put my finger into the Print of the nailes and thrust my hand into his side I will not beleeve vers 27. Hee saith to Thomas reach hither thy finger and behold my hands reach hither thy hand and thrust it into my side and bee not faithless but beleeving Vers 28. And Thomas answered and said my Lord and my God Though the other Disciples told him they had seen the Lord yet hee would not take it for a certainty from their report except hee had a certainty from his own sense But the Papists do not only deny us a certainty of faith but also a certainty of sense for though in the Sacrament wee see it is real bread and tast it to bee real bread and feel and handle it as real bread yet contrary to our sense would have us beleeve and say it is transubstantiated 2. There is a certainty of science or knowledge arising from first principles received by all that are proved by their own light that cannot bee demonstrated a priori because there is nothing true before them as a man cannot shew you the Sun but by its own light So I certainly know that both parts of a contradiction cannot bee true so I certainly know that the whole is greater than any particular part 3. There is certainty of authority or testimony if the testimony bee Humane it begets but a moral perswasion for no humane testimony is of necessary verity because truth is not necessarily but contingently and mutably in the man that gives this testimony and the testimony hath not its cogency or validity from it self but from the qualifications of the person that bears the testimony whence there is a gradual certainty in humane testimonies only God is so necessarily true that it should imply a contradiction that hee should bee God and yet lye God cannot lye Tit. 1.2 So that a Divine testimony begets a certainty of divine Faith for what God saith I undoubtedly know to bee true because truth is e Deut. 32.4.34.6 Heb. 6.18 essential to him for if truth bee necessary to the testatour the truth of the testimony must necessarily bee f John 17.17 true so I know that the impenitent unbeleeving person that dyeth without grace and an interest in Christ shall certainly g Mar 16.16 Rom. 2.4 5. Heb. 12.14 bee damned because God hath said it as if I saw him in his misery and I know that the Penitent beleeving self-denying and sin-mortifying-Christian shall be h Matth. 5.8 Rom. 8.13 Act. 10.43 saved because God hath said it as certainly as if I saw him actually possessed of it already When faith hath this divine testimony to lean upon it ariseth in some by degrees to a full assurance There are especially foâ—r words in the scripture that set forth faith in its different degrees 1. As it is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.1 The substance subsistence existence of things Looking upon things future as certain as if they were present among the Hebrews there is usual a mutation of tenses turning the future into the praeter-tense * In lingua sacra vau cum pathach sequente dagesh futuruÌ„ in praeteritum convertit nam praesens proprium Hebrai nullum habent Faith is the beleevers pathach making things to come as certain to him as if hee did already enjoy them and putteth a date upon the joys of the life to come before hee is possessed of them Noahs faith assured him of the flood as certainly as if it had then been when it was first i Heb. 11.7 foretold it is a demonstration of things not seen faith seeth things that cannot bee seen That way of argumentation whereby errour is confuted by Aristotle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de reprehensi l. 1. Cap. 8. And so used by the Apostle 2 Tim 3.16 The scripture iprofitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To convince the enemies of the truth it signifieth conviction plain and evident Joh. 8.9 16.8 the word here used But here for a certain conviction arising from divine authority shewing us such things which sense cannot perceive and reason cannot comprehend When faith thus represents these glorious things to come thus unto the beleeving soul then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good perswasion of the heart or a holy confidence and from this perswasion there ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humble boldness or liberty and freedome of speech to God in prayer which de jure all beleevers have these words you have together in the Ephes 3.12 In whom wee have boldness and access with confidence by the faith of him And from these resulteth that desirable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full assurance of a future enjoyment of those things that faith presents unto us and wee are perswaded of our title to and with liberty freedome and enlargedness of soul have prayed unto God for So the Question is not concerning all men but beleevers and not whether all beleevers have it but may have it not by revelation but by ordinary means not whether they alwaies keep it nor about perfect but certain infallible assurance in these words thus The question stated 1 Argr from special grace A beleever may withâ—ut extraordinary Revelation certainly know and be infallibly assured of eternal life And this will bee made evident by the proof of these two propositions 1. That a beleever without extraordinary revelation might certainly know that he hath justify ng faith and unseigned love to Christ and that hee is upright and sincere with God 2. That there is an infallible connexion between these special graces and future glory That a man may certainly know his sincerity faith and love is evidenced by these Particulars 1. First proposition which sheweth that a man might know hee hath saving Grace Positio effectu in esse effectûs ponitur causa God hath laid down in his