And his Tenderness of his Word Psal. 138.2 For thou hast magnified thy Word above all thy Name Both these breed this assured Perswasion of God's Faithfulness and Stedfastness and make his Promise the great Prop and Support of Faith Now this staggering or not staggering at the Promise and so the Weakness and Strength of our Faith may referr to three Acts or Parts of Faith 1. A strong Assent or clear sight of the Evidence of the Truth If we have the Word and Promise of God we should believe any thing as surely as if we had the greatest Evidence in the World
trouble us no more but that the World should not be a Snare to us He came not to exempt us from Trouble but to save us from our Sins Mat. 1.21 To deliver us from Wrath to come 1 Thess. 1.10 We have the Victory which he purchased for us if the Devil and the World do not hinder the Fruition of eternal Glory Our Victory over Satan is mostly gotten by Patience even to the Death and so those that are killed all the Day long are more than Conquerors through him that loved them Rom. 8.35 36 37. Satan's main Spight is not at your worldly Interests but your Souls God may give him sometimes a Power over your worldly and bodily Interests but he doth not give him a Power over your Souls Though he get his Will over your Bodies yet if he get not his Will over your Souls it is you that conquer and not Satan Therefore in the Christian sense Suffering is Conquering If he do not draw you away from God and Christ though he and his Instruments have great Power over you it is your Heel only is bruised but your Head is safe 2. It is not a total Exemption from Sin Necessary vital Grace is only absolutely secured you shall receive no deadly Wound to destroy your Salvation The Godly sometimes may be foiled Satan stirred up David to number the People 2 Corinth 11.2 3. I am jealous over you with a godly Iealousy for I have espoused you to one Husband that I may present you as a chaste Virgin to Christ. For I fear lest by any means as the Serpent beguiled Eve through his Subtilty so your Minds should bâ— corrupted from the Simplicity that is in Christ. 1 Cor. 7.5 That Satan tempt you not for your Incontinency Yea God may imploy Satan in punishing his People as when the Israelites murmured he sent evil Angels among them Psal. 78.49 and they were destroyed of the Destroyer 1 Cor. 10.10 Because careless Souls are apt to fall asleep God permitteth him to be the Executioner of his Indignation Vse 4. To animate and incourage Christ's Servants in their War against Satan's Kingdom at home and abroad within and without Not to give place to the Devil Ephes. 4.27 Christ whom we serve is more able to save than Satan is to destroy 1. The Devil is a Creature but Christ is the Sovereign Lord who hath Power over him and all Creatures The Devil 's tempting is by Leave Iob 1.12 And the Lord said unto Satan Behold all that he hath is in thy Power Luke 22.31 And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as Wheat He could not enter into the Herd of Swine without Leave from Christ Matth. 8.31 So the Devils besought him saying If thou cast us out suffer us to go away into the Herd of Swine When we are in Satan's Hands Satan is in God's Hands 2. The Devil is an Usurper Christ is the Heir of all things Satan is the God of this World by Usurpation but by lawful Ordination Jesus is both Lord and Christ Acts 2.36 Therefore let all the House of Israel know assuredly that God hath made that same Iesus whom ye have crucified both Lord and Christ. 3. The Devil hath only a perswasive Force no constraining Efficacy He cannot change the Heart or create any new Principles and Habits there which were not before But God can put his Law into our inward Parts and write it in our Hearts Jer. 31.35 He can only propound alluring Baits or Objects to the outward Senses and Fancy but God worketh immediately on the Heart 4. If the Devil be vigilant and assiduous in his Temptations he is matched and overmatched Christ is always mindful of the Affairs of his People he doth ever make Intercession for us before God And he that keepeth Israel shall neither slumber nor sleep Psal. 121.4 Satan daily bloweth the Bellows inflaming our Corruptions suggesting Temptations but the Spirit is as watchful in our Hearts maintaining his Interest there 5. The Devil's Malice is restrained for he is held in Chains of Darkness 2 Pet. 2.4 If God spared not the Angels that fell but cast them down to Hell and delivered them into Chains of Darkness to be reserved unto Iudgment Meaning thereby not only the powerful Restraints of Providence but the Horror of their own despairing Fears Chains imply Restraint but Chains of Darkness Horror he himself believeth and trembleth Iames 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble 6. The Lord Jesus doth often give out Demonstrations of his Power and Providence Partly in protecting strengthning assisting his People and prospering their just Endeavours for the Advancement of his Kingdom so that all the Machinations of the Wicked against them come to nought Partly in making fearful Havock and Destruction in Satan's Kingdom In protecting his People sometimes he destroyeth their Enemies Isa. 27.4 Who would set the Briars and Thorns against me in Battel I would go through them I would burn them together Sometimes infatuateth their Counsels Iob 5.12 13 14. He disappointeth the Devices of the Crafty so that their Hands cannot perform their Enterprise He taketh the Wise in their own Craftiness and the Counsel of the Froward is carried headlong They meet with Darkness in the Day-time and grope in the Noon-day as in the Night Sometimes he hideth his People in the Secret of his Presence Psal. 31.20 Thou shalt hide them in the Secret of thy Presence from the Pride of Man thou shalt keep them secretly in a Pavilion from the Strife of Tongues He smiteth his Enemies by an invisible Curse Job 20.26 All Darkness shall be hid in his secret Places a Fire not blown shall consume him it shall go ill with him that is left in his Tabernacle He divideth them 2 Chron. 20.23 The Children of Ammon and Moab rose up against the Inhabitants of Mount Seir utterly to slay and destroy them and when they had made an end of the Inhabitants of Seir every one helped to destroy another Christ is the Assailant and makes fearful Havock in the Devil's Kingdom The Word of Truth is come into all the World and pulleth down Idolatrous and False Worship Coloss. 1.6 The Word of Truth is come unto you as it is in all the World and bringeth forth Fruit as it doth also in you since the Day ye heard of it and knew the Grace of God in Truth Sermon on Gen. 24.63 Isaac went out to meditate in the Field c. SERMONS ON THE XXIV Chapter OF GENESIS SERMON I. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide THE Context is spent in describing the Journey of Rebecca with Abraham's Servant and the Text sheweth the occasion of the first interview between Isaac and Rebekah he goeth out into the Fields to meditate and of a sudden he seeth the Camels coming I cannot pass by this Accident
of the whole Verse in this one Point Doctrine That it is the Duty of Christians to sequester and set apart some time and place for Solemn Meditation or the Exercising their Souls in Heavenly and Holy Things My purpose is to speak of Meditation a Duty unaccustomed and unpractised both the Practice and the Knowledge of it are become Strangers to us The times are times of Action and Tumult and we all think that we have so much to do with others that few desire to Converse with God and themselves Our Case is somewhat like theirs in Nehemiah's time Nehem. 4.17 With one hand they wrought in the work and with the other hand held a weapon We are forced to fight and quarrel for our Religion that we may rescue the Innocent and Holy Principles of it from violation and scorn I observe that many Christians use the Sword they spend the heat and strength of their Spirits in Controversies but I doubt they do not use the Trowel enough and are not so serious in Private Retirements as they are earnest in Publick Defences Therefore I shall make it my work to press the Duty of Meditation My Method shall be this I shall shew 1. What Meditation is 2. The Necessity and Profit of it 3. The Rules that serve to guide us in this Holy Work and Business 4. The Lets and Hindrances of it with the Helps and Remedies against them 5. The Object or Matters upon which you are to Meditate which I shall handle 1. Generally 2. Particularly I shall give you some hints of Meditation on those Objects which are most usual and most practical I. What Meditation is Before I can define it I must distinguish it 1. There is that which we call Occasional Meditation which is an Act by which the Soul Spiritualizeth every Object about which it is Conversant A Gracious Heart is like an Alymbeck it can distil Useful Meditations out of all things it meeteth with Look as it seeth all things in God so it seeth God in all things Our Lord at the Well discourseth of the water of life Iohn 21.10 At the Supper of the Pharisee one discourseth of eating bread in the kingdom of God Luke 14.15 There is a Chimistry and Holy Art that a Christian hath to turn Water into Wine Brass into Gold to make Earthly Occasions and Objects to minister Spiritual and Heavenly Thoughts God trained up the Old Church by Types and Ceremonies that upon a Common Object they might Ascend to Spiritual Thoughts and Our Lord in the New Testament taught by Parables and Similitudes taken from Ordinary Functions and Offices among Men that in every Trade and Calling we might be employed in our Worldly Business with an Heavenly Mind that whether in the Shop or at the Loom or in the Field we might still think of Christ and Heaven There is a Parable of Merchant-Men a Parable of the Sower a Parable of a Man calling his Servants to an Account in all these similitudes Christ would teach us that we should still think of God and Heaven So small a matter as a grain of Mustard-seed may yield many Spiritual Applications 2. There is set and solemn Meditation Now this is of several sorts or rather they are but several parts of the same Exercise 1. There is a Reflexive Meditation by which we wholly fall upon our selves This is nothing else but a solemn Parley between a Man and his own Heart Psal. 4.4 Commune with your own hearts upon your bed and be still When in a solemn Retirement Reason and inward Discourse returneth and falleth back upon it self Of all the parts of Meditation this is the most difficult for here a Man is to exercise Dominion over his Soul and to be his own Accuser and Judge It is against self-love and carnal-ease We see all our shifts are to avoid our own Company and to run away from our selves Guilty Man like a Basiliske dyeth by seeing himself Hence the Worldly Man choaketh his Soul with business lest his Thoughts for want of work like a Mill should grind upon it self the Voluptuous Person melteth away his dayes in Pleasure and charmeth his Soul into a deep sleep with the Potion of outward Delights lest it should awake and talk with him Oh then necessary it is that a Christian should take some time to discourse with himself to ask of our own Souls What we are What we have been What we have done Ier. 8.6 What Streights what Temptations we have passed thorough and how we have overcome them You would think it strange of Two Men that Conversed every day for Forty or Fifty years and all this while they did not know one another yet this is the Case between us and our Souls we live a long time in the World and are Strangers to our selves 2. There is a Meditation which is more direct and that is of two sorts 1. Dogmatical whose Object is the Word 2. Practical Whose Object is our own Lives There is more of search and apprehension in the First there is more of Plot and Contrivance in the Second the one is more conversant about Doctrines the other about Things the latter catcheth hold of the heel of the former for where Dogmatical Meditation endeth there Practical Meditation beginneth 1. Dogmatical Meditation is when we exercise our selves in the Doctrines of the Word and consider how Truths known may be useful to us It differeth from Study partly in the Object Study is conversant about a thing unknown in whole or in part Rom. 12.2 That ye may prove what is that good and acceptable and perfect will of God but Meditation is an Act of Knowledge reiterated or a return of the mind to that point to which it arrived before it is the inculcation or whetting of a known Truth the pawse of Reason on something already conceived and known or a calling to remembrance what we know before Partly in the end the end of Study is Information but the end of Meditation is Practice or a work upon the Affections Ioshua 1.8 This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to do according to all that is written therein Study is like a Winters Sun that shineth but warmeth not but Meditation is like the blowing up of the Fire where we do not mind the blaze but the heat The Fruit of Study is to hoard up Truth but the Fruit of Meditation is to practise it Curious Inquiries have more of the Student in them than the Christian. In Study we are rather like Vintners that take in Wines to store themselves for Sale in Meditation we are like Private Men that buy Wine for our Use and Comfort A Vintners Cellar may be better stored than a Noblemans but he hath it for others Use. The Student may have more of Notion and Knowledge his Cellar may be fuller but he hath it not for tast and necessary
be Grave and Serious The Mind is according to the course of the Life You flatter your selves when you think you are able to command Spiritual Thoughts on a sudden when you have suffered your thoughts to rove and wander Prov. 17.24 Wisdom is before him that hath understanding but the eyes of a fool are in the ends of the earth here and there and every where 5. Watch against the first Diversion how plausible soever it be look upon it as an intruding that breaks the rank The Devil injects good thoughts sometimes that he might divert your other thoughts Charge your thoughts that they may not disturb your Meditation Cant. 3.5 I charge you O ye daughters of Ierusalem that you stir not up nor awake my love till he please 6. When you come to meditate in Gods Presence do not bring the World with you purge your selves of all Carnal Affections Ezek. 33.31 Their heart goeth after their covetousness Alwaies consider this the prevailing Lust will engross the thoughts to a distracted Mind no place is a solitude the very Closet is a Market-place Therefore before Meditation we should purge our Hearts of Worldly Affections SERMON IV. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide I Shall not wholly divert from the Subject in hand though I shall a little interrupt the Method of it My purpose is now to speak of that Meditation that is proper to the Sacrament The main part of that Worship is dispatched in Thoughts Here we come to put Reason to the Highest and most Sublime Use to be an Instrument and Servant to Faith and Love But now the Thoughts proper to the Lords Supper are many There are an Union of Mysteries yea so many that they are a burden to some Christians and a snare to those that are most scrupulous It will be necessary therefore to give you some Directions how you may guide your selves in this Duty for your best advantage It is a matter of great profit to be wise and skilful in Duties Many that know the general Nature of them know not how to manage them David saith Psalm 119.27 Make me to understand the way of thy precepts so shall I talk of thy wondrous works intimating that then we performe Duties with most success when we go about them with most Wisdom and Understanding and when we are skilled in the way of Gods Precepts we shall understand those Marvellous Acts of Grace which he vouchsafeth to his People Now it is good that every one according to his Talent should help one anothers Joy and therefore I shall now speak a little to this purpose and the rather because it will much conduce to the opening of the Doctrine of Meditation in the general My Method shall be this 1. I will shew the usual defects of Christians in this Service with their necessary Remedies 2. I shall handle some cases First The usual defects and faults of People in this Duty I mean so far as they concern Meditation and they are Four Barrenness Stupidity Roving of Thoughts and a lazy Formality 1. Barrenness This is a great trouble to Christians when their Understandings are unfruitful and they cannot inlarge themselves in pertinent and necessary thoughts Now how shall we do to get our Hearts to be fruitful in Holy Thoughts 1. There must be a Solemn Preparation for this Service It is good to breathe our selves in some Religious Exercises before-hand that we may run the more freely without fainting Spiritual Dispositions do not come on us of a sudden Christians are deceived that look for rapt and sudden motions there must be a time to put off the Shoes off our Feet when we come upon Holy Ground to converse with God in so sweet a Service we must lay aside the Distractions of the World and not come roaking from the World into Gods presence There must be a time to raise the Soul into a Zealous Height and Ardour there must be a blowing of the fire for here you come to the flame your thoughts are to flame out in great and raised ascents Cant. 1.12 While the king sitteth at his table my spikenard sendeth forth the smell thereof Wood doth not blaze and flame as soon as it is laid on 2. Those solemn and preparative thoughts are chiefly to be spent in these two things The Nature of the Supper and the Love of Christ in the institution of it 1. The Nature of the Supper You are to consider the great things that are offered to you and the great Blessings and Benefits which God cometh to represent exhibit and seal up to your Souls Matth. 11.7 What went ye out into the wilderness for to see Christ examineth the grounds of their Resort and Concourse to him It is good to consider what we are about and the Dainties of the Banquet we are invited to what assurance the outward Signs are to give you what Communion we have with Christ and his Graces We are barren because we do not consider our Work and the Nature and Importance of it 2. The Love of Christ in the Institution of it 1. The Time when it was instituted 1 Cor. 11.23 The Lord Iesus Christ the same night in which he was betrayed took bread The Lord Jesus Christ had thoughts of the greatest good to Man when Man was executing the greatest Spight and Malice against him And the rather because it is an Act of Mercy that Christ frequently useth to surprize Sinners in the midst of their wickedness when Saul was breathing out threatnings against the Disciples God had a design of Love to him and smites him from his Horse Some are smitten with Conviction in the height of Provocations We read in Ecclesiastical Story of a young Man that came to stab St. Iohn was converted by him so many come to jear and catch at a Sermon and have been converted by it 2. The Rights which he instituted appointing Bread and Wine Symbols of Pleasure and Delight as a Physician conveys health to us in a Golden Pill so doth Christ convey Spiritual nourishment to us by those Elements which we take Pleasure in The outward Observance is comfortable God doth not require us to lance our selves and to exercise the Body with Whips and Cords the Rights are not bloody as in Circumcision but Bread and Wine And yet this is nothing to the inward sweetness Meat and Drink which the World knows not of Iohn 4.32 I have meat to eat which ye know not of 3. The Advantage and Relief that Faith has from these things of Sense God speaketh to you now not by Words but things He doth as it were embody Religion and represent it to the Senses Gal. 3.1 O foolish Galathians who hath bewitched you that you should not obey the truth before whose eyes Iesus Christ hath been evidently set forth crucified among you That is in the Word or Sacraments here God doth as it were hold forth Christ dying before your eyes
