will not hearken to the Voice of Charmers charming never so wisely So Mat. 11.17 We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented The sweetest Strains of Grace move not the obstinate Sinner If an Angel come from Heaven he cannot bring you better Arguments for the Gospel is the Wisdom of God 1 Cor. 1.24 If one came from the Dead he cannot present you with more powerful Motives Luke 16.31 If they hear not Moses and the Prophets neither will they be perswaded though one rose from the Dead O why will you not be perswaded You do in effect say Let God do or say what he will he shall not have my Heart Well then this Unteachableness and Unperswadibleness is another Property of Hardness of Heart and Slowness of Heart and Backwardness to God's Work is a Degree to it 2. It is inflexible to the Motions of God's Spirit God doth not only invite Sinners by the Word but knocketh at their Hearts by the pressing Motions and Impulsions of his Grace and yet they do not open to him to give him entrance How often have we eluded the Importunity of many warm Convictions and baffled many Pangs and Checks of Conscience Acts 7.51 Ye stiff-necked and uncircumcised in Heart and Ears ye do always resist the Holy Ghost Their Ears are said to be uncircumcised as they do resist the Counsels of the Word and their Hearts as they do resist the Motions of the Spirit who enforceth Truths with a clearer Light and Conviction upon their Hearts There are many importunate Motions and Convictions which they slight and oppose An hard Heart goeth to Hell with Violence the Word standeth in the way and the Spirit standeth in the way but still they break through and so their Condemnation is more just As the Prophet said Isa. 7.13 Is it a small thing for you to weary Men but ye will weary my God also Wicked Men do not only grieve God's Ministers and Messengers but his Spirit in refusing to accept his gracious Offers The Crime would be less if the Counsel of the Messengers were not enforced by the Motions and Inspirations of the Holy Ghost God is not behind-hand with a Sinner If the Words of Men offer occasion of Suspicion and Prejudice yet these inward Checks and Excitements in their own Bosoms to be more serious and diligent carry their own Evidence with them and upon such a close Application we should be ashamed to give God the Denial But they resist all inward and outward Means of Reformation they resist the Spirit as well as despise the Minister But can the Spirit be resisted Certainly no when he worketh according to an eternal Purpose of Grace for God never made a Creature too hard for himself Yea it is said even of wicked Men Acts 6.10 They were not able to resist the Wisdom and Spirit by which he spake The meaning is they could not hinder his Workings tho they thwarted his Motions the Light was so clear that they could not hinder the shining of it nor contradict it but out of obstinate Malice But how are they said to resist the Holy Ghost We had need to vindicate the Place because it is usually urged against the Efficacy of Divine Grace The Operation of the Spirit is not irresistible say they for the Jews did always resist it We may grant the whole Wicked Men of an hard Heart may resist the common Operations of the Spirit his Light and his Motions but the Opposition of the Elect is overpowered by the Efficacy of Grace There is a Spirit of Resistance in us but the stronger Operation of the Holy Ghost maketh it to give place we may kick against the Pricks till the Soul be awakened and then God hath us at his own beck Tho the Grace of Conversion be not common to Elect and Reprobate yet the Grace that tendeth to Conversion is common and this may be resisted God may knock at the Heart that is never opened to him they may have Excitements but alas they are as the Rock or Adamant to the Tool There is no Impression left upon them Obj. But if God will use a fainter Operation why are they to blame I answer God is not bound but they are bound to prepare their Hearts to receive his Motions let them prove God a Debtor and they may excuse themselves for their Disobedience III. The Kinds of Hardness These will be known by these Distinctions 1. The first Distinction is that Hardness of Heart is either 1. Natural or 2. Voluntary and Acquired or 3. Penal and Judicial 1. Natural Hardness of Heart is a part of inbred Corruption which remaineth with us till God take it away by Grace Ezek. 11.19 I will take away the stony Heart out of their Flesh and I will give them an Heart of Flesh. The Stone in the Heart is a Disease that all Adam's Posterity are subject unto it runs in the Blood It is not incident to Nabals only or such as he was Men of a churlish and crabbed Temper no all Men are sick and most Men die of this Disease We brought it with us into the World a strong Bent to carnal Things and by consequence an Averseness from God and it is a mighty Work of Grace if we do not carry it with us out of the World When Nabal died his Heart was a Stone and so might yours 2. Acquired and Voluntary when Men do wittingly and willingly reject the Counsel of God and strengthen themselves in their natural Disobedience and Obstinacy or being invited to Faith and Repentance by God out of love to Sin resist God's Call and put away the Word from them and refuse to obey Psal. 95.8 Harden not your Hearts It is our own Act. And 2 Kings 17.14 They would not hear but hardned their Necks like to the Neck of their Fathers This increaseth our natural Hardness and maketh it grow more and more till it be stiffned and settled in an Aversion to God as a crooked Stick or Twig by growing becometh more difficult to be made streight By every Act of Sin we lessen our Awe of God and having ventured once grow more bold to sin a second time Men when they first put forth to Sea are very fearful but afterwards laugh at Storms so when a Man cometh off safe from Sin he will venture again By every Act of Disobedience our Incapacity to receive Grace is increased and our Inclination to carnal Vanities is strengthned By frequent Acts we are confirmed in the Habit. But nothing increaseth this voluntary Hardness so much as refusing Grace as no Water is so apt to freeze as that that hath been once heated God is provoked when we refuse his Grace upon a closer Application and the Heart is encouraged to continue in Sin So that by their Carelesness and Delay Men are hardning by Degrees Every Call defeated addeth one Degree of Hardness more and so God is more
you If you be sollicitous about the word of Christ and the matters of Duty contained therein you have a great advantage at the Throne of Grace So Psal. 66.18 If I regard Iniquity in my Heart the Lord will not hear me Many that pray are as Ice a little thawed above but hard at bottom they have not such a strong setled Resolution to walk more closely and orderly with God but allow some secret Lust and so marr their own Audience and Acceptance with God II. For Reasons 1. With respect to God 1. His Observance 2. His Acceptance 1. With respect to Gods Observance He is an All-seeing Spirit and therefore will not be mocked with a vain appearance or a little bodily exercise but the Prayers we make to him we must find them in our Hearts 1 Sam. 16.7 For God seeth not as man seeth for man looketh on the outward appearance but God looketh on the Heart We may Act the Parrot before men but God looks to what there is in the Heart 1 Chron. 28.9 Know thou the God of thy Father and serve him with a perfect Heart and with a willing Mind for the Lord searcheth all Hearts and understandeth all the imaginations of the Thoughts A man up in the Air seeth the Spring as well as the River and its course we that stand by see the course but not the Spring God understandeth whether we are inclined and encouraged whether we are habitually inclined to God Ier. 5.3 O Lord are not thine eyes on the Truth Rom. 8.27 And he that searcheth the Heart knoweth what is the Mâ—nd of the Spirit because he maketh Intercession for the Saints according to the will of God He knows a belch of the Flesh from a groan of the Spirit He understandeth our desires as well as our Words So whether we are encouraged by the Grace of the New Covenant and Sense of our own qualification 1 Ioh. 3.20 21. If our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we Confidence towards God 2. With respect to Gods Acceptance God granteth not our Prayers till our Hearts be fixedly bent towards him Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their Heart thou wilt cause thine Ear to hear When God hath put it into their Hearts to pray and awakened their desires then he will hear Dan. 10.12 From the first day that thou didst set thine Heart to understand and to chasten thy self before thy God thy words were heard God hath accepted the Heart without the Tongue but never accepted the Tongue without the Heart Moses cryed to God when he spake not one word Exod. 8.12 and God heard him 2. With respect to us 1. The part which the Heart beareth in all humane Actions It is fons actionum ad extra and it is terminus actionum ad intra In our actings towards God Prov. 4.23 Keep thy Heart with all diligence for out of it are the Issues of Life and in our receipts from God this is the thing that God aimeth at Rom. 6.17 Ye have obeyed from the Heart that form of Doctrine which was delivered you Prayer is not a receiving duty as hearing In praying the Heart begins in hearing it ends the Duty 2. With respect to our carriage in Prayer We do not conceive a Prayer but impose a Prayer upon our selves if the Tongue guide the Heart rather than the Heart the Tongue Like Children that cast stones into the Mine but do not draw Oar out of the Mine Acts 2.26 Therefore did my Heart rejoice and my Tongue was glad I. Vse Information 1. What need is there of Recollection before we come to pray that we may not force upon our selves what chance offereth but may have a Prayer in our Hearts before we have it in our Tongues Psal. 45.1 My Heart is inditing a good matter I speak of the things which I have made touching the King my Tongue is as the Pen of a ready Writer Usually we offer to God a dough-baked Sacrifice Only that I may not grate upon a tender Conscience there is an habitual Preparation and an actual Preparation The habitual Preparation lyeth in a broken hearted Sense of our wants radicated Inclination or bent of Heart towards God and Heavenly Things and in a Confidence and Liberty towards God The actual Preparation lyeth in such a Sense of our Necessities as the present Case doth deserve such a quickening of our desires after Heavenly Things as may fill us with Life such a remembrance of the Grace of God in Christ and our own Sincerity that our Hearts may not reproach us when dealing with God as a Father Again I distinguish that our requests are Ordinary or Extraordinary Ordinary When we ask daily supplies of Grace having no particular streight Temptation Difficulty or Business of moment then in hand Here the Habitual Preparation with little or no Actual Preparation serveth in our daily Prayers for necessary Blessings Extraordinary as in some notable trial difficult Streight Conflict Temptation or when we seek some special Benefit and upon eminent Occasions then as our Necessities are greater so our Acts of Prayer are more earnest Psal 109 4. For my love they are my Adversaries but I give my self unto Prayer Our Lord Jesus Christ being in an Agony prayed more earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.44 And so it resolveth this Case What if I have not such a feeling of strong and earnest desire or the over ruling bent of the general Inclination Yet keep not off from Prayer 1. Good desires are to be asked of God 2. Such desires as you have must be expressed 3. Prayer is the usual way to quicken and increase them 4 Turning away from God is the means to kill them 2. It informeth us what need we have of more help than our own if we must find every Prayer in our Heart which we utter with our Tongues Three things are necessary in Prayer The Humane Spirit or natural Faculty that I may by my Understanding work on my Will The New Nature Faith Hope and Love to believe in God and see him before me to incline me to God as my chief good and to hope for Benefit from him The Divine Spirit to excite these Graces Iude 20. Praying in the Holy Ghost Rom. 8.26 The Spirit it self also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with groanings that cannot be uttered The Spirit works not on us as blocks but as rational Creatures nor does it blow on a dead Coal II. Vse Caution Do not take every thing for Prayer which looks like it 1. Bodily exercise Mâ—ny by the Agitation of the bodily Spirits work themselves into some vehemency their Voice is heard on high but the Heart is dead and cold quibus arteriis opus est These fill up only a little
out of the burning That God should reform thy crooked perverse spirit and pardon all thy sins and lead thee in the way of righteousness unto Eternal Glory How should thy heart and mouth be filled with the high Praises of God! and how should you say Blessed be the Lord God of Israel for he hath visited and redeemed my Soul 3. Consider what preventing Grace God used towards you How he sought you out when you sought not him that he might save you As this saving Mercy was not deserved by you so it was not so much as desired by you the Lord pittied thee when thou hadst not an heart to pity thy self and prevented thee with his goodness It is good to observe the circumstances of our first awakening or reducement from our wandrings The Apostle speaketh of the called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his purpose Rom. 8.28 Not the purpose of them that are converted but the purpose of God For whom he did foreknow he also did predestinate and whom he did predestinate them he also called vers 30. Many come to a Duty with careless and slight Spirits or by a meer Chance as Paul's Infidel 1 Cor. 14.24 25. But if all prophesie and there come in one that believeth not or one unlearned he is convinced of all he is judged of all And thus are the secrets of the heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Oh how many do thus stumble upon Grace unawares as not minding or desiring any such Matter yet God directeth a seasonable word that pierceth iâ—to their very hearts Sometimes when opposing and persecuting as Paul Acts â— Many that come to scoff I have seen his ways I will heal him Isa. 57.18 Soâ—e are leavened with prejudice loth to come drawn against their consent Iohn 1.46 Nathaniel saith to Philip Can any good come out of Nazareth Philip saith unto him Come and see yet there he met with Christ. Various circumstances there are which shew Christ's vigilancy and care in seeking after lost Souls 4. That he hath made the Cure effectual notwithstanding the reluctancies of our carnal hearts We are all of us full of the wisdom of the Flesh and that is enmity to God Rom. 8.7 Because the Carnal Mind is enmity against God for it is not subject to the Law of God neither indeed can be Now that our hearts should be quite changed and have another bias and inclination put upon them this is the Lord 's doing and it should be marvellous in our eyes Iohn 3.6 That which is born of flesh is flesh but that which is born of the Spirit is Spirit That we should be so quite altered as now to mind Serious Spiritual and Heavenly things surely nothing could do this but the Almighty Spirit of Christ or that efficacy which is proper to the Mediatour Sermon I. on Psal. Lc 1 Lord thou hast been our dwelling-place in all generations IN a time of danger we would all be glad if we could get a safe place of retreat or a secure habitation where the evil might not come nigh us The Text will direct you to one if you have an heart to make use of it This Psalm was penned by Moses the Man of God as the Title sheweth It 's reflection is mainly upon the state of those times wherein he lived when the Children of God wandered up and down in the Wilderness and were sorely afflicted by sundry Plagues and great Multitudes of them cut off by untimely death for their Provocations The Psalm is said to be a Prayer of Moses He beginneth his Prayer with an acknowledgment of God's goodness and gracious protection In the howling Wilderness and in all former Ages he had been their habitation And this giveth him confidence to ask and expect other things from God's hand From hence we may learn to express Faith in Prayer before we express Desire and give God glory in believing before we lay forth our own wants So doth Moses the Man of God Lord thou hast been our dwelling-place in all Generations Doctr. That God is his Peoples habitation or dwelling-place I shall deliver the sum of this point in these Considerations First The First shall be a General Truth That true and lively Faith doth apprehend all things as present in God which it wanteth in the Creature When they wandered up and down in the Wilderness God was their habitation As the life of Sense is a flat contradiction to Faith so is the life of Faith to the life of Sense Faith is supported by two things God's All-sufficiency and Gracious Covenant The one sheweth what may be the other what shall be As God hath a double Knowledge Scientia simplicis intelligentiae visionis By the former he knows all things that may be in his own All-sufficiency By the latter he knows all things that shall be in his own Decree So Faith sees all things made up in God This can be because God is able to bring it to pass This shall be because God hath promised it His promise is as good as performance therefore a Believer in the want of all things doth not onely make a shift to live but groweth rich 2 Cor. 6.10 As poor yet making many rich as having nothing and yet possessing all things Nothing in the view of Sense but all things in God that are good for him As God was as a fixed habitation to them that were in the Wilderness so he promiseth Ezek. 11.16 Although I have cast them far off among the Heathen and although I have scattered them among the Countreys yet will I be to them as a little Sanctuary in the Countreys where they shall come A Christian that hath learned to live by Faith above Sense he can never want any thing he hath it in God and can see not onely pardon and righteousness forth-coming out of the Covenant but food and raiment protection and maintenance house and home and all things even then when they are most destitute It is not onely an act of Love that God is instead of all these things but an act of Faith As to Love 1 Sam. 1.8 Am I not better to thee then ten Sons God is not onely better than all to a Believer but he is all Secondly God's People may be reduced to such exigences that they may have no house nor habitation on this side God As now the People of God were in a wandering condition 1 Pet. 1.1 Peter directs his Epistle To the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Strangers not only in affection but condition Exile and Separation from their outward comforts and priviledges may be the lot of the People that are dearest to the Lord of any on earth besides Heb. 11.37 They wandred about in sheep-skins and goat-skin being destitute afflicted tormented v. 38. They wandered in Desarts and in Mountains and in Dens and in