word certain infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Characters Signes Discoveries of sincerity Justifying faith and Unfeigned love to God besides other topical heads wee may know it from the effects which it doth alwaies produce that where I see such an effect of faith I know there is faith And Papists must make us cast away all Logick if wee shall not have this granted I see the broad clear light shining in mine eyes therefore I know the Sun is risen and when wee see any sign that is concomitant or consequent inseparable and proper to the thing of which it is a sign wee know that that thing is A man that is sick and weak yet feels his heart to leap and pant hee knows hee is a living man a man that discourseth and rationally inferreth one thing from another knoweth that hee hath a reasonable soul and that hee is a man There are as certain Characters in the word of God of sincerity faith and love as there are plain injunctions that wee should bee
makes it heavy when thou art sick thou inquirest of the Physitian Sir what do you think of mee shall I live or shall I dye if hee reply it is not certain but there is good hopes it is probable you will live and do well this is some support unto thee in thy sickness Thirdly Discourse with such Christians whâ—m thou darest not judge to bee ungodly and yet findest them to be in the same condition with thy self having the same doubts the same fears complaining of the same sin and do not pass a worse judgement upon thy self than thou darest upon them This is a very useful way either to convince or support to consider our case in a third person Thus Nathan convinced David 2 Sam. 12.1 vers to the 15. vers So the Prophet convinced Ahab 1 King 20.35 to the end of the chapter A man condemning another in the same case becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned So a man approving of another in the same state and condition clothed with the sâ—me circumstances as himself is to approve of himself thou hearest another say hee knows not what to think of his present and eternal state but yet thou seest and hee tells thee hee dares not willingly sin the desire of his soul is to walk holily and humbâ—y with his God he dare not neglect a commanded duty thou darest not say this man hath no grace it being as well with thee say not worse of thy self Fourthly Forsake not duty because thou wanâ—est comâ—ort Thou hadst beâ—ter want â—oy than neglect duty for duty is more necessary than comfort and in order to it therefore must bee minded more to seek comfort may be in love to thy self but to be constant in duty in the want of comfort argues conscientious obedience to the commands of thy God Though thou art not taken up into the arms of Christ yet lye at his feer though hee doth not take thee into his bosome yet thâ—ong among the croud to touch the hem of his garment Hee might deny thee comfort and yet owne thee for his childe but thou canst not deny him duty and yet own him for thy God if hee do not tell thee thâ—u art his Son yet do noâ— thou say thou wilt not be his w Luke 15.19 Servant I beseech thee say not I will hear no more I will pray no more Ordinances are in vain and all endeavours will be in vain Casting off hope câ—ips the wing of serious constant endeavours Limit not God to thy time Joseph did not presently discover himself unto his Brethren but carried himself as a stranger to them Joseph knew that they were his Brethren but they knew not that they were related to him but they often coming to him and making known their perplexed condition in the grief and trouble of their souls with sad complaints and moans he could no longer refrain his heart was full his bowels did yearn and the fire of love did so slame forth that made his tears presently boil over I am Joseph your Brother I will shew you kindness be not troubled Gen. 45.1 and the following verses While thou followest God with thy complaints and pressest hard after Christ hee will at length shew and make known himself unto thee Oh thou weeping sinner I am Jesus thy Brother I am thy Redeemer I will be thy Saviour though thou hast dealt unkindly with mee yet I will receive thee with the sweet embracements of my everlasting love Read Psal 85.8 Hosea 6.1 2 3. Isa 54.7 8. Fifthly Alwaies be more observant of the purpose and disposition of thy heart the inclination of thy will the general scope of thy life than the passionate sense of joy and comfort There is but little constancy in these joyes like the tide they ebbe and flow Like a Land-flood might overflow for a while but a little after be dried up joyes are the sweet-meats of the soul but are not for its constant fare and diet For a spiritual banquet not for a standing-dish Thus it was with David And the experience of Christians proves it Sixthly When thou canst not experience the sweetness of the Promise yet then firmly beleeve the verity of the Promise The Truth of the Promise doth not depend upon our sense and feeling of it especially when wee would there might be evidentia credâ—bilitatis when there is not evidentia rei sufficient reason to beleeve because it is a promise made by God when thou dost not as yet see the performance of it Though thou hast not tasted honey yet thou wilt beleeve it to be sweet if told by one that hath eaten thereof Seventhly Carry thy self really towards thy sin as thou dost conceive through mistake God doth towards thee Thou sayest God doth not love thee be sure thou dost not love thy sin thou sayest hee hath cast thee off be sure thou cast off thy sin smile as little upon thy sin as in thy greatest darkness of discomfort thou sayest God doth upon thee Lighten the ship by casting thy sins over-board and thou shalt come safe to shoar This Ecclipse may be by the interposition of some sin betwixt thee and the light of Gods countenance Eighthly Diligently observe what grace is of the greatest growth in thy soul and make the best improvement of that for thy support The body natural doth grow in all the parts of it but not equally as to all dimensions the finger grows not to the magnitude of the wrist or arm In mixt bodies there are all the elements but one is predominant Amongst the many branches of a tree one might out-top all the rest In a ring of Bells all sound but the great Bell is heard above them all In the New Creature there are all Graces radically and seminally but yet one might bee more eminent than the rest In some Faith x Mat. 15.28 in some love to God y Luk. 7.44 47. in some sorrow for sin z 2 Cor. 2.7 2 Chron. 