Ambition and Aspiring thought but Man sinned by the Devils suggestion certainly it is more to be a Tempter than a Sinner and he that sinneth himself doth not offend God himself so much as he that made Israel to Sin However it be we have cause to bless God that he hath revealed his Justice against them and his Mercy to us 2. Observe Gods Wisdom fetched a large compass and circuit and those things which we count the ruine of Man were through the Wisdom of Providence his Preservation The fall of Angels the fall of Man those crooked things which seemed to be the destruction of the Creature through the over-ruling of God made for the manifestation of his Glory Gregory called the Sin of Adam Foelix Scelus because it occasioned the coming of Christ. Providence hath many creeks and turnings but all concur to the Beauty of the whole Frame The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold wisdom of God Ephes. 3.10 Therefore we are not to judge by present Sense Gods mending is better than his making he would have all fall to pieces to discover more of his Mercy Man must commit a shameful Act and Christ must suffer a shameful Death and all this to advance his own Glory As a Vessel that is crackt and sodered is the stronger there or a Legg that has been broken and set again by a skilful hand is the stronger so the Lord would first have Man to fall and ruine himself that he might be the better established by his own Grace 3. Observe again that God should pitch upon this way of sending his Son God was not limited or bound up he could have done it by an Angel or of his own will have released the Creature of his offence but it pleased the Father that in him should all fulness dwell Col. 1.19 it was Gods Will that Salvation should be brought about this way In the whole business of Salvation God would proceed by choice not necessity I confess supposing the determination of the Divine Decrees no Creature was qualified to do us good the Angels do but their work they could not so fitly super-erogate for us But if God would send his own Son he might have come as a King in Glory and Triumph and wrestled with Satan and rescued all the Elect out of his hands but the Lord would not now discover Power but Love he had discovered Power in Creation Rom. 1.20 For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal Power and Godhead but in Redemption he discovered his Wisdom every Attribute of God was to be discovered in its season Again the Lord would meet with the Sin of Men and Angels The Angels had lost their Holyness out of a desire of greatness they would be over all and under none And Man was sick of the same Disease and did desire to be rather great than good Adam would be as God Adam fell by Pride and to counter-work this Christ was to restore Mankind by Humility When he cometh to save Mankind he layes aside his Majesty and puts on a humble garb he would not save Mankind by Power but by Suffering the Lords design was by the quality of the Remedy to shew the Nature of the Disease 4. Observe Man or Angel could not have found out such an excellent Plot or Design as this is It could not have come into our heads or hearts and therefore it came meerly from the Breast of God it was devised by Father Son and Holy Ghost Rom. 11.34 Who hath known the mind of the Lord or who hath been his counsellor What Creature did prescribe to God or direct him to such a way The Apostle sheweth it could not enter into the Creatures thoughts 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him You will find by the Context he speaks of the Doctrine and Contrivance of Christ crucified neither Sense nor Fancy nor Reason could suggest such a thing to the Creature There are some seeds of the Law in Nature but not the least seeds of the Gospel We see in other Nations they cannot so much as think of a way of a Recovery Isa. 56.19 He saw that there was no man and wondred that there was no Intercessor therefore his arm brought salvation unto him it is chiefly understood of the Everlasting Salvation by Christ. If the Lord had tarryed till Man had devised a way for his own Comfort we had been miserable to all Eternity 5. Observe God discovered this design before it was accomplished in the fullness of time Isa. 42.9 Before they spring forth I tell you of them This Love was too big to be contained in his Heart but he must open his Mind the Prophecies and Promises of the Old Testament were the Eruptions and Overflows of Gods Love his Heart was so full of Love that it could not be contained within the bounds of secrecy he openeth his Heart and gives vent to his Love in the midst of Anger Assoon as Man had displeased him God drops out the Promise That the Seed of the Woman should break the Serpents Head 6. Observe again God discovered this by Degrees first in Types then in Truths first in Promises then in Performances God spake to his People formerly not so much by Words as by Things We teach Children to fight with Puppets and in the Oriental Nations it is their genius to be taken with Allegories and Figures God would prepare the World by degrees as the day groweth till it cometh to high Noon to us he hath opened all his good Treasure And further it was for our instruction that wickedness should be perfectly discovered And besides the former Ages needed Restraints more than Comforts Every Age had sufficient Revelation for what God required of them 2. Follow this Meditation by Arguments There could not have been a better way to save the Creature whether we respect Gods Glory or the Creatures Comfort and Profit 1. If we consider Gods Glory It was the best way to commend his Love Rom. 5.8 But God commended his love towards us in that while we were yet sinners Christ dyed for us Herein was the commendation of the Divine Love that God would give up the Son of his own Love and Bosom to dy for us that were Sinners As the Apostle saith Heb. 6.13 When God made promise to Abraham because he could swear by no greater he sware by himself So when the Lord could give us no greater gifts he gave us his Son David seems to be amazed with wonder when he considers the Power of God in making such Creatures as the Moon and Stars much more when he considers the Love of God in framing of Man Psal. 8.3 4. When I consider the heavens the work of thy fingers the moon and the stars which
to see his Love in the Losses you have sustain'd and the Blessings you enjoy But were it worse with you as to outward Comforts yet the Foundation of God standeth sure having this Seal The Lord knoweth them that are his And certainly there is more in God and a Covenant-Relation to him to support your Joy than there can be in any outward Affliction to cause Grief and Sorrow of Heart And a due sense of God's afflicting Hand is not inconsistent with a holy rejoicing in him Now that God would fill you more and more with the Joys and Comforts of his Holy Spirit and multiply his Blessings upon your self and those that have descended from you is the Prayer of Honoured Madam Your Ladiship 's most obliged and most humble Servant WILLIAM TAYLOR February 9. 1692 3. SERMONS Preached upon Several Occasions SERMON I. LUKE xvi 30 31. And he said Nay father Abraham but if one went unto them from the dead they will repent And he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead IT hath been a Question whether this is a Parable or an History A Parable surely for otherwise many incongruities would be asserted For it supposeth Body and Soul already in Hell ver 23. And in hell he lift up his eyes being in torment And it would suppose Charity and care of Conversion of others in Hell therefore it is not an History The scope of this Parable is to teach us three Lessons 1. To shew that the Godly-Poor are Blessed and the Unmerciful-Rich are in Everlasting Torments Desideravit guttam qui non dedit micam he desired a drop of Water that would not give a bit of Bread 2. The irreversible Estate of the Damned verse 26. Between us and you there is a great gulf fixed so that they which would pass from hence to you cannot neither can they pass to us that would come from thence 3. That the Direction of the Holy Scriptures are the only Means to escape these Torments This latter is represented in a Dialogue between Dives and Abraham Dives would have one sent from the Dead to his Fathers House Supposing that would work on them to repent Christ's Parables do impersonate our Thoughts we alwaies dislike the present dispensation which God useth to reclaim us and would have extraordinary Means and then we presume we should believe and repent these are our thoughts But Abraham thinketh otherwise or rather Christ who is the Author of the Parable If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead By Moses and the Prophets are meant the whole Scriptures of the Old Testament and the New these are mentioned because these only were then written and received by the Iews and these include the rest the same Truth being carryed on in all the Books though more explicit in the latter Doct. That the word of God is a more conducible means to perswade us to Repentance than if one should come from the dead There are two wayes of Proof of this Doctrine And therefore let us see what may be said for and against one coming from the dead First If one coming from the dead be presumed to be a more Effectual Means to bring Men to Repentance and Conversion to God it must be either because he can bring a more necessary Doctrine or could urge better Arguments and more perswasively or propound these Truths with more certainty or could by his own strength convey a Power with his Words or rationally expect a greater concomitancy and co-operation of Grace than is ordinarily dispensed by the Word One or other of these things it must be or else the conceit is vain and frivolous But now proceeding from one consideration to another I shall shew you that the Word of God hath clearly the preheminence and is a far more accommodate instrument to work upon the hearts of Men than any extraordinary dispensation whatsoever 1. One coming from the Dead Angel or Man cannot bring a Doctrine more necessary there being in the Scriptures sufficient Direction about the way to true Happiness For which we have not only express Testimony but apparent reason and sensible experience 1. Express Testimony which should sway with Christians 2 Tim. 3.16 17. All scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness That the man of God may be perfect thoroughly furnished unto all good works A Man of God or Minister of the Gospel thoroughly furnished hath from the Scriptures full out enough to guide Man to the injoyment of God nothing is wanting for Information as to Doctrine Conviction Arguments of Quickning or Exhortation for Instruction or Directions concerning the whole Duty of Man And 2. Apparent Reason if God be a sufficient Teacher of Divine things and if we suppose him willing to inform the Creatures neither of which can be denyed without blasphemy then surely supposing the Scriptures to be the Word of God as all Christians do and in this Debate it is fit we should suppose then certainly we have enough in the Scriptures and need not that the rest of the dead should be discomposed that there may be a fit Messenger found out to invite us to return to God If it need proof who can teach us the way to Blessedness more than the Blessed God Psal. 119.12 Blessed art thou O Lord Teach me thy statutes Who more willing to shew Man what is good then the good God Psalm 119.6.8 Thou art good and dost good teach me thy statutes The Blessed God needeth not to envy us the perfection of Knowledge as the Devil insinuated Gen. 3.5 God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil Wherein is his Happiness lessened by our perfection And the good God who is so full of goodness and love to Mankind would give us a sufficient Direction especially since his Son appeared in Humane Nature and became his Messenger Would God reveal himself to any one from the Dead yea to an Angel more than to his own Son Oor could he see feel or hear more than God hath made known to Christ Or be presumed to have a greater Charity to Mankind than the Lord hath whose Creatures they are no No no it cannot be he hath shewed thee O man what is good Micah 6.8 Abide by that and thou hast enough But let us confirm it Compare the Provisions of the Word with your own necessities What! Would you have a Rule And see if you have it not in the Holy Scriptures Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world By the grace of God is meant the Gospel and what
doth the Gospel teach us To live soberly righteously and godly To injoy God to live with Man and the government of our selves We have enough if we have all this But we have all this in as ample manner as heart can wish for and therefore he that cometh from the dead must either preach the same Doctrine and then it is needless and superfluous or contrary things and then how shall we believe him who are forewarned Gal. 1.8 But though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you let him be accursed Christ enters a caution against them 2. Better Arguments cannot be urged nor more perswasively The Gospel is the wisdom of God 1 Cor. 1.24 And surely God knoweth all the Wards of the Lock and what kind of Keys will fit the Heart of Man He hath laid forth the riches of Wisdom and Grace upon this Blessed design and hence it is that we have such Mysterious Doctrines such Dreadful Threatnings such Sweet Promises such strong Obligations from the Death and Incarnation of the Son of God from the Example of Christ which doth secure our Direction and incourage our Practice Out of what Rock was Man hewen if all this will not work upon him What must God do Provide a better Heaven a hotter Hell another Son to dye for us or a more forcible and incouraging Example than that of Jesus Christ What 's the matter that the wicked Sinner will not be allured and made tame charme the charmer never so wisely What do we need more to move us Shall God pipe to you in a sweeter strain than that of Gospel-Grace or Gospel-Promises Is the giving himself and his Christ a price too cheap to purchase your hearts Or must he thunder to you in a more dreadful accent than the horrours of Everlasting Darkness Are these but poor and mean Scarecrows to tell you of a Pit without a bottom of a Worm that never dyeth of a Fire that shall never be quenched Or what is the matter that the Sinner stirreth not Is the Scripture a dead Letter And needeth it to be actuated and enforced by a living voice God hath provided us Apostles and Prophets to write Scriptures so Pastors and Teachers to explain and apply Scriptures Eph. 4.11 He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Men who are concerned as well as our selves the value of whose credit we know by their faithfulness in other things that have the same Temptations Affections and Necessities as we have Men with whom we may more familiarly converse and with less fright than with one from the dead Oh but one that cometh from the dead is supposed to testifie his own sight and knowledge and so to speak more feelingly And have not Gods Messengers some experience Cannot they say we declare to you the things which we have seen and heard and felt Have they not been scorched by the Spirit of Conviction tasted Comfort felt a change in their own hearts What can any Messenger from the dead say that hath not been told you over again and again a thousand times Would he say that all shall dye That you see with your Eyes that presently after Death cometh Judgment That you pretend to believe already that the Torments of Hell are terrible and insupportable This God hath told you over and over And if we receive the witness of men the witness of God is greater 1 Iohn 5.9 That you must repent and be converted This is that that is sounded in your Ears every day Therefore we are better provided already than to need the horrour of an Apparition or a warning from one among the dead 3. It is not because he could propound these Truths with more certainty for these things are already propounded to our Understandings and we have sensible confirmation 1. They are propounded to our understandings with a fair and full credibility The Holy Scriptures have in themselves a self-evidencing light by which they make it out to the Consciences of Men that they are of God Every thing that hath passed the hand of God discovereth its Author all Gods works have his Signature and Impression upon them which is legible and visible to every attentive beholder Rom. 1.20 For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal Power and Godhead so that they are without excuse Psal. 19.1 The heavens declare the glory of God and the firmament sheweth his handy work Not a pile of grass but sheweth its Maker Praesentem refert quaelibet herba Deum and surely his Word which he hath magnified above all his name Psal. 138.2 is not altogether without such an impress and stamp of God upon it therein being revealed things most worthy of the Truth Wisdom Goodness and Holyness of God and suitable to that Wisdom and Truth that is in us so far as there is any in us What shall I speak of the most satisfactory way of Reconciliation with God The fairest draught of Moral perfection far beyond all that which is of meer Humane Recommendation Here is no dead fly in this box of Ointment but all pure and holy without mixture nothing so accommodate to the necessities of Man and fit to bring us to the injoyment of that which the reasonable Nature aimeth at What shall I speak of the Majesty of the Stile the genuine simplicity of the Narrations the Harmony of the Parts the Sublimity of the Doctrines the Impartiality and Purity of the Precepts the overflow of God's Love in the Promises the glorious Rewards the certainty of the Prophesies All which are so many innate Characters and Evidences of the Divine Authority of these Writings by which they clearly insinuate themselves with wonderful force and power into the Consciences of Men 2 Cor. 4.2 But have renounced the hidden things of dishonesty not walking in craftiness not handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God There was an evidence in the Truth it self preached by the Apostles so there is in the word written by the Apostle for the voice could add nothing to it and the Writing take nothing from it A Man of Art and Judgment discovereth himself in every Book he writeth Aristotles Writings shew him a Person of great knowledge Can a Book have God for its Author and have nothing to discover its Author 'T is unreasonable Masters in Writing or Painting shew their hand the Scripture doth not stand or fall to the courtesies of Man Well then if these things be so as certainly they are so we have more certainty by the Word it self than possibly we can have by a Messenger from the dead yea or a voice from Heaven for it hath such a signature of God upon it that we need go no
