the World oh â— would there were not See that 1 Tim. 6.3 4 â— where the Apostle acquaints you with such men saith he If any man teach otherwise and consent not to wholesom words even the words of our Lord Jesus Christ and to the Doctrine which 〈◊〉 according to godliness the wholsome Doctrine thâ— healing Word what then in the 4th Verse 〈◊〉 he He is proud knowing nothing but doating â—bout questions and strifes of words whereâ—â— Wines enter strife-railings evill surmisings perverse disputings of men of corrupt mindes and destitute of the truth supposing that gain is godliness or as most read it that godliness is a gain a meer Trade to get money by from such withdraw thy self If you be not baptized they will tell you you are not a Christion and baptized you shall not be unless you pay for it they will tell you eat flesh you must not at such and such times but if you will pay for it you may they will tell you you must not sin by no meanes but if you will pay for it you may and have a pardon for iâ— when you have done such a one as they can give Oh I beseech you when ever any make use of Religion to get money by take heed of them saith the Apostle from those that make godliness a Trade to get money by withdraw thy self and know that godliness with contentment is great gain Doubtless godliness is the best Trade in the world if closely followed but the worst if worldlily followed but to take up a Profession of the Christian Religion meerly for pomp and state and to get gain oh ruefull is Christian Religion made use of for such ends as this Oh take heed therefore as ever you would stand fast in the Faith and hold fast the Profession thereof take heed of all and every sort of men that make use of Religion to get money by Secondly Take heed of the errour of the wicked lest you fall from your own stedfastness this advice you have from the Apostle Peter 2 Pet. 3.17 Ye therefore believed seeing you know these things before beware lest you also being led away by the errâ— of the wicked fall from your own stedfastness the 〈◊〉 â—our of the wicked is like to make one as wicâ—â— as they pray what was this errour of the wickâ—â— it was this there were a generation of wicked men that said It was in vain to serve God for say they where is the promise of his coming onely Beloved it was as much as to say there were no reward for godliness nor no wages for ungodliness Oh take heed of this error of the wicked it is a wicked â—â—rour and none but wicked ones hold it to wit The it is in vain to serve God therefore keep this still 〈◊〉 your hearts that Verily in keeping his Commandements there is great reward if there were no more but the very work it is a great honour to us that we may be servants to such a God but Beloved Be stedfast and unmoveable knowing that your laâ—â—â— shall not be in vain in the Lord. Mal. 3.13 there is the like instance Your words have been stout against me saith the Lord yet ye say what have we spokeâ— so much against thee this God is lwayes quarrelling with us and laying things to our charge what 〈◊〉 we said in the 14th Verse Ye sâ—id it is in 〈◊〉 serve God and what profit is it that we have kept 〈◊〉 Ordinances we have walked mournfully before 〈◊〉 Lord of Hosts and now we call the proud happy 〈◊〉 they that work wickedness are set up yea they 〈◊〉 tempt God are even delivered well now what 〈◊〉 lowes Then they that feared the Lord spake 〈◊〉 one to another as if they had said let not 〈◊〉 things take any thing off the edge of our affectiâ—â— or quench any flame of our love did God taâ—â—â—ny notice of this now that he had any such friâ—â— in the World yes saith he God hearkened and heard and a Book of remembrance was written before him for them that feared the Lord and that thought upon his name and they shall be mine saith the Lord of Hosts in that day when I make up my Jewels and I will spare them as a man spares his own Son that serves him there is a time a coming the day will declare whether it be best serving God or the Devil well then Beloved as ever you would hold fast the Profession of your Faith take heed of the errour of the wicked never think it vain to serve God though you may loose by it for if you loose for him ye shall never loose by him Thirdly Would you hold fast the Profession of your Faith then lay up the word of Faith in a good and honest heart Luke 8.15 It is said there of the good ground they are they which having heard the Word keep it or hold it fast where do they lay it up now in a good and honest heart so that you must pull out his heart before that you can pull out the Word and will any man suffer his heart to be torn from him you will never hold it fast till you lay iâ— up in a good and honest heart if it be onely in the hands of a Bible is in your hands or in the head it will be gone but if it be in your hearts you will never let it go therefore observe saith he Having heard it they keep it and hold it fast in an honest and good heart and bâ—ing forth fruit with patience they had a great deal of sufferings to bring forth with patience for if they were not under suffering what 〈◊〉 were there of patience Well Beloved conâ—â—â—â—â— a little further as to this the connexion between the Verse preceding the Text and the Text saith he Let us draw near 〈◊〉 a true heart in full assurance of Faith having our hearts sprinkled with an evil Conscience and our bodies washed with pure water Let us hold fast the Profession of our Faith the purity of the heart is the best preservative of the Faith 1 Tim. 3.9 holding the mystery of the Faith in a pure Conscience a good and honest heart will never part with the mystery of Faith Lastly Would you hold fast the Profession of your Faith then look much to and often consider Jesus Christ the Authour and finisher of your Faith David had got the faculty of walking with God and how was it saith he I will keep thy loving kindness before mine eyes that I may walk with thee Oh if we do but keep the loving kindness of God in Jesus Christ before our eyes we shall certainly keep the Faith saith the Apostle Having a High Priest over the House of God let us draw near and let us hold fast a High Priest that is Jesus Christ our great High Priest Heb. 3.1 Wherefore holy Brethren be partakers of the Heavenly Calling consider the Apostle and High Priest of our Professiâ—â— Christ
them by the Scriptures and judge what foundation and warrant they have from the Scriptures and accordingly receive them or receive them not It is observable in 1 Thes 5. When the Apostle sayes Despise not Prophesyings in the next words he sayes Prove all things and hold fast that which is good as if he should say Though I would not have you despise Prophesying and Preachers yet I would not have you to take things upon trust in matters of Religion but prove all things and hold fast that which is good 3. If you would be able to hold fast the truths that you have heard and received get a clear and distinct and certain knowledge of what is truth that which you would hold fast get a clear assured knowledge that it is the truth of God 2 Tim. 3.14 Continue thou in the things which thou hast learned and hast been assured of if a man would continue in the things that he hath learned he must be assured of them that they are the truths of God But how shall a man be assured that such and such things are the truths of God He may know this first by the consonancy of them to the word of God secondly by the power of them on his own heart to convince or humble and quicken it 4. If you would be inabled to hold fast the truths you have heard and received then get a high valuation and esteem of the truths of God Such as David had Psal 119.12 The Law of thy mouth is better unto me then thousands of Gold and Silver Better in it self all the Gold and Silver in the world all the riches in the world will never do a man so much good as that and better in my estimation I value it more I had rather part with all then with the Word A man that is of this mind he will hold fast the truth Oh that there were such a heart in every one of you as to say The words of Gods mouth they are better then Estate and better then liberty and better then Wife and Children if there were such a heart in us this would inable us to hold fast the truths of God and part with all rather then them 5. If you would hold fast the truth that you have received and heard then make conscience to practice according to what you know make conscience to obey the truths of God obedience is the sinue of constancy Christ saith Luke 6.44 Whosoever heares these Sayings of mine and doth them he is like a man which built his House and digged deep and laid the foundation upon a Rock and when the flood arose and the streams beat vehemently upon that House it could not shake it Mark ye it could not be shaken the conscionable practical hearer and receiver of the truth of God he is the man that is like to hold out and to hold fast the Word he that hath been a careless hearer and never made conscience to hear for obedience and practice he is blown over presently it is a sad passage I have met with in that Reverend man Mr. Hildersham and to me it seems to have much weight in it What hopes sayes he can we have of many of our hearers in England who are willing to give the World a hearing and outwardly profess it but what hope can we have but that if a time of triall come they will turn Papists or profain or any thing for they never loved the Word when they heard it and they never obeyed the Word but lived in known sins they take up a form of godliness and hate the power of it what hope but that if a time of tryal come these will fall from the truths 6. If you would be able to hold fast the truth that you have heard and received then take heed of receiving the least truth of God take heed I say of knowing and willing forsaking the least truth and knowing and willing giving way to the least errour as the committing of the least sin may render a man abominable unto God as you find in Levit. 