33.12 as e-every sin is radically in every wicked man yet some sin is grown to a greater height and like Saul is taller than the rest in one covetousness in another passion in another pride Moral vertues are connexed communi vinculo with a common bond yet they may be in several degrees Some have them in gradu continentiae that though the disorders and perturbations of the soul are very urgent and pressing yet a man is able to resist and to suppress them Some in gradu temperantiae when the passions are more sedate and calm some in gradu heroico when they are so subdued and restrained that they are subject to the Government and Rule of Right Reason the Guide and Leader of the soul Now that grace that is most eminent is easily discerned Make use of that Ninthly Blear not thine eyes by alwaies poring upon thy sin and wants that are the reason of thy doubts and fears but study also the Righteousness and fulness of Christ for
so great God will not hear my prayers and heal my child for if indeed that were the reason of thy fearing that God will not hear thee thou wouldst rather feâ—r it as to thine other child since his death would be more afflictive Now the Saints have more reason to strengthen their Faith in the Omnipotence of God in Prayer than wicked men for because the things worldly men desire need not Omnipotence to do A creature may do what they desire except God will withdraw his common Providence for one that is worth an hundred thousand pounds can make a poor man rich and some Medicines in an ordinary way of Providence have vertue to cure many Diseases But the things the people of God desire cannot be done but by Omnipotence Eph. 1.19 IV. We must act our Faith upon his Goodnesse and Bounty for we must not only have high thoughts of Gods other Excellencies but of his Goodness also of his abundant willingness to do us good and loathness to afflict us for surely he never afflicts us but in case of necessity 1 Pet. 1. If need be you are in many tribulations When he afflicts us he only gives us necessaries but when he bestows mercies he gives us not only for our necessity but richly to enjoy When we go to a Covetous man for mony he parts with every penny as with a drop of bloud for us to think God parts so with his Mercies that he is hard to be intreated and that he is an hard Master either for work or wages are thoughts utterly unworthy and shamefully dishonourable to the Goodnesse of God If thy child whose finger if it should but ake thine heart akes should think thou grudgest him every bit of meat he eats thou wouldst think him a wretched child unworthy of thy tender affections and must it not be farre worse in thee to have such thoughts of God since tam pius nemo tam pater nemo Was it so great a grief to Peter to have Christ question his love John 21.17 though he had given but sad testimony of his Love but lately and can it choose but much offend God for thee to question Gods Love to thee nay his Goodness in it self when God hath given thee no cause of either Mal. 2.1 We should go to God with as much confidence of his Love and readiness to do us good as the child doth to the tenderest Parent as we do to the dearest friend we have in the whole world and much more abundantly If we do not believe that the goodness of God is as much above the goodness and love of our dearest friend as we account his Wisdom and Power above our friends we have unworthy thoughts of that Attribute which God hath most abundantly manifested and would have most glorified and the love our friend bears us is but a drop from and of that Ocean that is in God Doubtless God loves his enemies more then we love our friends he loves us more if we love him then we love our selves or him Surely God loves the weakest Saint on earth more than the highest Angel in heaven loves him for when God saith that he So loved the world it was such a Sic there was no Sicut for it it might not be said as the Angels loved God Ah we deal unworthily with God in having base low thoughts of his goodness he hath little deserved it at our hands he that hath done such wonders and miracles of Mercies for us and hath promised to do more Say that every mercy is too great for thee to receive but say not that any is too great for God to give Surely surely God is more willing to give than we are to receive mercies But you will say If God be so willing to bestow mercies why doth he not bestow them without prayers and such importunity I Answer God doth not thus because he is not willing but because we are not fit for Mercies for God waits to be gracious The tender Mother had rather give her child Cordials than bitter Pils but her child is sick By our Prayers we make not God more willing but we become more prepared for Mercies for our Prayers exercise and so strengthen grace and strong grace weakens and mortifies corruption and then we are fit for mercies God only stayes while he