hansel to the new Gospel by Peters Exhortation three thousand were converted at once and afterwards evidenced the Truth of their Doctrine by Miracles There is no need that Christ should rise again in the Eye and view of all those that would believe in him Here is ground enough in that which was once already done 2. What we must do verse 9. Confess with the Mouth and believe with the Heart that is be really perswaded of the Truth of what is done for us and thankfully own it and acknowledge it to the World resigning up our selves to the discipline of his Spirit whatever it costs us This is all that is required of us But though these two only be mentioned we must understand those things which belong to either of them 1. To begin with that first mentioned If thou wilt confess with thy Mouth There is a Confession both in Word and Deed the one must not contradict the other The Apostle telleth us of some that profess they know God but in works they deny him Tit. 1.16 So it is true of confessing Christ or Holiness of Life Works are a part of Profession or Confession as also Invocation is a branch of this Confession as appeareth by the 13. ver For whosoever shall call upon the Name of the Lord shall be saved Confession then implieth all visible Godliness and Holiness of Life for the Holy Thankful Life is a constant Hymn to God or a practical Acknowledgment of the Benefits we have by â—hrist and so all Christianity is a Confession It is necessary also that this Confession be made in spight of all Persecution and Danger Heb. 4.14 Let us hold fast our Profession In those days believing with the Heart was not so costly as Confession with the Mouth It exposed them to great troubles yet a Christian must be resolute and trust Christ with all Dan. 6.10 Now when Daniel knew that the writing was signed he went into his house and his Window being open in his Chamber toward Jerusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did aforetime 2. So for the other Believing with the Heart implieth not a dead Faith but Operative Iam. 2.20 Faith without Works is Dead Not a cold opinion but such as worketh by Love Gal. 5.6 Not a general Assent but an applicative Faith Gal. 2.20 Who loved me and gave himself for me 1 Tim. 1.15 This is a faithful saying and worthy of all Acceptation that Iesus Christ came into the World to save Sinners of whom I am chief Owning him as our Lord and Saviour Do this and then you believe with the Heart to Righteousness and confess with the Mouth to Salvation That is you are so pardoned that at length you are saved They that could thus take Christ and venture all upon the security of his Word and wholly resign up themselves to God upon these Hopes were in a safe Condition or a state of Peace Fourthly The Gospel so clearly stating these things there is no reason of doubtful suspence All demurring must be upon one of these two Reasons either the Difficulty of the thing or Want of certainty but neither of them is just in this Case 1. Not the Difficulty of the Conditions For believing with the Heart and confessing with the Mouth are easie to be understood and easie to be observed by the Power of the Spirit For the Gospel is the Power of God to Salvation Rom. 1.16 If God will put this into our Heart and Mouth and give what he requireth why should we snuff at these Conditions as unreasonable and troublesome What more reasonable than to own him with the greatest hazard from whom we expect such Benefits as Pardon and Life And to consent to follow his Direction who will bring us out of our Misery to perfect Happiness And to venture all for him who by a condescending Act of astonishing love stooped so low for us It is true Confession may be costly but it is not an impossible thing We should be willing to suffer the loss of all things for his sake Especially when God is ready powerfully to assist and help us Phil. 4.13 I can do all things through Christ which strengthneth me 2. Want of Certainty We do not know whether this be the way of God yea or no I Answer 1. There is no doubt that reasonably can be urged Either this is the way of God or none The way of Heathenism is sottish and fabulous 1 Cor. 8.5 They have Lords many and Gods many And the way of the Iews yieldeth no relief if the Gospel be excluded The way of the Mahometans is ridiculous and beareth no dispute Therefore this is the way or none Obj. But why do you haesitate You did not see Christ in the Flesh. Ans. But we may love him for all that and believe in him though we never saw him 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoice He must not be fetched out of Heaven again nor raised from the dead again It is not necessary to our Faith that we should see Christ with bodily Eyes when we have most certain and firm Arguments by which his Resurrection may be proved Obj. But we live not in the Age of Miracles Oracles and Visions which People had in former times Ans. Man is apt to indent with God and to prescribe to God that he may believe upon Terms of his own making Let him now come down from the Cross then we will believe him Mat. 27.42 Can he prepare a Table in the Wilderness Psal. 78.19 If thou be the Son of God command that these Stones be made Bread Mat. 4.3 We are not to think that God should be at our Beck and do what we require Many require new Apostles and Miracles that maketh them turn Scepticks and Atheists We must not prescribe to God how he shall reveal his Mind to men but submit to the way he seeth best and fittest for us 2. There lye more prejudices by far against any way of our own devising than the course God hath taken The People slighted Moses and would hear God himself speak but when it thundred upon the Mount they cryed out Exod. 20.19 Speak thou with us and we will hear but let not God speak with us lest we die We would have Miracles but thereby the simplicity of Christianity is lost and it would lay us open to the jugling tricks of Wonder-mongers and that would be little for our safety We would have one from the dead Luke 16.30 But they are out of the Sphere of our commerce That is no familiar way nor so fit to instil Faith and reduce men to Obedience to God And if we should learn our Religion from Ghosts and Apparitions we should never be free from Delusion Gal. 1.8 But though we or an Angel from Heaven preach any other Gospel unto you than that which we
wit the redemption of our bodies When we shall know more fully what Honour and Blessedness belongeth to the Children of God now it doth not appear what we shall be So pardon of Sin shall be then compleat Acts 3.19 Repent and be converted that your sins may be blotted out when times of refreshing shall come from the presence of the Lord. All pardoned Sins shall never be remembred more our Absolution shall be solemnly pronounced by the Judge upon the Bench. That is the great Regeneration Matth. 19.28 You that have followed me in the regeneration when the son of man shall sit in the throne of his glory ye shall sit upon twelve thrones judging the twelve tribes of Israel So for Redemption Eph. 4.30 Grieve not the holy spirit of God whereby ye are sealed unto the day of Redemption When all the Effects of Sin shall cease for Death remaineth on the Body till that day 7. This Work of taking away Sin is carried on with respect to Christ's threefold Office of King Priest and Prophet 1. As a Priest so he taketh away Sin by his Merit having purchased a Power and a Virtue whereby our Natures may be healed and cleansed and our Peace made with God In this sense it is said 1 Iohn 1.7 The blood of Iesus Christ his son cleanseth us from all sin 2. As a Prophet so he taketh away Sin by his Doctrine which is fit for such a purpose as it commandeth and requireth Purity and Holiness and inviteth us to it by notable Promises and encourageth us by blessed Examples especially of Jesus Christ himself and the perfect Pattern of his holy Obedience and heavenly Life Iohn 17.17 Sanctifie them through thy truth thy word is truth 3. As a King so he taketh away Sin by his Spirit So backward are our Minds so bad our Hearts so strong our Lusts so manifold our Temptations that beâ—â— Teaching will not serve the turn without a Spirit of Light Life and Love to open our Eyes and change our Hearts and incline us and bring us back again to God Therefore it is said Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy-Ghost which he shed on us abundantly through Iesus Christ our saviour His Merit giveth us Confidence his Word Means and Helps and his sanctifying Spirit maketh all effectual to the Soul III. That this is the great End and Scope of Christ's coming into the World appeareth by sundry Scriptures 1 Iohn 3.5 And ye know that he was manifested to take away our sins and in him is no sin He was manifested in the Flesh and manifested in the Gospel for this end He came as an holy innocent Saviour to take away Sin Matth. 1.21 Thou shalt call his name Iesus for he shall save his people from their sins Not to ease them of their Trouble only but chiefly to destroy Sin with the mischievous Effects of it He is a Saviour that saves us from Sin not in Sin Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity Not only from the Curse of the Law but from all Iniquity The Mediator's Blessing was not to free us from the Roman Yoke but from the slavery and bondage of Sin Acts 3.26 Unto you first God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities Reasons 1. Sin is the great Make-bate between God and us The first breach was by Sin and still it continueth the distance Isa. 59.2 Your iniquities have separated between you and your God Till Sin be taken out of the way there can be no perfect Communion betwen God and the Creature The Purity of God is irreconcilable to Sin though not to the Sinner and therefore though the Sinner be pardoned the Sin must be taken away 2. Sin is the great Disease of Mankind and the cause of all Misery therefore Christ came to stop Mischief at the Fountain Head Take away Sin and you take away Wrath for when the Cause is gone the Effect ceaseth Those who are most sensible of their true Evil do mainly desire the taking away of Sin Pharaoh said Take away this Plague but the Church saith Take away all iniquity Hosea 14.2 Many seek to get rid of Trouble and Temporal Afflictions but not of Sin because they have a gross sense of Things and measure their Happiness and Misery by their outward Condition Hosea 7.14 They assemble themselves for corn and wine and they rebel against me They sought not God's Favour but Corn and Wine and Oyl Others if they mind Spiritual Things they mind only pardon of Sins and ease of Conscience but not to be freed from the Power of it as if a Man that had broken his Leg should only desire to be eased of the smart but not to have it set again But the true Penitent is troubled with the Stain as well as the Guilt therefore the Promise is suited to such 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Others if they would be freed from Sin they respect only the preventing the outward Act but you must abstain from the Lust 2 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. If they look after the Heart and inward Man it is some Branch of Sin not the Root or the Change of the Heart and so die Impenitent Evil Practices do not flow from a present Temptation but an evil Nature All these lose their labour they neither get rid of Trouble nor prevent the Act nor are free from the breach of God's Law but Christ would make a thorough Cure 3. Taking away of Sin is a greater benefit than Impunity or taking away the Punishment Those Means which have a more immediate Connexion with the last End are more noble than those which are more remote The last End is the Glory of God Now the Holiness and Subjection of the Creature is a nearer means to it than our Comfort and Pardon Christ's End was to fit us for God's Use and therefore his End was to sanctifie us and free us from Sin 1 Use Is Caution Let us renounce all Sin that we may not make Christ's coming into the World in vain You go about to frustrate your Redeemer's End and so to put him to shame if you cherish Sin for then you cherish that which he came to destroy 1 Iohn 3.8 For this purpose the son of God was manifested that he might destroy the works of the devil that is dissolve unty and loose this Knot The Work of the Devil is to bring us into Sin and Misery and will you tie the Knot the faster If you go about to frustrate his Undertaking you renounce all Benefit by him and slight the Price of
be pleasing and acceptable to God in order to Practice and value our Lives for this End only that we may serve God it is a sign Grace is planted in the Heart But now ungodly Men neither care to know the ways of God nor to walk in them They that are willingly ignorant and do not search to know how God will be served and pleased and make this their Work they do not count God their chiefest Good They search not that they may not practice they err not in their Mind only but in their Hearts Psal. 95.10 It is a People that do err in their Hearts they have not known my ways To err in the Mind may be through invincible Ignorance but a Man errs in his Heart when he doth not desire to know God and to know his Will and what he must do in Worship and Conversation but saith I do not desire to know God Iob 21.14 Therefore they say unto God Depart from us for we desire not the Knowledg of thy ways Therefore he that doth not make it his great Work and the Business of his Life to find out what God would have him do he is ungodly Usually this is found in Men half convinced they have not a Mind to know that which they have not a Mind to do and so they are willingly ignorant But now a godly Man makes it the Business of his Life still to follow God Foot by Foot to know more of his Mind and Will Rom. 12.2 That you may prove what is that good and acceptable and perfect VVill of God Ephes. 5.12 Proving what is acceptable unto the Lord. A true Christian always practiseth what he knows and still searcheth that he may know more he would be always more useful for God and more according to his Heart that is the Study the great Business and Project of his Life to find out God's Will and then practise it What shall I do more for God Thirdly God must be acknowledged as the supream Truth and Authority and there if we be not moved with his Promises with his Threatnings and Counsels as the Words of the great God as if he had spoken from Heaven by an audible Voice if we do not yield him Reverence in his Worship and subject our Hearts and Lives unto his Laws it is Ungodliness 1 st We must receive the Counsels of his Word with all Reverence and Veneration as if God had spoke to us by a Voice from Heaven This is to receive the Word as the Word of God 2 Thess. 2.10 They received not the Love of the Truth that they might be saved The Heathens received the Oracles of their Gods with great Reverence and were much moved when they had an Oracle but when the Word comes with a mighty convincing Power upon the Heart and you are not moved and affected this argues your Ungodliness So when we can drousily hear of the great things of Heaven and the Death of Christ and the Covenant of Grace and the glorious Salvation offered and are no more moved than with a Fable or with a Dream of Rubies dropping down from Heaven in the Night this is Ungodliness That there is a great deal of Ungodliness in this kind is clear by our Neglect of these Precious Things If a Man should proffer another a thousand Pound for a Trifle and he should not accept it you would not say it was because he prized that Trifle that is not profitable but because he did not believe the Offer So when God offers Heaven and Christ to us upon such easy terms as to part with nothing but our Sins which are better parted with than kept we do not honour him as the eternal Truth if we do not accept it but count him a Liar and this is the greatest Affront you can put upon God for he that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son 1 John 5.10 He that doth not regard the Offer of the Gospel certainly he believes it is not true and so he dishonours God as the supream Truth 2 dly If we would honour God as the supream Lord of Heaven and Earth we must reverence him in his Worship God is not only terrible in the high Places of the Field and there where he executes his dreadful Judgments and not only so in the Depths of the Sea where the Wonders of the Lord are seen but he is also terrible in his holy Places Psal. 68.35 O God thou art terrible out of thy holy Places Then are the Hearts of his People filled with most awful Apprehensions of his glorious Majesty and of his excellent Holiness and this makes them tremble But now when we do not come with these awful Apprehensions we do not own God as the supream Majesty and therefore when they brought him an unbeseeming Sacrifice saith the Lord Mal. 1.14 Cursed be the Deceiver which hath in his Flock a Male and voweth and sacrificeth to the Lord a corrupt thing for I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathens This is not becoming my Majesty And the Saints of God never feel such Self-Abhorrency and Loathing of themselves as when they are worshipping God God is even dreadful then when he is most comfortable to his People Deut. 28.58 That thou mayst fear this glorious and fearful Name the Lord thy God Thy God this is the comfortablest Name in all the Scripture this is the Foundation of our Hope and this puts the Saints upon a Holy Reverence But now ungodly Men come with slight cold and careless Hearts their Thoughts are upon the Shop and the Cart and the Plough and any where else than upon God they dream nigh to him with their Lips but their Hearts are removed far from him They do not come to him as a great King and supream Majesty and Authority of all and so they dishonour God exceedingly Our Thoughts in Worship should be more taken up with his Glory 3 dly If we would honour God as supream there must be a willing Subjection of our Hearts and Lives to his Laws Usually here we stick in a want of Conformity thereto Men that love God as a Creator naturally hate him as a Law-giver Men love him as a Giver of Blessings but they would fain live at large Thoughts that strike at the Being of God and Doctrines of Liberty are welcome to a carnal Heart therefore it is tedious to them to hear of one to call them to account and it is pleasing to them to think which is an Argument of the highest Hatred that can be that there were no God to call them to a reckoning that they might let loose the Reins to vile Affections We would be absolute and Lords of our own Actions And this Subjection must be in Heart and Life There must be a Subjection of the Heart God's Authority is never more undermined than by a mere Form of