11.43 You shall not make your selves abominable with any creeping thing that is with the eating of any creeping thing Now this was one of the least Commandements that God gave out for the not eating of such and such things and yet by transgressing this the people might make themselves abominable the committing of the least sin may make a man abominable to God so the embracing of the least errour and the forsaking of the least truth may make a man abominable to God the least truth forsaken knowingly and the least errour imbraced knowingly becomes a great sin and a little errour makes way for a greater if once a man gives way to one errour a thousand will follow after If we would hold fast the whole body of truth we must take heed we forsake not the least truth if we forsake God and his truths whether in lesser matters or greater and if we turn back again to Popery and conform to the Papists in lesser matters saith Mr. Hildersham know of a certainty that Popery shall return again 7. If you would hold fast the truths you have heard and received then shun all such persons as would go about to draw you off from the truth of God shun all Seducers confer not with them have nothing to do with them and their wayes Prov. 19.27 Cease my Son to hear the instruction that causeth to erre from the words of knowledge thou hast been instructed in the words of knowledge and if any would instruct thee otherwise and seek to draw thee off from the words of truth and knowledge have nothing to do with them Cease my Son to hear the Instruction that causeth to erre from the words of knowledge Now my Brethren this advice I judge to be the more seasonable because it is in my apprehension that this present providence of God in taking off at one stroak so many of his Servants that have indeavoured in uprightness of heart to instruct you and the People of God from this work it is on my heart to think and fear this will give a great advantage to Seducers to seek to corrupt you and draw you off from the truth to their party When the Shepheards are smitten there is a great opportunity given to the Foxes and Wolves to make a prey of the flock when God makes it dark and night then all the Beasts of the Forrest do creep out as the Psalmist saith Psal 104.20 When there is a hight and Cloud on the Ordinances of God then all the Beâ—sts of the Forrest will go forth many will undertake to be your instructors and say here is Christ and there is Christ but believe them not remember the things that you have heard and received and hold them fast ceâ—se from the instructions of those that would turn you aside 8. And lastly If you would be able to hold fast the truths of God then commend your selves and
ever men call Truth or offer as Truth we must examine it by the un-erring Rule of Truth that is the Word of God In these things it is a clear Canon which we have 1 Thess 5.21 Prove all things hold fast that which is good Prove them by the Word of God and if they hold Truth by that then receive them and hold them fast Divine Scripture-Truths we are to hold fast Thirdly Scripture-Truths Truths that are grounded and warranted in the Word of God they are either such as are immediately and expresly laid down in Scripture or such as are mediately contained in Scripture and by deduction drawn thence Now those Truths that are immediately and expresly laid down in Scripture we are with out dispute to receive and hold fast But those Truths that are drawn thence we may make use of our Reason to examine them by the Word and so far as we see them to be drawn from Scripture we are to receive them and hold them fast Fourthly Divine Truths from Scripture are of two sorts Either the great and weighty things of the Truth of God and of Religion which we call Fundamental Truths or else they are those things that are of less weight in Religion and yet Truths of God Now we are not onely to hold fast those Truths of God that are the Fundamental Truths as That there is a God and but one God and That there is a Trinity of Persons in Unity of Essence Father Son and Holy Ghost and that there is but one Mediator between God and Man the Man Christ Jesus and that He is both God and Man in one Person and that he hath given full satisfaction to Divine Justice for all that by Faith close with him and the like These are the great Points in Religion these we must be sure to hold fast And not onely these but even the lesser Those Truths of Religion that comparatively are far less then these we must hold them fast You know what our Saviour says of the Commands There are some that are the first and great Commandements and there are others that are the lesser But whosoever shall break one of the least of God's Commandements and shall teach men so the same shall be least in the Kingdom of God So whosoever shall renounce the least Truth God will be eaven with him for it For those Truths of God which are 〈◊〉 and small comparatively they may be of great weight and consequence in their Sphere Lâ—ther said Let Heaven run together as a Scrowl râ—ther then one Filing of Truth should be parted with Surely those Servants of God the Martyrs were not so prodigal of their lives but knew what they did when they suffered for such Truths as men now call Trifles and not worth standing for the least Truths of God must be held fast Thus you see What we must hold fast DivineTruths Scripture-Truths whether greater or lesser we must hold fast what we have received I should but that I fore-see the time will prevent me answer an Objection Is there nothing to be held fast but Truth Doth not the Apostle bid the Thessalonians in the second of the Thessalonians the second Chapter and the fifteenth Verse Hold the Traditions which ye have been taught whether by Word or our Epistle The Papists make much of this Place for their unwritten Traditions In a word know this Though there were some Doctrines of Faith and Matters of Practice which when Paul writ this Epistle were not expresly to be found in Writing that had been Preached by the Apostles yet this will not in the least infer that now when the Canon of Scripture is compleated there should be such unwritten Traditions to which we are to give up our Faith I go on to the second thing and that is to shew How we must hold fast the Truths of God that we have heard and received First In our Judgments being fully resolved and settled in our Judgments concerning them not wavering about them nor suffering our selves by â—ny means and ways to be removed from our stedfastness in them Says the Apostle 2 Pet. 3.17 Seeing you know these things beware lest you also being led away with the errour of the Wicked fall from your own stedfastness Take heed you be not removed in your Judgments Hold fast what you have received and suffer not every Wind to blow you off from them Secondly We must hold fast the Truths we have heard and received in our Wills and Affections in our love to the Truth we must receive the Truth in the love of it or else we shall never keep the Truth Love is the strongest hold-fast in the World no man will part with that which he loves What makes â—he covetous man so unwilling to part with his Money but because he loves it What makes the lustful sinner so unwilling to part with his Lust he will part with Heaven rather then with his Lust Why it is because he doth so love it If men did love the Truth they would hold it fast Thirdly You must hold fast the Truth in the Profession of it Heb. 10.23 Let us hold fast the Profession of the Truth or of the Faith without wavering We must not onely believe with the Heart but confess with the Mouth if we would be saved When Teter denyed his Master with his Mouth and said I know him not I am perswaded he denyed him not in his heart It is a dangerous thing in words or outward Profession to renounce the Truth or any part of it Hold fast the Profession of the Truth Fourthly We must hold the Truths of God fast in our Life and Conversation this the Apostle calls Walking in Christ and holding forth the Word of Life in a blameless and harmless Conversation We must hold fast the Truth of God in our Lives Fifthly We must do all this Constantly Hold fast the Truth in our Judgment and Affection and Profession and Conversation constantly and at all times as David I have inclined my heart to perform thy Statutes always even unto the end We must not onely in times of calmness and serenity when we may have all the peace and applause of the World hold fast the Truth and Profession of it but in stormy Times when Truth may burn a man's fingers if he hold it yet even then we must hold it fast Sixthly We must hold fast the Truths we have received Resolutely against all opposition whatsoever whether of Friends or Foes Paul would not bate an inch no not to Peter his Brother hâ—â— elder Brother in Christ and in the work of the Gospel he resisted him to the face and gave not place to him no not for an hour Thus should we hold fast the Truth that we have heard and received in our Judgment in our Will and Affections in our Profession and in our Lives and Conversations And thus hold them fast constantly and resolutely against all opposition on the right hand and on the
left both of Friends and Foes and that for these Reasons which is the first thing I have to do which is to shew you Why we should hold fast the Truths of God First For the excellency of Divine Truth it is more precious then Gold better â—hen Rubies and all that you can desire cannot be compared with Truth And it must needs be so because it is the immediate Issue of God himself who is the Fountain of Truth and the Fountain of all Perfection and Glory Natural men have said Truth is the Daughter of Time Divines say Truth is the Daughter of God Divine Truth is the Child of God the Issue and Birth of God And whosoever therefore God hath pleased to deliver his Truth unto they must be tenderly careful that it be not deflowred and violated Secondly It is our duty to hold fast the Truth that we have received because we have received it under the notion of those things that have a kind of constancy in them I say we have received the Truth under the nature of those things that have a kind of constancy and perpetuity in them The Scripture speaks of the Truths of God as an Heritage Thy Testimonies have I taken for mine Heritage saith David in the 119. Psalm Though a man's Personal Estate may be alienated yet that which is his Heritage this is unalienable in Law it is a wrong done to his Posterity if he parts with thaâ— Truth is the Inheritance of the Saints therefore they are to hold it fast Again in Scripture the Truth of God is called a thing committed to a man's Trust 2 Tim. 1.14 That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us That good thing What was that Why the form of sound words which in the Verse before he had bidden him hold fast this is but a Reduplication of the same thing on him The Body of Gospel-Truths that was committed to thee hold it fast that good thing a good thing the Author of it is good and it makes us good all that is contained in it is good Matter and it tend to a good End the saving of our