may blesse us indeed as Jabez phraseth it One that is in a Boat and pulls a Rope whos 's other end is tied to a Rock pulls not the Rock to the Boat but the Boat to the Rock so our Importunities move not God but us But you will say when we pray for others this reason holds not for their graces are not encreased by our praying for their deliverances from misery or danger or the Church from persecution I Answer It is true but our Prayers add to our reward for God is in goodnesse as Sathan is in badnesse and much more abundantly whereas whâ—n Sathan hath a Commission and intends to do some mischiefe he as oft as he can engageth Witches to put him upon doing that which he intends to do howsoeveâ— that he may involve them in the guilt as if they themselves or that he had not done it if they had not put him upon it So God that the Saints may have the reward of the good he doth to others as if they themselves had done it or as if God would not have done it wiâ—hout their Prayers puts them upon praying for those Mercies for others which he will do howsoever Esay 59.16 III. The Third Object of Faith are the Promises and there are three kinds some to Prayer some of Prayer some to the Person praying We are to act our Faith upon all but for brevity sake for I am forced to Contract I shall answer but one Objection The poor Soul will say I do not believe I have any Interest in the promises therefore I cannot pray in Faith I Answer To obtain the Mercies included in a promise it is not requried that we should believe our Interest in it but the truth not that God will perform to us but to those to whom it belongs though you do not believe it belongs to you for the promises made to Graces are made to them that have them not to them that believe as for example the promises made to Faith are made to them that have Faith though they believe not that they do believe and that poor Souls doubt that God will never make good any promise to them proceeds not from any doubt of Gods veracity or faithfulnesse but of their own unworthinesse and non-interest in them IV. The fourth and main Object of Faith which our Faith must eye in our Prayers is Christ in whom all the Promises are yea and Amen who hath reconciled the Person and Attributes of God and concerning Christ we are to believe I. The great love God bears to Christ which is doubtlesse greater then to the whole Creation for to which of the
Opppressors publike Defamers and the like wrongers of thy Estate Reputation and other thy temporal good things in charity and according to Equity equally seeking thy own right and good not thy neighbours wrong much less ruin and destruction And thus for moderation towards others in Civil matters In Religious matters Although I have spoken in the opening the nature of moderation and the general Object that which might serve to direct us herein Yet lest I be mistaken and thence any of you mistake your duty I shall further open this particular Object by speaking to it negatively about what moderation is not to be practised and positively wherein it must Negatively 1 Not in matters of faith For the believing these being not only absolutely required of every Christian and in that measure that we cannot fully come up to in regard of the great truth and reality of spiritual objects and their revelation the best being alas miserably short and deficient herein but also internal the profession of these being matter of practice Moderation cannot possibly here have any place much less that which respects others 2. Nor in matters of moral practice such as the Moral Law requires and grace and vertue should perform For in these can be no excess either in degree or duration We cannot love God too much nor with grace our neighbour nor too constantly Consider Father Mother Wife Children as moral Objects so we exceed not as natural goods and so in the exercise of natural affection we frequently as is said before do exceed which is discernable especially by the end with grace we love them for God with the moral vertue of love for the relation they stand in to us with the affection of love when we sinfully over-love them for our selves for though the natural affection co-operates with the former yet it solely exceeds But it being difficult for us to discern these formalities in objects and the operations of principles about them it is our only way to have recourse to Gods Laws which though founded upon the nature of things yet shews us plainly our duty where we cannot discern them which in all things wherein we may exceed as in the Externals of the First Table and the duties of the Second not only prescribe us what and also particularly how to act by positive Precepts but lest we should miscarry by Negative also which respect the end manner measure c. of such duties restraining and bounding us that we exceed not Both which are Moral and comprehended in this particular it being equally moral not to over-love as to love thy Neighbour the former being forbidden as well by the Negative as the latter enjoyned by positive Precepts In Negatives which forbid the action absolutely as Blasphemy Adultery c. no need of any such Precepts to regulate us for the actions being not to be done no need of direction for their manner and consequently no place for Moderation such being to be subdued and supprest not ordered or regulated as I have formerly spoken and in things only indefinitely forbidden as Swearing Travelling on the Lords day c. when we are to practice them we have the rules for Positive actions Affirmative and Negative to direct us sufficiently 3. Nor especially in the weightier matters of the Law or Religion I must speak a little to this because that may be commanded absolutely