further 2 Pet. 1.18 19. And this voice which came from heaven we heard when we were with him in the holy Mount who have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts What greater confirmation could the Apostles expect than that voice from Heaven This is my beloved Son in whom I am well pleased Matth. 17.5 Yet Peter who heard that voice telleth us that comparatively we have greater security from and by the written Word not in it self but as it is given in evidence to us so that there is no compare between it and one from the dead 2. We have sensible Confirmations VVe are wrought upon by sence now is not ordinarily the word as sensibly confirmed to us as it would be by a Vision or Apparition from the dead 1. There is the Holyness of Professors 1 Cor. 14.25 And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth 1 Pet. 4.4 Wherein they think it strange that ye run not with them to the same excess of riot speaking evil of you Is it not more wonder to see a Living Man that hath not devested himself of the Interests and Concernments of Flesh and Blood to deny himself for things to come then to hear a tale from a dead Man 2. There is the constancy of the Martyrs that have ratified this Truth with the loss of their dearest concernments Revel 12.11 And they overcame by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death 'T is possible a Man may suffer for a false Religion and Sacrifice a stout Body to a stubborn mind But is there no true Gold because there hath been some counterfeit Coin The Devils Martyrs have not been so many for number nor for Temper and Quality so Holy so VVise so Meek as the Champions of the Truth The Christian Religion can shew you Persons of all Ages young and old of all Sexes Men and VVomen of all Conditions of Life Noble and of Low Degree of all Qualities Learned and Unlearned See Sermons on John 17. p. 256. 3. Then there is the inward feeling of Gods Children they find a Power in the word convincing changing comforting fortifying their hearts These can speak of what they hear feel and tast as well as one that cometh from the dead They have answerable impressions on their hearts Heb. 8.10 I will put my laws into their mind and write them in their hearts 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 fleshly tables of the heart All this stampt upon the heart in legible Characters A true Christian is the lively transcript of his Religion the Scriptures are the Original and every Believer is the Copy it is gone over again in his heart 4. Those that have no Experience of this have a secret fear of the power of the word Iohn 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved He will not come to the light because he is afraid of the Majesty of God shining forth in the Scriptures Men dare not muse upon and seriously consider the Doctrine therein contained Atheisme lyeth in the heart the Seat of desires Psalm 14.1 The fool hath said in his heart there is no God Men question the word because they would not have it true they are willing to indulge their lusts and therefore they are afraid of the word that forbiddeth them As Ahab was loath to hear Michajah because he prophesied evil Strong Lust maketh us incredulous A Malefactor desireth to destroy the Records and Evidences that are against him 5. There are also outward Effects of the Power of the VVord its propagation throughout all the VVorld within thirty years or thereabout the Doctrine it self contrary to Nature it doth not court the Senses nor woe the Flesh it doth not make offers of splendour of Life or Pleasures and Profits but biddeth us deny these things and expect troubles the drift of it is to teach Men to row against the stream of Flesh and Blood to renounce our Lusts deny our Interests And this was done by a â—ew Fishermen who had no long Sword no Publick Interest or Authority to back them and that in the face of the Learned VVorld when all Civil Disciplines were in there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and height The word prevailed against Ancient Customs the Ark was to be set up in the Temple that was already occupied and possessed by Dagon 6. Then consider the many sensible Effects of the VVord as the Accomplishment of Prophecies Promises Threatnings and Answer of Prayers Gods Providence is a Comment upon Scripture It is an Authentick Register and Infallible Prognostication and Kalender VVe need not have one come from the dead to tell the truth of it it is fulfilled before our eyes every day 4. Or else they can convey a Power or expect that God will co-operate more with their report than with the Holy Scriptures Surely they are finite Creatures though passed out of this Life Nothing can convert and turn the heart of Man but the Infinite Power of God all the Angels in Heaven cannot pluck one Sinner out of the State of Nature VVe read one Angel could destroy One Hundred Eighty Five Thousand in Senacheribs Hoast 1 Kings 19.35 But all the Angels cannot convert one Soul But will God co-operate Alas when all prejudices are removed Men are nothing the better till the Lord puts in his Grace the Iews suppose Moses and the Prophets to be of God they were confirmed by notable Miracles the fame of which continue among them But the matter is about Gods Efficacy But now God concurreth with his instituted Course common means of Gods appointing have a singular efficacy annexed as Reading Acts 8.32 Hearing Mark 4.24 Meditation Acts 17.11 Christ dyed to sanctifie Ordinances Eph. 5.26 and there if ever shall we meet with the Power and Grace of God Secondly Against it There are more rational prejudices that lye against any other way than this way that God hath taken As to instance in the matter in hand 1. It is no mean scruple about the lawfulness of hearkning to one that should come from the Dead since they are out of the Sphere of our Commerce and it is a disparagement to the great Doctor of the Church Against consulting with the Dead See Deut 18.10 11 12 with 14 15. There shall not be found among you any one that maketh his son or his daughter to pass through the fire or that useth divination or an observer of
and Conscience saith the contrary Or are we innocent Or hath God provided another way than Christ 2 Obedience Every thing is written and must be reviewed If things were forgotten assoon as we forget them we need not revise our Acts or be so careful of our Conversations Oh but we must come to an account Iames 2.12 So speak ye and so do as they that shall be judged by the law of liberty Psalm 1.5 Therefore the ungodly shall not stand in the judgment nor sinners in the congregation of the righteous What a shameful story will there be produced against careless Sinners All the business of our lives is to stand in the great Congregation and to appear with confidence Would a Man give way to vain thoughts if he knew he were to give an account or to vain Discourse if he thought every idle word would be brought to Judgment or to Carnal Actions though never so secret if he thought that all these would come to a review or neglect the Duties of his Calling if he knew he were to give an account of his Stewardship or be unmerciful to the Poor if he did think of Have you fed Have you cloathed Or that he should be examined upon these questions 3. The Consideration of Hell or the Dreadful Punishment of Sin For this is the matter in this Text. This is useful to think of Hell that we may shun it presumption is a Coward Matth. 3.7 8. O generation of vipers who hath warned you to flee from the wrath to come Bring forth therefore fruits meet for repentance There is a forced Repentance they that do not weep for their Sins for a while here shall there mourn for ever with a fruitless Repentance It is peace upon Earth What is Hell 1. There is poena damni the Punishment of loss a separation from the presence of God and Everlasting Exile Depart from me ye cursed Matth. 25.41 Luke 13.25 26. When once the master of the house is risen and hath shut the door and ye begin to stand without and to knock at the door saying Lord Lord open to us and he shall answer and say unto you I know ye not whence ye are and verse 28. When ye shall see Abraham and Isaac and Iacob and all the prophets in the kingdom of God and you your selves thrust out When God turned Adam out of Paradise it was sad but then he cloathed him made him Coats of skins Adam was a Rebellious Child and was turned out of Doors but God had a care of him would not turn him out of Doors without his Garments gave him the promise of the Seed of the Woman hopes of a better Paradise This is the worst part of Hell to have a glimpse of God the remembrance of which shall remain with them for ever and then to be shut out Thou shalt see it with thine eyes but not taste it As a Prodigal reduced to Rags goeth by the Lands and Houses he hath sold with a sad Heart 2. The poena sensus The Punishments of Sense the Worm of Conscience and the Fire of Gods VVrath The worm of Conscience the Sting of Conscience when we think of our folly and imprudence A Man may run away from his Conscience now by sleeping reading working drinking sporting as Cain built Cities and Saul called for Musick But in Hell there are no such Diversions not a Thought free Day nor Night but Memoria praeteritorum the remembrance of what is past slighted Means abused Comforts wasted Time and Sensus praesentium a Sense of what is present the understanding maketh Heaven or Hell and metus futurorum a fear of what is to come for ever and ever Oh blind Fools that we did not think of these things aforehand The pleasures of the VVorld for a Thousand years will not countervail one minutes torment And then the Fire shall never be quenched Heb. 10.31 It is a fearful thing to fall into the hands of the the living God Do but make tryal and put your finger in the Candle and see how you can bear it Isa. 33.14 Who among us can dwell with the devouring fire who among us shall dwell with everlasting burnings III. How to improve the Scriptures to Repentance 1. Believe them as you would an Oracle or one from the dead Consider the Authority and Veracity of God The Authority of God God Commandeth Men to repent charge the heart in the Name of God as it will answer to him another day If God had bidden thee do some greater thing wouldst not thou have done it VVill you contradict your Maker The Veracity of God these things are true If you had heard a voice from Heaven as Abraham or had a Vision or a Messenger sent out of the other VVorld you would believe you would think him to have a very hard heart that is not warned by an Oracle or frighted by an Apparition God himself hath spoken in his VVord and is not he of Credit You would fly in the face of him that should give you the lye and will you give the lye to the God of Truth VVe should be ashamed that the VVord which is a greater and surer Revelation than Oracles or Apparitions should prevail no more with us and that all those Arts of Grace which are used in the Scriptures do not perswade us to Obedience and Amendment of Life There is more Reason to perswade a Rational Man that the Scriptures are true and worth the heeding than to perswade him of the Truth of any voice from Heaven or Message by one from the Dead There you are warned that if you are un-believing un-holy or un-charitable you shall go to Hell and as Lot seemed to his Sons in law as one that mocked e n. 19.14 so we are looked on as if we were in jest and it were a matter of course to make one another sad by repeating of Matters mournful and lamentable If thou hadst seen a Ghost this last Night or a Devil had appeared to thee in Mans shape thou wouldst have been terrified and shall not the threatnings of the word startle thee So when you are spoken to concerning the joyes of Heaven it should not seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an idle tale as it is said Luke 24.11 And their words seemed unto them as idle tales and they believed them not The Report of Christ's Resurrection was an idle tale If an Angel had told you that within such a compass of years you should be in another world he would have been credited but you have a more sure word of Prophesie we tell you the same from Gods word and yet we are not regarded as the Israelites did not believe the Spies 2. Urge thy Heart with it Recollect your selves Rom. 8.31 What shall we then say to these things Come to your selves Luke 15.17 And when he came to himself The Prodigal came to himself before he thought of returning to his Father Psalm 22.27 All the ends of the
Office 1. As to his Person There we must consider the Original Holyness of his Natures Divine and Humane Divine he is called Isa. 45.21 A just God and a Saviour Humane he was wholly free from that Original Contagion wherewith others that come of Adam are defiled Luke 1.35 That holy thing that shall be born of thee shall be called the Son of God Now add to this his perfect Actual Obedience to God both in Heart and Life and this either to the Common Law of Duty that lyeth upon all Mankind for it became him to fulfil all righteousness Matth. 3.15 Or that particular Law of Mediation which was proper to himself Heb. 5.8 Though he were a Son yet he learned obedience by the things he suffered by which he answered the end of the Law which we have broken and was also the meritorious cause of the Covenant of Grace by which all Blessings are conveyed to us 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Well then his Personal Holyness did make him acceptable to God and should make him amiable to us He loved righteousness and hated iniquity Adam in the state of Innocency did perfectly love Righteousness and hate Sin but not constantly for he soon fell Believers in the state of Regeneration love Righteousness and hate Iniquity sincerely and constantly but not perfectly but Christ when he assumed our Nature did love righteousness and hate Iniquity both perfectly and constantly in Heart and Practice and this even to the Death This qualified him for his Office of Prophet Priest and King As a Prophet who is so fit to teach the World Holyness as one that hath a perfect love to Holyness and hatred of Sin and this manifested in our Nature Angels are Holy and Righteous but not so as Christ who besides the Essential Purity and Holyness of the God-head hath also assumed our Nature and preserved it in Purity and Innocency And therefore his Nature and Practice agreeth with his design 1 Iohn 3.5 He was manifested to take away our sins and in him is no sin So as a Priest his Holyness gave a value both to the Merit of his Sacrifice and Intercession Heb. 7.25 26. Wherefore he is able to save them to the uttermost that come to God by him seeing he ever liveth to make intercession for them For such an high priest became us who is holy harmless undefiled separate from sinners Here was a pure unspotted Sacrifice offered up to God here upon Earth and pleaded and represented in Heaven He that was to satisfie in the behalf of others needed to be free from the defilement of Sin himself that he might be not only our Ransome but our Patterne Then as a King this Purity and Holyness is necessary not only that he might powerfully Effect but also Favour and Patronize all that is good Holy and Just in the World For Prov. 15.9 The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousness The one are the Objects of his Abomination the other of his love The Wicked are for a while prosperous and successful therefore they think God loveth them but they are an abomination to him into whose hands all Judgment is put They cannot collect or conclude his approbation from his forbearance no nor any neglect of Humane Affairs as if they were left to their own Chance and Arbitrement No all that can be gathered from hence is his great forbearance and Mercy to the worst while he is inviting them to Repentance On the other side you have the disposition of the Regenerate set forth who do not perfunctorily and by the bye do that which is Holy and Righteous but set their whole Heart and Desire to it They follow after Righteousness their business is to be eminently Holy and surely they are loved by Christ For he that hateth Iniquity and loveth Righteousness will love those that follow after it than which nothing more sweet honourable and blessed can be thought of by us than to be loved by our Redeemer To have a Prince love us or a Wise or Learned Man love us we highly value it What is it then to have Christ love us This will not be a barren or an empty Love Well then he is fit to be the King of the World 2. All this while we have spoken of his Personal Holyness which maketh him acceptable to God and amiable to us and qualifieth him for his Office Now let us see how he sheweth this love to Holyness and hatred to Iniquity in his Office as well as in his Person The general terme whereby this Office is expressed is Mediator The Three particular Functions are those of Prophet Priest and King 1. As to the general terme Mediator whose work it is to bring Heaven and Earth to kiss each other or to make Peace between God and Man God offended and Man guilty All that he did herein was out of his Love love to Righteousness and hatred of Iniquity which was the great Make-bate between God and us therefore surely his chief design was to destroy Sin and to promote Holyness So much we are told Dan. 9.24 That the Messiah shall come to finish transgressions and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesie and to anoint the most holy The great business for which the Mediator came into the World was to destroy the Reign and Power of Sin and to advance the practice of all goodness and Holyness and to recover the lost World to God Now because his Heart was so much set upon this God anointed him with the oyl of gladness above his fellows 2. Come we to those Three particular Functions wherein this Office is exercised those of Prophet Priest and King 1. As a Prophet by his Doctrine he sheweth that he loveth Righteousness and hateth Iniquity for the whole frame of it discovereth and breatheth out nothing else but an hatred against Sin and a Love to Holyness Iohn 17.17 Sanctifie them through the truth thy word is truth Psalm 119.140 Thy word is very pure All the Histories Misteries Precepts Promises Threatnings aim at this one business that Sin may be subdued in us and brought into disrepute and disesteem in the world The Histories are certain Patterns and Example of Holyness and those taken from Men and Women that had not devested themselves of the Interests and Concernments of Flesh and Blood no more than we have and yet pleased and served God in their several Generations to excite us to like diligence and Self-Denyal Heb. 6.12 Be followers of them who through faith and patience inherit the promises The Misteries are not only to raise our wonder but breed a true Spirit of Godliness 1 Tim. 3.16 And without controversie great is the mistery of
Faith Some Christians know not all things which are contained in the Prophets and Apostles and yet in a sense they do believe by an implicite Faith As Agrippa believed the Prophets Acts 26.27 King Agrippa Believest thou the prophets I know that thou believest Yet he was ignorant of some things revealed by them So all Christians own the Writings of the Apostles and Prophets as the Rule and Warrant of Faith yet they do not discerne every Truth therein contained They do believe that whatever the Prophets and Apostles say and have written is true and so are ready to believe all things which shall be demonstrated to them to be written or said by them But by an explicite Faith they believe all Fundamental Truths such as are absolutely necessary to Salvation and usually most other Truths which are next to Fundamentals The Fundamentals are set down Iohn 17.3 This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent That God is to be known loved obeyed worshipped and injoyed and that the Lord Jesus is our Redeemer and Saviour to bring us home to God with his gifts of Pardon and Life to be begun by the Spirit here and perfected in Heaven Thirdly The Act believing It is not enough not to deny or not to contradict but we must actually and positively believe The Reason why the generality of People living in the Christian World feel so little force of their Faith is from their inadvertency they leap into the Christian Faith by the advantage of their Birth but do not consider what they believe nor why they should believe it and how they are concerned in it and so may be rather said not to contradict than to believe But true Faith is a positive firm assent excited in us by the Spirit of God As the Apostle saith of some that were zealous for the Law Vnderstanding neither what they say nor whereof they affirm 1 Tim. 1.7 So the Rabble of Common Christians may be zealous for the Gospel yet are not instructed in the Nature and Grounds of it what and why they should believe A sound belief requireth a thorough understanding of what we believe and a deep consideration of the Grounds and Reasons why we are to believe it And then it is such a fixed assent as is not perplexed and haunted with doubts about the truth of it And such a close adherence as is not discouraged with difficulties and oppositions It would be much better with the Christian World if every one that carryeth the name of a Christian could say I believe all that is written in the prophets and the apostles In short To a sound belief there is necessary 1. A Knowledge or full Instruction in the things which we believe for it is said 1 Iohn 4.16 We have known and believed the love that God hath to us first known and then believed 2. A due Conviction of the Certainty of them Luke 1.4 That thou mayest know the certainty of those things wherein thou hast been instructed And Iohn 6.69 We believe and are sure that thou art that Christ the Son of the living God And Iohn 17.8 They have known surely that I came out from thee and they have believed that thou didst send me 3. This Faith doth not only imply a bare intellectual assent but a practical trust and affiance For the Nature of the Object requireth so much Christianity doth not only propound bare Truths to be assented unto but joyful comfortable Truths suitable to our necessity and desires and therefore we must depend upon them seek our Happyness in them in the way appointed by God which is nothing but practical trust and affiance Therefore it is not a bare Opinion but a relyance upon God that he will make good his word to us whilest we continue with Patience in well-doing Therefore we are said to belong to Christ if we hold fast the confidence and the rejoycing of the hope firm unto the end Heb. 3.6 4. Those Truths which are contained in the word are to be considered with application that we may know them for our good Iob 5.27 Hear it and know thou it for thy good Every Doctrine which upon search we find to be sound and good we must make application of it to our selves that it may affect our own Hearts if Threatnings that we may escape the Curse if Comforts or Promises Rom. 8.32 What shall we say to these things The promise of Pardon to all Believers is so universal that it includeth you as well as others Christ is offered to every Creature that he may be yours as well as anothers and the offer of Heaven and Eternal Life is so propounded that you should ingage your Hearts to seek after it and closely to adhere to it till you obtain it But to apply it so as to be perswaded that your own Sins are already pardoned that you are an Heir of Glory that you are Christs as to actual Interest you must have good Evidence for that from a Spiritual Sense of your own Qualifications but it belongeth not to Faith simply taken Thus we have set forth a Christian in his first part as a Believer II. The Apostle asserts his Hope And have hope towards God which they themselves allow that there shall be a Resurrection of the dead both of the just and unjust 1. Mark that he propoundeth his hope as the immediate effect and product of Faith for when I believe then I must look and long and prepare for the Blessedness offered otherwise my Faith is but a cold Opinion not such a Faith as will subdue the inclinations and Interests of the Flesh nor make the Labours and Sufferings of the Spiritual Life tolerable And that is true Faith which breatheth and longeth after the end of all Religion and looketh for it What will it do me good to believe the Doctrines of the Prophets and Apostles if I expect no good from thence Faith would be vain and Religion vain Only note here that Hope is two-fold 1. One the Fruit of Regeneration or the immediate effect of Conversion to God 1 Pet. 1.3 Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope And this is nothing else but a seeking and looking for an Happiness in another and in an unseen World with a longing desire and diligent care to obtain it It is Faith to place my Happiness so high and so far from sense now when my desires and delights are there and my daily care is to get thither and to live in a continual preparation for it and desirous expectation of it and to deny my self and suffer any loss and pain to get thither this is the work of Hope 2. There is an Hope built upon experience Rom. 5.4 5. And experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost
new Convert Acts 16.34 That he rejoyced believing in God with all his house he was but even recovered out of the Suburbs of Hell ready to kill himself just before verse 27. so that a Man would think he should easier fetch Water out of a Flint or a spark of Fire out of the bottom of the Sea than to find joy so soon in such an heart yet he rejoyced though he was still in danger of his Life for treating those as Guests whom he should have kept as Prisoners So 2 Cor. 8.2 We read of the abundance of their joy and deep poverty because they were acquainted with the Gospel So Zacheus received Christ joyfully because Salvation was come to his House Luke 19.6 He made haste and came down and received him joyfully And the Man that found the true Treasure for joy thereof goeth and selleth all that he hath Matth. 13.44 He parted with all His Satisfactions Comforts and Contentments This is so sure a Truth that where-ever the Gospel or Christ is received in any degree and proportion though not to a converting degree there is some joy In Converts I have showed you and you may cast in that Text by way of over-plus Acts 2.41 Then they that gladly received the word were baptized and the same day there were added to the church about three thousand souls It is a degree not amounting to Conversion Luke 8.13 The stony ground received the word with joy Herod had some kind of joy in hearing Iohn the Baptist Mark 6.20 He did many things and heard him gladly And his other Hearers rejoyced in his light for a season Iohn 5.35 These had a joy but not in such a predominant degree as to be able to controul their Affections to other things and so this joy could not maintain it self or keep it self alive Therefore it is said That we are his house if we hold fast the confidence and the rejoycing of the hope firm unto the end Heb. 3.6 The first offers of Pardon and Life by Christ do stir up this joy in us as the Gospel sheweth us a way how to come out of the greatest Miseries and get an interest in the greatest Happiness The possible hope of Relief and Deliverance cannot but affect us if we be serious 2. As to our Progress in the Duties and hopes of the Gospel it is still carried on with joy Therefore Believers are described by it as their vital act Phil. 3.3 We are the circumcision which worship God in the spirit and rejoyce in Christ Iesus and have no confidence in the flesh What is the constant work of a Christian but a rejoycing in Christ Jesus or a thanâ—ful sense of our Redeemers Mercy And therefore the whole Life of a Christian is represented by keeping a Feast 1 Cor. 5.7 8. Christ our passover is sacrificed for us therefore let us keep the feast Seven dayes the Iews kept their feast of unleavened Bread which figureth the whole time of our pilgrimage till we enter into the Everlasting Sabbath Every day is a Holy-day and a Feast-day with a Christian now Christ his Passeover is sacrificed for him partly through a sense of Gods Love partly through the Testimony of a good Conscience and partly through the hopes of Glory He is alwaies rejoycing in God if he be in a right frame and liveth up to his Gospel-Priviledges Let me chiefly instance in two Duties of Prayer and Praise or Thanksgiving which take up a great part of our Commerce with God And especially because they are connected with the Duty we are upon for we must rejoyce evermore praying without ceasing and in every thing give thanks The Duties that follow serve to act and cherish this joy 1. Rejoyce evermore so as to pray without ceasing They that delight in God will be often with him and can come chearfully and unbosom themselves to him as a Man would to his Friend They are not drag'd into his presence as into the presence of a Judge but they come freely to him as Children to their Father They that love God as their portion and happiness will much converse with him they are out of their Element but when they are praying to God or speaking of God or thinking of God therefore they are still with him But this is denyed of the Hypocrite Iob 27.10 Will he delight himself in the almighty Will he alwayes call upon God They may sometimes cry to him not because they love him and his service but because they love their own ease and to be free from trouble their streights may force a little Service from them Well then without delight we cannot keep a continual course of Communion with God in Prayer 2. For Praise or giving of Thanks in every thing give thanks that is both the fruit of our delight in God and a means to quicken it One that delights in God will have cause enough to give thanks whether the Creature come or goe what-ever is taken from him his joy is not taken from him He can bless God for his Mercies in Christ when retrenched and cut short in the World though he hath lost some Comforts yet others are yet remaining Shall one Cross imbitter all our Comforts As one string broken puts the whole Instrument out of Tune They can bless God for taking as well as giving Iob 1.21 The Lord gave and the Lord hath taken away blessed be the name of the â—ord If the Lord gave all why may he not take away a part A thankful heart can praise God for God himself for choicer Mercies yet continued for some outward Mercies remaining If God gave all and take but a part have we any cause to complain 3. Still I prove this joy must be continued throughout the whole course of the Spiritual Life because the beginning progress and ending is carryed on by it the joy of God is our support in our declining time the staff of our Age for then Christians grow more dead to the World and worldly things and are less moved by them whether they keep or loose have or want them and then they are nearer to Eternity and have more of that rejoycing in hope spoken of Rom. 2.12 This joy is a beginning of the joyes in Heaven here we have a Sip there a full Draught Our Delight in God now is of the same Nature with that which the Saints and Angels have in Heaven There is indeed a vast difference in the degrees here a little joy entreth into us but there we enter into our masters joy Math. 25.23 But though they differ in degree yet the Object and Affection is the same It is the same God and the same Glory which delighteth us only now they are seen by Faith then they shall be Objects of direct sight and fruition we shall see him face to face In short rejoycing in God is a beginning of the Imployment we shall then have in Heaven Therefore when we expect in a few days to be
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
have preached unto you let him be accursed 3. Extraordinary means will do no good where ordinary prevail not But man is never satisfied with the present Dispensation Psal. 78.22 23. But they believed not in God and trusted not in his Salvation tho' he had commanded the Clouds from above and opened the doors of Heaven Whatever means â—od useth man is man still There were Carnal Wretches when there were Miracles and so there will be still when the Heart is out of order bare means will not set it in frame 4. Though we live not in the Age of Miracles and Oracles yet if we have valuable Testimony of them it is enough to beget Faith Psal. 78.5 6 7. He commanded our Fathers that they should make them known to their Children That the Generation to come might know them even the Cildren that should be born who should arise and declare them to their Children That they might set their hope in God It were endless to attest former Miracles with a new supportation of Miracles report is enough to convey them to us and if we cannot contradict them why do we not believe Use I. To check the dream of the Efficacy of extraordinary means above the ordinary which God seeth fit to give us Our Lord impersonateth our thoughts Luke 16.30 31. If one went unto them from the Dead they would repent And he said unto them They have Moses and the Prophets if they hear not them neither will they be perswaded though one rose from the Dead We think the Word is an Antiquated State Dispensation that hath lost all its force If God would assure us and invite us to Faith and Repentance some other way it would be more successful as if one came from the other World or an extraordinary Messenger from Heaven or Hell Let us argue the Case It must be either because he is supposed to bring a more necessary Doctrine to work men to Faith and Repentance or can urge better Arguments or with more Perswasiveness or propound these Truths with more Certainty or convey a Power greater than is ordinarily dispensed by the Word It must be one of these four things but neither the one nor the other can be 1. Not a Doctrine more necessary to convince men of their Misery and Remedy Sin and Duty The Son of God is a sufficient Teacher of all Divine things for he lay in the Bosom of God John 1.18 And he came on purpose to reveal what was necessary to mans Salvation 2. Not better Arguments to enforce it What would we have an hotter Hell or a better Heaven More direful Threatnings or sweeter Promises Or more powerful Motives Surely nothing can be added What is beyond Eternal Misery or Eternal Happiness 3. Not propound these things with more Certainty For these things are offered to our understandings by a full and fair Credibility Christ being fore-described by Prophesies Authorized by Miracles mightily declared to be the Son of God by his Resurrection from the Dead requiring nothing of us but what is suited to Gods Nature and our Necessity What certainty would a Spectre or Ghost or an Angel or Apparition give above this 4. Nor convey a greater Power and Force to affect the Heart of man What is of greater Efficacy than the Spirit of God Surely he is able to change the Heart of man when nothing else can Now the Gospel is the Ministration of the Spirit 2 Cor. 3.8 See these Heads more inlarged in the Sermon on Luke 16.30 31. Use II. If God hath so settled the way of Salvation in the new Covenant as to leave no cause or occasion of Doubting or suspecting of the Truth or Certainty of these Blessings he hath promised to us then we should not live in Jealousies and Doubtfulness as if we were not upon sure Terms with God If we transact with another about certain Benefits the Transaction may prove to no purpose if the matter about which we contract with them hath no being or the Terms be impossible or the conveyance be not so firm and strong as to hold good in Law Now none of these can be imagined in our entring into Covenant with God For 1. Eternal Life is not a Chimera or a thing that hath no being Then you might run uncertainly 1 Cor. 9.26 If it were a Dream or a well devised Fable No it is the greatest reality that can be thought of Iohn 14.2 In my Fathers House are many Mansions if it were not so I would have told you I go to prepare a place for you Christ would not flatter us into a Fools Paradice 2. It is not upon impossible Terms but such as are performable by the Grace of God as Faith Eph. 2.8 For by Grace ye are saved through Faith and that not of yourselves it is the Gift of God And the Apostle telleth us Rom. 4.16 Therefore it is of Faith that it might be by Grace to the end the Promise might be sure to all the Seed Consider the Conditions that concern either the making or keeping Covenant The Conditions for making Covenant Ier. 24.7 I will give them an Heart to know me that I am the Lord and they shall be my People and I will be their God for they shall return unto me with their whole Heart And Ezek. 36.26 A new Heart will I give you and a new Spirit will I put within you and I will take away the stony Heart out of your flesh and I will give you an Heart of flesh Then for keeping Covenant for this is a Covenant that keepeth us as well as we keep it Ier. 32.40 41. I will make an Everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their Hearts that they shall not depart from me Yea I will rejoice over them to do them good and I will plant them in this Land assuredly with my whole Heart and with my whole Soul So there is a Promise of Influences to prevent danger of discovenanting Ezek. 36.27 I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Iudgments and do them 3. If the conveyance be not so strong and firm to make a Plea in Law but this is conveyed by Gods Word and confirmed by his Oath Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lye we might have strong Consolation It is assured to us by his own Son Luke 12.32 Fear not little Flock for it is your Fathers good Pleasure to give you the Kingdom and sealed to us by Christs Spirit 2 Cor. 1.22 Who hath also sealed us and given the earnest of the Spirit in our Hearts Therefore the conveyance will bear a Plea both now in Prayer and before the Tribunal of God If there be
fellowship of the guilt of undermining Truth and Godliness 2. The ways by which we make this profession The Mouth is only mentioned in the Text but that implieth other things Briefly this Confession is made either in word or deed 1. Verbal and in word by a constant owning of Christ and our Hopes by him both publickly and upon all occasions by private conference or taking all meet opportunities to discover our selves that we are Christians so the Apostle saith of Timothy 1 Tim. 8.12 Lay hold on Eternal Life whereunto thou art also called and hast professed a good profession before many Witnesses He had openly confessed the Name of Christ. And the Apostle telleth us 1 Iohn 4.15 Whosoever shall confess that Iesus is the Son of God God dwelleth in him and he in God He meaneth it of times wherein this primitive and fundamental truth was mainly contradicted and opposed in the World Then for a Man to declare himself a Christian was hazardous and argued a great degree of self-denial and especially it is spoken in opposition to the Gâ—osticks and Nicholaitans who accounted it sufficient to believe with the Heart taking a liberty to confess what they listed see how they are taxed Iohn 12.42 43. Nevertheless among the chief Rulers also many believed on Him but because of the Pharisees they did not confess Him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God 2. Real or indeed and that was either by Action or Passion By Action and that is twofold either more publick or private 1. More publick by submission to Gods appointed Ordinances as hearing of the Word Baptism and the Lords Supper Christ instituted these visible duties to make the profession of his name publick and open Mark 16.16 He that believeth and is Baptized shall be saved In the Lords Supper we commemorate his Death 1 Cor. 11.26 As often as ye eat this Bread and drink this Cup ye do shew forth the Lords Death till he come That is we publickly commemorate it and shew it forth as the ground of our hopes So in all the other duties which we observe in the Assemblies of the faithful they are a keeping up of our confession or a testimony that we are not ashamed of Christ. As Heb. 10.23 Let us hold fast the Profession of our Faith without wavering for he is Faithful that hath promised Now this profession is solemnly made by our Communion with Gods People in their publick Assemblies as it followeth ver 25. Not forsaking the assembling our selves together as the manner of some is The assembling our selves that is with the Christians and their Assemblies wherein they did meet together to serve and worship God and mutually to promote their own Salvation now 't is not enough to have our private devotions in our Families and Closets but we must entertain publick converse with God to testifie our Union and Agreement with the People of God in the same Faith and Worship Now it was the manner of some to forsake these Conventions and Meetings which was a grievous sin and of very ill consequence not only as they deprived themselves of the benefit of these societies but as they seemed to love their Life Goods or Quiet and Peace and Reputation and liberty more than Christ. And though they were convinced of the truth of Christianity yet could not be noted as open Professors of it 2. More private and personal by Holy Conversation and Godliness for we are to confess and glorifie Christ both in Word and Deed. Confession indeed is a life of love and praise in perpetual acknowledgement of this incomparable benefit which we have by Christ. This confession is always necessary to true Christians that their works be holy and agreeable to their Faith for thereby they signifie that they do believe in Christ and expect Eternal Glory by him that he that is raised up by God from the dead at length will come again to bring us to himself As without Faith there is no Righteousness so without this Confession there is no Salvation for this distinguisheth the Christian from the Hypocrite Titus 1.16 They Profess to know God but in their works they deny him They confess fair but their lives shew they believe nothing The very Devils confessed Christ to be the Son of the most High God Mark 4.7 But it profited them nothing because it was a confession extorted and they were Creatures in Rebellion against God Therefore Holiness of Life is one means of our confession otherwise we deny the Lord that bought us Mat. 5.16 Let your light so â—â—ine before Men that others seeing your good works may glorifie your Father which is in Heaven And 1 Pet. 2.9 That you may shew forth the praises of him who hath called you out of darkness into his marvellous light Works are a sign as well as words the surer sign of the two of the Faith which is in our Hearts For t is a sign that Faith prevaileth in us when we do things consentaneous and agreeable to our Faith Our profession in words may be contradicted by our works and that is interpretatively a denial of the Faith 1 Tim 5.8 If any provide not for his own he hath denied the Faith 'T is an act of uncharitableness or dishonesty What profess Christ to be our Lord and live in such rebellion and disobedience to him 'T is as if you should assure a Prince of your Loyalty and yet actually be in Arms against him This Confession is never out of season and is our surest evidence 2. By passion or suffering enduring the hardest things that can befal you in the World for his sake Or this our Lord speaketh Mat. 10.31 32. Whosoever shall confess me before men him will I confess before my Father in Heaven But whosoever will deny me him will I deny before my Father in Heaven His name his truth his ways must be avowed before all the World whatever it cost us we cannot honour Christ so much as he will honour us and therefore we must contemn the hatred of the World and all the pleasures and profits of this life that we may be faithful to him Confession is an harder matter than usually we take it to be and requireth good preparation 1 Pet. 3.15 Be ready always to give an Answer to every Man that asketh you a reason of the Hope that is in you c. Not ready in point of knowledge only to argue for the Faith but ready as to courage fortitude and resolution of Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an account of the reasons but of the Nature and Tenour of our Christian Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ready is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Paul saith Act. 21.13 I am ready not to be bound only but to die also at Jerusalem c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.15 Shod with the preparation of the Gospel