Souls This saith he hath been committed to thee therefore keen it A thing committed to a man's Trust must be so kept that it may be re-delivered and re-delivered intire and whole and re-delivered to the same Person that did commit it to us else we cannot be faithful to our trust The Truth of God is committed to our trust we must so keep it that we may re-deliver it and re-deliver it intire and whole and re-deliver it thus intire and whole to him that committed it to us even to God This 〈◊〉 the Duty of all Christians thus to keep the Woâ—â— There is a committing of the Truth to all 〈◊〉 Church and Saints of God as Jude tells us in 〈◊〉 Epistle verse the third That ye should conteâ—â— earnestly for the Faith which was once deliveâ—â— to the Saints the Faith that is the Doctrinâ— Faith the truth of the Gospel which was delivered to the Saints We have but one Gospel and it was delivered but once God means no more to deliver his Gospel and the Truths of it therfore you had need strive hard to keep them and hold them Thirdly We should hold fast the Truth that we have received because if we do not hold it fast we do wrong God and we wrong our selves and we wrong the Truth and we wrong our Posterity 1. It is our duty to hold fast the Truths we have received because if we do not we wrong God for Truths are more Gods then ours They are ours as to the use of them but they are his as he is the Original and Author of them Truths are God's Jewels there is never a Truth of Religion but God owns it as his and for us to barter away any of these Truths of God it is Sacriledge it is a robbing of God it is a wrong to God This is that God complains of by his Prophet in the second of Jeremiah the eleventh and twelfth Verses Hath a Nation changed their Gods which are yet no Gods but my People have changed their glory for that which doth not profit Be astonished O ye Heavens at this and be horribly afraid bâ—ye very desolate saith the Lord. The Prophet indeed speaks of a total forsaking of God and all his Truths but there is in the forsaking of every Truth a proportion of wrong to God 2. It is a wrong done to the Truths of God when men having received the Truth and embraced it hold it not fast but cast it off this is a wrong to the Truths of God We say it is less reproach to a man when he comes to my house to shut the Door against him and not receive him in at all then when he hath been in a while with me I turn him out all the World will now think I find cause to be weary of him They who have shâ—â— their hearts against the Truth and never gave aâ— entertainment to it they are less injurious to iâ— then they that have received it and professed it and yet turn from it These tell the World that the Truths of God are not so sweet and worthy of their entertainment as they supposed them to be 3. This is an injury and wrong to our selves this is a wrong to our Credit and Reputation Now though we may not make Credit our End in Religion yet we may make use of our Credit or Reproach as an Argument to hold fast the Truth and this is injurious to our own Souls John 8.31 Thâ—â— Jesus said to those Jews which believed on him If ye continue in my Word then are ye my Disciples Indeed here Christ doth seem to distinguish his Disciples he hath some that are so in name that are not so is deed and he hath some that are so in deed and 〈◊〉 truth and of these he gives a Character here If â— continue in my Word You now profess to beliâ—â— my Word but if you hold fast and continueâ— my Word then you are my Disciples indeed 〈◊〉 if you continue not in my Word you have 〈◊〉 name of Disciples onely and that will not save you You can never be saved unless you be indeed the Disciples of Christ and you can never approve your selves to be the Disciples of Christ indeed if ye continue not in the Truth 1 Joh. 2.24 Let that therefore abide in you which you have received and heard from the beginning If that which ye have heard from the beginning shall remain in you ye shall continue in the Son and in the Father Hold fast the Truth of God which you have received then shall you continue in the Son If the Truth of God which you have received and believed remain in you and be held fast by you ye shall continue in the love of the Father and Son but not else according to what he expresseth again
loveth not his Brother whom he hath seen how can he love God whom he hath not seen We believe saith John in the next Chapter that Jesus Christ is the Son of God and he that loveth the Begetter must also love him that is begotten You would be loth to do otherwise in civil business will you refuse commerce with a man because he is contrary to you in opinion because he is not a Freeman of your City be not then so far from loving one another as to bear hatred one to another Thus you have heard what I had to say unto you by way of caution and counsel Oh that they may make such impressions on your hearts that they may be your continual practice in your lives and conversations I shall now close with the words of St. Paul 2 Cor. 13.11 Finally Brethren Farewel be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you And the Lord grant that both ye and I when we come to the Judgement Seat of God render up our Accounts with joy and receive an immortal Crown with Christ in Heaven until which Day I beseech Almighty God to keep you and preserve you in his fear Amen FINIS Mr. Lye's SERMON Preached at the conclusion of the Morning-Exercise in LOMBARD-STREET John 13.17 If yee know these things happy are yee if you do them IN these words two things observable First A Supposition which is double 1. If you know these things 2. If you do these things There be many that do but do not know do not understand there bee many that know but do not do do not practice But our Saviour to his Disciples is If you know first and then If you do Knowing without doing is unprofitable doing without knowing is impossible 2. A Position If you so know as to do then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed happy are yee First for the Supposition which is double First If you know this word Knowledge in Scripture contains two things 1. It intimates an act of the mind or understanding If you know 2. It 〈…〉 of the 〈…〉 faculty of the soul if you â—o â—how as to 〈…〉 From both these significations you have these two Observations 1. Our first great care should be this with all seriousness to apply our selves to the knowledge of the things of the Gospel wee must with the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stoop down to look into to have a clear thorow perfect sight of those things that are discovered in the Christall-glass of the Gospel Wee must look into the perfect Law of liberty James 2.25 2. As the word imports an act of memory or remembrance it affords us this Observation viz. Next to our knowing of it should be our care to retain and remember the glorious Truths of the Gospel 'T is all one not to remember as not to know wee must not only attend to Wisdomes words but must keep them in the center of our hearts Prov. 4.21 2. If you do hence observe 'T is not enough to know and remember but wee ought to do according to what wee know and practice according to what wee remember 'T is some slight kind of happiness to know but so to know as to do this is the happiness If you know if you do Wee must not only bee hearers of the word but doers of the word Knowledge without practice 't is Rachel like fair indeed but barren practice without knowledge were it possible Leah-like fruitful but blear-eyed both together Rachel's fairness with Leah's fruitfulness a fit Spouse for a Solomon 2. For the Position Happy are you if you do them hence observe There is a blessedness annexed to 〈◊〉 knowing the Truths of God as to remember and 〈◊〉 to remember as to do the work of that word Iâ— you know if you do not otherwise blessed are yee Thus I have cut the words in peeces The second Observation is that I would first commend from the supposition If you knew that carries in it an act of memory namely That as it is our 〈◊〉 care to know so it should be our next care to remember what wee have known To this end let mee help your memories by way of a Summary rehearsal of our Morning-Exercise The first Sermon that was preached to you was built upon Isa 55.3 Hear and your soul shall live From that Text this Doctrine That that soul shall surely live spiritually blessedly eternally that so hears as to come to Christ himself The grand question upon that point was this What is to be done that wee may so hear 'T was answered something was to be done before something at something after hearing First Before hearing That holy dutie of hearing calls aloud for holy preparation so much at least as settles the bent of the heart heaven-ward so much at least as makes us humble and hunger after spiritual Manna so much at least as raises the heart into a posture of expectation of some divine and spiritual good from God Secondly a right demeanour in or at hearing which consists First The hearer ought to propound to himself spiritual and right ends and that 1. Negatively This must not be the hearers end to come and judge either the Word or the Minister of it nor 2. To come and hear things that will tickle his fancy if hee desire that let him go to those sinks of all wickednesse Play-houses nor 3. Must wee propose this our end meerly to better our parts nor 4. Meerly to know much less meerly to bee known that it should be said of us that wee have been at the Morning-Exercise every day this month But our end should be to profit by what wee hear Psal 119.33 Wee should hear that our souls may live Secondly Wee must labour to approve our selves true Gospel-hearers And to that end 1. Wee must be wakeful hearers 't is dangerous sleeping by a Candle set up by God 2. Wee must be Reverent hearers in the fear of God wee must worship though not towards yet in his holy Temple 3. Attentive hearers our ears and hearts should bee like Lydia's open to attend to those things spoken by Paul Act. 16.14 4. Receptive hearers Wee must take in what wee hear Act. 2.41 And this must be done with Faith with Love with Joy with Delight with Meekness with particular Application and this too not as the word of such a man or such a Minister I abhor that wicked notion among you the head of such a party and I know not what But as it is in deed and in truth the Word of God That man never hears as a Saint that when hee hears doth not look mostly at the Word as it is the Word of the God of Saints And if thus wee apply our selves to the Ordinances truly wee are in immediate capacity to have the Glory Spirit and Power of Christ to rest upon us in hearing And this leads mee to The Second