in it self which comparatively when it comes in competition with other duties of greater moment becomes only conditional For Affirmative Precepts are so many it is impossible they should bind ad semper so that when two or more duties come together man in regard of his finite capacity being not able to perform them at once must duly consider the weightiest and that do it being requisite in terms of inconsistency that the lesser alwaies give place to the greater and cease pro hic nunc or for that present to oblige us Thus Davids eating the shew-bread and the Disciples plucking the ears of corn on the Sabbath day when hungry is defended by our Saviour Mat. 12. Yea even frequently the externals of the First Table give way to the weighty exigent duties of the Second as the sanctification of the Sabbath to the defending the City in the Macchabees case according to that I will have mercy and not sacrifice Hos 6.6 Not only rather than sacrifice but in such cases not sacrifice God dispensing with the lesser so that its omission becomes no sin as is clear in our Saviours practice in his healing the man with the withered hand c. as well as in his defence of his Disciples Luk. 6. For that may be our duty and necessary at one time which at another when a weightier comes that should take place ceaseth to be so by vertue of the reason and constiâ—ution of the Laws themselves that the Superiour Law take place Therefore under the notion of moderation to omit Moral and especially the great and necessary duties required and practice only the less is Pharisaical hypocrisie not Christianity If to do the great duties of Religion God requires of us be accounted immoderateness let us say with David If this be to be vile we will be more vile still Gods Laws admit of no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensation from us but what he hath admitted himself we must neither add or detract Deut. 4.2 Thou canst neither mitigate their execution nor any other besides himself on thee for thy transgressing them Digest de legib senatus cons If the wise Romans were so careful to preserve their Laws from others than the supream dispensing wiâ—h them lest they should prove a Lesbian rule much more the Great and Wise God hath reason to keep up the authority of his Laws and expect our punctual observance of them Moderation in Religion and religious Duties is the devillish Precept of Machiavel not the Doctrine of the Gospel or St. Paul To engage or wade no further in Religion than temporal interests will permit uâ— to come safely again to shore was the resolution and speech of a great Courtier of France than of heaven and of such as resolve more to save their skins than their souls How doth Christ every where arm those that will be his Disciples against their desisting from their necessary duty for the offence of the world Is so far from concealing this that it is the first thing he tels them of invites them upon no other terms than the Cross tels them they must trust him in this world for compensating them in the future c. Mat. 16. from 24. to ult And how eminent was he in the practice of this How did the Zeal of Gods House eat him up and he persist in doing the work he was sent about notwithstanding all the offence the Jews took And yet in his own private concerns how meek gentle patient which none can be ignorant of that read the Gospel and which he commands us to learn
Isa 51.12 and against our earthly desires let us remember that if we gain the whole world and lose our own souls we shall be incomparable losers by the bargain Matth. 16.26 On the other side when ambition vain-glory or humour would urge us to unnecessary sufferings let us remember that God who is Wisdome it self hath no pleasure in fools Eccl. 5 4. nor delights in those sacrifices which are not presented to him by prudent consideration and sober resolution but by the folly of a precipitate zeal and however where the heart is right and full of love God may accept of the love and pardon the weakness yet he no way delights in the sufferings which men bring upon themselves unnecessarily by rash imprudent carriage whereby they betray their lives and liberties to the lusts and rage of men and draw on their enemies to blood and cruelty and upbraid the wisdome of those who are not so rash as being less real to God and Christ and make others have hard thoughts of that Religion which cannot consist with prudence and wisdome 2. Be much in the exercise of those acts of true Religion which are beautiful in the eyes of all even the worst of men the Apostle Peter intimates the security of an evidently good and holy life 1 Pet. 3.13 And who is he that will harm you if ye be followers of that which is good the chief pieces of Christian Religion are such as Papists Turks and Infidels must needs acknowledge to be good To visite the fatherless and widows in their affliction To wrong no man To do to others whatever we would that others should do to us Now when we cannot without danger exercise some other perhaps more questionable parts of Christian Religion then 't is good to be so much the more in the practice of these undoubted pieces of a Christian life and zeal in these things will force those without to approve whereas zeal in arguing for or in practising other things may cause them to hate and persecute us zeal in arguing and disputing brings on evil words and evil actions but zeal in the practice of unquestionable duties produceth good deeds in our selves and forceth good thoughts and good words if not good deeds from others In a word hot disputing and cold living or zeal in smaller and luke-warmness in greater matters is the ruine of grace in our selves the confirming of sin in others