and neglected It is very sad when God is provoked to swear to the Damnation of any Creature Who are the Persons that may stand in dread of this Oath why they that believe not Heb. 3.18 To whom swear he that they should not enter into his Rest but to them that believe not It is the Sin of Unbelief after many tenders and offers of Mercy which provokes God to this Indignation Here is Oath against Oath the one to drive us the other to draw us and pull in the Heart to God If you continue in this course you shall have neither Part nor Portioâ— in Christ nor in the Land of Promise It is better to be satisfied with God's Oath in Mercy than to run the hazard of his Oath in Judgment Therefore speak to Conscience Do I come up to this Certainty and Confidence Is the Controversy ended between God and me Are all Suspicions laid aside Obj. But you will say I do not doubt of the Truth of the Gospel but of my own â—nterest I doubt that I am the Person to whom God hath sworn The Truth of God is sure but my Interest is not clear Sol. In Answer to this consider 1. It doth but seem so that all Doubts are about our own Interestâ— but it is not so indeed If once you were heartily perswaded of God's good Affection in Christ Doubts and Scruples about our own Estate would soon vanish Look as the Fire when it is well kindled bursts out of its own accord into a Flame so if Faith were once well laid in the Soul if Men could rest upon these two immutable things Consolation would not be so far from them if there were a firm Assent to the Doctrine of the Gospel there would not be so many Buts if you did firmly believe his Mercy in Christ it would soon end in a stedfast Confidence This appeareth from the nature of the thing All Uncertainty ariseth either from a Neglect of the great Salvation or else from Trouble of Conscience Now carnal Men neglect it because they are not perswaded of the Worth and Excellency of it and Men under Horrors of Conscience distrust it they are such Sinners they dare not apply it and are so full of Doubts and Scruples because they are not perswaded of the Truth of the Gospel See how the Apostle proposeth the Gospel 1 Tim. 1. â—5 This is a faithful Saying and worthy of all Acceptation that Iesus Christ came into the World to save Sinners of whom I am chief If negligent and carnal Men would but look upon it as worthy of all Acceptation and troubled Conscience look upon it as a faithful Saying there would be more regular Actings and Effects found in their Hearts and Lives the Negligent would give more Diligence and the Contrite would rise up into a greater Hope and Confidence If Men did believe the Worth of Salvation they would not run after lying Vanities If they did believe the Truth of Salvation for Sinners there would not be so many Scruples and Fears It is notable that the Scriptures very seldom do press Assurance of the Subject but Assurance of the Object in very many places to believe the Doctrine it self for there is the greatest Difficulty and in the Word of God we have no Precedent of any that were troubled about their own Interest If an Earthly King should proclaim a general Pardon and an Act of Grace to all Persons in Rebellion only on terms of Submission and laying down their Hostility and returning to their Duty and Allegiance the Doubt would not be of their own Interest but of the truth of his Intention to shew them such Grace and Mercy So it is with God he hath proclaimed Terms of Grace in the Gospel provided we will lay down the Weapons of our Defiance and return to the Duty of our Allegiance now that which we suspect is the Heart of God and the Gospel in the general whether there be Mercy for such kind of Sinners as we are 2. Because we cannot perswade Men to a Certainty against their Consciences what should hinder but that now you should establish your Interest and that you now make your Plea and Claim according to God's Word and Oath for Joy must arise from a Sense of it Your complaining is not the way to ease your Conscience but Obedience It is an Advantage to find our selves in an ill Condition not a Discouragement As the Woman in the Gospel made an Argument of that that she was a Dog Mat. 15.27 Truth Lord yet the Dogs eat of the Crumbs that fall from their Masters Table As when the Man-slayer saw the Avenger of Blood at his Heels this made him mend his pace and fly for Refuge so when we see we are under the Wrath of God this should make us more earnest to look after Christ and Salvation in and by him The Cities of Refuge under the Law stood open for every Comer and there was free Admission till their Cause was heard So Christ is the Sanctuary of a pursued Soul and whosoever comes shall be received Iohn 6.37 Him that cometh to me I will in no wise cast out God excludeth none but those that exclude themselves No Sin is excepted but the Sin against the Holy Ghost Therefore make your Claim till your Cause be heard The great Affront we put upon God's Oath is not so much doubting of our Condition but not running to Christ for Refuge If we still stand complaining of our lost Estate and do not attempt the Work of Faith we put an Affront upon God's Oath If the Lord had bid thee do some great thing I allude to the Speech of Naaman's Servants wouldst thou not have done it to be freed from Death and Hell How much rather when he saith unto thee Only come fly as for thy Life and see if I will cast thee out Take up a Resolution to try God and see if he will not be as good as his Word and Oath Say Lord thou hast given two immutable Grounds of Hope here I come I will wait to see what thou wilt do for me in Christ. 3. I answer Do but see whether thy Interest in Christ be not established or no Here is the lowest Qualification of an Heir of Promise and yet the highest and most solemn way of Assurance Here are two immutable Grounds and yet what 's the Description we who have fled for Refuge to lay hold upon the Hope set before 〈◊〉 Here is a driving Work that belongs to the Law implied in these words We fly 〈◊〉 Refuge then a drawing Work which belongs to the Gospel in these words To lay hold on the Hope set before us The Law begins and works preparatively as Moses brought the Children of Israel to the Borders then Ioshua led them into the Land of Canaan The Law shews us our Bondage and makes us fly for Refuge but then the Gospel pulls in the Heart to God There is a necessity of the preparing
what they say nor whereof they affirm only ignorantly and inconsiderately swallow down the Current Opinions without knowing the certainty of those things wherein they have been instructed Luke 1.4 And so though they never doubted of the Truth of their Religion it is because they were never assaulted with Temptations to the contrary and all the strength of their Faith lyeth in their Inconsideration or Non-attention If they have any ground and bottom it is only Men's saying so and therefore their Belief if they have any should rather be called Humane Credulity than Christian Faith In short they that believe every thing believe nothing which soon appeareth when a Temptation cometh 2 dly It distinguisheth it from Conjecture which is a lighter Inclination of Mind to a thing as possibly or probably true whereby Men get no higher than it may be so and yet there are shrewd suspicions to the contrary A guess is not an Assent much less a firm and strong Assent as Faith is 3 dly It distinguisheth it from Opinion which is a trembling fearful uncertain Assent Opinion is beyond Conjecture but short of Faith Conjecture only supposes it may be so but Opinion asserts that it is so though not without some fear of the contrary but above all this Faith is an undoubted perswasion of the Truth of things revealed by God By Opinion one may be so convinced of the Truth of Divine things as not to be able reasonably to contradict them but by Faith a Man is so convinced of the Truth of the Gospel that he seeth all the reason in the World to embrace and follow it Col. 2.2 That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ And 1 Thess. 1.5 For our Gospel came not unto you in word only but also in power and in the Holy Ghost and in much assurance as ye know what manner of men we were among you for your sake And Heb 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 2. The next Qualification of this Assent is that it is a Cordial or Hearty Assent I mean such as doth engage the Will and Affections to pursue the Happiness which God hath revealed in the way and by the means which God hath prescribed We read in Scripture of believing with the heart Rom. 10.9 10. and with all the heart Acts 8.37 The Object of Faith is not only true but Good and therefore produceth a Cordial Adherence to the Truths of which it is perswaded There is not only a Conviction of the Mind but a bent and Inclination of the Will which followeth the perswasion of Faith if it be firm and strong for it considereth not only the evidence of the things propounded but the worth weight and greatness of them 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation otherwise it will not serve the end and purpose of the Gospel which requireth us to Crucifie our Lusts and Sacrifice our Interests and perform Duties displeasing to Corrupt Nature and all this upon the Hope 's only which it offereth to us and to wait upon God for his Salvation in the midst of all Pressures and Afflictions Therefore certainly Believing is an Heart business not a simple naked and speculative Assent This latter Qualification doth exclude two things from true Lively and Saving Faith First That which Divines call Historical 2 dly That which they call Temporary Faith 1. Historical Faith which is a simple and naked Assent to such things as are propounded in the Word of God and maketh Men more knowing but not better not more Holy and Heavenly they are not excited thereby to pursue that Happiness which the Gospel offereth in the way of Holy Living or patient continuance in well-doing So Simon Magus believed the preaching of Philip Acts 8.13 yet his Heart was not right with God but he still remained in the Gall of bitterness and bond of Iniquity And so many believed in the Name of Christ to whom Christ committed not himself because he knew all men Joh. 2.23 24. And this Faith even the Devils may have Iam. 2.19 Thou believest that there is a God thou dost well the Devils also believe and tremble and that not only in Truths evivident by Natural Light such as that is there mentioned that there is a God but in Gospel Truths as that Jesus is the Son of God Mark 1.24 The Devil cryed out saying Let us alone what have we to do with thee thou Iesus of Nazareth I know thee who thou art the Holy One of God Now this kind of Faith is called Historical Faith not from the Object of it as if it did only believe the Histories of Scripture No they that have it may believe the Promises the Doctrines the Precepts as well as the Histories but from the Manner in which it is conversant about its Object namely thus As we read Histories in which we are no way concern'd we nakedly read them for Knowledge sake not to make a party in their Broils and Interests but only to know what was done so they that have only this kind of Faith read the Scriptures as Persons unconcerned and rest in idle Speculation without referring those notable Truths to choice and practice I cannot say that this cannot be called Faith because they that have it do believe those things which are true and do truly believe them but yet lively Saving Faith it is not for he who hath that findeth his Heart engaged to Christ and doth so believe the Promises of the Gospel concerning pardon of Sins and Life Eternal that he seeketh after them as his Happiness and doth so believe the Mysteries of our Redemption by Christ as that all his Hope and Peace and Confidence is drawn from thence and doth so believe the Commandments of God and Christ as that he determineth to frame his Heart and Life to the observance of them and doth so believe the Threatnings whether of Temporal Plagues or Eternal Damnation as that in comparison of them all the frightful things of the World are as nothing Luke 12.24 Be not afraid of them that can kill the Body and after that have no more that they can do Destruction from God is a Terrour to them beyond all the Evil that Man can threaten As he said to the Emperour Thou threatenest a Prison but Christ threateneth Hell 2. It is distinguished from Temporary Faith which is an Assent to Scriptural or Gospel Truth accompanyed with a slight and insufficient touch upon the Heart called a taste of the heavenly gift and of the good word of God and the powers of the world to come Heb. 6.4 5 6. By this kind of Faith the Mind is not only enlightened but the Heart affected
hath revealed because he hath revealed them therefore the Divine Revelation must be conveyed to them by some means or other The Third There is no Hearing without a Preacher some Messenger or Interpreter that may bring Tydings of Pardon and Life by Christ. Then for the Fourth Branch How shall they Preach except they be sent that is come with Authority Evidence and Power whereby it may be known that he is a Messenger authorized and sent by God that the things propounded may be received as a certain Truth of God's own Revelation that we may depend upon the Credit of his Word and that with such a lively and effectual Belief as may prevail with us to Assent unto it and embrace it notwithstanding all Difficulties and Objections to the contrary Now such is the Doctrine of Salvation by Christ which Inviteth us to call upon his Name or Name our selves by the Name of Christ because we may Believe in him and run all Hazards for him 2 Tim. 1.12 Why Because we have heard of him the Fame of his Doctrine so suitable to the Glory of God and the Necessities of Mankind and the Fame of his Miracles especially his Death and Resurrection and that by Authentick Preachers or Faithful Men authorized by God and sufficiently owned by him as those that are Commissioned to Instruct the World and to Teach them the way of Salvation So that the Word is the great Means to work Faith 2. 'T is the Warrant of Faith which stateth the Laws of Commerce between us and God which sheweth how far God hath Obliged himself and we may depend upon him as appeareth by the Words of Christ Ioh. 17.20 Neither pray I for these alone but for them also that shall believe in me through their word The Principal Object of Faith is Christ we believe in him and the Warrant of Faith is the Word that is the Doctrine which by the Apostles is consigned to the use of the Church For these and no other Christ Prayeth and according to this way or Law of Grace God offereth himself to be reconciled to his Creatures So that here you may hold him to his Covenant the Word is gone out of his Lips and without this you make Promises to your selves which God will not stand unto 3. 'T is the Object of Faith or the thing which we do believe Acts 24.14 I believe all things which are written in the Law and the Prophets and add to that in the Writings of the Apostles to make the Object of the Christian Faith compleat take in also what is written in the Apostles for We are built upon the Foundation of the Apostles and Prophets Iesus Christ himself being the chief Corner-stone Eph. 2.20 That is the Doctrine of the Apostles and Prophets Jesus Christ being the chief summe and scope of it who is to be accepted of as he is revealed and offered in the Scriptures of the Old and New Testament betwixt which there is a sweet Harmony and Agreement But because this is too bulky and large for us to manage at one time let us consider the summe of the Scriptures in the Method wherein God hath put it and that is the Covenant of Grace ratified by the Blood of Christ which is the most glorious Discovery whereby God hath made known himself to his Creatures Psal. 138.2 I will praise thy Name for thy loving kindness and thy truth for thou hast magnified thy Word above all thy Name There we see that God's Word is the chiefest Discovery that he hath made of himself to the Creature for 't is magnified above all his Name that is it doth set forth God above all that is named famed spoken or believed or known or understood of God And what is the Matter of his Word his loving Kindness and his Truth that is in the Word there are contained Admirable Promises which God will certainly perform to the utmost Importance of them There we see his Mercy and loving Kindness in making such great Promises The Promises of the New Covenant are beyond all Expression great and precious 2 Pet. 1.4 they contain as much as the Heart of Man can desire all Spiritual and eternal Riches Pardon of Sin taking away the Stony Heart Eternal Life these are offered to Men to Believe And then his Truth and Fidelity in performing these Promises most punctually to all those that do Believe and will accept the Pardon Grace and Blessedness offered and behave themselves accordingly Well then God's Mercies in Christ to them that Repent Believe and Obey God are the Matter and Object of our Faith 4. The Word is the Security and Strength of our Faith 1. As it puts God's Grace into the way of a Promise 2. As this Promise is the Promise of God First We have much Advantage in Believing by the Formality of a Promise A Promise is more than a Purpose more than a Doctrinal Declaration more than a Prediction or Prophecy 1. More than a Purpose A Purpose is only the Thought of the Heart a thing secret and hidden but a Promise is open and manifest A Purpose is the Intention of a Person a Promise is his Intention revealed whereby we have a Knowledge of the good intended to us If God had only purposed to give us Eternal Life we might at last have enjoyed it but we could not have known it before hand It would have been as an hidden Treasure Promises are the Eruptions and Over-flows of God's Love to us his Heart is so big with Kindness and Designs of Goodness that it cannot stay 'till the accomplishment of things Isa. 42.9 Before they spring forth I tell you of them God's Purposes are a Sealed Fountain but his Promises are a Fountain broken open bubling forth He might have done us good and given us no Notice but Love concealed would not be so much for our Comfort Besides they are Obligations which God taketh upon himself Promittendi se fecit debitorem So far as God hath Promised so far he hath made himself a Debtor God's Purposes are unchangeable but his Promises are a Security put into our Hands so that we have a greater Hold fast upon God now the Word is gone out of his Lips Psal. 89.34 We may put the Bond in suit throw him in his Hand-writing Psal. 119.49 Remember thy word unto thy servant upon which thou hast caused me to hope We have the Pawn of the thing Promised which we must hold fast 'till Performance cometh His Truth and Holiness lye at stake and are as it were impawned with the Creature 2. 'T is more than a Doctrinal Declaration 'T is one thing to reveal a thing another to Promise it A Doctrine maketh a thing known but a Promise maketh a thing sure A Doctrine giveth us Notice but a Promise giveth us Right and Interest if we be qualified Christ hath brought Life and Immortality to light through the Doctrine of the Gospel 2 Tim. 1.10 But he hath not only manifested
Comfort because they are so vile and unworthy and such Sinners If you be such a Sinner the more need of a Saviour You would laugh at him that would argue thus I am too Cold to go to the Fire too Sick to send for the Physician too Poor to take Alms too Filthy to go to the Water to be Washed You must not consider what you have been but what you would be Christ doth not Invite us because we are Holy but that we may be Holy The Objection were of weight if we did only advise you to be eased of your smart but not to be rid of your burden if this Consent were only a Claim of Priviledges and not an Obligation to Duties or a submission to Christ's Healing Methods Celsus objected against Christianity that it was a Sanctuary for naughty Persons and Men of a Licentious Life Origen answereth him That it was not a Sanctuary to shelter them only but an Hospital to cure them It is not the Worthy are Invited â—ut the Thirsty and the Needy you are unworthy to the very last but are you hungry You are unworthy to receive Christ but God is worthy to be oâ—â—yed it is not a matter of Priviledge only but Duty 2. Your Hearts are so loose and changeable you are afraid to bind your selves to God The truth is this consent implyeth a delivery over of your selves to Christ to seek Happiness in the way that he hath appointed it is the first Egress of the Soul towards the Execution of the Duty of a Christian our entry into the practice of the Holy Life and an entry withall into a resolved War with the Devil the World and the Flesh who will resist us herein and you must consider difficulties so as to fortifie your Resolution Matth. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me He will surprize no Man Matth. 20.22 Are ye able to drink of the Cup that I drink of and to be baptized with the Baptism that I am Baptized with And not to consider is to discourage your Consent Obj. You will say You cannot do it by your own Strength and you are uncertain of God's Assistance Answ. Do not foretell the Event but charge your selves with your Duty It is your Duty to engage your Hearts to God tho' you cannot lay Wagers upon your own Strength You must resolve but continually depend upon Christ for the performing of your Resolutions He will maintain you in your way to Heaven 2 Tim. 1.12 For I know in whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day In a sense of your own Insufficiency and Deceitfulness of Heart you must still relye upon his Grace and Spirit who hath made many Promises to support and to keep you by his Power through Faith unto Salvation 3. For Affiance in the great Promise of the Gospel or offer of Pardon and Life by Christ. There seemeth to be an impossibility to Sense and Reason from first to last If the 〈◊〉 of Salvation were sufficiently understood we should see from the beginning to the end from the first step to its last Period in everlasting Glory it is the meer Grace and Power of God that carrieth it on in despite of Men and Devils and therefore it is said Eph. 1.19 And what is the exceeding greatness of his power to us word who believe according to the working of his mighty power As for instance the reconciling of a guilty Soul to God Eph. 2.3 Among whom also we had oâ—r Conversation in time past in the lust of our flesh fulfilling the desires of the flesh and of the mind and were by nâ—â—ure Children of Wrath even as others The changing of a naughty and obstinate Heart Ier. 17.9 The Heart is deceitful above all things and desperately wicked who can know it And the giving us an Holy Nature and Life Iob 14.4 Who can bring a clean thing out of an unclean nâ—t one Or to quicken us that were dead in trespasses and sins Eph. 2.1 You also hath be quickened who were dead in trespasses and sins To strengthen a feeble and weak Creature 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God That things meet with so much opposition by the way Eph. 6.12 For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this World against spiritual wickedness in high places What can maintain us in the midst of so many Temptations We at length dye and rot in the Grave as others do now the rising of our Bodies after it is eaten by Worms and turned to Dust is a thing incredible and to Flesh and Blood wholly impossible 't is wholly within the reach of God's Power Now since we have ground to hope for all this from the Word of God even to Pardon our many sins Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon To change this sinful Nature that we may become an holy People to God Titus 3.5 Not by works of righteousness which we have done but according to his mercy he saveth us by the washing of regeneration and renewing of the Holy Ghost To overcome our Obstinacy perverseness in evil fickleness in good To maintain Grace in the midst of Temptations Iude 24. To him that is able to keep you from falling And finally to raise us up out of the Grace We must not consider and plead the difficulties to damp Faith but to quicken it going on with our Duty and wait for his Salvation III. He staggered not at the Promise through Vnbelief Strong Faith is so satisfied with God's Promise that it leaveth no place for considerable doubtings as Abraham here admitted no doubts or questionings touching the Promise of God but without disputing or arguing to the contrary depended fully upon the Lord being perswaded he could do what he had promised There are two Reasons hereof The Immutability of his Nature Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong Consolation And his Tenderness of his Word Psal. 138.2 For thou hast magnified thy Word above all thy Name Both these breed this assured Perswasion of God's Faithfulness and Stedfastness and make his Promise the great Prop and Support of Faith Now this staggering or not staggering at the Promise and so the Weakness and Strength of our Faith may referr to three Acts or Parts of Faith 1. A strong Assent or clear sight of the Evidence of the Truth If we have the Word and Promise of God we should believe any thing as surely as if we had the greatest Evidence in the World