and pardoned he is unfit for God and uncapable of Salvation or any present communion with God What can we expect from him and how unsufficient are we for either of these two works to renew our Souls and reconcile them to God VVhat can we do to satisfie Justice or break the love of sin in our Souls Therefore the Lord Jesus hath undertaken the Office of being the Redeemer and Saviour of the VVorld by his Sacrifice Merit and Intercession We must be pardoned and accepted and onely by him must we come to God If your repentance towards God and your Faith in him be sincere you shall have all the Blessings of the New Covenant In short Obedience and the Love of God was the Primitive Holiness for which we were created and from which we fell VVe by Repentance are willing to return to this again and therefore depend upon a Saviour and Sanctifier that we may be reconciled and renewed and so are said in this general sense to come to God by him Secondly More particularly we are said to come to God by Christ Three ways First In the exercise of our Graces I shall instance in the Three Radical ones which constitute the New Creature Faith Hope and Love For in the exercise of these communion with God doth consist 1. Faith seeth God in Christ as sitting upon a Throne of Grace ready to give out all manner of Grace and seasonable relief to Penitent Believers in all their necessities and temptations and duties Well then boldly trust him and depend upon him Thus we come to God by Christ 2 Cor. 3.4 Such trust have we through Christ to Godward 1 Pet. 1.21 By him we believe in God This is living by Faith in Christ so often spoken of in Scripture When you make use of him in all your wants duties and difficulties expecting your Father's Love and Blessing to come to you through him alone and the Spirit that must help you and assist you in all your Infirmities and Temptations as coming from the Father and the Son not onely procured but given by him your head In all your doubts fears and wants you go to him in the Spirit and to the Father by him and by him alone this is living by Christ. 2. Love which vents it self in a desire of full Communion with God and delights in him Desire is a coming to God or a following hard after him Delight is an adherence to him as satisfied with so much as we enjoy of him Our enjoyments here are partial and therefore our delight is very imperfect but yet such as it is it begets a study to please God and fear to offend him Our Father is in Heaven but on Earth we have a glimpse of him enough to make him amiable to the Soul Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Thus we love him through Christ or in Christ for we study Christ to see the goodness and amiableness and love of God in him Ephes. 3.17 18 19. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth And to know the love of Christ which passeth knowledge that ye might be filled with all the fulness of God A condemning God is not so loved as a gracious and pardoning God Surely we love him more as a Father than as a Judge And 't is the Spirit of Christ which maketh us cry Abba Father not onely thereby expressing our confidence and dependance but affection Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 3. Hope We come to God as we longingly expect the full fruition of him Love puts us upon seeking after God But alas upon Earth we do but seek in Heaven we expect to find Hope causeth us to hold on seeking till we find and get nearer to him and maketh us resolve that 't is better to be a seeker than a wanderer to wait till the delight of love be perfect than to turn the back upon God and his ways We cannot have Mount Zion in the Wilderness For the present Christ doth but guide us to the Land of Promise we have a refreshing by the way Manna in the Wilderness but not Canaan in the Wilderness Earth at the best will not be Heaven Our perfect Blessedness is when God is all in all For the present as God is seen but as in a glass so he is proportionably enjoyed The Devil the World and the Flesh are not perfectly overcome and therefore we have but little of God And the Ordinances cannot convey him all to us while his interest is so crowded up in our hearts but we wait and look and long till we have more Our onely coming now to him is by hope and that partial enjoyment of his love which we attain unto makes us look for more The New Nature inclineth us to Hope for they that love God will desire to be more like him and to get more of him and our experience quickeneth our hope Rom. 5.4 But all is by Christ. The Apostle saith The Lord Iesus himself hath given us everlasting consolation and good hope thâ—ough Grace 2 Thes. 2.16 As at first he inclined us to set our Hearts on another World and lay up our Hopes in Heaven and to part with all things seen for that God and Glory which we never saw which otherwise by reason of unbelief and sensuality we should never have done so still he inclineth us to hope and wait in the midâ—t of difficulties and disappointments and incourageth us by his tenderness and constant pity Iude 21. Keep your selves in the Love of God looking for the Mercy of our Lord Iesus â—hrist unto everlasting Life 2. This coming to God is by all Divine Ordinances or Acts of Worship the use of our liberty to approach to him in these duties is one special way of coming to him by Christ. To come to him in the Word as our teacher in the Lords Supper as the Master of the Feast in Prayer as our King and Almighty helper is a very great priviledge and comfort certainly if at any time then we come to God we come to him in worship for then we turn our backs upon all things else that we may present our selves before his Throne But now thus we can only come by Jesus Christ. If we come to receive a Blessing in the Word we come to receive the fruits of his purchase Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth Eph. 5.26 That he might sanctifie and cleanse it with the washing of Water by the Word If we come to the Lords Supper that duty was instituted for the remembrance of Christ that his Flesh might be Meat indeed and his blood
matters in view and chase and carry it so as if our Hopes were only in this World and not as if the Eternal God had promised these Eternal things to us Surely if our belief of them were stronger we should be other Persons than we are in all Holy Conversation and Godliness 2 Pet. 3.11 5. The sottish despairing Carnal Person As there is a raging despair so a sottish despair Ier. 18.12 And they said There is no Hope but we will walk after our own devices and we will every one do the Imagination of his Evil Heâ—rt And Ier 2.25 Thou saidst there is no Hope no for I have loved Strangers and after them I will go Give over all endeavours If I be saved I shall be saved if damned who can help it I will bear it as well as I can Bear it What wilt thou bear What endure the loss of Heaven Endure the Wrath of Almighty God Poor Wretch thou knowest not what Eternity meaneth For the loss thou wilt apprehend it to be another thing when thy Soul cometh to see but a glimpse of what Heaven is and shal see others sitting down with Abraham Isaac and Iacob and thy self shut out They are admitted and thou art excluded This will cause weeping and wailing and gnashing of Teeth for evermore Mat. 8.12 If Rachel could not endure the loss of her Children nor Iacob the supposed loss of Ioseph when all his Sons and Daughters rose up to Comfort him I will go to the Grave to my Son Mourning Gen. 37.35 If Achitophel could not endure the rejectment of his Counsel and Haman could not endure to be slighted by Mordecai and many cannot endure the loss of a Beloved Child How wilt thou endure the loss of Eternity The Disciples wept bitterly when Paul said Ye shall see my face no more Acts 28.38 What will you do when God shall say See my face no more Thou carest not for the fruition of God now because thou believest not the reality of this Blessedness hast other Comforts and Affairs to divert thee but when thou shalt be set apart from all thy Comforts and hast nothing to divert thee thou shalt know what Eternal Life is 2. For the other How canst thou endure the wrath of God Thou that canst not endure to be scorched a day or two in feavorish Flames thou that canst not endure the acute Pains of Stone or Gout when God armeth the Humours of thine own Body against thee That canst not endure the scalding of a little Gun-powder casually blown up The Pain of a broken Arm or Leg how wilt thou endure when God himself shall fall upon thee God himself puts the Question Ezek. 22.14 In the other World God is all in all A Sermon on Luke Xvi 25 Son Remember that thou in thy Life-time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented THese Words are part of a Parable the contrivance of which is so exactly framed according to the Reality and Truth which is represented that it hath been disputed whether it be a Parable or an History The two Persons chiefly concerned in this Parable are the Rich Glutton and Lazarus the Begger The Rich Man is not represented under any proper Name as the Begger is partly to avoid offence and partly to shew that the Wicked are of no Name Account or Reckoning with God 2 Tim. 2.19 The Lord knoweth them that are his John 10.3 He calleth his own Sheep by Name A Rich Man of this World you cannot miss of his Name in the subsidy Book but in the Book of Life the Begger hath a Name when the Rich hath not The Rich Glutton is described by the course of his Life which was pleasant and Luxurious he was clad with the best and fared of the best he was cloathed with Purple and fine Linnen there is his Winter and Summer Garment and fared sumptuously every day verse 19. With him every day was a Festival On the other side the Begger is described by his Piety intimated by his Name Lazarus the Lord was his help by his Afflictions of want for he was a Begger lying at the Rich-mans door of Sickness full of soars by his Modesty he desired only the Crâ—ms which fell from the Rich-mans Table Luke 20.21 In time both died for Rich and Poor must both die Iob 3.19 The small and the great are there 'T is said of the Poor man that he died and was carried by the Angels into Abrahams Bosom But of the Rich he died and was buried verse 22. Nothing is said of the burial of the Poor man the other had a pompous Funeral according to the custom of the World but the Carkass of the Poor man was little regarded it may be cast to the Dunghil However in the state of their Souls there was great difference though the Body of the one was conducted to the Grave in State yet his Soul was in woful plight for he died and was buried and in Hell he lift up his Eyes being in torments verse 23. But for the other his Body was neglected but his Soul was of precious account with God for it was carried by the Angels into Abrahams Bosom verse 22. The Rich man is too late sensible of his Misery and the Happiness of the despised Begger And in Hell he lift up his Eyes being in torments and seeth Abraham afar off and Lazarus in his Bosom verse 23. He had hoped for better things for this Rich man was not an Infidel but one of Abrahams Children as the Begger also was but he was of Abrahams Children according to the Flesh but not according to the Spirit Mat. 3.9 Think not to say within your selves we have Abraham to our Father Carnal Confidences in external Prerogatives will at length wofully deceive us But what doth he beg of Abraham That Lazarus may dip the tip of his Finger in Water and cool his Tongue verse 24. Desideravit guttam qui non dedit micam He that would not give a Crum now desireth a Drop God will be even with Sinners and retaliate their Oppressions and uncharitableness into their Bosoms In the Text you have part of Abrahams answer But Abraham said Son Remember that thou in thy Life-time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented In the Words is set forth the different Estate of the Rich man and the Begger in this Life and in the World to come 1. In this Life Remember that thou in thy Life-time receivedst thy good things and Lazarus evil things 2. In the World to come where you see how perfectly the Tables are turned Now he is comforted and thou art tormented I. In this Life On the Rich mans side 1. There is his Prosperity and worldly Happiness he had received good things 2. The suitableness of his Heart to this kind of Happiness or his well-pleasedness with it Thy good things His not
but Love should allay these bitter Gusts for we should always remember that Be angry and sin not that is If ye be angry beware of Sin Eph. 4.26 9. Thinketh no Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word signifieth two things To Think or Design to Impute or Reckon In the first acceptation the sense is That a Charitable Person plotteth not in his Mind how he shall do his Neighbour any Evil. Now designing Evil is so vile a thing and so abhorred by Heathens that the Apostle would not mention the forbearing of that as an effect of Divine Charity Therefore most probably we must pitch upon the later sense not for not contriving Hurt to others but not to reckon or impute it to them And so 't is the property of Charity not rashly to impute Evil to any Man It suspects no Evil in others as long as their Actions are capable of a good Interpretation or while other Good is mingled with it Envy and Detraction like a Fly pitcheth on the sore place But Charity doth not easily think Evil of its Neighbour but interpreteth doubtful Things in the better part If wronged by others they rather impute it to their Inconsideration than their Malice And if it cannot be excused they do not impute charge or upbraid them with it as Brawling People do 10. It rejoyceth not in Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing is more abhorrent from the nature of Charity than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing in the Hurt of another Now this may happen on two Occasions 1. When any one doth that which is unjust 2. When injustice is done to any one In the first Case Charity rejoyceth not that others fall into Sin which indeed is a pleasure to them that hate them but Charity will make a Man heartily mourn and grieve for any Sin that is committed by another 'T is a joy to see others discharge their Duty but a grief that they offend God The Second Case is If our Enemy be injured by others we boastingly say Oh how well is this Man served now thus to rejoyce in or applaude the Sin of others will not stand with Charity which seeketh the Reformation of others not their ruine and disgrace David when he heard of the Death of Saul he rent his Cloaths and wept and fasted 2 Sam. 1.11 12. And David took hold of his Cloaths and rent them and all the men that were with him and they mourned and wept and fasted until Evening for Saul and for Jonathan his Son and for the people of the Lord and for the house of Israel because they were fallen by the Edge of the Sword And Iob saith Chap. 31.39 If I rejoyced at the Destruction of him that hated me or lifted up my self when evil found him neither have I suffered my Mouth to sin by wishing a Curse to his Soul Revenge is sweet to a Carnal Nature but Divine Love checketh it and purgeth out this old leaven of Malice more and more 11. But rejoyceth in the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is taken for sincerity of Goodness Charity wisheth those that displease us were better than they are and that they did nothing but what is right just and good rejoyces at any good that befalleth others especially at the holy and virtuous actions performed by them and their integrity and sincerity This is a good Note For what a Man really is he desireth others should be 12. It beareth all things The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covereth all things which the Greek word also signifieth and so there is a Tautology avoided for the last Clause of this verse is endureth all things Now the meaning of this Clause is That Charity doth not easily divulge the Crimes of others Prov. 10.12 Hatred stirreth up strife but Love covereth all Sins None of us can expect to live in the World but we shall meet with many failings and wrongs in the best of God's Children There will need the cover of Love that we may neither shame our Brethren nor disgrace our Religion Therefore one property of this grace is to hide and conceal the Evil we know by another as far as it is for his good and not contrary to the greater good of others for than a greater Charity obligeth us to reveal it As if a man be a Seducer or if one profess to do Religion a mischief 't is our duty to reveal it But otherwise 't is an offence to speak all we know of others though it be true for all Evil must not be divulged but sometimes covered with the Cloak of Love There may be malice in reporting Truth for an eager desire to spread a fault wanteth not Sin Ier. 20.10 Report say they and we will report it Nay if there be no ill intent such prattle will come under the charge of idle Words unless it be for discovering an Hypocrite that others may not be deceived nor ensnared 13. It believeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not such things as are apparently false but hath no prejudice against that which others profess if not prevalently contradicted It desireth others should be good and therefore easily believeth them according to the profession which they make and whilst things are any way credible and not manifestly false It dareth not harbour an ill conceit of others interpreting all things to the best as long as the contrary appeareth not and whatever can be said for the mitigation of a fault 'T is easily persuaded Iam. 3.17 It doth not indulge unwarrantable suspicions and as long as it can taketh all things in good part that are said or done by others For till it hath an idoneous sense it had rather be deceived in thinking well of others than suspecting evil 'T is a malignity to fasten an evil sense on a Speech or Action that may bear a good one 14. Hopeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is added because what Charity cannot believe it hopeth for When nothing is said by way of defence and excuse it hopeth the best the matter is capable of if not for the present it despaireth not that being fallen they will rise again They despair not of their repentance nor give over the use of all probable means to reclaim them 15. It endureth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is suffereth injuries done to its self for Peace sake without revenging its self They can endure much pain and trouble and loss to procure a greater good to others that is greater than the pain we suffer our selves and therefore it meditateth not revenge 16. And lastly Charity never faileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is never ceaseth in this Life to bring forth these fruits neither shall it cease in the life to come There the love of God and our Brethren abideth and is perfect Men Dye but Charity Liveth and is exercised by us in another World 'T is not a grace out of date in Heaven Here it is not Weary Gall. 6.9