and the needless hazarding our outward concernments and betraying them rashly to the violence of wicked and ungodly men 3. In your converse with those who are without chuse mostly to insist upon common and acknowledged principles rather than controverted points if I were to live among and converse with Papists I would chuse much rather to urge them to abstain from lying drunkenness malice c. and to have good thoughts of God to have a continual sense of their dependance upon him and therefore continually to recommend themselves unto him by holy prayer to be meek and patient and charitable rather than to dispute how many Sacraments there be or how the bread and the wine is the body and blood of Christ for good counsel and sober exhortations speak love to mens souls whereas disputes and arguings are usually thought to proceed onely from love to our own notions and a desire to oppose others and indeed if men did not place too much of their Religion in opposing others they might much more safely and much more profitably converse with those of different opinions yea of different Religions 4. When you do touch upon controverted points rather enquire and propound than positively assert and violently oppose though I judge the Masse of Rome as by them used to be a piece of as grosse Idolatry as the world can shew yet were I to converse among Papists I would not fall foul upon them as the grossest Idolaters but as more desiring truth should be honoured than they reproached I would calmly and meekly propound my reasons as grounds of doubting rather than clear demonstrations for sure it is that a sudden and violent assault will cause an adversary to gather up his strength as violently to oppose whereas a calm propounding of reasons or doubts may work him to a serious consideration which is the first step to the discovery of error and acknowledging of truth for the one kindles a desire of knowing the other a desire of opposing yea of persecuting 5. When you think your selves bound to reprove the sins of others let it be done with a due consideration of the circumstances of time place and persons and indeed there 's scarce any part of a Christians converse with others that more requires prudence and wisdome than that of reproving others and great care is to be had that a reproof may at the least be well taken if not hearkned to and that it may do the reproover no hurt if it do the reprooved no good 6. On all occasions expresse a willingnesse to do for the best to believe as others believe and to do as others do if you could see sufficient ground and reason for it and indeed this may be a great help and security for obstinacy is usually made one essential part of an Heretick and then he that is heartily willing to close with every revealed truth may be in an errour but cannot be an Heretick and therefore every expression of a mind not obstinately bent upon its taken up notions nor doting upon its own conceptions but inricht with an ingenuous freedome to acknowledge its mistakes and own truth when once clearly discovered though formerly disowned is like so much water upon the fire of rage kindled in the hearts of persecuting enemies to quench or abate it for to the reason of any that will but consider it cannot but appear most unreasonable to urge a person to believe what he cannot see any ground for or to do what he would be willing to do if it were not sin that is a provoking God and hazarding his own eternal welfare 7. Be sure to use no means to secure from persecution or procure the enjoyment of publick Ordinances but such as are well-pleasing to a good and a holy God 't is not long since it was the peculiar honour of the Popish Faction to depose or murder Kings blow up Parliaments subvert States and Kingdomes to procure their liberty or secure themselves from suffering and if any others have ventured upon such practices I hope God hath taught them by his providence what they would not learn from his word that affliction is rather to be chosâ—n than sin and that 't is better to wait upon him in the way of his Judgements that is in a way of duty than to out-run God and think to secure our selves by sinfull and unjustifiable courses Let those therefore who prosess to believe that their God is a God hearing prayer and that bottles up the tears of his people and is able to do what he pleaseth let
Consciences from being violated and you cannot be miserable O how calm and quiet as well as holy and heavenly would our lives be had we learnt but this single Lesson to be carefull for nothing but to know and do our duty and to leave all effects consequents and events to God The truth is 't is a daring boldness for silly dust to prescribe to infinite wisedom and to let go our work to meddle with Gods he hath managed the concernments of the world and of every individuall person in it without giving occasion to any one to complain for above this five thousand years and doth he now need your counsell Therefore let it be your onely businesse to mind duty Aye but how shall I know my duty take a second memoriall II. What advice you would give to another take your selves e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet c 33. Simp. p. 158. The worst of men are apt enough to lay such burthens on other mens f Mat. 3.4 shoulders which if they would take them upon their own they would be rare Christians e. g. The very outcry of those that revile Godliness who deal by the miscarriages of Professours as the Levite by his Concubine quarter them and divulge them even they expect that those which make a strict profession of Religion should be beyond exception blameless and they even they scorn those that make any defection from their professed