Jesus Heb. 4.14 Seeing then that ye have a great High Priest that is passed into the Heavenâ— Jesus the Son of God let us hold fast our Profession Heb. 12.2 Looking unto Jesus the Authour and finisher of our Faith who for the joy that was 〈◊〉 before him endured the Cross despised the shamâ— and is set down at the rigâ—â— and of the Throne 〈◊〉 God Oh let us be thinâ—ing of and looking 〈◊〉 this Jesus You will say what shall we think of him Oh think of this condescention in the world of that vouchsafement which as was never the like of his how he humbled himself and suffered from God and man Think how he became poor that was rich that we that were poor might become rich Think how he became a curse think how he became sin for us think what a good Confession he made before Pontius Pilate even to the death and was obedient to the death Think how he conquered death by dying and how he rose again by his Almighty Power and is ascended into Heaven and ever lives to make intercession for those that come to the Father through him Think how he lived here on Earth in a sad condition and joyed in it to that it might be for our good and shall we leave such a Christ as this Oh can you look upon Christ and leave the Profession of your Faith it cannot be keep Christ before your eyes make him your pattern and you will not you cannot do amiss He that saith he abides in him ought to walk as he walked He walked in obedience all his dayes and was obedient to the death So must we we must walk in obedience all our dayes though we dye for being obedient You see now how many Arguments there are for your holding fast the Profession of your Faith There are many now that might be added but the time is past therefore I shall shut up all the words of Jude from the 20. Verses of his Epistle to the end But you Beloved building up your selves on your most holy Faith praying in the holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life and of some have compassion making a difference and others say with fear pulling them out of the fire hating even the Garments spotted by the flesh Now unto them that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy to the only wise God and Saviour be Glory and Majesty Dominion and Power now and ever Amen Mr. Matthew Newcomen His Farewel SERMON Preached at Dedham in Essex Aug. 20. 1662. REV. 3. Vers 3. Remember therefore how thou hast received and heard and hold fast and repent I Began this Scripture the last Lord's-Day in this Congregation I told you then there were three Doctrines obvious in the Text The first was Doct. 1. That it is the Duty of Christians To Remember those Truths that they have heard and received Doct. 2. That it is the Duty of Christians to hold fast the Truths that they have heard and received Doct. 3. That continued Repentance is the Duty of Christians as well as initial Repentance Remember therefore how thou hast received and heard and hold fast and repent The first of these Doctrines I applyed my self to and applyed to â—he People the last Lord's-Day and shall not now say any thing of it but proceed to the next Doctrine That it is the Duty of Christians To hold fast the Truths that they have heard and received That which the Apostle enjoyns on Timothy is in proportion the duty of all Christians 2 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus The whole intire Body of Divine Truth Hold it fast against all opposition whatsoever Now if they that are themselves Teachers of the Truth to others must hold fast the Truth according to the Plat-form that hath been delivered to them then much more is this the duty of private Christians who are supposed not to have that latitude of parts and gifts that Teachers have And therefore you shall find that Christ requires this not onely of the Pastors but of the Members of his Church Rev. 2.24 speaking not onely to the Angel but to the Body of the Churchâ— But to you I say and to the rest in Thyatira as mâ—ny 〈◊〉 have not this Doctrine and which have not known the depths of Sathan as they speak I will put upon you none other burden but that which you have alreadyâ—â— hold fast till I come As if he should say This is all I require of you my People keep your selves and hold fast that which you have till I come And so in the 3d of Rev. 11. Behold I come quickly hold that fast which thou hast that no man take away thy Crown As if he should say That Divine Truâ—â— that thou hast heard and received it is thy Crown thy excellency therefore hold it fast This Duty of holding fast the Truth is urged in many other places of Scripture under other expressions as that of continuing in the Word of God Christ says If ye continue in my Word then are ye my Disciples indeed And continuing in the Faith Act. 14.22 Paul and Barnabas visiting the Churches exhor ed them to continue in the Faith And so those terms of being rooted in the Truth of standing and standing fast and many others they all inforce this Duty Now for the better handling of this Point I shall do these four things First I will shew you What Christians are to hold fast Secondly How they are to hold this fast Thirdly Why they are to hold fast that they have heard and received Fourthly I will apply it First What Christians are to hold fast The Doctrine says They are to hold fast the Truths they have received Now Truths are of two sorts 1. Some are Natural and Moral 2. Some are Supernatural and Divine Truths Called Truths of God because they come from God and conform the Mind and Soul that receive them to the Image of God Now though it is true it is good for a man to be right in Moral things and to know and cleave to that which is Truth in Morality yet the Truths that we are here called upon to hold fast they are Divine Truths Supernatural Truths Truths in Religion Truths in the things of God Secondly Again Religious and Divine Truths Truths of God they are either such as are so in name and in the estimation of some men or else they are such Truths as are Truths of God in the truth and reality of the thing Now when I say that Christians are to hold fast the Truths they have received the meaning is not that what ever any man or company of men offer as Truths should be received and held fast for then we must hold fast many Errours But what
offended when troubles come Job 16.1 I told you that you might not be offended Look for them that you may not be terrified by reason of the unexpectednesse of them 2. That he might convince us that there is nothing befalls us without his privity he that foresees them he must needs see them he that forecasts them he must needs have the ordering of them Not a hair of your heads falls to the ground without his counsel without his hand That we might provide for them Know you not the coming of the Son of Man When Christ comes with notable mercies usually he sends his harbingers we must thereore be as Noab Being warned of God believing his word he was moved with fear and built an Ark. Pro. 6. What ever troubles come upon the people of God they have no cause to fear Fear none of these things thou shalt suffer Be careful for nothing it's very comprehensive there is a feat that we cannot be without and there is a fear we may not admit A fear there is of dependance this furthers our preparation prayer renouncing our selves flying to the Lord Jesus under his wings that 's a blessed fear of trouble that makes us to come nearer to God But then there 's a fear of Dispondency Apostasie a fear of Distraction so as to be dismayed discouraged There 's no ground of slavish fear as to God no ground of a fatal fear of man of any thing that man can do to us And the Reason is 1. All our sufferings are ordered by a Father 't is the Potion that thy Father gives thee to drink whatever bitter Ingredient there is in it still it 's of thy Fathers procuring why wilt thou suspect it to be poyson and afraid of it no be encouraged 2. Fear not Christ stands by thee in all thy sufferings The Angel stood by Christ in his Agony to comfort him but Christ stands by us in our Agony in our contending for the Faith Fear not saith God O Worm Jacob I will be with thee He is alwaies with us though sometimes as to sense 't is otherwise nay if Christ be nearer to us at any time 't is when trouble is most near us O Lord be not far off for trouble is near saith the Psalmist That trouble is blessed that engages God to be nearer to us that engages us to come nearer to God 3. Fear not whatever 't is that we suffer there shall be sufficient strength given to bear it to go through it God will never lay more upon thee than he will enable thee to bear and if thy strength be encreased proportionably it is all one for thee to lift a pound weight and to lift a hundred pound weight 4. Fear not any of these sufferings because none of them shall hurt thee God hath said he will stave off all evil from thee no evil shall come nigh thy dwelling and he that fears the Lord shall not be visited of any evil Prov. 19.23 No hurt shall come nothing shall come to thee amiss that is as to thy Soul and the Soul is the man there shall be no imparting to thy Soul to thy best interest thou shalt lose nothing but that thou canst not keep nothing that enters into the other world to make up thy happinesse thou shalt lose nothing to do thee good no losse of communion with God no losse of Communion shall not be diminished But why do I speak of no hurt there shall come a great deal of good by these troubles When God calls thee to suffer and thou wilt put him off with doing make it up that way God loses by it and thou dost but if you would buckle your self to that service God calls for active when 't is active passive when 't is passive this is that piece of godlinesse that is great gain Thou wilt either live or die and shalt gain both wayes if thou liveâ— thy graces shall be better the spirit of God shall rest upon thee if thou die thy glory which is weighty shall be double the weightier the Cross the weightier the Crown be content to go as Christ did from the Cross to the Crown Let us strive against our carnal lusts those few things that are ready to choak our faith disparage God and cut the sinews of our endeavour to any service God calls us to 1. Consider our troubles are like to be great here is the symptoms of Gods displeasure upon us here is the pouring out of such a providence among us as is usually attended with destructive Judgements Sodoms calamity was coming when