11.1 Be ye followers of me even as I also am of Christ. These holy Men had the same nature the same interests and concernments We have the same helps and incouragements the same God and Christ and Spirit and Rule and Hopes and Comfort and Glory which should shame us to come short of them Therefore you must be a going from strength to strength Yea the Angels Matth. 6. 10. Thy will be done on Earth as it is in Heaven It is but reason that they that would be like them for priviledges should be like them for service and duty If the Angels that are out of Gunshot and Harms-way hold on in God's service much more should we Wicked men think every thing in Religion enough and that we make more ado than needeth but Christ referreth us to the Angels Yea to God himself 1 Pet. 1.15 Be ye holy as he that has called you is holy Matth. 5.48 Be ye Perfect as your heavenly Father is perfect Now therefore we must by degrees be growing up unto this estate The holiest upon Earth are not a sufficient copy to us God is essentially Holy infinitely Holy originally Holy Now wherein must we imitate him We must be immutably holy we should aim at that state when we shall be in some sort so God is universally holy in all his ways and works we should get nearer and nearer to this Pattern 6. That we may answer our many experiences There is no man of any long standing in the profession of Godliness but he hath many experiences of the bitterness of Sin when he hath been medling with Forbidden Fruit. And on the vanity of the Creature when he hath doated upon it and at length he findeth that there is a lye in his right hand Eccles. 1.14 I have seen all the works that are done under the Sun and behold all is Vanity and Vexation of Spirit Of the comfort of duty when done all things for God there is a sweetness accompanieth it Micah 2.7 Do not my words do good to him that walketh uprightly Of the help of God in his difficulties and straights Psal. 46.1 God is our refuge and strength a very present help in trouble Of the truth of his promises Psal. 18.30 As for God his way is perfect the word of the Lord is tryed he is a buckler to all those that trust in him Of Answer of Prayers Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication Because he hath inclined his Ear unto me therefore will I call upon him as long as I live Of the enterprizes of Satan 2 Cor. 2.11 Lest Sathan should get an advantage of us for we are not ignorant of his devices Now to have all these experiences and to be nothing improved and bettered is very sad 29. Deut. 4. Yet the Lord hath not given them an Heart to perceive nor Eyes to see nor Ears to hear unto this day To be nothing better nothing wiser is an argument of spiritual stupidness and folly 7. To answer all the means and the care and cost that God hath been at with us and for us God expecteth growth where he has afforded the means of growth in great plenty Luke 13.7 He said to the Dresser of his Vineyard behold these three years I came seeking fruit on this Fig-tree and find none cut it down why cumbreth it the ground It must be understood De jure not De facto of what God might expect for God cannot be disappointed Have I been thus long with you and hast thou not known me 14. Iohn 9. It was a grief to Christ when they were not grown under the means of grace Luke 12.48 Where much is given much is required It is grievous to the spirit of God when we are no better for all that is done to us Application 1. As it is a priviledge of the sincere Christian whose heart is set Heavenward Use. So it is for his incouragement They go from strength to strength if there be new troubles there is new strength Many are ready to faint in the Valley of Bacha and think they shall never hold out There is a continual supply Rom. 2.7 To them who by patient continuance in well doing seek for glory and honour and immortality Eternal Life Luke 8.15 The good ground bringeth forth fruit with patience They have present support and shall have final deliverance 138. Psal. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my Soul God gives a power to bear up your Spirit in all your burdens God is no Pharaoh you shall have strength with your work strength with your tryals strength with your difficulties A good man will not over-burden his Beast And God will give final deliverance your troublesome journey will not last long it will be over in a little time and then you shall appear before God in Zion There is rest Rev. 14.13 That they may rest from their labours and their works follow them In Heaven you have nothing to do but to bless God and praise God and admire God to all Eternity Therefore be incouraged go in the strength of your present refreshings and God will find new grace for you while you continue upright with him 2. As it is a duty 1. Use. It sheweth the folly of them who count an earnest pursuance of Eternal Life to be more than needs and that a little holiness will serve the turn Oh no! a Christian should always be growing and always improving still pressing nearer and nearer towards the mark going on from strength to strength There is no nimium in Holiness you cannot have too much Holiness or too much of the love of God nor of the fear of God nor of faith in him There are many that come near and never enter Luke 13.24 Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Certainly he that knoweth what was lost in Adam and must be recovered in Christ cannot think he can do enough or too much How hard a matter is it to keep what we haveâ— Such is the vanity lightness and inconstancy of our Hearts in good and so furious are the assaults of sundry Temptations and so great is our impotency to resist them our proneness to turn from the ways of God so great so strong subtile and assiduous are our Spiritual Adversaries so many are those Difficulties Discouragements Diversions and Hindrances which we have to wrestle with and overcome in the way to Heaven that it concerneth us to give all diligence to advance in our Christian Course Once more there is so much promised that certainly a Man knoweth not what Christianity meaneth if he striveth not to be more holy So exact is our Rule and strict so holy is our God so great are our Obligations from all the Means and Providences of God that such a vain Conceit cannot possess the Soul of
judged by this Law the holiest and the humblest the most penitent and believing Soul and the Soul that most loveth God cannot abide the Tryal and were it not for this promise and its Fellows what could we look for but Eternal Ruine 2. As to the Sanction the Law saith The Soul that sinneth shall die Ezek. 18.4 Now this being the Sentence of God delivered in a Righteous Law how shall we escape it Surely it cannot fall to the Ground Unless some Provision be made it will eternally take place This should the more affect us because it is often verified in the course of God's Providence Rom. 1.18 For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Now when others are punished and we are spared surely we ought to be affected with his Severity towards them but towards us Goodness 3. Our incapacity of appearing before God by reason of the multitude of our Sins There are none of God's Children but have a great and vast Debt upon them and if God should call them to an account and should not spare not one of them could stand or appear in Court Psal. 130.3 4. If thou Lord shouldest mark iniquity O Lord who shall stand But there is forgiveness with thee that thou mayest be feared There is not a Man to be found who hath not some fault and failing which would render him uncapable of God's favour If he should proceed in just severity against us who could stand Not who among the Wicked but who among the Regenerate or the People of God So many are the Frailties and slips of their Lives And Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified It is impossible for such a frail sinful imperfect Creature as Man is to appear before God's exact Tribunal with any comfort and hope But he will not charge them on us with Severity but spare us with Mercy 4. The sense which Conscience hath of these Sins 1. Consider it in its old natural Bondage somewhat of which yet remaineth while Sin remaineth so Conscience accuseth of the Sins that are committed Rom. 2.15 Which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another And fears the Death threatned Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death Now can it be appeased unless the Lord spare or set up some way of Grace which alloweth pardon for our failings And if the Lord spare it should be as welcome to us as a Pardon to a Condemned Man 2. Consider it as it is inlightned and renewed by the Holy Spirit It is true it doth not produce such a fear of Wrath as before but a greater apprehension of the Evil of Sin because of the increase of light and love both which intender the Heart As their light and love increase so doth their trouble about sin Rom. 7.9 For I was alive without the Law once but when the Commandment came sin revived and I dyed and verse 24. O wretched man that I am who shall deliver me from the body of this death They are ashamed of that folly and filthiness and unkindness that is in Sin and are grieved for the relicks of Corruption Ezek. 16.6 And when I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live So Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Therefore if God will spare and not impute their trespasses to them they are more apprehensive of this mercy than possibly others can be None fee so many Sins and none see such hainousness in Sin and are more deeply affected with it In a clear Glass of Water the least Mote is espied They have a greater dread of God's Holiness a more sincere respect to his Law a greater reverence for the sentence of it a more firm belief of his threatnings a more earnest desire to please him and so a a greater grief for offending him Therefore if he will pardon and pass by their infirmities they are the more apprehensive of the privilege III. The grounds and reasons of this indulgence or sparing which God useth towards them 1. God's merciful nature which inclineth him to pass by the infirmities of his Saints This appeareth by the description of God given to Moses when the Lord proclaimed his name Exod. 34.6 The Lord the Lord God merciful and gracious long suffering and abundant in goodness and truth Since this is the description which God giveth of himself therefore it deserveth to be weighed by us The first notion is Merciful whereby God's Nature inclineth him to succour those that are in Misery by reason of Sin The next is Gracious which implieth his self-inclination to do good to his Creatures without any precedent obligation on their parts The third is Long Suffering or slowness to Anger he is not hasty to revenge the wrongs done him by the Creature He often pitieth wicked Men so far as to prevent the Temporal punishment and spareth them long when he might destroy them The Last is Abundant in goodness and truth that is expressing his kindness and bounteous nature many ways not at one time and in one sort only but upon all occasions and in all ways wherein we stand in need of his help and therefore will deal tenderly with his people Micah 7.8 Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy If we had a due sense of the nature of God we should have much relief against the Evil Merit of Sin and a greater hope that he will deal in a Fatherly manner with us He had told them of great things God would do for them now in the apprehension of the sensible Sinner it is Sin chiefly which standeth in the way of their Mercies Therefore God will pardon Sin in his people in such a wonderful way as shall exceed all their thoughts He will not call them to a strict account for them and though he beginneth to reckon with them yet he will spare them and moderate his Anger and be reconciled to them It shall not go on to Eternal Wrath nor over long Temporal Evils and all because of the pleasure which he taketh in shewing acts of Mercy rather than acts of Vengeance 2. The satisfaction of Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his
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
how miserable a thing it is to have a drossy unsanctified Heart even though your Life should be never so blameless Now the Spirit of God calleth upon us to shew our selves Men Isa. 46.8 Remember this and shew your selves men bring it again to mind O ye transgressors And if you will never sit alone and commune with your selves about these weighty Matters your Condemnation is just Motives to quicken us how much it concerneth you to get your Hearts sanctified 1. Because of the two great Competitors God and Satan how earnest they are for the Heart It is God's Choice Prov. 23.26 My son give me thy heart This is that which God craveth and every good Man should say Lord I give it unto thee It pleaseth God to hide our Hearts from one anothers knowledge but he seeth them whether they be kept in a right frame yea or no. Men are incompetent Judges of the Heart therefore they look to the outward appearance but God's Eye is upon the Heart 1 Sam. 16.7 Man looketh unto the outward appearance but the Lord looketh on the heart Psal. 41.6 Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom If we have a wise and understanding Heart a choice and excellent Spirit On the other side it is that which Satan striveth for most the greatest Contest between God and Satan is who shall have the Heart of Man As Acts 5.3 Why hath Satan filled thy heart to lye to the Holy Ghost So Luke 22.3 Then entred Satan into Iudas Then he gets into the Man when he gets into the Heart Iohn 13.2 The Devil having now put into the heart of Iudas to betray him This is the Castle the Enemy would surprize he maintaineth his Interest there by vain and sinful Thoughts 2. The importance of the Heart as to our Speeches and Actions it is Fons Actionum ad extra the Fountain of all our outward Actions we bring every thing out of the Heart Matth. 12.35 A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things The Tongue Eyes Hands and Feet are but Instruments to execute the motions of the Heart The Prophet cast Salt into the Spring to cure the brackishness of the Water 2 Kings 22.21 And it is Terminus actionum ad intra the principle of our internal Actions Rom. 6.17 Ye have obeyed from the heart the form of doctrine which was delivered you Means 1. Earnest Prayer to God Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me God beginneth to us that we may imitate him Deut. 5.29 O that there were such an heart in them that they would fear me and keep all my commandments always Psal. 86.11 Unite my heart to fear thy name The Heart naturally is scattered to vain Objects 2. Treasuring up the Counsels of the Word Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee Prov. 6.20 21 22. My son keep thy fathers commandments and forsake not the law of thy mother Bind them continually upon thine heart and tie them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee 3. Serious Caution that bad Principles be not rooted in us Heb. 3.12 Take heed lest there be in any of you an evil heart of unbelief in departing from the living God 4. Watching against vain Pleasures which render it brutish sottish frothy and stupid Hosea 4.11 Whoredom and wine and new wine take away the heart The generosity bravery and spriteliness of the Heart 5. If gotten keep it Prov. 4.23 Keep thy heart with all diligence Our first business is to get an Heart worth the keeping a vain Heart is better thrown away than kept When the Heart is renewed and changed keep it pure and loyal to God First get out Sin then keep it out We keep it by a constant watchfulness over the Senses Iob 31.1 I made a Covenant with my eyes why then should I look upon a maid Over the Thoughts Prov. 15.26 The thoughts of the wicked are an abomination to the Lord. Over the Affections and Passions Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts 6. Increase it to a Choice an excellent Spirit 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we may know the things that are freely given to us of God 2 Tim. 1.7 For God hath not given us the spirit of fear but of power of love and of a sound mind A Sermon on Acts x. 34 35. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons But in every Nation he that feareth him and worketh righteousness is accepted with him THese Words are Peter's reply to Cornelius who sent for him to hear the Gospel from his mouth For the entertaining of this Message both Peter and Cornelius were aforehand prepared severally by God Peter by a Vision Cornelius by an Oracle So much ado was needful to gather in the first Fruits of the Gentiles In the Words take notice of two Things 1. Peter's acknowledgment of his former Mistake Vers. 34. 2. His assertion of the positive Truth which he learned by this Providence Vers. 35. First In the acknowledgment of his former Error you may observe three things 1. The Preface or Introduction Then Peter opened his mouth and said Prophane Spirits cavil at this Expression as needless For how could he speak say they without opening his mouth But they mind not that it is an Hebraism frequently used in Scripture concerning them that are about to speak any thing weighty upon mature deliberation As of our Lord Christ it is said Matth. 5.2 He opened his mouth and taught them saying So Psal. 78.2 I will open my mouth in a parable Prov. 8.2 I will speak of excellent things the opening of my mouth shall be right things To open the Mouth is to speak considerately prudently confidently Would to God that those that scoff at these things would never open their Mouths to worse purpose 2. The means of his Conviction Of a truth I perceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phrase is used of those that are apparently convinced and perswaded to change their Opinion The Latines would express it A vero vinci to be overcome by the Truth it self Peter once thought that it was unlawful for a Man that is a Jew to keep company with or go to one that is of another Nation as he himself expresseth it Vers. 28. But being prepared by his Vision and now convinced by the Words of Cornelius he perceived the contrary 3. The Error That God was a Respecter of Persons or had so confined his Respect to the Jewish Nation that
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