the Guilt of hainous Sins and be insensible after gross Falls they may lie in Hardness for a while till God rouse them up again Great Falls are like a Blow upon the Head that stuns us and amazes us for a while and it is some good while ere we recover again David's Conscience was not presently awakened Spiritual Lethargies are long Fits David lay ten Months from the Conception to the Birth of his Child and yet all this while did formally use God's Ordinances and publick Service Nathan comes to him after the Child was born 2 Sam. 12.14 The Child that is born unto thee shall surely die And he never relented till Nathan came to him as appeareth by the Title of the fifty first Psalm A Psalm of David when Nathan the Prophet came to him after he had gone in to Bathsheba All this while Grace was not dead but in a deep Sleep The least Sin maketh way for hardness of Heart much more Sins against Conscience there is a more long Sequestration then God will not let you enjoy the Comforts and effectual Presence of his Spirit These Blows and Wounds will leave you for dead for a long while SERMON II. MARK III. 5 And Iesus looked round about on them with Anger being grieved for the Hardness of their Hearts IV. THE Causes of hardness of Heart 1. Ignorance The blind Mind and the hard Heart always go together Iohn 12.40 He hath blinded their Minds and hardned their Hearts that they should not see with their Eyes nor understand with their Hearts Men are first unteachable then unpliable Obstinacy beginneth at Sottishness of Conceit He that knoweth not what he ought to do careth not much what he doth The Children of God never feel hardness in their Hearts but when the Light in their Minds is unactive or obscured there is a kind of Darkness for that time We see that the most carnal Wretches when they come to die are sensible when the Mind is cleared from the Fogs of Lust and Conscience is awakened then they feel a great Weight of Sin upon them Light always begets Tenderness as in a clear Vessel the Dregs do soon appear Well then either they are ignorant or have but a naked Theory not the lively Light of the Spirit and hence it is that their Hearts are hardned 2. Unbelief for it is Faith that maketh all Truths active and lively The great Motives and Arguments of Religion are mainly fetched from things to come Now it is not enough to know the things of the World to come but there must be an hearty Assent to them as if we did see them before our Eyes Things that are at a distance are as nothing to us as the Stars appear as so many Spangles they lose much of their Greatness Men sin and no Evil cometh of it therefore they grow bold and sensless in Sin Eccles. 8.11 Because Sentence against an evil Work is not executed speedily therefore the Heart of the Sons of Men is fully set in them to do evil They grow remiss and slack in their Duty The Reward is not by and by Mal. 3.14 Ye have said It is in vain to serve God and what Profit is it that we have kept his Ordinances and that we have walked mournfully before the Lord of Hosts We are for a present Good Now Faith is the Substance of Things hoped for and the Evidence of Things not seen Heb. 11.1 It maketh Things present as if we did see them with our Eyes as if the Judgment-Seat were set and the Books were opened Those that hardned their Hearts did not believe what God said was true Heb. 3. from the seventh to the eighteenth Verse If Men did believe there were an Heaven and Hell and Judgment to come they would not lie in their Sins they could not be unpliable to God's Motions All disrespect of Promises and Threatnings cometh from Unbelief Christ did chide his Disciples for their Unbelief and hardness of Heart Mark 16.14 What is the Reason that though we preach the Law and the Judgment of God so much to you and beseech you to come in and receive Christ and you shall be saved and this Time after Time and Day after Day and yet the Word hath no Effect upon you you are as ignorant and careless as ever The Reason is you do not believe Certainly the Word would work otherwise than it doth if you did believe it If one should tell a Man that such an earthly Potentate if he would but come to him and visit him would raise him to great Honour it would be the first thing he would do Truly so if you did believe that coming to Christ were the only way to Happiness you would mind it more seriously than you do Again if you did believe that the Word of God is true that God is a just God if the Drunkard did believe that Drunkards shall be damned or the Adulterer did believe that no Adulterer shall inherit the Kingdom of God or if the vain Person or the Gamester did believe that they must give an Account of their mis-spent Time and idle Words and vain Communication they would not sport themselves in their Sins as they do If Men did believe that God calleth when and whom he listeth they would not defer their Repentance and put off the Motions of the Spirit but would strike while the Iron is hot and let out the Sails when the Wind bloweth But Men do not believe and therefore go on in their Sins as they do Tell Men of earthly Things of a Commodity which if they would but by it would yield an hundred for one surely they would not neglect the Market We press Men to renounce but a little Ease and carnal Pleasures and to use Diligence to get Christ into their Hearts and they shall have a hundred for one but Men want Faith therefore Christ lieth by as a refuse Commodity There is nothing breedeth hardness of Heart so much as Unbelief of what God can and will do 3. Custom in Sinning As an High-way is trodden hard by long travelling in it so the Heart by long Custom groweth more obstinate every day In Sin there is not only a Fault Guilt but a Blot a stronger Inclination to the practice of the same Sin again as a Brand that has been once in the Fire is more apt to burn again Every new Oath is as Oil to the Tongue to make it more glib and fleet in the repetition of that Oath or vain Speech There is a natural Tenderness in Men whilst young at least a lesser degree of Hardness which will get Strength by Use and Age if not in time cured Ier. 13.23 How can ye do Good that are accustomed to do Evil Water when it first freezeth will not bear the weight of a Pin but afterwards by continual freezing it cometh to bear a Cart-load 4. Hypocrisy Take it for Dissembling whereby we deceive others or Formality whereby we deceive our selves For
and Spirits and yet there is Sin in the Work and Hell in the Wages Oh consider if it seem difficult which is better to labour for a Season or suffer for ever which is the end of them that live in the constant neglect of a known Duty 3. There is nothing so hard in God's Service but he hath manifested Love enough to sweeten it We begrudge a few thoughts of God and God had thoughts of us before all Worlds Psal. 40.5 Many O Lord my God! are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in number unto thee if I would declare and speak of them they are more than can be numbred Psalm 109.13 How precious also are thy thoughts unto me O God How great is the summ of them Who can tell what a condescention it was for Infiniteness to think of poor Worms and that he should before all Worlds plot and design our Salvation And when the Plot came out there was a great deal of Love to sweeten Duty the Lord Jesus Christ thought no Danger too great no Suffering or Extremity too hard no work too difficult for our sakes what a Mercy is this God hath not only required Obedience but discovered a Love that may sweeten the difficulties of it 4. There is no difficulty in Religion wholly insuperable and too hard for an Active and Industrious Spirit Those that follow on after God do at length find him to their Comfort A faint pursuit is the cause of discouragement When a flint doth not strike fire at the first we strike again Prov. 10.4 He becometh poor that dealeth with a slack hand but the hand of the diligent maketh rich It is a Rule in Grace as well as Nature Let us therefore follow on till we have overcome the difficulty that is before us 5. A Lazy backward Heart must be urged forward with the greater importunity When David was shy of God's Presence he layes a Command upon himself Psal. 32.5 I said I will confess my transgressions unto the Lord He maketh Reason to issue out a Decree and positive Conclusion So Psalm 39.1 I said I will take heed to my wayes that I sin not with my tongue So by just Analogy we may gather that the Soul should in this case determine I will go and try and see what may be done I will keep off from God no longer but will go to him 2. Another Lett and Hindrance is Love of Pleasures Men that would pass their time in Mirth are unwilling to be so solemn and serious When Childrens minds are set to play it is irksome to hear of School or of their Books so when the Heart is set for Pleasure it is a hard matter to bring the Soul to Religious Performances How shall we do to wean the Soul from Pleasures 1. Consider to love Pleasure is to gratifie the Beast in us rather than the Angel Man is in part an Angel and in part a Beast he hath a Nature common to both now when Men study altogether to gratifie their sensual part it is to turn Men into Beasts To serve our lowest faculty and to enjoy pleasures without remorse is the happyness of the Beasts to eat and drink and sleep and sport is but to do as the Beasts do A Mans Delight should be in the pure and free Exercises of Reason If Men would exercise themselves herein they would find the greatest delectation would be in the contemplation and view of Truth Psalm 19.8 The statutes of the Lord are right rejoycing the heart That Taste which Hypocrites have of the good word of God Heb. 6.5 is meerly such as Scholars have in the height of Speculation and Study because the Gospel is such an excellent Contrivance and a sublime satisfying Truth Nulla major voluptas quam fastidium voluptatis there is no greater pleasure than a disdain of sensual pleasures 2. Consider the sweetness of Religious Exercises is far better than that of Carnal Pleasures as that heat is more Manly that is gotten by exercise than by hovering over the Fire It is hard I confess to abjure accustomed Delights Pleasantness is connatural to us but we should consider that by Communion with God in Spiritual Exercises Delight is not abrogated but preferred and advanced to a more noble becoming Object it is taken out of Egypt that it may grow in Canaan transplanted out of a Fenn into a Paradice that it may thrive in a better Soyl it is less Dreggy but more Masculine and Grave Psalm 104.34 My meditation of him shall be sweet I will be glad in the Lord Eph. 5.4 Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks We keep the Affection but change the Object The Comforts of Christianity are expressed by terms proper to the Delights of the Senses to teach us this Excellent Art to keep the Affection and change the Object and by an Holy Sleight and Wile to couzen the Soul into better Joyes Here Delight is most pure and more free no excess is vitious Castae deliciae meae sunt Scripturae tuae thy Scriptures are my chast Delights The Pleasures of the World are but sugard baits a Man may soon loose himself but here by Tryal you will find the same sweetness with less hazard and danger 3. We may make choice of Matter more pleasant to allure the Soul All the Objects of Meditation are not dark and gloomy there are some things pleasing to Nature the variety of Providences the Beauty of the Creation the excellent contrivance of the Gospel All Objects are not mournful and in case of such a Temptation we may allure the Soul and when we are not so fit for the severe Exercises of the Closet we may as Isaac go out into the Fields to meditate and heighten Fancy and Imagination by Objects more pleasant 3. The next general Hindrance is a Guilty Conscience When the Soul is under the burden of Guilt we are loath to be serious and alone lest the Mind should fall on it self of all things we then desire to flee the Company of our selves and therefore Meditation is an unpleasant Duty We cannot think of God but as of a Judge nor of a World to come but as of our own Ruine A guilty Conscience would fain obliterate the thoughts of God as the guilty Heathens Rom. 1.28 They did not like to retain God in their knowledge that is Actual Sound Distinct Thoughts of God It is said Iames 2.19 The Devils believe and tremble Thoughts of God impressed the more horrour on them therefore they cryed out Matth. 8.29 Art thou come hither to torment us before the time So guilty Men are under these horrors They are all their life-time subject to bondage Heb. 2.15 which though it be not alwaies felt is soon awakened Iob 21.14 Therefore they say unto God Depart from us for we desire not the knowledge of thy wayes What shall we
Ambition and Aspiring thought but Man sinned by the Devils suggestion certainly it is more to be a Tempter than a Sinner and he that sinneth himself doth not offend God himself so much as he that made Israel to Sin However it be we have cause to bless God that he hath revealed his Justice against them and his Mercy to us 2. Observe Gods Wisdom fetched a large compass and circuit and those things which we count the ruine of Man were through the Wisdom of Providence his Preservation The fall of Angels the fall of Man those crooked things which seemed to be the destruction of the Creature through the over-ruling of God made for the manifestation of his Glory Gregory called the Sin of Adam Foelix Scelus because it occasioned the coming of Christ. Providence hath many creeks and turnings but all concur to the Beauty of the whole Frame The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold wisdom of God Ephes. 3.10 Therefore we are not to judge by present Sense Gods mending is better than his making he would have all fall to pieces to discover more of his Mercy Man must commit a shameful Act and Christ must suffer a shameful Death and all this to advance his own Glory As a Vessel that is crackt and sodered is the stronger there or a Legg that has been broken and set again by a skilful hand is the stronger so the Lord would first have Man to fall and ruine himself that he might be the better established by his own Grace 3. Observe again that God should pitch upon this way of sending his Son God was not limited or bound up he could have done it by an Angel or of his own will have released the Creature of his offence but it pleased the Father that in him should all fulness dwell Col. 1.19 it was Gods Will that Salvation should be brought about this way In the whole business of Salvation God would proceed by choice not necessity I confess supposing the determination of the Divine Decrees no Creature was qualified to do us good the Angels do but their work they could not so fitly super-erogate for us But if God would send his own Son he might have come as a King in Glory and Triumph and wrestled with Satan and rescued all the Elect out of his hands but the Lord would not now discover Power but Love he had discovered Power in Creation Rom. 1.20 For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal Power and Godhead but in Redemption he discovered his Wisdom every Attribute of God was to be discovered in its season Again the Lord would meet with the Sin of Men and Angels The Angels had lost their Holyness out of a desire of greatness they would be over all and under none And Man was sick of the same Disease and did desire to be rather great than good Adam would be as God Adam fell by Pride and to counter-work this Christ was to restore Mankind by Humility When he cometh to save Mankind he layes aside his Majesty and puts on a humble garb he would not save Mankind by Power but by Suffering the Lords design was by the quality of the Remedy to shew the Nature of the Disease 4. Observe Man or Angel could not have found out such an excellent Plot or Design as this is It could not have come into our heads or hearts and therefore it came meerly from the Breast of God it was devised by Father Son and Holy Ghost Rom. 11.34 Who hath known the mind of the Lord or who hath been his counsellor What Creature did prescribe to God or direct him to such a way The Apostle sheweth it could not enter into the Creatures thoughts 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him You will find by the Context he speaks of the Doctrine and Contrivance of Christ crucified neither Sense nor Fancy nor Reason could suggest such a thing to the Creature There are some seeds of the Law in Nature but not the least seeds of the Gospel We see in other Nations they cannot so much as think of a way of a Recovery Isa. 56.19 He saw that there was no man and wondred that there was no Intercessor therefore his arm brought salvation unto him it is chiefly understood of the Everlasting Salvation by Christ. If the Lord had tarryed till Man had devised a way for his own Comfort we had been miserable to all Eternity 5. Observe God discovered this design before it was accomplished in the fullness of time Isa. 42.9 Before they spring forth I tell you of them This Love was too big to be contained in his Heart but he must open his Mind the Prophecies and Promises of the Old Testament were the Eruptions and Overflows of Gods Love his Heart was so full of Love that it could not be contained within the bounds of secrecy he openeth his Heart and gives vent to his Love in the midst of Anger Assoon as Man had displeased him God drops out the Promise That the Seed of the Woman should break the Serpents Head 6. Observe again God discovered this by Degrees first in Types then in Truths first in Promises then in Performances God spake to his People formerly not so much by Words as by Things We teach Children to fight with Puppets and in the Oriental Nations it is their genius to be taken with Allegories and Figures God would prepare the World by degrees as the day groweth till it cometh to high Noon to us he hath opened all his good Treasure And further it was for our instruction that wickedness should be perfectly discovered And besides the former Ages needed Restraints more than Comforts Every Age had sufficient Revelation for what God required of them 2. Follow this Meditation by Arguments There could not have been a better way to save the Creature whether we respect Gods Glory or the Creatures Comfort and Profit 1. If we consider Gods Glory It was the best way to commend his Love Rom. 5.8 But God commended his love towards us in that while we were yet sinners Christ dyed for us Herein was the commendation of the Divine Love that God would give up the Son of his own Love and Bosom to dy for us that were Sinners As the Apostle saith Heb. 6.13 When God made promise to Abraham because he could swear by no greater he sware by himself So when the Lord could give us no greater gifts he gave us his Son David seems to be amazed with wonder when he considers the Power of God in making such Creatures as the Moon and Stars much more when he considers the Love of God in framing of Man Psal. 8.3 4. When I consider the heavens the work of thy fingers the moon and the stars which