one Lot was discharged Germany's calamity was coming when one Luther was taken away Lord then what woe is this to sleep away so many faithful painful labourers at once but it 's our duty to suffer patienttly and not complain 2. As our troubles must be great so many will fear and in fearing faint we see it come to passe and you will find it more and more There are those that run with the Foot-man that will not keep pace with the Horse-men that may be left behind and be trod under foot our troubles are likely to arise according to all we can learn from Scripture and Providence and very many there be that will shrink 3. Consider 't is a very difficult thing to stand stedfast in a day of evil you cannot name any of Gods Children but when they have indeed come to it their carnal fears have been working so as their feet have almost slipt they have been almost gone but that for the promise of God that he would lay no more upon them than he would enable them to bear O but you will say What will become of the publick interest of the name and Church of God what will become of my private interest I answer you have no ground of fear according to Scripture in either of these respects First as to the publick name of God the interest of his Church of his truth of righteousnesse of a real Reformation interest of our prayers hopes be not afraid 1. God bears a dear respect unto his people they are represented in Scripture by all names that may import dearnesse and nearnesse unto him the interest of his glory is bound up in his people he calls Israel his glory We know the interest of men is that which moves the world but the interest of God of his Glory no doubt will be the ground of safety and security unto us even till God take us to Heaven For the interest of Gods Justice God made Hell and for the interest of his mercy and grace he gave Jesus Christ to die to take effect here amongst the Children of men do you think God will forget his interest 2. Remember Gods wayes are in the deep you cannot tell what God is doing when you think thoughts of destruction and confusion my thoughts towards you saith God are thoughts of peace And truly God he does not save a Soul nor does not
Phaâ—isees which is among you Oh that I had no cause to say the leaven of the Pharisees is among you I mean that there are many here that are but bare professors let me ask you that are only professors this one question Is Religion good or bad if it be not good what is the reason thou art not ashamed to profess it if it be good what is the reason thou dost but professe it by thy bare professing thou losest the love of man by no more then professing thou canst never gain the love of God so that on all sides thou art like to be miserable The world will hate thee for being so good and God will hate thee for being no better What a sad thing is it that thou losest thy comforts in this life by professing so much and thy comforts in the life to come by no more then professing Thus you have heard what I have to say by way of Caution I shall now speak to you by way of counsel The former ten were Negative these shall be Positive First I intreat you all that above all things you would mind the one thing necessary that you would not trouble your selves so much with many things of little concernment but mind the great thing for which you came into the world Oh my friends will you spend your time for that which will not profit you and your money for that which is not bread Look after Grace labour to get an Interest in Christ of which if you be unprovided you will be undone for ever and it will be better for you you had never been born Oh gain Christ and then you will be fitted for all times all troubles and all conditions that can happen unto you you will be endued with all wisdom and with all riches if you gain not Christ all that God doth to you and for you will nâ—ught at all avail you Secondly My second advice and counsel unto you is this That you would live as you would die live to day as if you must die to morrow Let me ask you would you be content to die in the state you are in if my soul doth not desire to be in a better state wheâ— I come to die then now I am in I may very well sit down satisfied if not then surely it greatly concerns me to look after a better would any man be content to die a Drunkard I ask you that are Drunkards I do believe you will answer no why then do you live in drunkennesse How know you that God will spare you when you are drunk until you are sober again we may read of many that have died in their drunken fits God doth not alwayes send his Herauld to warn thee before he sends his Serjeant to arrest thee how knowest thou but Death may strike thee on a sudden what will then become of thy Soul Oh Beloved I beseech you live not in that you are unwilling to die in Balaam waâ— not such a wretch but he could cry out Good Lord let me die the death of the Righteous are so bad husbands but will lay up for a rainy day I mean against a time of sicknesse comes wherein you will be unable to work are you thus careful to maintain your bodies and will you be carelesse of your souls Oh be careful to provide for stoâ—my weathers you have winter garmeâ—s for your bodies to preserve them from cold â—h let patience be your winter garment to preserve and keep your selves warm in afflictions I know that he that will live godly in Christ Jesus shall suffer persecution and that through tribulation and sufferings we must enter into the Kâ—ngdome of Heaven shall I not then provide for them but you may say what doth persecution attend all the godly a man may escape them as well as suffer them put case affliction should not come thou wilt be never the worse for the being provided for them for he that is fit to die is fit â—o live and that man that is fiâ— to suffer afflictions is fit to live without them It was Pauls exhortation to the Ephes 6.10 Finally my brethren put on the whole armour of God that ye may be able to withstand the wiles of the Devil And it is wisdome in a man to provide for a misery before is comes there is mention made of a Nation the Spartans I think that useth to chuse their King as we do our Lord May or every year and whilst they are in their annual Government they live in all abundance of state have all the sulnesse their hearts can wish but when their year is over all their pomp and glory is over too and they banisht into some obscure remoâ—e place for ever Where they spend the remainder of their lives in great want and misery One King knowing this being called to rule over that Nation made such use of his time wherein he reigned as King that by his provident living he heaped up so much treasure and sent it besore him to the place where he knew he should be sent as maintained him all his life time Thus it is God hath appointed to every one a time to live in and that but a short time too and in that time he hath appointed afflictions to attend us if we will live godly in Christ Jesus is it not wisdome in us then to provide for them Take heed then that to avoid suffering you do not commit sin â—o commit sin to avoid suffering is as if a man should run out of the mouth of a barking Dog into the mouth of a devouring Lion what is the wrath of man to the wrath of God Man can but destâ—oy the body and no more but God can destroy both body and soul into hell fire to all eternity Fourthly My fourth word of counsel and direction is this be serious in serious things when you come to perform serious things do â—â—em seriously I do not know that ever I saw a man fall a sleep while he was telling of mony for if he should how could he tell whether it were right or no Yet alas too too many sleep when they should be taking truth not only by natural sleep but also by spiritual sleep they are so caâ—elesse in receiving the word they hear and so laâ—y withal that rather then they will try the word they â—ear they will take all for truth their Ministers tell them Beloved I believe you will scarce put so much coufidence in a man as to receive a sum of money without telling it because he saith it is right and yet will you receive all that your Minister tells you is truth for truth without trying it you must not be sluggish in your working for God but put forth your selves to the utrermost You must make the Kingdome of Heaven suffer violence and take it by force but then Fifthly The fifth Direction which I shall give you is about hearing the Word how you must behave your selves when you
hear I take it for granted you will hear I hope you will for brown bread is better then none and a little is better then none at all yet I intreat you take these two words of Direction First Try the word you hear by the Truth Secondly Try your selves by the Truth First Try the word you hear by the Truth if it be not consonant to that believe it not let who will preâ—ch it Paul exhorteth the Galatians so to do Chap. 1.8 9. But though we or an Angel from Heaven preach any other doctrine unto you then that which we have preached unto you let him he accursed How Paul accursed sure you speak too high what if an Angel must he be accursed Sure you will câ—ll in your words again nay instead thereof he repeats them over again as we said before so I say again if any one preach any other Gospel then that which you have received let him be accursed If any man pretend a Revelation from Heaven and cannot bring Scripture for what he saith do not believe one syllable Take the noble Bereans for your example they would nor believe Pauls doctrine until they had searched to see whether it were so or no but then as you are to tâ—y the word you hear by the truth so try your selves by the word you hear as a truth that there is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit Now try your selves by this truth and see whether or no you walk after the flesh or after the Spirit I have likewise two Directions about the preaching the Word First Do not you receive the Word for the persons sake that brings it I am apt to think that many of you will receive a Truth of one mans bringing which you would not receive of anothers and thus ye receive the Word of God with respect of persons which you ought not but first receive the Word for its own sake and secondly receive the person for the Words sake 1 Thes 5.12 13. we beseech you brethren to know them which are over you to 〈◊〉 monish you and labour among you in the Lord and to esteem of 〈◊〉 very highly in love for their works sake Sixthly My direction in the sixth place shall be concerning 〈◊〉 times we live in and I shall tell