strictnesse And on the other side those that are holy they expect that even graceless persons should bear reproof receive instruction and change the course of their lives In middle cases then between these extreams what exactnesse will serious Christians require where the byas of their own corruptions doth not misguide them David was twice g 2 SaÌ„ 12.5 6 7 2 Sam. 14.4 1â— surprised to pass sentence against himself by remote parables wherein he mistrusted not himself to be concerned wherein this rule 's too short add a third III. Do nothing on which you cannot pray for a blessing Where prayer doth not lead repentance must follow and 't is a desperate adventure to sin upon hopes of repentance Every action and cessation too of a Christian that 's good and not to be refused is sanctified by the word and h 1 Tim 4.5 6. prayer It becomes not a i Eph. 5.3 4. Christian to do any thing so triviâ—l k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas qu. ad Antioch p. 361. q. 77. that he can't pray over it and if he would but bestow a serious ejaculatory prayer upon every occurrent action he would find that such a prayer would cut off all things sinful demurr all things doubtfull and encourage all things lawful Therefore do nothing but what you can preface with prayer But these rules are all defective I 'le therefore close with an Example that 's infinitely above defects IV. Think and speak and do what you are perswaded Christ himselfe would do in your case were he upon the earth The heathen they proposed unto themselves the best examples they l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet c. 51. Simpl. p. 282. had and therefore let us follow the best of m Mica 4.5 ours There are many rare examples in n Heb. 13 7. Scripture but we may say of them as 't is said of most of Davids Worthies whose highest commendation was with this diminution o 2 Sam. 23 19 23. they attained not unto the first three I propose therefore neither great nor small but the King of Saints p Rev. 15 3. it becomes a Christian rather to be an Example q 1 Pet. 2 12.15 1 Thes 1.7 then to follow one But by imitating of Christ you will come as near as 't is possible to the first three for your fellowship shall be with the Father with his Son Jesus Christ r 1 John 1.3 through the spirit of holiness who alone can teach you what it is to abide in Å¿ 1 John 2.27 Christ who was and is and ever will be our absolute copy t Heb. 13.8 O Christians how did Christ pray redeem time for prayer u Mar. 1.35 6.16 Lu. 6.12 John 11.42 How did Christ preach out of whose mouth proceeded no other but gracious words w Luke 4.22 that his enemies could not but admire him x John 7.46 at what rate did Christ value the world who did taught to renounce it y Mar. 10 21-27 what time did Christ speÌ„d in impertinent discourse who made their hearts burn within them whom he occasionally fell in company with z Lu. 24.17 32. How did Christ go up and down doing a Acts 10.38 good to man and always those things that were pleasing to b John 8.29 God Beloved I commend to you these four memorials to be as so many scarlet c Josh 2.18 21 threads upon every finger of the right hand one that you may never put forth your hand to action but these memorials may be in your eye 1. Mind d Acts 9.6 duty 2. What 's anothers duty in your case is e Rom. 2.21 yours 3. What you can't say the Blessing of the Lord be upon it do not meddle f Psal 129.8 with it But above all as soon forget your Christian name the name of a Christian as forget to eye Christ g Psal 123.2 and what ever entertainment you meet with from the profane world h John 15.18 c. remember your Exemplar i 1 Pet. 2.21 22 23. and follow his steps who did no sin neither was guile found in his mouth who whâ—n he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeâ—h righteously What must and can Persons do Towards their own CONVERSION Ezek. 18.32 Wherefore turn your selves and live yee THe words are part of that serious Exhortation begun in the 30. ver Repent and turn your selves from all your transgressions continued in the 31. ver Cast away all your transgressions and make you a new heart and a new spirit and concluded in this verse Wherefore turn your selves c. In the former part of the verse the Lord saith I have no pleasure in the death of him that dyeth I had rather men should come to the knowledge of the truth and be saved then die in their sins and perish through their impenitency Wherefore or therefore turn your selves The Exhortation in these words is back'd with a reason of great yea the greatest strength viz. Life turn and live that is ye shall live comfortably here and happily for ever hereafter There be four Propositions deducible from these words 1. That man is turn'd from God 2. That it's mans duty to turn unto God again 3. That the Lords willingness that men should rather live then die should be a strong Argument to move them to turn 4. That those who do turn shall live I shall wave all those