further 2 Pet. 1.18 19. And this voice which came from heaven we heard when we were with him in the holy Mount who have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts What greater confirmation could the Apostles expect than that voice from Heaven This is my beloved Son in whom I am well pleased Matth. 17.5 Yet Peter who heard that voice telleth us that comparatively we have greater security from and by the written Word not in it self but as it is given in evidence to us so that there is no compare between it and one from the dead 2. We have sensible Confirmations VVe are wrought upon by sence now is not ordinarily the word as sensibly confirmed to us as it would be by a Vision or Apparition from the dead 1. There is the Holyness of Professors 1 Cor. 14.25 And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth 1 Pet. 4.4 Wherein they think it strange that ye run not with them to the same excess of riot speaking evil of you Is it not more wonder to see a Living Man that hath not devested himself of the Interests and Concernments of Flesh and Blood to deny himself for things to come then to hear a tale from a dead Man 2. There is the constancy of the Martyrs that have ratified this Truth with the loss of their dearest concernments Revel 12.11 And they overcame by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death 'T is possible a Man may suffer for a false Religion and Sacrifice a stout Body to a stubborn mind But is there no true Gold because there hath been some counterfeit Coin The Devils Martyrs have not been so many for number nor for Temper and Quality so Holy so VVise so Meek as the Champions of the Truth The Christian Religion can shew you Persons of all Ages young and old of all Sexes Men and VVomen of all Conditions of Life Noble and of Low Degree of all Qualities Learned and Unlearned See Sermons on John 17. p. 256. 3. Then there is the inward feeling of Gods Children they find a Power in the word convincing changing comforting fortifying their hearts These can speak of what they hear feel and tast as well as one that cometh from the dead They have answerable impressions on their hearts Heb. 8.10 I will put my laws into their mind and write them in their hearts 2 Cor. 3.3 Ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the spirit of the living God not in tables of stone but in fleshly tables of the heart All this stampt upon the heart in legible Characters A true Christian is the lively transcript of his Religion the Scriptures are the Original and every Believer is the Copy it is gone over again in his heart 4. Those that have no Experience of this have a secret fear of the power of the word Iohn 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved He will not come to the light because he is afraid of the Majesty of God shining forth in the Scriptures Men dare not muse upon and seriously consider the Doctrine therein contained Atheisme lyeth in the heart the Seat of desires Psalm 14.1 The fool hath said in his heart there is no God Men question the word because they would not have it true they are willing to indulge their lusts and therefore they are afraid of the word that forbiddeth them As Ahab was loath to hear Michajah because he prophesied evil Strong Lust maketh us incredulous A Malefactor desireth to destroy the Records and Evidences that are against him 5. There are also outward Effects of the Power of the VVord its propagation throughout all the VVorld within thirty years or thereabout the Doctrine it self contrary to Nature it doth not court the Senses nor woe the Flesh it doth not make offers of splendour of Life or Pleasures and Profits but biddeth us deny these things and expect troubles the drift of it is to teach Men to row against the stream of Flesh and Blood to renounce our Lusts deny our Interests And this was done by a â—ew Fishermen who had no long Sword no Publick Interest or Authority to back them and that in the face of the Learned VVorld when all Civil Disciplines were in there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and height The word prevailed against Ancient Customs the Ark was to be set up in the Temple that was already occupied and possessed by Dagon 6. Then consider the many sensible Effects of the VVord as the Accomplishment of Prophecies Promises Threatnings and Answer of Prayers Gods Providence is a Comment upon Scripture It is an Authentick Register and Infallible Prognostication and Kalender VVe need not have one come from the dead to tell the truth of it it is fulfilled before our eyes every day 4. Or else they can convey a Power or expect that God will co-operate more with their report than with the Holy Scriptures Surely they are finite Creatures though passed out of this Life Nothing can convert and turn the heart of Man but the Infinite Power of God all the Angels in Heaven cannot pluck one Sinner out of the State of Nature VVe read one Angel could destroy One Hundred Eighty Five Thousand in Senacheribs Hoast 1 Kings 19.35 But all the Angels cannot convert one Soul But will God co-operate Alas when all prejudices are removed Men are nothing the better till the Lord puts in his Grace the Iews suppose Moses and the Prophets to be of God they were confirmed by notable Miracles the fame of which continue among them But the matter is about Gods Efficacy But now God concurreth with his instituted Course common means of Gods appointing have a singular efficacy annexed as Reading Acts 8.32 Hearing Mark 4.24 Meditation Acts 17.11 Christ dyed to sanctifie Ordinances Eph. 5.26 and there if ever shall we meet with the Power and Grace of God Secondly Against it There are more rational prejudices that lye against any other way than this way that God hath taken As to instance in the matter in hand 1. It is no mean scruple about the lawfulness of hearkning to one that should come from the Dead since they are out of the Sphere of our Commerce and it is a disparagement to the great Doctor of the Church Against consulting with the Dead See Deut 18.10 11 12 with 14 15. There shall not be found among you any one that maketh his son or his daughter to pass through the fire or that useth divination or an observer of
and Conscience saith the contrary Or are we innocent Or hath God provided another way than Christ 2 Obedience Every thing is written and must be reviewed If things were forgotten assoon as we forget them we need not revise our Acts or be so careful of our Conversations Oh but we must come to an account Iames 2.12 So speak ye and so do as they that shall be judged by the law of liberty Psalm 1.5 Therefore the ungodly shall not stand in the judgment nor sinners in the congregation of the righteous What a shameful story will there be produced against careless Sinners All the business of our lives is to stand in the great Congregation and to appear with confidence Would a Man give way to vain thoughts if he knew he were to give an account or to vain Discourse if he thought every idle word would be brought to Judgment or to Carnal Actions though never so secret if he thought that all these would come to a review or neglect the Duties of his Calling if he knew he were to give an account of his Stewardship or be unmerciful to the Poor if he did think of Have you fed Have you cloathed Or that he should be examined upon these questions 3. The Consideration of Hell or the Dreadful Punishment of Sin For this is the matter in this Text. This is useful to think of Hell that we may shun it presumption is a Coward Matth. 3.7 8. O generation of vipers who hath warned you to flee from the wrath to come Bring forth therefore fruits meet for repentance There is a forced Repentance they that do not weep for their Sins for a while here shall there mourn for ever with a fruitless Repentance It is peace upon Earth What is Hell 1. There is poena damni the Punishment of loss a separation from the presence of God and Everlasting Exile Depart from me ye cursed Matth. 25.41 Luke 13.25 26. When once the master of the house is risen and hath shut the door and ye begin to stand without and to knock at the door saying Lord Lord open to us and he shall answer and say unto you I know ye not whence ye are and verse 28. When ye shall see Abraham and Isaac and Iacob and all the prophets in the kingdom of God and you your selves thrust out When God turned Adam out of Paradise it was sad but then he cloathed him made him Coats of skins Adam was a Rebellious Child and was turned out of Doors but God had a care of him would not turn him out of Doors without his Garments gave him the promise of the Seed of the Woman hopes of a better Paradise This is the worst part of Hell to have a glimpse of God the remembrance of which shall remain with them for ever and then to be shut out Thou shalt see it with thine eyes but not taste it As a Prodigal reduced to Rags goeth by the Lands and Houses he hath sold with a sad Heart 2. The poena sensus The Punishments of Sense the Worm of Conscience and the Fire of Gods VVrath The worm of Conscience the Sting of Conscience when we think of our folly and imprudence A Man may run away from his Conscience now by sleeping reading working drinking sporting as Cain built Cities and Saul called for Musick But in Hell there are no such Diversions not a Thought free Day nor Night but Memoria praeteritorum the remembrance of what is past slighted Means abused Comforts wasted Time and Sensus praesentium a Sense of what is present the understanding maketh Heaven or Hell and metus futurorum a fear of what is to come for ever and ever Oh blind Fools that we did not think of these things aforehand The pleasures of the VVorld for a Thousand years will not countervail one minutes torment And then the Fire shall never be quenched Heb. 10.31 It is a fearful thing to fall into the hands of the the living God Do but make tryal and put your finger in the Candle and see how you can bear it Isa. 33.14 Who among us can dwell with the devouring fire who among us shall dwell with everlasting burnings III. How to improve the Scriptures to Repentance 1. Believe them as you would an Oracle or one from the dead Consider the Authority and Veracity of God The Authority of God God Commandeth Men to repent charge the heart in the Name of God as it will answer to him another day If God had bidden thee do some greater thing wouldst not thou have done it VVill you contradict your Maker The Veracity of God these things are true If you had heard a voice from Heaven as Abraham or had a Vision or a Messenger sent out of the other VVorld you would believe you would think him to have a very hard heart that is not warned by an Oracle or frighted by an Apparition God himself hath spoken in his VVord and is not he of Credit You would fly in the face of him that should give you the lye and will you give the lye to the God of Truth VVe should be ashamed that the VVord which is a greater and surer Revelation than Oracles or Apparitions should prevail no more with us and that all those Arts of Grace which are used in the Scriptures do not perswade us to Obedience and Amendment of Life There is more Reason to perswade a Rational Man that the Scriptures are true and worth the heeding than to perswade him of the Truth of any voice from Heaven or Message by one from the Dead There you are warned that if you are un-believing un-holy or un-charitable you shall go to Hell and as Lot seemed to his Sons in law as one that mocked e n. 19.14 so we are looked on as if we were in jest and it were a matter of course to make one another sad by repeating of Matters mournful and lamentable If thou hadst seen a Ghost this last Night or a Devil had appeared to thee in Mans shape thou wouldst have been terrified and shall not the threatnings of the word startle thee So when you are spoken to concerning the joyes of Heaven it should not seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an idle tale as it is said Luke 24.11 And their words seemed unto them as idle tales and they believed them not The Report of Christ's Resurrection was an idle tale If an Angel had told you that within such a compass of years you should be in another world he would have been credited but you have a more sure word of Prophesie we tell you the same from Gods word and yet we are not regarded as the Israelites did not believe the Spies 2. Urge thy Heart with it Recollect your selves Rom. 8.31 What shall we then say to these things Come to your selves Luke 15.17 And when he came to himself The Prodigal came to himself before he thought of returning to his Father Psalm 22.27 All the ends of the
Obedience to his Holy Will The Sap is not seen but the Apples and Fruit appear Acts 26.20 That they should repent and turn to God and do works meet for repentance Matth. 3.8 Bring forth therefore fruits meet for repentance we can else have no comfortable evidence of it 3. It is for the honour of Christ as well as our own comfort and safety Obedience maketh Faith visible and sensible 2 Thess. 1.11 12. And fulfil all the good pleasure of his goodness and the work of faith with power That the name of our Lord Iesus Christ may be glorified in you and ye in him An Holy Conversation bringeth Doctrines near to our Senses and thereby it is more clear and powerful to gain upon others Christ hath the Honour we the Reward Iohn 15.8 Herein is my father glorified that ye bring forth much fruit so shall ye be my disciples And Phil. 1.11 Being filled with the fruits of righteousness which are by Iesus Christ unto the glory and praise of God Uniform practice is such a fruit of Grace as representeth the Doctrine of Life with advantage to the Consciences of others otherwise we shall never do any great things for Christ in the World A Second SERMON On ACTS xxiv 14 15 16. Believing all things which are written in the law and the prophets And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust And herein do I exercise my self to have alwayes a conscience void of offence towards God and towards man VSE I. IS disproof of the Nullifidians and Solifidians Those that cry up good Life without Faith and on the other side that cry up empty Faith without Obedience and Holiness 1. Nullifidians who are very rife among us who do as wisely as those that would plant a Tree by the Top and not by the Root so they cry up a Morality without the Faith and Hope of the Gospel and that Love to God which is ingendred by it and so out of a Fondness of Pagan strictness and Philosophick institution defie the Religion they were bred up in There can be no true Love to God or Man without the Faith of the Gospel the Apostle telleth us Rom. 7.4 That we are married to him who was raised from the dead that we may bring forth fruit to God As the Children who are born before Marriage are Illegitimate so all that Justice and Temperance and Charity which is not cherished in us by the Love of God and Faith in Christ and the Hopes of the other World is but Mock-Grace and Bastard-Holiness and is not acceptable to God I shall prove two things 1. That Morality is not kindly unless it be founded on the Gospel and never so thoroughly promoted as by the Principles laid down there Titus 2.11 12. The grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world The more we believe all things contained in the Writings of the Prophets and Apostles the more we are taught how to live Soberly Righteously and Godly in the present World There we have the true Principle of Obedience viz. Love to God fed and bred in us by his Love to us in Christ the true Incouragement and Motive of Obedience the Hopes of the other World the true Rule of Obedience Gods Mind revealed in his Word and perfecting the Light of Nature so far as it discovereth any thing of our Duty to God Neighbour and Self Here is better Furniture than we can have elsewhere a forcible Principle and a Glorious Hope and an exact Rule Now they that would cry up right Reason in defiance of these are not Christs Disciples but would make him theirs and teach him and his Apostles how to speak and teach the way to true Happiness and so are guilty of great unthankfulness for this Blessed Revelation which we have in the Gospel 2. That true Morality and good Conscience cannot be had without the Faith of the Gospel So that we are not only better provided but indeed cannot performe such Obedience as is acceptable to God without Faith in Christ. And therefore I shall shew you the defects that are in Mens Obedience till they believe in Christ. 1. There is a defect in their State they are not reconciled to God till they be in Christ and therefore he will not accept an Offering at their hands who neglect his Grace and will not sue out their atonement with him in that penitent and broken-hearted way which he hath appointed in the New Covenant Let them first sue out their pardon in the Name of Christ and then begin with a new Course of Obedience God is first placandus then placendus First his Wrath is to be appeased and then he will accept of our Duties and Actions First our Persons are accepted and then our Duties and Offerings Gen. 4.4 The Lord had respect to Abel and to his offering Abel being a Believer and under Grace as the Apostle explaineth it Heb. 11.4 By Faith Abel offered unto God a more acceptable sacrifice than Cain by which he obtained witness that he was righteous God testifying of his gifts and by it he being dead yet speaketh That is he was justified and accepted with God this is such a principle of Reason that Lilius Gyraldus saith it was the Custom of the Heathens Vt prius iratos Deos placarent postea invocarent propitios First To appease their Gods and then to pray unto them Man cometh as a Sinner to God and therefore first he must deprecate his Wrath and use all Means how God may be pacified and appeased 2. There is a defect in the Actions themselves 1. In the Root there is not a clear Fountain or Principle of Grace in their Hearts and then Who can bring a clean thing out of an unclean Iob 14.4 A clear Stream out of a dirty Puddle How can he performe a good Action which is naturally corrupt Without the Spirit of Christ all our good Actions have a blemish The fruit of the spirit is in all goodness and righteousness and truth Eph. 5.9 It is but wild Fruit unless it be the Fruit of the Spirit and floweth from the Grace of Regeneration and that new State of Heart into which we are put by Jesus Christ Iohn 15.5 I am the vine ye are tht branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing One that is in Christ will be fruitful to God but without him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seorsim a me or apart from him there is no bringing forth Fruit to God it is not nihil magnum some great thing ye cannot work Miracles without me but nihil nothing nothing saving and acceptable to God 2. In a manner they do not obey God with that Purity that