you how you ought to behave 〈◊〉 selves in two particulars First Blame thy self most that the times are so bad there is a general complaint about the sadnesse of the times but no particular every one puts the cause away from him and instead of accusing themselves are alwayes accusing others Ahab he said to Elisha Thou art he that troubled Israel Elisha said to Ahab Thou art he that troubled Israel Adam said to God The Woman which thou gavest me did give to me and I did eat The woman she said The Serpent beguiled her Thus do we put it off from our selves to others No man saith with Jonas for my sake is this come upon you I am the cause of all this No man saith what have I done would you have the times mend Oh then every soul of you condemn your selves and amend your wayes the times would not be so bad if we were not so bad would you have the effect cease then seek to remove the cause But then Secondly Pray not so much for better times as better hearts for had you never so good times and not good hearts your blessings would be cursings good times without good hearts will but fatten you the sooner to the slaughter Seventhly If you cannot do the good you would then do the good you can many people are so sullen that because they cannot do all they would do they will do none at all I beseech you be not of this temper what though you cannot serve God in publick will you not therefore serve him in private why may you not do as S. Austin was bid to do tolle legit take up and read this will be a reading and praying time with you and now you cannot hear as formerly you have done oh pray more and read more and the less you have in Publick the more you may have in private you may read and pray we are not forbidden that yet let us then make use of them Eightly My intreaty is unto you all that you would be careful and circumspect in your conversation Ephes 5.15.16 See then that ye walk circumspectly not as fools but as wise redeeming the time because the dayes are evil Walk as becometh the Professiors of the Cospel and labour to be blameless towards God and man Oâ— what notice will there be taken when any Professor doth but 〈◊〉 aside and do any thing amiss it is the joy of wicked mens hearts to see it and how diligently do they watch for it and often wish iâ— We have a Proverb That one man may better steal a Horse then â—â—â—ther look on I am sure a wicked man may better commit sevon sins then a Professor one for it is the failings the bad lives of Professors that makes Religion ill spoken of and hinders many a weak soul from closing with it sure think they their Religion cannot be good their conversations are so bad let us therefore be wary and careful in all our actions Ninthly Mourn and lament for the sin you cannot hinder it was â—â—id of Lot 2 Pet. 2.8 that his righteous soul was vexed with the wicked conversations of the Sodomites Oh that we were but so good as we should be then sure it would grieve us more then it doth to see the wicked and abominable lives of those among whom we live though thou dost not blaspheme God thy self yet it is thy God that is blasphemed and shall not that trouble thee how canst thou but reprove them whoever they be When a sick man seeth his Wife Children Friends and Physician lamenting his condition sure it will make him think his condition is worse then he thought iâ— or very bad at least or else why do they take on so if there was no cause of fear Thus it may be thy reproof may work upon a wicked man if when thou hearest him blaspheme God thou lamentest his condition and puts him in mind of his sad estate it may make him lay that to heart then which he never did before Tenthly The last thing that I have to beseech of you is That you would love one another I have not at all sought to proselyte you to my way but whatever you see in whoever it be that is of God oh love it be he of what profession he will he is a godly man Oh then love him you cannot love God if you do not love his people let brotherly love continue your Minister must not continue oh then let brotherly love continue 1 John 1.20 If any man saith he loveth God and hateth his Brother he is a lyar and the truth is not in him for if he
them in regard of its Want and Scarcity There was no open Vision Hence observe 1. There hath been there may be such a day overtake a Church and People of God wherein the Word of God may be precious that is may be Scarce Rare and hard to come by 2. 'T is most just with God to teach them how to prize the Word by the want of it that know not how to prize the Word of God by the worth of it The Use was for Direction what to be done to prevent this judgement of a Scarcity and Famine of the Word of God 1. Learn to prize the Word by the worth of it 2. Improve the Word as to the fruit of it 3. Adorn the Word in your lives and conversations 4. Be earnest with God in publick and private for the blessed continuance of that Word Learn to prize the Word by the worth of it We do prize the Word c. Do you prize the Word in truth Then 1. What hath meant that horrible wicked general contempt of the Word of God and Ministers of that Word through the Land though blessed bee God they have not taken the vilest of the people and made them Priests yet the best of Ministers have been esteemed as the worst and vilest of people 2 What means the want of the Word Read Repeated Looked into 3. What means that general disobedience to the Word 4. Why are you so ready to sell the Truth far more ready than to buy it 5. What means that easie forsaking of the blessed Truths of the Gospel That a Popish Jesuite cannot come and vent one of his wicked opinions but presently let it be vomited it must be sucked up by one or other 6. What means the having of the Faith of Christ in so much respect of Persons as hath been here amongst us judge our selves then for what is past and for the future learn to prize the Word according to its worth consider what an admirable excellent thing this Word of God is and that may be known 1. By the metaphors unto which it is resembled in Scripture which speaks either its profit pleasure usefulness or necessity Thy Word is a light to my feet what more precious than light without which the world were but one great Dungeon c. 'T is compared to Bread Manna Food Water Precious Stones Rain c. Nay 't is more necessary As they formerly we can better be without the Sun then without Chrysostom Love for God makes us sensibly to say we can as well be without fire or water as without the Word of God And it is the more excellent because compared to those things what they are naturally it is spiritually so it is spiritual Bread spiritual Water spiritual Pearl c. 2. By its precious Properties and operations There is a Scripture to mee tastes like honey in my mouth Psal 19.7 8 9. Where the Word is discovered by its properties and operations The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart The Commadements of the Lord is pure Inlightning the eyes The fear of the Lord is clean enduring for ever The Judgements of the Lord are true and Righteous altogether What are these the Metaphors to which the Word is compared Are these the Properties and Operations of the Word No wonder then Job sets such a high valuation upon them as he doth in our Twelfth Sermon Job 23.12 I have esteemed the Words of his mouth more then my necessary food hi IN these words you have the matter and the measure of Job's valuation 1. The matter of Job's valuation i.e. The words all the words of his mouth precepts as well as promises threatnings and directions as well as promises and priviledges 2. The measure of his valuation as his food as his necessary food nay more than his necessary food Hence this truth was raised The Ordinances of God are exceeding precious to all truly Religious persons All the Ordinances of God and amongst them his Word which is not the least part of his Worship This appears 1. From their desires after the Ordinances My soul panteth longeth after c. 2. From their hearty content and satisfaction in them 3. From their bitter lamentation under the want of them 4. From their diligent endeavours to enjoy them Religious persons really understand their worth and want of them They know the Ordinances of God to be the food the spiritual fodder of the soul The walks of God where God is pleased to take his Turns The Instruments of Divine Glory The Legacy of Christians their Christian Armour and Acoutrements to contest with Sin Satan the World and as Starrs that lead to Bethlehem no wonder the Ordinances are so precious in the esteem of all truly Religious Then 1. Know your priviledge yet you enjoy Ordinances 2. Lament the sad condition of those poor titular Christians on the one hand that have Ordinances but enjoy them not they know not the worth of them And true Christians on the other hand from whom the Ordinances are gone and whether ever they will return they know not 3. This reproves those to whom they are not precious But how shall I know the Ordinances are precious to mee Answer If thou carries thy self towards them as towards what thou lookest on as precious tell mee 1. Art thou greedy of all opportunities of enjoying them 2. Heartily troubled when hindered of enjoying them 3. Hast thou a dear respect of those that help thee to the enjoyment of them 2. By way of Conviction to those mad men that tell us of being above i. e. without Ordinances what was it ever heard of any of Gods Saints in Scripture that ever they said they were above Ordinances 3. For instruction to Christians It will be seasonable to consider what you ought to do if God should deprive you of Ordinances Hee did not say 't is probable but such a thing is possible therefore make provision lay in provision before-hand provision of Knowledge of Grace of Comfort of Light against a day of darkness And if it should come here 's counsel given to us and Consolation laid before us 1. Counsel given us if ever it should be 1. Lament bewail mourn over the Lords absence weep till you can weep no longer 2. Seek after pursue them let them go where they will be sure follow thou the Ordinances 3. Be more frequent and serious in the use of private Ordinances 4. Frequently reflect back on thy former enjoyments oh the House the Tabernacle of God c. And reflect 1. To excite your thankfulness to God that ever you did enjoy them 2. To suck strength from the Ordinances to chew the cud and get strength of them 3. For humiliation for sinning away and provoking God to take them away 2. For Consolation that the people of God may not utterly fail then 1.