the knowledge of the Truth gained thereby if they despise all these and abandon themselves to their own brutish Passions and Affections as we see many by resisting Common Preparing Grace do so harden their Hearts and increase their Incapacity that the same degree of Grace will not change them that will change others not so self-harden'd Ier. 13.23 Can the Ethiopian change his skin or the Leopard his spots Then may ye also do good that are accustomed to do evil And those that are unwilling to use the Means that they are able that will not hear or consider what they hear that it may affect them they provoke God not only to suspend the influence of his Spirit but to take away the Means Prov. 1.23 24. Turn you at my reproof â—ehold I will pour out my spirit unto you and I will make known my words unto you Because I have called and ye refused I have stretched out my hand and no man regarded c. Much more when they run the contrary way and turn their Thoughts and Affections more eagerly after Vanity and oppose God's Help and Grace because it is against their Lusts Ezek. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more Well then they that have common Grace ought and are bound to use it for the obtaining of more Grace 'T is charged as a great Crime on them that have Eyes and see not Ears and hear not that will not frame their Doings to turn unto the Lord so much as put themselves into a posture They are threatned that it shall be more tolerable for Sodom and Gomorrah than those that have abundance of Means and use them not That they that were lifted up to Heaven in Ordinances shall be cast down to Hell for the neglect of them Matth. 11.23 That the Ninivites shall rise up in judgment against them and condemn them because they repented at the preaching of Ionas and behold a greater than Ionas is here Matth. 12.41 They that have received so much Grace from God and yet do not understand nor seek after him their Condemnation is aggravated their Destruction is of themselves they shut themselves out of the Kingdom of God reject the Counsel of God against themselves and judge themselves unworthy of Eternal Life The Scripture every where speaketh at this rate concerning the Folly and Negligence of Men. But if it be asked If they did improve this common Grace shall they acquire Special Grace Answ. 1. â—od is abundant in Mercy Goodness and Truth and doth not use to appoint Means in vain Certainly they do not merit it at God's hands nor is he expresly bound to give it to them No It is not in him that willeth nor in him that runneth Rom. 9.16 The first â—race is given by God as a free Lord not by any certain Law but by his own Pleaâ—ure Well but will he give it The Question is curious and needeth no Answer He that is deadly sick doth not refuse his Physick till he be made certain that it will recover him but useth it as the only proper Remedy in the case and commits the Event to â—od He that is to Plough and commit his precious Seed to the ground doth not stand to have assurance that the next Year will prove fruitful and the Season kindly but ventureth because usually God's Blessing goeth along with Man's Industry So in the business of Salvation we should not trouble our selves about the Event but do our Duty and leave the Event to God waiting for his Power and Grace in the careful use of the Means which he hath instituted to that end Certainly none perish but they perish through their own folly and negligence not for any defect in God's help When we have done all that we can he is not our Debtor but yet he is our gracious Benefactor and if we would labour to suppress our Cavils and Curiosity we shall find God better to us than we can imagine 4. This increase is given by degrees we have not all at first nor all at once for Christ speaketh to them To whom it was given to know the mysteries of the kingdom of God Mark 4.11 To them that had ears to hear Vers. 23. Now to them he saith More shall be given As our Capacities are inlarged so is God's Bounty to us Psal. 81.10 Open thy mouth wide and I will fill it We are not straitned in God but in our selves The more we improve Grace received and the more serious we grow and have our Desires and Expectations enlarged the more God will give for by Mercy he prepareth for more Mercy 'T is serious Diligence and exercising our selves to Godliness maketh us see the worth of Grace and the necessity of more â—race to bear our Burdens resist Temptations perform our Duties and the more we are acquainted with God the more will we follow on to know the Lord. Mosâ—s his first Request was Tell me thy name and then Shew me thy glory Sensible Want increaseth with Enjoyment so doth God's Supply for his Goodness is inexhaustible Where he hath given he will give 1 Use. Is Information to shew us the reason why so many reap so little Fruit by the hearing of the Word either they never had solid Comfort and Benefit by it or else languiâ—h and grow lazy in the profession and practice of Godliness What is the reason They do not take heed to what they hear seriously regard the Mesâ—ages sent them by God day after day and then alas all the good Seed that is sown is like Corn on the House top that never groweth to perfection Neither is the Understanding informed nor the Will engaged to Practice Why are our Hearts so little affected and inflamed with the love of God Why stand we in no more Awe and Fear of him Have so small Hope and weak Confidence in him We mind nothing what is said concerning these Duties in the course of the Ministry We sit under the Gospel and pass over these things and do not deeply consider them in our Hearts Christians we impose no hard Law upon you many pretend they cannot invent Arguments for Meditation but when brought to your hands will you think of them They have no Time but if you will spare none of your own Time will you employ God's Time well Let Sabbath-Doctrines so far be considered by you as to sink into your Hearts Surely in their season all things should have their Turn and Place When we are employed about the World we are never troubled with Heavenly things why should the World intrude upon God's Portion 2. Use is Direction If you would profit by the Word take heed to what you Hear see what you do with it believe it soundly Is it a Truth or a Fable a Crochet of Ministers or a genuine Deduction from the word of God Consider it seriously How shall I mortifie this Sin or perform this Duty
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
in peace without spot and 〈◊〉 Now the Devil will not let you alone in this earnest diligence but seeketh to break your Resolutions or deaden your Affections or damp and discourage your Zeal and the Flesh joyneth with him especially when the World frowneth upon your Endeavours and are set against you for being so faithful to Christ. 2. That they are not prepared till they are endowed with Faith Hope and Love To evidence this I shall shew 1. Their Nature 2. Their mutual respect to one another 3. Their use in the Spiritual Conflict I. Their Nature 1. Faith which is a firm and cordial assent to the Doctrine of the Gospel or such things as are revealed by God because revealed by him 1. The Object 1. The Material Object of Faith in general is such things as are revealed by God in his Word Acts 24.14 Believing all things which are written in the Law and the Prophets The Precepts Promises Threatnings Histories Mysteries The general Faith goeth before the particular there is no Building without a Foundation The special Object is God's Transactions about Man's Salvation by Christ Ioh. 17.3 This is Life Eternal to know thee the only true God and Iesus Christ whom thou hast sent 2. The formal Consideration is because revealed by him Iohn 4.42 Now we believe not because of thy saying for we have heard him our selves and believe that this indeed is the Christ the Saviour of the World That is because they had heard his Words and were convinced and satisfied 1 Thess. 2.13 Ye received it not as the Word of Men but as it is in Truth the Word of God which effectually worketh also in you that believe Not as any Doctrine devised of Men but as sent by God from Heaven for the benefit of Mankind 2. The act of the Soul It is an Assent The Understanding hath a double act about Divine Truths First Knowledge or a due Apprehension of them Secondly Exercising a Judgment about them this is Acknowledgment or Assent And this Assent hath two Adjuncts 1. It is a firm belief of these things There is a Latitude and Difference in the firmness of Assent there is Conjecture or Opinion which is a weak Faith but Assurance doth best Coll. 2.2 That their Hearts might be comforted being knit together in Love and unto all Riches of the full Assurance of Vnderstanding to the acknowledgment of the Mystery of God and of the Father and of Christ. I say there is a difference In the firmness of Assent there is Certitudo Notitia Certitudo Adherentiae a Certainty of Knowledge and a Certainty of Adherence But in all that are sincere it is so firm as to sway our choice incline our Hearts and govern our Resolutions that we see all the reason in the World to follow the way which Christ hath prescribed that we may be everlastingly happy whatever it cost they will venture Heb. 10.39 But we are not of them that draw back unto perdition but of them that believe to the saving of our Souls Sense saith Spare the Flesh but Faith saith Save the Soul 2. It is a Cordial Belief or such as engageth the Heart For Faith considereth not only the Evidence of things propounded but the Weight Worth and Greatness of them 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation Simon Magus believed but his Heart was not right with God Acts 8.13 compared with 21 Verse So Many believed in his Name when they saw the Miracles which he did but Iesus committed not himself to them because he knew all Men John 2.23 24. This is Faith for first Men believe then love then hope then lift up the Head 2. Love Which is a Grace which inclineth our Hearts to God as our Portion and chief Happiness This over-ruleth all their Affections to their outward Interests Psal. 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee Here we shall consider 1. The Qualification of the Object Love in the general considereth the Object as good God is good in himself and good to us Psal. 119.68 Thou art good and dost good and we love God as a good God having received our Beings from him Rom. 11.36 For of him and through him and to him are all things And being redeemed by him when all was forfeited into the Hands of his Justice 1 Iohn 4.19 We love him because he loved us first And looking to expect more from him when all his Promises shall be fulfilled 1 Ioh. 3.1 2. Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! Therefore the World knoweth us not because it knew him not Beloved Now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is 2. The respect of Love to the Object It is such a respect as becometh the Chief Good and Happiness such a superlative and transcendent Love that our Love to other things should be as no Love when it is compared or cometh in Competition with our Love to God There are two acts of Love to God Desire after him and Delight in him 1. Desire is the pursuit of the Soul after God that we may get nearer to him It iâ— expressed usually by seeking after God and when God is sought after in the first place then are we said to love God as Prov. 8.17 I love them that love me and they that seek me early shall find me All Duties and all Acts of the Spiritual Life are a seeking after more of God Psal. 63.8 My Soul followeth hâ—rd after thee Psal. 27.4 One thing have I desired of the Lord and 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 enquire in his Temple This ardent and burning desire is a great effect of love to God but when Men are cold and flat and more indifferent as to the distinguishing Testimonies of Gods love there is something on this side God which doth content us and divert us from him 2. Delight in God The highest exercise of this is reserved for the World to come when we shall enter into our Master's Joy but now it is a pleasing thing to think of him Psal. 104.34 My Meditation of him shall be sweet I will be glad in the Lord. And to speak of him Ephes. 5.4 Neither Filthiness nor foolish Talking nor Iesting which are not convenient but rather giving of Thanks And to converse with him Psal. 122.1 I was glad when they said unto me Come let us go into the House of the Lord. Yea it is the Pleasure of their Lives to serve and obey him Psal. 112.1 Blessed is the Man that feareth the Lord that delighteth greatly in his Commandments This Complacency or
feared Heb. 5.7 Are you mocked reviled buffetted contumeliously used So was Christ. Are you scourged put to Death by violence So was Christ. 2. From the manner with Meekness and Constancy With Meekness not as Swine but as Sheep Isa. 53.7 As a sheep before the shearer is dumb so he opened not his mouth 1 Pet. 2.23 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Though he had not in the least kind offended either God or Man yet he was handled as a Sinner and when foul Crimes were laid to his Charge he did not repay his Slanderers in their own Coin but resigned himself to God to deal with him and his Persecutors as he saw fitting he vented no Carnal Passion So for Constancy he continued till all was finished and became obedient unto death even the death of the cross Phil. 2.8 When he was tempted to descend from the Cross he would not but stayed there as long as it was necessary to shew us that we should not descend from our Cross and free our selves from Tribulation by Sin till all be finished If God keepeth us long in an oppressed State without Relief or Deliverance do not make hast but tarry his leisure If by Providence you are unequally yoked bear your Cross as long as God seeth fit to continue it to you If it be a long Imprisonment a long tedious Sickness or any other Affliction do not descend from your Cross till God take it off and help not your selves by Sin out of Affliction 3. From the End the bitterest Trouble will at length have an end Christ was a Man of Sorrows all his Days Tempted Despised Persecuted Censured Scourged Crucified but at length the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished cometh and there is a kind of Triumph over all his Enemies and Calamities To teach us to finish our Course with perseverance and patience that at the last we may say we are come to the end of our Sorrows His laborious Pilgrimage was now over and there will a time come when ours shall be over also Christ's Life was a continual Cross and constant Affliction but at length all was finished and the Sorrows of thirty three Years recompenced with Glory and Honour and great Fruit and Success in the Affairs of his Kingdom What is a little momemtary Suffering to the rest of Eternity For a little while he was the despising of Men and the leaving off of the People but afterwards God exalted him and gave him a Name above all Names The perfidious Iews rejoyced for a while but a sad Reckoning came afterwards Iudas had a small time to enjoy his thirty Pieces Pilate within a while rued his Facility and yielding to the Importunity of the Iews But as to Afflictions holily suffered stay a little and all the bitter part will be over 4. All was fulfilled which God determined to be done for the expiation of Sin So that no more Ransom is to be paid our Debt is satisfied Divine Justice hath no more demand to us Sin Satan and Death are spoiled and disarmed and way is made for our Salvation to be owned as coming from Christ alone This is the main Circumstance and therefore I shall explain it a little 1. Negatively 2. Positively 1. Negatively And there 1. In regard of Christ himself And 2. In respect of us 1. In regard of Christ himself Not as if all the necessary Acts of his Mediation were now past Death was just at hand and was comprized in the Expressionâ— his lying in the Grave was but the continuation of his Abasement till the time of his Exaltation should come But in the way of satisfying Justice he had no more to do whatever was done afterwards was by way of Reward not to satisfie Justice but to satisfie the World of the Dignity of his Person He was to Rise from the Dead and ascend into Glory that 's for our more abundant Comfort His Resurrection was his solemn Acquittance our Surety was let out of Prison Rom. 4.25 Who was delivered for our offences and rose again for our justification His Ascension was that we might have a Friend at God's right hand to appear for us Heb. 8.12 We have such an High-priest who is sate on the right hand of the throne of the Majesty in the Heavens Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us That being in a glorified and exalted condition he might powerfully apply his Purchase and by his Spirit communicate the Fruits thereof to Believers And he is to come to Judgment to bless and reward his People and to punish his Enemies But all the Sufferings are now compleated or about to be compleated which he was to suffer for our Sins 2. In respect of us It is not so finished but that something is to be done by the Creature Though the Satisfaction be never so perfect yet there is a necessity of Application The Sacrifice and Atonement is sufficient but it must be applied in the way appointed by God The means of Applying are partly Internal which qualifie the Subject and make us capable of the benefit of this Atonement and Satisfaction which are Faith and Repentance and also new Obedience as the consequent of both for Repentance is a returning to our Duty to God and Faith a thankful owning of our Redeemer by whom we return and if we are serious and real all will end in new Obedience and Holiness or else we are liable to Wrath still Faith is necessary Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood Repentance is necessary Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out New Obedience is necessary Heb. 5.9 He is become the author of eternal salvation to all that obey him And partly External by the Word and Sacraments The Word Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth The Word calleth upon us to accept of Christ and that Life and Mercy which is offered to us in him The Sacraments which are Baptism and the Lord's Supper By Baptism we profess and are obliged to put on Christ Gal. 3.27 For as many of you as have been baptized into Christ have put on Christ. Or to apply him to our selves as a Garment to the Body that he may communicate to us his Righteousness Life and Spirit And by the Lord's Supper we come more abundantly to take part in this Consolation 1 Cor. 10.16 The cup of blessing which we blâ—ss is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ That is hereby we are solemnly made Partakers of the Body and Blood of Christ and the
Corrosives are not proper to all Wounds and Diseases and a proud Censure is not a charitable Reproof Therefore in the general it must be so as it may best obtain its Effect 2. With Lenity and Christian Meekness that it may appear an Act of Love not the Fruit of Passion but Compassion Gal. 6.1 If a Man be overtaken in a Fault ye which are spiritual restore such an one in the Spirit of Meekness When we would reclaim and restore such as are surprized with any Sin we must do it in such a manner that they may see our Love to them and that we have a right Aim which is not the Reproach and Disgrace of the Person but his Reformation and Amendment Our Indignation against the Sin must not transport us or carry us besides our Pity to the Person and there must not appear in it the Rigour and Severity of Censure which proceedeth of Pride but the Lenity of Love considering the Circumstance of humane Failty and our own Proneness to offend if we were in like Circumstances It is our Brother's Amendment we look after not to beget in others an ill Opinion of him or a good Opinion of our selves as if we were singular in Holiness and Hatred of Sin above others And we must by all means shew that our reproving proceedeth from a Zeal for the Glory of God and Love to and Care of the Salvation of our Neighbour 3. Prudently All Circumstances must be well weighed of Person Time and Place Occasion and the Temptations to the Offence that all things may be done conveniently and proportionable to the End Prov. 25.12 As an Ear-ring of Gold and an Ornament of fine Gold so is a wise Reprover upon an obedient Ear. That is wise Reproof is a precious Jewel that is not so great an Ornament to the Ear as a wise seasonable Reproof is acceptable to a gracious Heart Reproof is an Ear-Jewel now an Ear-Jewel must not be too weighty and heavy left it tare and rend rather than adorn the Ear. Thirdly The Argument by which this Duty is inforced Lest thou bear Sin for him that is the Marginal Reading In the Text Thou shalt not suffer Sin upon him either Reading affordeth a strong Argument 1. Thou shalt not suffer Sin upon him that is not leave him in his Sin unreproved Sin should be so odious to a gracious Heart that as we should be careful not to commit it our selves so we should not permit it to lie upon others As we would shake off a Spark of Fire from their Clothes so we must not suffer any sinful Blemish to remain upon their Consciences and Conversations God would every way hedg us within our Duty as by mourning for the Sins of others he teacheth us Penitence for our own so by reproving others Sins he teacheth us Caution for our selves Rom. 2.1 Thou art inexcusable O Man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things They that live and go on in these Sins in judging others they condemn themselves 2. The other Reading also offereth a good Argument That thou bear not Sin for him To bear Sin is to bear Punishment as Christ is said to bear our Sins in his Body upon the Tree when he indured the Punishment due to our Sins 1 Pet. 2.24 So he that reproveth not Sin is said to bear Sin for his Brother or Neighbour that is Punishment for his sake because he seeketh not to save a Soul from Death as the Lord threatneth Ezek. 3.18 When I say unto the Wicked Thou shalt surely die and thou givest him not Warning nor speakest to warn the Wicked from his wicked way to save his Life the same wicked Man shall die in his Iniquity but his Blood will I require at thine Hands Others are to answer for it who have Ability and Opportunity to reprove Now we have Sins enough of our own that we need not take on us a new Guilt and be Partakers of other Mens Sins or bear more for their sakes From the whole observe Doct. That Brotherly Reproof is a necessary Duty which all are bound to practise as well as they can I. Let us consider the kind of the Duty which we are bound to enforce Reproof and Admonition is either Authoritative and by way of Office or Charitative and by way of general Duty 1. For Reproof by way of Office we have many Scriptures 2 Tim. 4.2 Preach the Word be instant in Season out of Season reprove rebuke exhort with all Long-suffering and Doctrine that is urge them press them call upon them when they are at leisure to hear and come together for that Purpose or when thou hast any Opportunity to fasten any thing upon them at other times Labour still to convince the Evil-doers of their wicked Courses This is the continual Duty of Ministers and they must mind it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Season out of Season both when they have probable Opportunities and when they take occasion though they find it not when the Hearers it may be think it not so seasonable the Recovery of Souls must not be delayed 2. Reproof by way of general Duty which lieth upon all Men that are capable and have the Use of Reason Of this the Apostle speaketh 1 Thess. 5.14 Now we exhort you Brethren warn them that are unruly comfort the feeble-minded support the Weak be patient towards all Men. All these are Duties of Christian Charity which belong to private Believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warn them that are unruly Reproof is one of these Duties 2 Thess. 3.15 Count him not as an Enemy but admonish him as a Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set his Duty in his Mind Again all Christians must contribute their Help to preserve the Church of Christ from Scandal and Prejudice And therefore when they see any Man forsake his Station and his Work they must admonish him of his Fault and never leave till they have reduced him into his proper Posture and Place again Now there is a Difference between these two Duties for the one is not only an Act of Charity but Justice the other is an Act of Charity and that general Duty that we owe to a Neighbour as a Neighbour The one is done by a Superiour by virtue of his Office the other is done by an Equal towards his Equal or by a Superiour by virtue of his common Relation The one is done publickly by right dividing the Word of Truth and giving every one his Portion the other is done privately between us and our Brother that we may gain him according to Christ's Rule The one is done by publick Declaration and the Evidence of Truth in their Consciences disproving their evil Deeds Iohn 3.20 Every one that doth Evil hateth the Light neither cometh he to the Light lest his Deeds should be reproved The other is done by closer Application or personal Charge for the Sins