willing to return to their Obedience to God expecting their help and discharge from Gods Grace in Christ. It is opposed to such as are Righteous in their own Eyes Such as do in some measure feel their Sins are humbled for them desirous to be freed from them lost Sinners broken-hearted and grieved and wounded for their transgressions These are respected in Christs Commission Isa. 61.1 2. The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tydings to the meek he hath sent me to bind up the broken-hearted proclaim liberty to the captives and the opening the prison doors to them that are bound to proclaim the acceptable year of the Lord. Here is Christs calling to his Ministry and the exercise of his prophetical Office described Sent to preach the spiritual deliverance from sin and Sathan But to whom To such as are humbled and thoroughly touched with a lively sense of their Sin for which purpose God maketh use of legal sorrow to awaken Sinners and prepare them before Conversion II. That Christ recovereth us out of this lapsed Estate by Calling There is a two-fold Calling of Christ by which he calleth Men 1. Outward 2. Inward 1. Outwardly By the Ministry of the Word by which he inviteth Men to come out of their Sins offering Grace and Salvation in the outward means Thus Iohn preached Repentance Mat. 3.20 Repent for the kingdom of God is at hand When the Kingdom of Grace was about to be set up by the Gospel the great Duty called for was Repentance For the Gospel findeth Men involved in an evil way like mad Men out of their Wits and they must return to their Wits again if they would be capable of it Now they must change their course if they will receive benefit by it Thus Iohn preached and Jesus Christ came with the same form of proclamation Mark 1.15 The kingdom of God is at hand repent and believe the gospel The great business to which he called was to be willing to own the benefit offered by Christ and to return to the Duty which they owed to their Creator So his Apostles when sent abroad by him spake to Men in the same note Acts 2.38 Repent and be baptized every one of you for the remission of sins And Acts 3.19 Repent that your sins may be blotted out They offered Pardon and Life upon these termes 2. Inwardly By the effectual working of the Blessed Spirit inclining and moving their hearts to obey that outward Calling in forsaking their Sins and turning to the Lord by true Repentance We have need of a Saviour to help us to Repentance as well as to help us to pardon And God hath exalted him to such an end Acts 3.26 God having raised up his Son Iesus sent him to bless you in turning away every one of you from his iniquities Acts 5.31 Him hath God exalted with his right hand to be a prince and Saviour to give repentance to Israel and forgiveness of sins He by the Gospel giveth leave to repent Acts 11.18 And when they heard these things they held their peace and glorified God saying That then God also to the Gentiles granted repentance to life Which is a great Mercy The Law doth not say I will not the Death of a Sinner but that he turn and live but the Lord saith do and live sin and dye This favour was not vouchsafed to Angels Heb. 2.16 For verily he took not on him the nature of angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took not hold of Angels That he giveth us space to repent as well as leave that by his Providence he may do and doth to many that perish Revel 2.21 I gave her space to repent and she repented not God is not quick and severe upon every Miscarriage He might have cut us off betimes as we crush Serpents in the Egg and destroy venomous Creatures when they are young But this is not all he giveth Grace to repent yea Repentance its self whereby Mans Heart is changed This is by his Spirit 2 Tim. 2.25 If God peradventure will give them repentance to the acknowledging of the truth The Evangelical Call carries its own blessing with it III. The Means of Application or the Duty on Mans part is Repentance For to that he calleth them here Here let me shew you these four things 1. What Repentance is 2. The kinds of it 3. That this is the way of our Recovery 4. The suitableness of this qualification to the Grace of the New Covenant I. What Repentance is It is turning of the whole heart from Sin and Sathan to serve God in newness of Life Or a turning from Sin because God hath forbidden it to that which is good because God hath commanded it There are in it as in every action two tearms a quo and ad quem We turn from something and we turn to something 1. The terminus a quo we turn from something From Sin Acts 8.22 Repent of thy wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thy wickedness and from dead works Heb. 6.1 from Sathan Sathan is sometimes made the terme because the Sinner falleth to his share Acts 26.18 To turn them from darkness to light and from the power of Sathan to God 2. The terminus ad quem is to God Acts 20.21 To the truth 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance to the acknowledgment of the truth To holiness and newness of Life Rom. 6.4 To life Acts 11.18 Then hath God also to the Gentiles granted repentance unto life 2. The kinds of it There is a general Repentance which consists in the putting off the body of the sins of the flesh Col. 2.11 When a Man renounceth all sin and devoteth himself to God And there is a particular repentance for any provoking Sin Acts 8.22 Repent and pray that if it be possible the thought of thy heart may be forgiven thee Again There is a Repentance at our first Conversion which is our passing from Death to Life or our entrance by the strait gate Matth. 7.14 And there is a Repentance afterwards which belongeth to our walking in the narrow way For after Conversion we need it still and not in our Natural Estate only 'T is not only necessary for a Sinner yet unregenerate yet unreconciled to God without which he cannot expect any peace with God or benefit by the New Covenant but also for a Believer till his full and final Recovery This Repentance after Conversion is either occasional or constant 1. Occasional After any offence given or breach between us and God Repentance is necessary to obtain pardon of Sins after Justification as well as before it God saith to the Church of Ephesus Rev. 2.5 Repent and do thy first works So verse 19. Whom I love I rebuke and chasten be zealous therefore and repent Where Repentance is put for a necessary means of removing Gods rebuke and quarrel from them whom he loveth The promise is made
Faith standeth us in most stead Acts 3.19 Repent ye therefore and be converted that your Sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Then by the one we are freed from the guilt of Sin and so have deliverance from Eternal Death By the other we have not only right but entrance into Eternal Glory What is our whole scope but to be absolved by Christ at last and enter into Eternal Life Finally these two are to be regarded to obviate their mistake who think indeed that Faith and it may be Repentance is necessary to pardon or to dissolve our Obligation to Punishment but not new Obedience But in their place all the Conditions are necessary They think new Obedience is necessary to Salvation or Eternal Life but not to Justification But Salvation is as gracious an Act of Mercy as free and undeserved a Gift as Pardon Rom. 6.23 The wages of Sin is Death but the Gift of God is Eternal Life through Iesus Christ our Lord. Eternal Life is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wages but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of God It is as much merited by Christ as the other and therefore as proper a part yea the chief part of the Hope of Righteousness by Faith and that which is only waited for and not injoyed III. What is the work of the Spirit in this business in urging Believers to wait for the Hope of Righteousness by Faith I Answer the work of the Spirit doth either concern the Duties of the new Covenant or the Priviledges of the new Covenant or what is common to them both I begin with the latter 1. What is common to them both He doth convince us of the Truth of the Gospel both of means and end that there is such an Hope and the Righteousness of Faith is the only way to obtain it Now this he doth Externally and Internally 1. Externally and by way of Objective Evidence All the certainty that we have of the Gospel is by the Spirit Acts 5.32 We are Witnesses of these things and so is the Holy Ghost which he hath given to them that obey him And Iohn 15. 26 27. When the Comforter is come whom I will send to you from the Father even the Spirit of Truth which proceedeth from the Father he shall testifie of me And ye also shall bear witness because ye have been with me from the beginning Mark in both these places the two solemn Witnesses are the Spirit and the Apostles the one Principal the other Ministerial the one declaring Doctrine and Matter of Fact the other assuring the World of the Truth of their Testimony The Apostles testified of Christs sayings and doings and the Holy Ghost which came down upon them and the rest that consorted with them and was given in some measure to those that obeyed their Doctrine was an undoubted Evidence that God owned it from Heaven Here was enough to open mens Eyes and to give them a right understanding of his Person and Doctrine that it was of God The Visible Gifts of the Holy Ghost and his powerful working in the Hearts of men in order to their Conversion unto God These admirable Gifts and Graces shed abroad upon men were a Notable Conviction to the World that Christ was a Teacher sent from God to teach men the way to Eternal Life and Happiness This did afford sufficient matter of Confirmation and Conviction by the Spirit shed abroad and poured forth on the Christian Church 2. Internally inlightning their Minds and inclining their Hearts to imbrace the Truth Which maketh the former Testimony effectual So the Apostle prayeth Eph. 1.17 For the Spirit of Wisdom and Revelation in the Knowledge of Christ the eyes of their understanding being inlightned that they might know what is the hope of his Calling and the Riches of the Glory of the Inheritance of the Saints in Light To the sight of any thing these things are necessary an Object a Medium a Faculty As in outward sight an Object that may be seen a convenient light to represent it and make the Object perspicuous An Organ or Faculty of seeing in the Eye Unless there be an Object you bid a man see nothing Unless there be a Medium a due light to represent it as in a fog or at Midnight the sharpest sight can see nothing Unless there be a Faculty neither the Object nor Medium will avail a Blind-man cannot see any thing at Noon-day Now here is an Object the way of Salvation by Christ A convenient light it is represented in the Gospel And the Faculty is prepared for the Eyes of the Mind are opened by the Spirit that we may see both Way and End the necessity of Holiness and the reality of future Glory and Blessedness Alas without this sight we busie our selves about Vanities and Childish Toys and never Mind the things which are most necessary certainly we can have no saving understanding of Spiritual Truths neither what is the Benefit of Christianity or the blessed Condition of Gods People Nor what are the Duties of Christianity so as our Hearts may be held to them or how we may behave our selves as true Believers 2. The Work of the Spirit as to the Duties of the new Covenant He doth not only convince us of the Reality and the Necessity of Christs Obedience and our Holiness but by his Powerful Operation frameth and inclineth our Hearts to the Duties required of us Faith it self is wrought in us by this Holy Spirit for it is the Gift of God Eph. 2.8 And so is Repentance and Obedience Heb. 8.10 I will write my Laws upon their Hearts and put them into their Minds Moses his Law was written on Tables of Stone as a Rule without them but Christs Law on the Heart and Mind as drawing and inclining them to obey it The Renewing Grace of the Spirit of God doth prepare us and fit us and his exciting Grace doth quicken us that we may do what is pleasing in his sight And therefore if we profess to live under the new Covenant we are inexcusable if we do not bestir our selves and accomplish the work of Faith with Power and obey from the Heart the Doctrine delivered to us Indeed the Spirit doth most naturally put us upon spiritual Worship and spiritual Holiness these things agree most with his Being and Nature The observances of the Law were carnal yet as long as Gods command continued the Spirit inclined to Obedience to them But a better Law being enacted by Christ the Spirit that proceedeth from the Father and the Son suiteth his Operations accordingly For he cometh into us as Christs Spirit He shall take of mine and glorifie me John 16.14 All that he doth accordeth with Christ as Christs Will doth with the Father 3. The work of the Spirit as to the priviledges of the New Covenant which are pardon and life 1. As to Pardon he is the Comforter He cometh
Verse 8th The word is nigh thee even in thy Mouth and in thy Heart It 's in the Mouth to know it and speak of it it 's in the Heart as written there by the Spirit that we may do the duty it requireth of us with ease and sweetness 'T is in thy Mouth to Confess and in thy Heart to Believe and Practise VVhen the New Covenant is spoken of as opposite to the Covenant made with them when they came out of Egypt it is said sometimes to be put into the Mouth and sometimes in the Heart The words are Isa. 59.21 As for me This is my Covenant with them saith the Lord My Spirit that is upon thee and my VVords which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy seed nor out of the Mouth of thy seed's seed saith the Lord from henceforth and for ever Meaning thereby That his Spirit and Word shall continue with them as a Church to direct them in all necessary things This for the Mouth Now for the Heart see another Promise Jer. 31.33 And this shall be the Covenant that I will make with the House of Israel I will put my Law in their inward parts and write it in their Hearts and I will be their God and they shall be my People Well then The Excellency of the Gospel-dispensation is set forth by Two things 1. It 's more easie to be known and understood and carried in the Memory for the Word is nigh thee even in thy Mouth The drift of Moses his Speech tendeth to shew that they should have a New Covenant the Tenour of which was known and easie to be expressed by all those who were acquainted with it 2. It 's more easie to be practised 'T is not in our Mouths onely but in our Hearts which are inclined by the Holy Spirit to obey it so that the New Creature may undertake the duty it requireth of us by the assistance of God and do it sincerely though not exactly Secondly The sense of what it saith 't is explained and exemplified 1. Explained Verse 8. This is the word which we preach namely the Doctrine of Repentance and Remission of sins by Jesus Christ. 2. Exemplified Verse 9th That if thou shalt confess with thy Mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Confession with the Mouth there answers to the Word is in thy Mouth believe with thine heart that implieth Faith And Christ's being raised from the Dead is instanced in rather than any other Article of Faith because that proveth all the rest and is the great evidence of the truth of Christianity Doctrine That the way of acceptance with God or obtaining Salvation is so clearly stated in the Gospel that we need not be in doubtful suspence or seek out another Religion wherein to find it or other satisfaction than God hath given us in his Word The sense of this Point I shall give you in these Propositions First That it is the weightiest matter in the VVorld to know how to be accepted with God as to pardon and life Man being a guilty Creature needeth pardon and the Soul dying not with the Body we desire to know the way of life or what shall become of us when this frail life is at an end Certain it is that we are haunted with guilty fears for we are through the fear of death all our life-time subject to bondage Heb. 2.15 There are some troubles of Mind in all of us about our acceptance with God not always felt indeed but soon awakened Trembling Souls who know what God is and what themselves are and are conscious to former guilt and present unworthiness cannot easily settle in a confidence of God's Mercy to them especially when they come to die The fear of death raised our trouble before but when death cometh indeed these stings are increased 1 Cor. 15.56 The Sting of Death is sin and these stings of Conscience are justified by the highest reason which is the Law of God not occasioned by our melancholy conceits only It 's an Amazing consideration to us to think of entering into an unknown World and to stand before the righteous bar of an impartial Judge That it is very hard to undergo death with a steady confidence and to incourage our fearful and doubtful Minds to lanch out into Eternity common experience verifieth I pray consider Christians that our present condition is a state of darkness and fear and these fears are caused by sin and justified by the Law of God and revived by death and the thoughts of the other World And therefore there is not a weightier business than to establish our fearful and doubtful Minds in Peace that we may comfortably wait for the Mercy of God unto Eternal Life Secondly That is the best Religion which doth most provide for this Peace and Rest of Soul So that if a man were at liberty to choose and were consulting what Religion he should choose this Consideration must guide him where he can find true Peace and Rest for his Anxious Soul So the Prophet directeth them Ier. 6.16 Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and you shall find rest for your Souls And by this Argument Christ inviteth us to himself Mat. 11.28 29. Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoak upon you and learn of me for I am meek and lowly in Heart and ye shall find rest unto your Souls And the Apostle commendeth the Gospel upon this account Rom. 5.1 Therefore being justified by Faith we have Peace with God through our Lord Iesus It is easie to lull Conscience asleep for a while either 1. By Carnal Pleasures Prov. 9.17 Stolen Waters are sweet and Bread eaten in secret is pleasant For a while they seem so but the vertue of that Opium is soon spent Or 2. By a false Religion but within a while we shall soon find that is so far from being our cure that it is a great part of our disease no false Religion is consistent with right Thoughts of God Therefore the Woman of Samaria assoon as she began to have an awakened Conscience enquires after the true Religion Iohn 4.20 Our Fathers worshipped in this Mountain and ye say in Jerusalem is the place where men ought to worship An awakened Conscience will be careful to lay the ground-work of Religion sure A false way of Religion always breedeth scruples and is accompanied with no sound Peace Or 3. In the superficial observances of a true Religion Mat. 19.20 All these things have I kept from my Youth up what lack I yet A false Righteousness will not give true quietness to the Conscience there is something lacking and the Soul sits uneasie Therefore nothing but coming under the Power of the