the frowns of men shall bring his heart off from God To spurre you on to this duty with these motives 1. If you turn from God the Soul of God will turn from you If any man draw back my Soul shall have no pleasure in him 2. Keep close to God in such a time and God will keep close to you Here 's a people that not all their sufferings could make them fall from mee God glories in such a people 3. This will be one of the greatest comforts by way of Argument of your sincerity that your hearts is upright with God This will make an Hezekiah look up to God in time of sicknesse with a Lord remember now how I have walked before thee in truth and with a perfect heart 4. If you will not run from God by way of Apostasy you may run to God and find him a Sanctuary and so you have it in The Fifteenth Sermon Isa 8.14 He shall be for a Sanctuary THe words are an allusion to a City of refuge and from hence this Observation Jesus Christ will be for a sure refuge to all those that make him their fear and dread And the truth is there is the greatest reason in the world Christ should be so Saints stand in greatest need of this Sanctuary They are a poor weak helplesse generation of Creatures but they have a Rock of refuge The Conies are but a feeble folk yet make they their houses in the Rocks Christ bears dearest love to them They are most precious to him They are his Jewels what will a man preserve if he will not preserve his Jewels Will Christ be a Sanctuary Then 1. See the true reason why the Saints of God are of such an heroick Spirit even when troubles look them in their faces and ring in their ears they have a God to flie to a Christ to rest on 2. See the reason of that consternation of Spirit that seises on wicked men in times of trouble Hide mee from the wrath of the Lamb why They have no refuge to go to and how ever it is with them now you shall hear nothing but howling and lamenting when God shall come to avenge the blood of his Saints 3. Be exhorted to make Christ your Sanctuary get into this City of Refuge and for motives consider 1. Your absolute need of a Sanctury You are at the power of the world in the paw of the Devil in the mouth of danger in the mouth of Hell 2. All other things in the world are not sufficient to become a Sanctuary You may run to the Rocks but they cannot hide you you may make an arm of flesh your strength but it will prove an Egyptian Reed and run into your hands you may make Riches your refuge The rich mans wealth is his strong Tower but rather 't is a Castle in the Aire you may make honours your refuge c. All things unable to be your Sanctuary 3. Consider what a large free present well furnished unchangeable Refuge and Sanctuary Christ is There are many nay all things in Christ in which a poor soul may take Sanctuary Dost thou want Righteousness He is the righteous one Dost thou want Sanctification Wisdome Redemption He is all in him Refuge and Sanctuary mayst thou take in his Providence for thy Protection in his Offices for thy Salvation in his Promises for thy Consolation and amongst the rest that which is like the Dyamond in the Ring see that great promise in The Sixteenth Sermon Rev. 2.17 To him that overcometh will I give to eat of the Hidden manna TO him that overcometh i. e. Not that hath by one two or more acts Conquered But to him that overcomes that hath and doth and is overcoming still that goes on Conquering and to Conquer 2. To him that overcomes thus and this way and this enemy this greatest enemy that God hath Truth hath in the world Antichrist especially that keeps my Truths inviolable that in a Scriptural way opposes that greatest enemie I have and opposes him to a Conquest To him that overcomes that goes on to overcome that thus overcomes Hence this observation Beleevers are all a Generation of Conquerours all Conquerours They are all like the Sons of the Kings but some Beleevers are more Conquerors then others some that lay Antichrist upon his back such as out shoot the Devil in his own Bow that stand out against Satans greatest Batteries that turn his Cannon on himself and cut off the head of that Goliah with his own Sword These are something more then Conquerers But how comes Beleevers to be thus Conquerours Ans They are actuated with a six fold power 1. With ability to discern all necessary heavenly mysteries and this inables them to overcome Antichrist as he is an Erronious Fawning Heretical Prophet 2. With a power to beleeve all things even such things as though they do not contradict yet exceed the reach of Reason 3. VVith a power to do all duties I can do all things through Christ that strengthens mee These Conquerours cannot do any thing against but any thing for the Truth 4. With a power to suffer all things these Conquerours are ready not onely to be bound but to suffer to dye for the name of Jesus and to conquer by dying 5. With a power to forsake all things To look upon all things as dung and drosse that they may win Christ 6. They have not onely a power of might but of right too as Kings to conquer c. But what means are to be used to overcome in the sense of the Text Ans 1. Study well that little Book of the Revelations Indeed the Book of Books the Book of sacred Scripture in which we have at once the summe of the Saints duty and priviledge and of Gods Care and Providence over his Church in the latter daies of the Church c. 2. Concoct this Book by a practical beleef of what is revealed in it do not think your own notions to be Divine Revelations 3. Familiarize the Cross of Christ by daily expectation of it and provision for it do not say as Rev. 18.7 I sit as a Queen and shall see no sorrow 4. Labour by a prospect of Faith to Antidate those great joyes God hath prepared for those that so suffer as to conquer 5. Buckle on the whole Armour of God and above all leave not out the Shield of Faith 6. Let your love abound higher by opposition That becomes a Martyrs Spirit indeed The more the wind blows it in thy face let that blow up more of thy blood into thy face Let it warm thee more c. 7. Live not by Example but by Rule Those that follow the most whither go they Wide is the Gate broad is the Way that leads to Damnation and many there be that enter therein The Flock of Christ is a little Flock 8. Esteem duty above safety As one 't is necessary Rome should be revived 't is not necessary I
that Ring As if a man in a Pulpit should come to shew what a brave Scholler he is this is to over-value Reason 2. Do not under-value Reason We have had a strange fancy that if a man that could not read English would but come and talke and preach to us he was far more desirable then a Black-Coat that hath been at University and learnt his root there as they say you will be glad of such as these This Learning hath spoiled all the world do you not know how many Schollers are Atheists and their learning made them the worse c. This is not the fault of their Reason had they more Reason they would improve it better It is want of Reason that makes them not Crucifie their Lusts Because corrupt men many times reprove that which is good will you therefore cast it off 2. For the Matter of Pauls Preaching and here observe 1. 'T is suitable to his hearers Faelix was a Judge though a corrupt one and so he reasons of Righteousnesse He and his Whore lived in Adultery and so he preaches of Temperance of Judgement to come know God will call thee to judgement Hence observe The Gospel is then preached aright when suted to hearers hearts conditions constitutions A man in the Pulpit ought not to shoot at random Paul speaks ad rem to his hearers suitably tells them of Righteousnesse Temperance Judgement to come 2. Consider it with Relation to his Scope which was to bring them unto Christ and what doth hee do He Preaches Grace Mercy and Peace no not a word of that but Righteousness Temperance Judgment to come Paul was a convincing Preacher hee knows his way to bring home Faelix and Drusilla to Christ was first to convince them of their sin and the wrath of God due to sin The whole summe of Pauls preaching is a preaching by way of conviction Sin and misery must be preached for this end that it may bring men unto Christ wee must not make men half dead and there leave them but bring them to the Chirurgion all our conviction is only for this end that you might be brought to Christ by Grace to Glory 3. For the Effects of Pauls preaching Paul preached and Faelix trembled doth not Drusylla tremble 'T is more then probable shee brought Paul to preach there that Drusylla had a months mind to hear what he had to say but Faelix trembled Hence observe Those that are first in enjoying may be last in receiving the Gospel Drusylla was a yet turns a wicked Apostate yet when come to hear a Sermon her Heathenish Husband Faelix that served the Devil instead of God trembled but not she Back-sliding Professors from the Truth are infinitely farther from melting under the Gospel then profane sinners that never heard of it A man had far better go and preach to Heathens then Apostates Then for the words Faelix Trembled Why There was Righteousness prosecuted and convinced Judgement to come threatned against him Now his knees begin to smite together now the Writing on the Wall now Faelix trembles Oh! poor soul wouldst thou not tremble at the hearing of the Preaching of Judgement to come submit to the Judge before he come wouldst thou not have thy Judge to condemn thee then Let him be now thy King to Rule thy Prophet to instruct thy Priest to reconcile Would you avoid the terrour of a Judgement to come Accept of the offer of a Christ coming coming did I say Nay he is come already Do