Angels said he at any time Thou art my beloved in whom I am well pleased Gods Love to Christ is not only greater but diffusive for the Love that God bears to Christ is as the oyl that was poured upon the head of Aaron which ran down to the skirts of his garments so the Love that God bears to Christ terminates not in the Person of Christ but is communicated to all that are his As Haman to shew the great hatred he bore to Mordecai would not bound his malice on the person of Mordecai but would destroy the whole Nation So God thought it too small a Testimony of his Love to Christ to be well pleased with Christ for so he is with the Angels but he is well pleased in Christ with the whole World I mean all Nations We must believe this or we cannot expect any favour for his sake His Love to Christ is so great that his Love to Christ is greater then his hatred to sinners so that any sinner may be reconciled and accepted through Christ God came to reconcile God and sinners not God and sin As one who desires the King to be reconciled to such a Traytour doth not desire him to be reconciled to the Treason but to the Traytour II. We are to believe the fulnesse of Christ's satisfaction and the greatnesse of the value and efficacy of the death of Christ for if Justice be not satisfied we have no Throne of Grace but a seat and Barr of Justice to come before The Blood of Christ hath a pacifying purifying purchasing perfuming reconciling satisfying justifying virtue It pacifies Gods wrath it reconciles and justifies our persons it purifies our Nature it perfumes our duties it purchaseth our inheritance III. We are to believe the efficacy and infallible successe of Christs Intercession The fulnesse of Christs Intercession is in this that he doth three things for us all that we stand in need of according to what was Typified by the High-Priest for he did three things 1. He sprinkled the blood upon the Mercy-seat hereby an attonement was made as to our sins they being pardoned 2. He went in with Incense hereby our duties were perfumed so God is said to inhabit the Praises of his People and to dwell in thick darknesse i. e. in the the thick smoke of the Incense 3. He had the Names of the Tribes engraven on his breast or heart Christ pleads the love he bears to his People Three places the names of the Saints are written in out of either whereof nor men nor Devils can blot them out viz. in the Book of Life on the palms of his hands and on the heart of Christ I may add the fourth thing the High-Priest did when he entered into the Holy Place viz. he went in with all his rich Priestly Garments to shew we should be clothed with the rich Robes of Christs Righteousnesse for what the High-Priest did he did not in his personal but in his publick capacity Now the efficacy of his Intercession was not only from the wonderful Love God bore to Christ from the unparalleld Interest Christ had in the Father by these means we may expect all acts of favour but we have Justice on our side for favour is an arbitrary thing therefore Christ is our Advocate 1 John 2.1.2 he presents our case not by way of Petition but by way of pleading for Advocates do not petition but plead So then Christ doth four things as to our Prayers 1. He endites them by his Spirit he perfumes them by his merit then he presents our Prayers and Persons for we have accesse through him Ephes 3.12 and then superadds his own Intercession his blood crying louder then our sins and better things then our Prayers IV. We are to believe and improve this truth viz. that the Father exceedingly delights to honour Christ and hereby God wonderfully honours Christ by pardoning and receiving into favour such Rebellious sinners as we are for his sake by forgiving any thing for his sake A sinner cannot please God better then by coming with confidence for pardon for his sake If we come for pardon or mercies and our Confidence ariseth from our low thoughts of the number or sinfulnesse of our sins or of Gods hatred of sin or our ability to satisfie Justice or deserve Mercy our Confidence is desperate impudence and arrogance but if purely from the high esteem we have of the incomprehensiblenesse of Christs satisfaction and of Christs Interest in Gods Love and of the Fathers delight to honour Christ such Confince is pretious and acceptable with God and whosoever hath it may go with as much freedom and assurance of favour as if he had never sinned with as much as Adam in his Innocency or the Angels in Glory Alas we do not believe or not improve these truths for if we did we might have any thing for Christ hath Interest enough in God to bear us out and procure any Mercy V. We are to believe improve and obey Christs Command viz. in John 14.13 14 16 23. the former truths give us great hope but this strong Consolation for though such a great Person had never so much interest in some other great Person with whom we had to do yet without a Commission from him we might not go in his Name but Christ hath not only given us leave but a Command and now it is not an arbitrary thing we may do or not do but we must do This is the Incomprehensible goodnesse of God that what is for our good he commands us that not only we may be put on the more to obtain what is good for us but that it may be an act of obedience and so we may be rewarded for procuring our own happinesse So much for the things we are to believe now for the manner of believing 1. We are to believe these things of God and Christ with an Historical Faith 2. With a Faith of Recumbency we are to rely upon the Power Wisdom and Goodness of God and upon Christs Interest in God c. 3. Saints are by way of duty but not by way of a necessary Condition of obtaining whatsoever they ask to believe with the Faith of assurance of obtaining whatsoever we pray for By Faith here in the Text is not meant that we must without any doubt or wâ—vering believe that we shall receive in kind whatsoever we ask even the very thing we pray for 1. The Leper was cured though he prayed with an if thou wilt 2. Those in disertion should put up no acceptable Prayers since they have not Faith of assurance of obtaining 3. Christ when he comes at the day of Judgment he shall not find this Faith on the Earth Luke 18.8 and yet vers 7. it is said God will hear those Prayers 4. The Apostle forbids this Faith vers 7. therefore it is not the Faith here commanded for then it should run thus you must believe you shall receive the thing you ask