they subsist after Life and have a Being is their firm Perswasion And therefore are wont to assign to the dead part of the goods which they possessed And Acosta telleth us that in Peru they are wont to kill some of their Slaves to attend the dead in the World to come Thus in a manner all Nations have received this Tradition from hand to hand from their Ancestors and the nearer to the first Original of Mankind the more clear and pressing hath been the conceit hereof Lapse of time which decayeth all things hath not been able to deface it out of the Minds of Men who though they have been gradually depraved and degenerated according to the distance by which they have been removed from their first Originals yet they could never blot out the sense of an Estate after this Life An universal Tradition is some Argument when there can be no solid and indubitable Reasons brought to convince it of falsity Now such is this spread throughout the Universe and with extream forwardness received of all Nations and hath born up against all the encounters of Time and constantly maintained it self in the midst of so many Revolutions of Humane Affairs by which many other things were lost 2. All men have believed that there is a God and very few doubted but that He is a Rewarder of Virtue and Punisher of Vice Now neither the one nor the other is fully accomplished in this World even in the Judgment of those who have no great Knowledge of the Nature of Sin nor what Punishment is competent thereunto Therefore there must be some state after this Life in which this retributive Justice of punishing the Bad and rewarding the Good shall be manifested For here Providence seemeth to be darkned and the World is offended with the Calamities of the Good and Prosperity of the Wicked 1 Cor. 15.19 If in this Life only we have Hope in Christ Iesus we are of all men most miserable 3. If there be an end of man when he dieth Why is man afraid of Torments after Death Heb. 2.15 Deliver them who through fear of Death were all their Life-time subject to bondage Men fear Deaâ—h not as a natural Evil as it terminateth our present Comforts but as a Penal Evil as it is an Entrance to unknown Sorrows 1 Cor. 15.56 The Sting of Death is Sin and the Strength of Sin is the Law What 's the Reason of these stings of Conscience which are never so sensible and quick as when they approach near Death or behold themselves in some imminent danger What are these but presaging fears which anticipate miseries after this life If there were an utter end of men these troubles should in Reason then vanish But this is the Time when these Alarums are redoubled and those Tempests increase their Violence 2. The Light of Christâ—anity doth much more discover it That 's properly a Doctrine of things unseen That telleth us of a Prison where are the Spirits of Wicked men 1 Pet. 3.19 Of a Palace or Mansions in our Fathers House where are the Spirits of Just men made perfect Heb. 12.23 On the one hand it telleth us of a Worm that never dieth of a Fire that shall never be quenched Mark 9.44 On the other side of Joys that are at the right hand of God for evermore Psal. 16.11 That Christ died to free us from the wrath to come 1 Thess. â— 10 And purchased Heaven for us 1 Thess. 5.10 And is gone to Heaven to seise upon it in our Name Iohn 14.2 3. Having first left a sure Promise of Eternal Life to all that believe in him 1 Iohn 2.25 Which â—romise was outwardly confirmed by divers Miracles accompanying them that went abroad to make this offer in his Name Heb. 2.3 4. Inwarâ—ly in the Hearts of his People by giving them the first fruits of this Everlasting Estate in their Union with himself Col. 1.27 And the Joys of his Spirit which are therefore said to be full of Glory 1 Pet. 1.8 These are Truths interweaved throughout the whole Body of Christianity Now discourse but with your selves 1. Parâ—ly concerning the thing it self Partly 2. Concerning the certainty of your Hope 1. Concerning the certainty of the thing it self Is the whole Scripture false The Gospel a Fable Are all the Oracles of the Prophets the Doctrine of Christ his Miracles Resurrection Ascension but a Dream Were they all deceived that followed Christ upon these Hopes That took such pains in subduing the Flesh And hazarding their Interests freely upon the Hopes of another World Are the wisest sort of men the World ever saw Fools All the Ordinances of Christ a customary Superstition Is Grace a Fancy The Joys of the Spirit Delusions or phantastical Impressions These rejoicings and foretasts of the Children of God a meer Deceit and Imposture Surely it cannot be that all this Solemnity should be used to establish a vain Conceit 2. Excite and work up your own Faith and Hope Is there not a state of Blessedness reserved for me in the Heavens Invisible and Glorious things which I am bound to seek after Thou hast not Possession but thou hast the Grant the Deed of Gift sealed thou hast the Conveyance to shew Gods own Word and Promise to assure thee Yea 't is not nudum pactum God hath given thee the Earnest of a greater summ 2 Cor. 1.22 Who hath also sealed us and given the Earnest of the Spirit in our Hearts What should I do then but look for it long for it and earnestly seek after it Use II. Is for Reproof 1. To the Incredulous and Unbelieving to whom all Invisible Things seem a Fancy Scoffing Atheists they will not believe there is an Heaven or an Hell till they see them In the face of the Visible Church there may be such and in the latter times there shall be many such 2 Pet. 3.4 But in Hell there are none such because then matters of Faith are matters of feeling and to their bitter cost they find the Truth of what they doubted of To these I shall say God hath always tried his People and distinguished them from others by respect to things not seen Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he condemned the World and became Heir of the Righteousness which is by Faith By this he condemned the World at his costly Industry and care to frame an Ark but whilest he provided for his safety they perished in their Sins Must every thing be seen before we fear it or hope for it Why then do men provide for time to come so long before hand Why for Old-Age in Youth Why for Winter in Summer As the Industry of the Ant is recommended for our Imitation Prov. 6.6 7 8. Go to the Ant thou Sluggard consider her ways and be wise Which having no Guide Overseer or Ruler provideth her Meat in
is in his Heart And those that are either contriving Sin or musing upon Vanity will bewray themselves in their Speeches 6. That familiar Converse with those whose Hearts are nothing worth will little tend to our profit but rather to our hurt For to this end is it spoken by the Holy Ghost to direct us in the choise of our company They that have the Spirit of Grace are most likely in their Discourses to minister Grace to the Hearers and should be most acceptable to those that have the same Spirit and can savour Spiritual things If we are as in a prison when we are in good company who use Gracious Talk 't is none of the best signs Our Souls are grown out of rellish with Spiritual and Heavenly things if such kind of Discourse doth not please us Surely this is the company that is most likely to be most fruitful and profitable to us Prov. 20.15 The lips of knowledge are a precious Iewel But in vain and idle company what can you meet with but vanity and that which is little worth A Trifle not a Jewel Impertinency Levity Folly Immodesty Worldliness Pride is all that you can gather from others and we have too much of this our selves already Depraved Nature needeth no helps to deprave it more but all the means of Cure that can be used Prov. 10.21 The lips of the righteous feed many but fools dye for want of knowledge Surely then it will be our Wisdom to be intimate with those that discourse of Holy things where you may have something of value but nothing but idle Talk is to be expected from them whose Hearts are nothing worth II. The Reasons 1. Because they are not furnished with those Graces which do serve in munimentum ornamentum or emolumentum which may serve to defend their own Souls or be delightful in the eyes of God or make them profitable to others and those are Faith Hope and Love They never felt the quickning virtue of Faith nor were wrought by it to the true love of God and an Holy and Heavenly Mind Those that were never acquainted with the virtue of Faith and the power of Divine Love and the quickning efficacy of an Heavenly Hope certainly they have base dead poor and unworthy Spirits and can do no eminent thing for God in the World nor for the Salvation of their own Souls I prove it from the use of these Graces they are in munimentum for Defence 1 Thess. 5.8 But let us who are of the day be sober putting on the breast-plate of faith and love and for an Helmet the hope of salvation Rom. 13.12 Let us put on the Armor of light Grace is our sure Defence against the Teint of the sensual ignorant and brutish World These have a Spirit that carrieth them to God and Divine and Heavenly things and so are clarified and purified from the dregs of Sense Faith purifieth Acts. 15.9 Purifying their heart by faith Love purifieth 1 Pet. 1.22 Seeing ye have purified your Souls in obeying the truth through the Spirit unto unfeigned love of the Brethren see that ye love one another and Hope purifieth 1 Ioh. 3.3 He that hath this hope in him purifieth himself even as he is pure Again these Graces serve in Ornamentum for Ornament to make us amiable in the sight of God and Men and therefore Holiness is called an Ornament of great price and the righteous are called the excellent ones of the earth Psal. 16.3 Whereas the wicked are called vile persons Psal. 15.4 And Prov. 12.26 The righteous is more excellent than his neighbor He hath an Heart which others have not and a Spirit to which they are strangers And it is said of Daniel that he had an excellent Spirit found in him Dan. 6.3 Certainly there is not such a noble Spirit in the World as that of a true Christian. Again they are in emolumentum utilitatem for profit These things are given us to profit others 2 Pet. 1.8 If these things be in you and abound they make you that ye shall not be barren nor unfruitful in the knowledge of Christ Iesus our Lord. Now fruitfulness is for the Honour of Christ and the good of others they shall make you a Man can have no Rest or Peace in his Soul till he be useful and fruitful and they cannot satisfie themselves with doing a little good but still they must do more for these Graces do mightily enlarge the heart of a Man that they are not satisfied unless they take all occasions of promoting the Glory of God and the good of Souls Faith working by Love and Hope constraineth them 2. They are byassed with carnal Affections and Inclinations which fill their Minds with vanity or are seasoned with the wisdom of the flesh so that all they speak and do hath a Tang of it therefore their Spirits are slight drossie sensual Take in all the operations of the Soul they study to please the Flesh they value all things by the interests of the Flesh. But because Thoughts are principally intended here as the Fountain of our Speeches I shall only instance in them And 1. I take for granted that the wisdom of the Flesh is that which inclineth and disposeth us to savour and rellish the Pleasures Honours and Profits of the World These are the three baits 1 Iohn 2.16 All that is in the world is the lust of the flesh the lust of the eyes and the pride of life And the wisdom of the flesh suiteth with them Iam. 3.15 This wisdom descendeth not from above but is earthly sâ—nsual devilish 2. The operations of our Minds are either 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourses and Reasonings 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musings and Imaginations or 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contrivances and Devises and the Hearts of carnal and unsanctified Men are wholly taken up about these things 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Debates and Discourses of their minds are of no value and tend to no serious and profitable use Certainly Mens Affections have an influence upon their Opinions and their Opinions have an influence upon their Thoughts Therefore those who make the flesh their principle rule and end they have in their hearts many corrupt Principles and Opinions about the things of God and against the being of God Psal. 14.1 The fool hath said in his heart there is no God that it is folly to deny present advantages for a future and unseen Happiness 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him That there is no profit in serving of God Iob 21.15 What is the Almighty that we should serve him Or what profit shall we have if we pray to him That the ways of God are grievous and unequal Ezek. 18.25 Yet ye say the way of the Lord is not equal That they shall do well enough Deut. 29.19 And it come to pass when he hears the words of this
how miserable a thing it is to have a drossy unsanctified Heart even though your Life should be never so blameless Now the Spirit of God calleth upon us to shew our selves Men Isa. 46.8 Remember this and shew your selves men bring it again to mind O ye transgressors And if you will never sit alone and commune with your selves about these weighty Matters your Condemnation is just Motives to quicken us how much it concerneth you to get your Hearts sanctified 1. Because of the two great Competitors God and Satan how earnest they are for the Heart It is God's Choice Prov. 23.26 My son give me thy heart This is that which God craveth and every good Man should say Lord I give it unto thee It pleaseth God to hide our Hearts from one anothers knowledge but he seeth them whether they be kept in a right frame yea or no. Men are incompetent Judges of the Heart therefore they look to the outward appearance but God's Eye is upon the Heart 1 Sam. 16.7 Man looketh unto the outward appearance but the Lord looketh on the heart Psal. 41.6 Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom If we have a wise and understanding Heart a choice and excellent Spirit On the other side it is that which Satan striveth for most the greatest Contest between God and Satan is who shall have the Heart of Man As Acts 5.3 Why hath Satan filled thy heart to lye to the Holy Ghost So Luke 22.3 Then entred Satan into Iudas Then he gets into the Man when he gets into the Heart Iohn 13.2 The Devil having now put into the heart of Iudas to betray him This is the Castle the Enemy would surprize he maintaineth his Interest there by vain and sinful Thoughts 2. The importance of the Heart as to our Speeches and Actions it is Fons Actionum ad extra the Fountain of all our outward Actions we bring every thing out of the Heart Matth. 12.35 A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things The Tongue Eyes Hands and Feet are but Instruments to execute the motions of the Heart The Prophet cast Salt into the Spring to cure the brackishness of the Water 2 Kings 22.21 And it is Terminus actionum ad intra the principle of our internal Actions Rom. 6.17 Ye have obeyed from the heart the form of doctrine which was delivered you Means 1. Earnest Prayer to God Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me God beginneth to us that we may imitate him Deut. 5.29 O that there were such an heart in them that they would fear me and keep all my commandments always Psal. 86.11 Unite my heart to fear thy name The Heart naturally is scattered to vain Objects 2. Treasuring up the Counsels of the Word Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee Prov. 6.20 21 22. My son keep thy fathers commandments and forsake not the law of thy mother Bind them continually upon thine heart and tie them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee 3. Serious Caution that bad Principles be not rooted in us Heb. 3.12 Take heed lest there be in any of you an evil heart of unbelief in departing from the living God 4. Watching against vain Pleasures which render it brutish sottish frothy and stupid Hosea 4.11 Whoredom and wine and new wine take away the heart The generosity bravery and spriteliness of the Heart 5. If gotten keep it Prov. 4.23 Keep thy heart with all diligence Our first business is to get an Heart worth the keeping a vain Heart is better thrown away than kept When the Heart is renewed and changed keep it pure and loyal to God First get out Sin then keep it out We keep it by a constant watchfulness over the Senses Iob 31.1 I made a Covenant with my eyes why then should I look upon a maid Over the Thoughts Prov. 15.26 The thoughts of the wicked are an abomination to the Lord. Over the Affections and Passions Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts 6. Increase it to a Choice an excellent Spirit 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we may know the things that are freely given to us of God 2 Tim. 1.7 For God hath not given us the spirit of fear but of power of love and of a sound mind A Sermon on Acts x. 34 35. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons But in every Nation he that feareth him and worketh righteousness is accepted with him THese Words are Peter's reply to Cornelius who sent for him to hear the Gospel from his mouth For the entertaining of this Message both Peter and Cornelius were aforehand prepared severally by God Peter by a Vision Cornelius by an Oracle So much ado was needful to gather in the first Fruits of the Gentiles In the Words take notice of two Things 1. Peter's acknowledgment of his former Mistake Vers. 34. 2. His assertion of the positive Truth which he learned by this Providence Vers. 35. First In the acknowledgment of his former Error you may observe three things 1. The Preface or Introduction Then Peter opened his mouth and said Prophane Spirits cavil at this Expression as needless For how could he speak say they without opening his mouth But they mind not that it is an Hebraism frequently used in Scripture concerning them that are about to speak any thing weighty upon mature deliberation As of our Lord Christ it is said Matth. 5.2 He opened his mouth and taught them saying So Psal. 78.2 I will open my mouth in a parable Prov. 8.2 I will speak of excellent things the opening of my mouth shall be right things To open the Mouth is to speak considerately prudently confidently Would to God that those that scoff at these things would never open their Mouths to worse purpose 2. The means of his Conviction Of a truth I perceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phrase is used of those that are apparently convinced and perswaded to change their Opinion The Latines would express it A vero vinci to be overcome by the Truth it self Peter once thought that it was unlawful for a Man that is a Jew to keep company with or go to one that is of another Nation as he himself expresseth it Vers. 28. But being prepared by his Vision and now convinced by the Words of Cornelius he perceived the contrary 3. The Error That God was a Respecter of Persons or had so confined his Respect to the Jewish Nation that
Alnis Luke 6.38 Give and it shall be given unto you good measure pressed down and shaken together and running over shall men give into your bosom for with the same measure that ye meet withall it shall be measured to you again To Ordinances So here in the Text as you deal with God so will he deal with you Look what measure of Diligence and Conscionable Care is in you to hear the Word the like measure of Spiritual Fruit and Profit shall you reap by the Blessing of God 2. A Promise grounded upon a Proverb and unto you that hear shall more be given Those that make use of what is said to them that mark diligently and practice accordingly more Knowledge and Grace is increased This is built on a Proverb habenti dabitur for he that hath to him shall be given To have doth not only signifie the Possession of a thing but the use which is the end of Possession So he that hath is he that hath to purpose that occupieth the Gift and Grace received A Man that useth and employeth that which he hath and so maketh it to appear to the World that he hath such a Talent from God for in Scripture we are said to have that we make use of To him shall be given He shall increase his stock He shall be having and having and having till he come to a glorious Estate in all Spiritual Riches Knowledge Love Humility Zeal Temperance and Patience and all manner of Grace That the expression is Proverbial is out of Question with the Learned for it is an assertion verified in all Ages and Places That the Rich have many friends and he that hath much shall have more Every one will be giving to them and they have greater advantages of improving themselves than others Upon this occasion were the words first used which our Saviour is pleased to translate and apply to his own purpose of growth in Grace by a diligent use of the means Doct. That a serious attention to the Doctrine of the Gospel is the means appointed for the attaining of saving Grace and a plentiful increase therein In stating this point let me observe to you 1. That in the Communication of Grace as well as Nature God observeth the order of means Because he dealeth with us as reasonable Creatures and this becometh the Wisdom of his Government and so he meeteth with us in our way and we meet with him in his way So Christ is the principal means and called therefore the way to the Father Iohn 14.8 Other Subordinate means are instituted by him 2. That among the Subordinate means the principle is the Word called therefore the power of God unto Salvation Rom. 1.16 All the parts of it are fitted to their Sanctifying use His Doctrine to teach and fill us with due Conceptions and Apprehensions of God Threatnings to drive Promises to draw Examples to move and all these formed into a Covenant strongly to ingage us to God 3. This word that it may profit us must be diligently attended unto For this is Christ's Admonition in the Text Take heed what you hear The Gospel deserveth it our profiting requireth it 1 The Gospel deserveth it partly for the sublimity and excellency of the Mysteries therein contained which are enough to ravish the thoughts of Angels 1 Pet. 1.12 Therefore we cannot conceive of them without much consideration Great and Excellent things do even force their way into our Minds Now all other things are but Toys and Trifles to this What is a greater speculation than God made accessible to us in Christ as he was manifested in the Flesh than God reconciled by the propitiatory sacrifice of his Death What is all the Glory of the World to Everlasting Communion with God These things are a feast to the Minds of all wise and rational Men. And partly because of their profit they are things that nearly concern us Needless speculations we may well spare or other Mens matters but surely we should mind their own things What doth more nearly concern us than to have God for our God and Christ for our Saviour and Redeemer and the Spirit for our Sanctifier and Comforter This is life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent Iohn 17.3 And partly their Necessity We are undone for ever if ignorant of these things Acts 4.12 Neither is there Salvation in any other for there is none other name under Heaven given among men whereby we can be saved And Condemned by the Gospel if we make light of them Iohn 3.19 This is the Condemnation that light is come into the World and Men loved darkness rather than light because their deeds are evil Not to think that worthy of a serious thought which was brought about with so much ado Matth. 22.5 And they made light of it This is not only vile ingratitude but obstinate contempt of Grace which will cost us dear 2. Our profiting by the Gospel requireth it for otherwise How can we have a sufficient understanding of those Mysteries if we content our selves with a few cursory and â—areless Thoughts 2 Tim. 2.7 Consider what I say and the Lord give thee understanding in all things Lay this to thy Heart and God give thee a right use of it or a judgment to do all things which belong to thee 2. That we may feel the force and power of it Acts 16.14 And a certain woman named Lidia a seller of purple of the City of Thyatira which worshipped God heard us whose heart the Lord opened that she attended unto the things which were spoken by Paul without attendency the Truth is lost and doth us no good There must be Attention and Intention before there can be choice or pursuit For the Gospel doth not work like a charme as if we could find the efficacy of it whither sleeping or waking 3. To move the Soul to Obedience For Take heed what you hear is as much as See you practice what you have heard that you bring forth the fruit accordingly He that heareth my sayings and doth them I will liken him to a wise builder Matth. 7.24 Hearing tendeth to Practice Knowledge to Practice Faith to Practice Affection to Practice without which our Hearing is but a bodily Task our Knowledge but an empty Speculation Faith a dead Opinion Affection but a vanishing Impression These things do not attain their consummate and proper effect 4. This diligent attention consisteth in three things Sound Belief Serious Consideration and close Application Sound Belief 1 Thess. 2.13 For this cause we thank God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe Serious Consideration Deut. 32.46 And he said unto them Set your hearts unto all the words which I testiste among you this day which