is the Object of the Expectation 2. Their Respect to it they seek it Seeking implies two things 1 st An hearty Desire 2 dly An earnest Endeavour in the Use of Means 1 st An hearty Desire For seeking is the earnest Desire of a thing lost or absent The seeking of this Glory Honour and Immortality implieth an earnest Desire of it as appeareth by Col. 3.1 2. If ye then be risen with Christ seek those things that are above which is further expressed by Set your Affections upon things above And this is not a slight Desire but such a Desire as prevaileth above the Desires of other things Such an Affection to them as is not controuled by other Affections Matth. 6.33 Seek ye first the Kingdom of God and his Righteousness First that is so as our Pursuit of other things doth not cross our Affections to these Many desire Heaven and Glory but they are soon put out of the Humour and take up with the Pleasures and Honours and Profits of the World and they become Slaves to their fleshly Appetites and Senses and the good things here below 2 dly Seeking implieth Diligence and an earnest Endeavour such as the Woman used that sought her lost Groat Heb. 13.14 Here we have no continuing City but we seek one to come If we desire it and long after it something must be done in order thereunto As our Desires are greater so our Endeavours will be greater than after worldly things For to seek is to bestow our earnest Care and serious Diligence upon it See how it is expressed in Scripture by Labour John 6.27 Working and working out Phil. 2.12 By pressing towards it Phil. 3.14 By striving Luke 13.24 Because we meet with Opposition You must not think to come to the Injoyment of this great Happiness with Idleness and cold Wishes No we must be at Pains and such Pains as Flesh and Blood will count hard Labour Well now we may from hence conclude the first part of the Mark of the Heirs of Promise 1. By the Object they are distinguished from the wicked and carnal part of the World who covet the Honours Riches and Pleasures of the present Life but these are ingaged in a more noble Design they seek Glory and Honour and Immortality That is they seek not Vain-glory but labour to make themselves truly glorious honourable and immortal 2. Again from the Object and Act together they distinguish themselves from all Infidels and Unbelievers for they seek Glory and Honour where it is to be found and in the way wherein it is to be found and so go upon sure Grounds They are ascertained by the Truth of God's Word and depend upon it that if they seriously set themselves to obey and honour God in the World they shall have Glory and Honour with him 1 Sam. 2.30 Those that honour me I will honour John 12.26 If any Man serve me him shall my Father honour And elsewhere Upon this they are certain 3. By the Seriousness of the Act they distinguish themselves from Hypocrites or partial Believers Those that have a slight Sense of Eternity will desire Glory and Honour and Immortality but to desire it so as that it shall be their top Care to desire it so as that all other things should be lessened in their Opinion Estimation and Affection to desire it so as to labour after it in the first Place this is the Disposition of the Sincere only They can withdraw the Vail of Sense and look to the Glory that cometh from God only They prize it above all the Glory of the World and resolutely chuse it for their Portion with an habitual and thorow Consent of their Wills and the Drift and Aim and Bent of their Lives is to be for God and their Salvation and this is first and chiefly sought after in all their Indeavours Secondly The Means and Way wherein they seek after it by patient Continuance in well-doing A good Design without a good Way is nothing and therefore next to a right End we must chose a right Way and if we desire Salvation we must mind the right Way thither Now in the Way and Means three things are considerable Here is 1. Well-doing 2. Continuance 3. Patient Continuance If one of these be wanting all cometh to nought If Well-doing be wanting our Perseverance is but an Obstinacy in things sweet and pleasing to the Flesh and our Patience but a carnal Self-denial nothing conducing to our great End If Well-doing be regarded yet if there be not a Continuance or a Continuance only when we are put to no Trial then the Benefit is lost All three must concur 1. For Well-doing Let us state that first that we may not be mistaken The World is filled with ill Notions every Man applaudeth himself in his own Course be it never so vain The Covetous the Ambitious the Dissolute when they thrive in their several ways they will think they do well Psal. 49.18 Though whilst he lived he blessed his Soul and Men will praise thee when thou dost well to thy self A Man 's own self-deceiving Heart measureth Good and Evil by his present Condition in the World The brutish Worldling applauds himself in his own Course when it succeedeth The Glutton thinketh he doth well when he maketh much of and cherisheth and pampereth himself The Ambitious applaudeth himself in his good Fortune The Prodigal when he spendeth thinketh he doth well And the Covetous when he spareth thinketh he doth well and contrary Persons will say so Ay but there must be another Rule than the Fancies of Men that is Well-doing which really turneth to our eternal Good To do well is to obey Righteousness to obey the Truth for it is opposed to those that violate the Light of Nature and wrangle and dispute away that true Religion which is offered for their Cure and Remedy 1. To do well is to obey Righteousness or to act agreeably to those Obligations which lie upon us with Respect to our Relation to God others and our selves There are but three Beings in a moral Consideration God Neighbour and Self Paul's Adverbs are suted to them Titus 2.12 Soberly Righteously and Godly As to Self-government of our Fancies and Appetites we are to live Soberly in an holy Weanedness and Moderation in the midst of all present Delights and Comforts As to our Neighbour we are to live Righteously in all Justice Truth Mercy Fidelity in our Relations as Parents Husbands Subjects Children Wives As to God we are to live Godly in an holy Subjection to him and intire Dependance upon him and Communion with him So to do well with Respect to God is to behave our selves as to one that is so excellent powerful and good and upon whom we depend so much not breaking his Laws for all the World As to others Whatsoever ye would that Men should do unto you do even so to them Matth. 7.12 Not only Negatively to prevent the Wrong but Positively to do
Good As to our selves we must subordinate all things to our true Happiness and be more careful for the Soul than for the Body All this Righteousness or the Evidence of natural Light calleth for at our Hands that we love our Creator and live to him and depend upon him for if he be God he is our first Cause highest Lord chiefest Good and last End That Love to others is shewed in doing to them as we would should be done to us We would have others helpful to us so must we to our Power be helpful to them he that will be for none but himself cannot justly expect that any should be for him And for our selves Man consists of a Body and of a Soul now all our Senses and bodily Powers and the Appetites must be subordinated to the Good of the Soul for the Soul is the chiefest Part. Well then if we live in the Neglect of God and be only Self-Lovers and Self-Pleasers and wrong our selves by gratifying our Flesh do we do well If we prefer every paltry Vanity before the Favour of God slander and wrong our Neighbour please Appetite before Reason and let the Beast ride the Man surely we obey Unrighteousness we do not do well 2. We must obey the Truth that is act agreeably to the revealed Will of God in Scripture that is to do well It is the Scripture which helpeth us to distinguish Good from Evil and will be a sure Direction in well-doing Psal. 119.105 Thy Word is a Lamp unto my Feet and a Light unto my Path. Prov. 6.23 For the Commandment is a Lamp and the Law is Light Isa. 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them We are not to be ruled by our own Thoughts but by God's Word which amply sets forth our Duty to us The Light of Nature is very dim and it would be a matter of great Difficulty to find out our Duty if we had no supernatural Light to help us Therefore God hath given his Word and that not only to instruct us in moral Duties most of which are evident by the Light of Nature but also in supernatural Verities which tend to our Relief and Deliverance by Christ. Well then well-doing is not one Work only but all our intire Obedience which is necessary to â—alvation that we may not only love God do Good to others govern our Appetites and Desires but believe in Christ and live according to his holy Institutes and perform all the Duties which belong to his new remedying Law This is Well-doing 2. There must be Continuance in Well-doing As we must indeavour universally to do all that God hath commanded us so we must continue this Care unto the End Luke 1.75 In Holiness and Righteousness before him all the Days of our Life In a Journey it is not enough to go a Mile or two but we must continue till we come to our Journey 's End so must we never give over whilst we are in this World There may be Interruptions Diversions and Straglings but a Christian gets into the way again Sometimes we slip and stumble and sometimes step aside but we must not go back again Some are good for a Pang or Fit Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always I might heap up many Considerations here but the thing is evident The Law bindeth continually and Grace planted in the Heart should influence all our Actions God's Eye is always upon us and every Hour and Moment we are a-new obliged to him for his Benefits how reasonable is it our Duty should last and the Use of Means be continued till we attain our End Therefore do not lose your Crown and the Benefit of all you have done already The Promise runneth to Perseverance Rev. 2.10 Be thou faithful to the Death and I will give thee a Crown of Life 3. Here is patient Continuance That is necessary also The good Ground is described to be that which bringeth forth Fruit with Patience Luke 8.15 The other Grounds brought forth Fruit but they did not bring forth Fruit with Patience the stony Ground was impatient of Contradiction and Afflictions The thorny Ground was impatient of the Delay of the Reward and therefore took up with present things Riches and Honours and voluptuous Living but they that have a deep Sense of the other World and can tarry God's Leisure enduring the Hardships of Obedience and look for their Happiness in the World to come that is the good Ground So Heb. 6.12 Be ye Followers of them who through Faith and Patience inherit the Promises We shall meet with Opposition within and without till we can deny our selves our Hearts are not sound with God We need the working Patience because of the Labour and Pains which belongeth to well-doing and the waiting Patience because our Reward is to come and the bearing Patience because of the Troubles and Dangers which we must indure if we would be faithful with God Loss of Estate Slanders of the Wicked and sometimes Danger of Life The working Patience should not be grievous to us because the Pains of Godliness will be recompensed with the Fruit of it the Peace and Comfort that followeth it and because there is more Labour in committing Sin than doing Good The waiting Patience should not be grievous because there must be a time for the Trial of our Faith They are Hypocrites which must have their Reward at present Matth. 6.2 Verily I say unto you they have their Reward The Believer he can wait for it he looketh for Glory and Honour too but not now The bearing Patience should not be irksom because Faithfulness in our Trials is most comfortable to us and most acceptable to God Comfortable to us we have not ordinarily so clear a Proof of the Reality of Grace as when we are under sore Trials 1 Pet. 1.7 That the Trial of your Faith being much more precious than of Gold though it be tried with Fire may be found unto Praise and Honour and Glory at the appearing of Iesus Christ. Faith is then Faith indeed and Obedience Obedience indeed The greater the Work and the more Impediments we meet with self-denying Obedience doth most evidence it self to the Conscience Whilst we do any thing for God while we do it without Shame Opposition and Loss it is more hard to interpret our Sincerity It is more acceptable to God 't is tried Friendship and Obedience which is most valuable The Obedience of a Souldier is pleasing to a General in a time of Peace when he saith to one Go and he goeth and to another Come and he cometh but especially in the most desperate Hazards when he doth not dispute Commands when he is bidden to go upon the Cannons Mouth From the whole Mortification Self-denial Contempt of the World Patience under manifold Sufferings
knowledg of the Lord and Saviour Iesus Christ they are again entangled therein and overcome 2 Pet. 2.20 Vse 2. Is Exhortation to press you 1. To seek after Honour Glory and Immortality O this is the best Pursuit you can engage in What is better for you Can the World or the Devil propound any thing so good or better than this glorious Estate Are the dreggy Contentments of the Flesh the Vain-glory and Honour of the World the uncertain Riches we enjoy here worthy to come in competition with Eternal Life Surely in matter of Motive a Christian hath the Advantage however a carnal Man hath the Advantage in matter of Principle because in him it is wholly intire and unbroken 2. To Well-doing Surely you should not need many Arguments to press you to do well rather to press you to do ill should be the more difficult Task it is so contrary to our Reason and the right Constitution of our Natures but that we are strangely depraved O Christians what do we invite you to but to love God above all and seek his Favour in Christ and love your Neighbour as your self and by Temperance Purity and Chastity to preserve your own Vessels both Bodies and Souls in Sanctification and Honour Surely these Duties are not Gifts but Ornaments and such Subjection to God should be preferred before Liberty in Sinning 3. To continue with Patience I will press you to this by two Arguments 1. There will be always the same reason for going on that there was for beginning at first Did the Sense of your Duty invite you The same Bond of Duty lieth upon you still Did the Hopes of the World to come engage you Heaven is not yet obtained And will you lose all the Coâ—t you have been at already Gal. 3.4 Have ye suffered so many things in vain 2. There can be no Temptation great enough to recompense you for the loss of your Reward of Eternal Life Is it Reproach When Men despise God will honour thee and it is a blessed thing to be reviled for Righteousness sake Is it worldly Loss Better lose the World than lose our Souls Mat. 16.26 What will it profit a Man if he should gain the whole World and lose his own Soul Is Life in danger Losing Life for Christ is the way to save it And Iohn 11.25 Though he were dead yet shall he live Is it the continual reviving of Troubles In the other World there is nothing to assault thy Perseverance there thou art out of the Gun-shot of Temptations and shalt serve God without defect or difficulty there our Service is not troublesom to us A SERMON UPON 2 CORINTHIANS XIII 14 The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen MY Purpose is to open the Apostolical Benediction or Prayer for the Corinthians for our way of Blessing is only to pray for those whom we bless To love others is to desire their Good They that love best and most desire the best Good for their Friends and better Good there cannot be desired than that those we love may have God for their God Now they that have God for their God have all that is in God and all that is God God the Father Son and Holy Ghost will imploy all his Wisdom Power and Goodness to save them from all Evil and bring them to eternal Blessedness This is that which is prayed for in this place The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen In the Words we have The Thing prayed for together with the Persons from whom Or rather 1. The Matter of the Blessedness wished The Grace of our Lord Iesus Christ the Love of God the Communion of the Holy Ghost 2. The effectual Application to the Corinthians Be with you 3. The Confirmation of these Hopes and Desires in the word Amen 1. The Matter of the Blessing It consists of three Branches suted to the Persons of the Godhead 1st The Grace of Christ. 2dly The Love of God 3dly The Communion of the Holy Ghost 2. The effectual Application Be with you These things are with us or in us two ways 1. In the Effects 2. In the Sense 1. In the Effects when we have the Fruits of the Father's Love and Christ's Grace and the Spirit 's Operation That the Love wherewith thou hast loved me may be in them and I in them John 17.26 2. In the Sense and Feeling when we comfortably know it is thus with us Ioh. 14.21 He that loveth me shall be loved of my Father and I will love him and manifest my self unto him Rom. 5.5 Because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us 3. The Confirmation of these Desires and Hopes in the word Amen which is Signaculum Fidei an Expression of Faith and Votum Desiderii an Eruption of our Desire and Love Doct. That all the Persons of the Blessed Trinity do concur to the Happiness and Salvation of Believers Here let me shew you I. How they do concur II. Why they do concur I. How they do concur Let us explain the Text. 1. Here are all the Persons of the Godhead mentioned God is taken personally for the Father and then Jesus Christ and the Spirit are distinctly mentioned So in other Scriptures 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience and sprinkling of the Blood of Iesus Christ. The fundamental Cause of Salvation is the Election of God who when he had all fallen Mankind in his Prospect and View was pleased to choose out some to Grace and Glory passing by others Then there is Reconciliation ascribed to Jesus Christ and Sanctification to the Spirit as the Means by which this Purpose is brought about The Beginning is from God the Father the Dispensation is by Jesus Christ and the Application is through the Holy Ghost So also Titus 3.4 5 6. But after that the Kindness and Love of God our Saviour towards Man appeared 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 God the Father out of Love sent a Saviour by whose Grace we are saved and God the Son from God the Father sent God the Holy Ghost who applieth the Love of God and the Grace of our Lord Jesus Christ by renewing and healing our Natures So 2 Thess. 2.13 14. But we are bound to give Thanks always to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth whereunto he called you by our Gospel to the obtaining of the Glory of the Lord
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