but lay your ear close to that third of the Revelations and the twentieth you shall hear your Judge knocking which brings mee to The one and twentieth Sermon Rev. 3.20 Behold I stand at the door and knock if any man hear my voyce and open the Door I will come in to him and will Sup with him and he with mee THese are the words of our blessed Saviour words Coyned as it were for the close of the morning Exercise A continued metaphor wherein you have 1. An Important thing of weight intimated in that particle Behold 2. The state of men in the visible Church implied though they profess a Christ high thoughts of him and obedience to him yet many most of them keep their hearts shut against him behold I stand without at the door 3. Christs dealing or transaction with the poor Creatures for opening their hearts to him and that in four things 1. His standing waiting or dancing attendance on the soul and the place where I stand at the door 2. His earnest desire and importunity of entrance and knock 3. His call and Invitation for where a hearing is injoyned there must needs bee a calling implyed 4. The Argument or Motive he uses to perswade poor Creatures to let him in 1. Ab honesto If he will but open I will come in and take my abode An admirable thing to have such a Tennant 2. A Jucundo I will sup with him I will vouchsafe him fellowship and communion 3. He shall sup with mee There shall bee mutual fellowship between him and mee what I have shall be his and what he hath shall be mine we will walk love and lodge together I will lodge with him and he shall lodge with mee 4. To whom this invitation is made to every one all if any man or woman that â—ave sleighted my Ministers voyce months or years if 〈◊〉 he will open I will come in 5. The Sinners Duty and Interest 1. The opening the heart when Christ knocks that 's his duty because Christs Invitation is his command 2. His Interest because then Christ will come in c. The Doctrine was When Christ knocks and calls at the doors of our hearts 't is our Duty and Interest to open admit and let him in These two questions were proposed and prosecuted 1. When or now is Christ said to knock and call at the hearts of sinners 2. How sinners are said to hear and open 1. How is Christ said to knock and call at the hearts of sinners 1. If you regard the means whereby hee knocks i. e. by natural light of conscience within or by the light of the Ministry and Gospel without 2. If you regard the manner of Christs knocking or calling 't is either externally by the Word Ordinances Providences his Rod hath a voice as well as his Word or internally by the Spirit of God that accompanies that Word by the means of Grace by the motions of his Spirit 2. How are sinners said to hear his voice and open 1. For hearing it must not be an external but an internal hearing a hearing of the heart through the heart it must be a particular distinguishing hearing it must know the voice of Christ it must be a sensible an humble satisfying hearing 2. For opening it is either 1. Spâ—â—â—al opening at first when the door is shut those everlasting doors are at first open to entertain the King of Glory in our first Conversion 2. Progressive i.
Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God therefore he cannot be saved he that abideth in the Doctrine hath the Father and the Son Therefore as you would be saved hold fast the Truths you have received Now here but I have not time to speak to it is a Case of Conscience Whether every errour doth cut a man off from God Answer No God forbid But this we cannot speak to now Fourthly They that hold not fast the Truth of God are injurious to their Posterity Our Fore-Fathers holding fast the Truth of God in the day of their Trial and sealing it with their Bloud was the means of transmitting the purity of the Gâ—spel to us their Posterity and if we in our Generation hold no fast the Truth of God but carry it loose in our Consciences and Judgments and we let it fall out of our hands and hearts we forfeit the Truths of God not onely from ouâ— selves but also from our Posterity Thus you see we shall wrong the God of Truth and the Truth of God we shall wrong our selves and our Posterity if we hold not fast the Truth we have received Thus we have the Reasons of the Doctrine Application For Application here first I might bewail the general want of the care of the performance of this Duty which hath appeared many years in this Land We have had little care of holding fast the Truths we have received For holding fast the Truth in our Judgments How many are there whose Judgments have been perverted with many Errours This is that which the Apostle calls A turning aside to another Gospel in the first of the Galathians and the sixth Verse And so for holding fast the Truth in the love of it How many are there that have failed in that which Christ calls 〈◊〉 forsaking of the first Love Revelations the secoâ—â— and the fourth Verse And we should hold fast the Truth in the Profession of it and how many are there that have failed in that This the Apostle calls in the tenth of the Hebrews A drawing back unto Perdition And for holding fast the Truth in the Practice of it How many have failed in that that have been Professors and now are grown loose and debauched This the Apostle Peter calls A turning aside from the Holy Commandement All these things call for our Lamentation Exhortation But the whole Work that I will apply my self to is to exhort every one of you to the care of this Duty To hold fast the Truths that you have heard and received Hold them fast in your Judgment hold them fast in your Will and Affections hold them fast in your Lives and Conversations hold the Truths you have received constantly and hold them against all opposition on the right hand and on the left from Friends and Foes To press this upon you I think I shall need use no other Motive then what I have laid down before you in the Doctrinal Part onely this one thing more and that is Take notice how urgent the Spirit of God is in pressing this in Scripture Now saith M â— Hildersham If in those days when the Apostles were yeâ— living who taught thâ— People of GOD with more Power and Demonstration of the Spirit then any of us do or can Yet if then they had need of such Exhortations to continue in the Doctrine and to abide in it to stand fast and hold fast the Word and Truth of God How much more needful are these Exhortations in our days If any say No There is not more cause for then the Magistrate was a Mortal Enemy to the Gospel and the Professors of it but we are thanks be to God under a Christian Magistrate who doth not oppose but countenance the Gospel and the Profeffors of it If any makes this Objection I will give you Mr. Hildersham's Answer to it which I find in a Sermon of his Printed in the Year One Thousand Six Hundred Thirty and one which is now One and Thirty Years agone saith he Though through the great mercy of GOD we in this Land enjoy the Gospel in great Peace and have it countenanced by Authority and though through the Religious Disposition of the KING we may have great hopes of the continuance of the true Religion and seem to be freed from all fear of the altering of it Yet says he there is need of this Exhortation even in these days and that for these Reasons REAS. I. First Because of the great danger we are in of being over-run or over-spread with Popery and the Fiery Tryal before we are aware For says he The great increase of Papists that we daily hear of and the great declining of many who are ready to receive any Errour that shall be offered to them These things give us just cause to fear the danger of Popery over-spreading us And Brethren If it were so in his time so many years ago What is it now REAS. II. Secondly says he If he there were no danger oâ— Popery yet says he there are so many Errours newly sprung up that do shew how needful this Exhortation is REAS. III. Thirdly says he There is such a general decay of the love of Religion in all places and amongst all sorts of People and so much irreligiousness every where that it is the general Disease of the Nation Therefore he concludes That in these Times of ours though Religion hath the Magistrate to countenance it yet there is as much need of pressing this Exhortation as ever there was namely To hold fast the Truths that we have heard and received Now if you ask What you shall do that you may be able to hold fast the Truths that you have received I will give you some Directions First If you would hold fast the Truths that you have heard and received get into Christ rooted and established in him Brethren It is not all the Learning in the World and Abilities that man can have that will inable him to hold out and hold fast the Truths that he hath received If a time of Tryal come unless Christ be his Bottom and Foundation unless Christ be his strength if a man stands upon his own legs his own Parts and Abilities to argue and dispute and repel Objections alas these things will fall in a day of Tryal Prison and Death and a Stake are such Arguments Brethren that all the Learning and Parts in the World cannot answer but onely Christ and his Spirit and Grace in the Heart Therefore if you would hold fast the Truths which you have received and heard and not be beaten off from them in the day of Tryal get into Christ rooted and established in him then shall you stand not else 2. If you would hold fast the truths that you have heard and received then take nothing upon trust in matters of Religion what ever Preachers you hear or what ever Books you read take not things upon trust but examine them and prove