of one Stock of one Blood What necessity was there 1. That by the Law of Propinquity of Blood he might have right to redeem us Goel the next of kin had an obligation upon him to redeem his Brothers Land if Mortgaged Lâ—vit 25.25 26. If thy brother be waxen poor and hath sold away some of his possession and if any of his kin come to redeem it then shall he redeem that which his Brother sold. And if the man have none to redeem it and himself be able to redeem it c. Or Person if Sold ver 47 48. After that he is sold he may be redeemed again one of his brethren may redeem him So Christ is called Goel Iob. 19.25 For I know that my Redeemer liveth Isai. 59.20 The Redeemer shall come to Zion Christ is our Kinsman Not only true Man but the Son of man True man he might have been if God had created him out of nothing or he had brought his substance from Heaven But he is the Son of Man one descended from the loins of Adam as we are and so doth redeem us not only Iure proprietatis by virtue of his interest in us as our Creator but Iure propinquitatis by virtue of Kindred as one of our Stock and Lineage as the Son of Adam as well as the Son of God For Jesus Christ of all the Kindred was the only one that was free and able to pay a Ransom for us 2. To give us a Pledge of the tenderness of his Love and Compassion towards us For he that is our Kinsman Bone of our Bone and Flesh of our Flesh will not be strange to his own Flesh especially since he is one that is so not by necessity of Nature but by voluntary Choice and Assumption We could not have such familiar and confident recourse to an Angel or one who is of another and different Nature from ours nor put our Suits into his hands with such trust and assurance It is a motive to Man Isa. 58.7 Thou shalt not hide thy self from thine own Flesh. A Beggar is so though through Pride and Disdain we will not think of it Degenerate Men may shut up their Bowels hide themselves from their own flesh but Christ hath our Nature in perfection This made Laban though otherwise a churlish Man kind to Iacob Gen. 29.14 Surely thou art my bone and my flesh 3. Divine Justice required it That the same Nature that sinned should suffer for Sin and that as the Offence was done in Humane Nature so also the Satisfaction should be given to God in the same Nature For to Man the Law was given The Apostle telleth us Rom. 8.3 That God sending his own son in the likeness of sinful flesh for sin condemned sin in the flesh Christ was not a Sinner but he came in the likeness of a Sinner with a mortal Body in which God condemned our Sin that is shewed the great example of his Wrath against it punishing our Sin in the Flesh of Christ and so representing his Wrath and ingaging by his Love at the same time It being done in our Nature it is the better warning to us and the fittest way of satisfying God and reckoned as if we had suffered in our own Persons 4. That we might find a Fountain of Holiness in our Nature God hath poured out upon his Human Nature such a measure of Holiness that he might be a common Fountain to all the Elect Iohn 1.16 Out of his fulness have we all received and that grace for grace Christ as God-Man is the Fountain from whence we receive all Grace His Human Nature was a Pledge and Pattern of what should be bestowed upon us according to our Measure for as the Head is so shall the Members be 5. To answer the Types of the Law The Priests of the Law that sanctified others were of the same Nature with the People whom they sanctified all of one Stock and Kindred The First Fruits were of the same Nature with the Things represented by them As for instance The First Fruits of the Barly did not sanctifie the Darnell nor the Cockle Mint or any other kind of Grain Well then as Priest and People were of one Stock Firstlings Beasts of the same kind First Fruits the same matter So God will raise you up a prophet among your brethren Deut. 18.15 Christ that was a Man as we are Men. 6. To make a way for nearness between God and us Christ condescended to be nigh to us by taking the Human Nature into the Unity of his Person that we might be nigh unto God that we might draw near to him now in the Evangelical State and be everlastingly nigh unto him in Heavenly Glory The Children of Israel are said to be a people near unto him Psal. 148.14 The Lord is nigh unto them that are of a broken heart and contrite spirit Psal. 145.18 The Lord is nigh unto all that call upon him that call upon him in truth Eph 2.13 Ye were sometimes afar off but now are made nigh by the blood of Christ. This is but a Preparation for everlasting nearness to God 1 Thess. 4.17 Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air and so shall we ever be with the Lord. 7. Christ taking our Flesh and being of our Stock is become the Head of the Mystical Body and suited to it and so fit to convey the Spirit to us as an Head 1 Use. To consider Christ's love He would not intrust our Salvation with an Angel but come himself in Person not only to treat with us as the Apostle of our Profession but dye for us 1 Pet. 2.21 He himself bare our sins in his own body on the tree Oh how irksome is it to us to go back two or three degrees in Pomp or Honour 2. It presseth us to be as willing to have Christ's Name and Nature as he was willing to have our Name and Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust If he was born of a Woman let us seek to be born of God let us endeavour that Christ may be formed in us Gal. 4.19 3. It stirreth us up to be serious and in good earnest in Religion God is in good earnest for he sendeth his Son and shall we slight the great Things he came about 4. What an ample Foundation is here for Faith against the improbability of the Blessedness offered 1. It facilitateth the Belief of the great Priviledges offered in the Gospel We may the better expect the Exaltation of the Creature when we consider the Abasement of the Son of God If he were cloathed with our Flesh we may the better expect to be apparelled with his Glory 2. It is an Answer to the Plea of Unworthiness He
are his Members and belong to him Rom. 8.9 If ye have not the spirit of Christ ye are none of his 3. He blesseth his Word and Sacraments to this end and purpose Iohn 17.19 For their sakes I sanctifie my self that they also might be sanctified through the truth We hear of Christ by the Spirit and of the Spirit in the Ordinances and Duties of Religion Eph. 5.26 By the washing of water through the word Two are here mentioned the Word and washing of Water The one containeth our Charter or Grant of Christ and all his Benefits to every one that believes in him Iohn 3.16 For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life The other is the Seal of it to assure us and be a pledge to us that Christ will be as good as his word Rom. 4.11 He received the sign of circumcision a seal of the righteousness of faith 1. The Word is a powerful Instrument Iohn 17.19 I sanctifie my self that they also might be sanctified through the truth John 15.3 Ye are clean through the word That warneth us of our Duty sheweth our Danger encourageth us by Promises to run to Christ for this Benefit holds forth his Blood as the meritorious Cause 2. Sacraments assure God will be as good as his word The doubting Soul saith â—how shall I know 2 Kings 20.8 What shall be the sign By these visible Things God assures us of the Truth of his Covenant Use. It sheweth us how and where we should look for this benefit of Sanctification From Christ by the Spirit in the Ordinances Look not to these singly but all together Holy Things do not sanctify us but we pollute them when we look to them singly Hag. 2.13 14. If one that is unclean touch any of these shall it be unclean The Priests answered It shall be unclean So is this people that which they offer is unclean Fowl Bodies the more you nourish them the more you hurt them 2. Go not to the Spirit alone without having accepted Christ and received him into your Hearts so upward Christ tendeth to the Spirit the Spirit to Ordinances Christ undertaketh to be a Sanctifier that you may have recourse to him A Sermon on Hebr. xiii 5 For he hath said I will never leave thee nor forsake thee IN the former part of the Verse the Apostle dissuadeth from Covetousness and perswadeth to Contentment The Motive to inforce the one and the other is God's Promise Many of our Distempers would have no more place if we did oftener study the Promises He saith that is God that He whose Voice should only be heard in the Church The Pythagoreans would use to say in their School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath said It should much more be reason enough with Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he said But where doth the force of the Inference lye Apply it to the first part Let your conversation be without covetousness for he hath said I answer Covetousness is rooted in a Diffidence and fear of Want Now that Fear is irrational if we regard what he hath said God will maintain us as long as he hath Work for us to do He that is perswaded that God will not leave him will not be much troubled Apply it now to the second Branch Be content with such things as you have for he hath said I will never leave thee And how is that inferred I answer The comfort of our Condition doth not depend on outward Provisions so much as in God's Promises therefore though you have little be content If God denieth the Creature he will vouchsafe his own Presence and what need we care for the want of a Candle when we have the Sun Once more The Connexion between the Dissuasive and Exhortation and the Promise is to be observed Be not covetous be content for he hath said I will never leave thee And Men would have less trouble if they could learn to cast themselves upon God's allowance If we could depend more we should crave less The Promise well applied would not only allay our Fears but moderate our Desires Lust is ravenous and therefore suspicious If we believe his Word we shall have enough to glorifie God enough for that condition wherein God will make use of us Fixing upon Carnal Hopes doth but make trouble for your selves Carnal Affections prescribe God a Task which he will never perform Psal. 78.18 They asked meat for the lusts Not Meat for their Necessities but Meat for their Lusts. God never undertook to maintain us at such a rate to give us so much by the Year such Portions for our Children The Sheep must be left to the Shepherd to choose their Pastures bare or better grown Be content and then Faith will be more easie We may pray for a Competency and are bound to submit to an Extremity He hath said Where hath he said it Every where in the Word more especially to Ioshua in particular Iosh. 1.5 As I was with Moses so I will be with thee I will not fail thee nor forsake thee To all his People in general Deut. 31.6 8. Be strong and of a good courage fear not nor be afraid of them for the Lord thy God he it is that doth go with thee he will not fail thee nor forsake thee David bids Salomon be confident of it 1 Chron. 28.20 David said to Salomon his son be strong and of good courage and do it fear not nor be dismayed for the Lord God even my God will be with thee he will not fail thee nor forsake thee So Iacob Gen. 28.15 I will not leave thee till I have done all that I have spoken to thee of It is pleaded by Salomon 1 King 8.57 The Lord our God be with us as he was with our fathers let him not leave us nor forsake us You see it is a known Truth and to be made use of upon all occasions of Tryal It was spoken to Ioshua when he was to fight the Lord's Battels To Israel when they had not as yet a foot of Land to possess To Iacob when to pass through many Services To Salomon when to go about a costly Work And God having said it so often delights to be challenged upon his Word and to have this Promise put in suit Before I come to shew you the full purport and drift of this Promise let me observe 1. Though the Promises were made upon a particular occasion to some of God's People yet they are of a general Use. Well then Promises made to one Saint concern another also Why 1. Because God is alike affected to all his Children he beareth them the same love His Saints now are as dear to him as ever Therefore as he would not leave Ioshua or Iacob or Salomon so he will not leave others that trust in him This honour have all his Saints Psal. 149.9 2. They have
Christ is the First-born or First-begotten because he was the first that rose from the dead in his own Strength and vanquished Death others were raised before him but to die again they were raised in their own single Persons he as a publick Person But now is Christ risen from the dead and become the first-Fruits of them that slept 1 Cor. 15.20 And he will by the same Power raise again all his Members to Immortality and Life 3. He is the Prince of the Kings of the Earth one that hath all Power given him in Heaven and in Earth and is superiour to all Princes of the World not only in regard of Eminency as a far greater Prince than they but Authority and Power over them he is their Lord and Soveraign as well as ours as it is said Dan. 4.17 The most High ruleth in the Kingdoms of Men and giveth them to whomsoever he will 1. Observe these Titles are given to Christ with respect to his three Offices of King Priest and Prophet 1. His Prophetical Office is implied in that Term the faithful Witness one that hath brought the Gospel out of the Bosom of God and plainly and clearly revealed it to the World and hath confirmed the Certainty of it by divers Miracles especially by his Death from which he rose again and ascended and poured out the Spirit upon the Disciples for a Testimony and still continueth that Dispensation in part of giving the Spirit so far as to assure the Hearts of his People that this is the Truth 2. His Priesthood is implied in that Expression The first begotten from the dead He died and so offered himself as a Sacrifice of Atonement to God he rose again and is entred within the Vail to continue the Exercise of that Office by his constant Intercession 3. His Kingly Office is implied in that other Expression The Prince of the Kings of the Earth They are all his Vicegerents absolutely at his dispose and can do neither more nor less than he will have them Mat. 28.18 All Power is given unto me in Heaven and in Earth He hath supream and absolute Authority given him over all things both in Heaven and Earth for the Good of the Church and in the Church he is the only Head and King to appoint and maintain the Way and Means of gathering preserving ruling the Church and ordering all the Affairs thereof to the World's End 2. Observe that all these Titles are suted to the present occasion of this Prophecy which is to encourage his People to suffer Persecution for the Gospel's sake 1. As he was the faithful Witness it assured their Cause to be right The Gospel is called the Testimony of Iesus Christ ver 2. He declared nothing to us but the Will of God The Flesh hath such a value for and tenderness of its Interests that Men will soon distinguish themselves out of their Duty if there be the least doubtfulness in the Cause for which they suffer or any suspicion of it Therefore now when dreadful Troubles attended the Profession of the Gospel he setteth forth Christ as the faithful Witness to heighten their Zeal As also Rev. 3.14 These things saith the Amen the faithful and true Witness 2. As he was the first-begotten from the dead it still encourageth them more by assuring them of a joyful Resurrection if their Lives should fall in this Quarrel and Conflict This should allay all the Fears of Death Christ is not called the first-born of the Living but the first-born from the dead to own a Relation to us in every Condition dead as well as living He as the first-born rose as a Pledg and Pattern of what should be done to us 3. As Prince of the Kings of the Earth of whose Power and Persecutions they were so much afraid but needed not for they are not only accountable to Christ at last which those adverse Powers little valued having not imbraced the Profession of the Gospel but were held in by the Reins of his Government for the present so as they could not so much as touch an Hair of their Heads without his leave So that here was much Encouragement for suffering Christians who at that time were to conflict with great Difficulties and exposed to the Slaughters and Butcheries of cruel Enemies 3. Observe all these Titles serve to beget a Reverence and great Respect in our Hearts to the Person that owneth them he is the faithful Witness The great Prophet of the Church should be regarded by us This is my beloved Son in whom I am well pleased hear ye him Mat. 17.5 We are to hearken to him believe him obey him as knowing that we must stand or fall at the Sentence of his Word He is the greatest and most excellent of all the Prophets and far above them all who knew more of God and of his Mind than all they joined in one and hath declared his Will more fully clearly and powerfully and shall we set at naught his Counsel Some that despised the Counsel of an ordinary Prophet smarted for it Heb. 10.28 29. He that despised Moses 's Law died without Mercy under two or three Witnesses Of how much sorer Punishment suppose ye shall he be thought worthy who hath troddeâ— under foot the Son of God who came out of his Bosom on purpose to teach us the Way of Salvation If he require Repentance and Faith with a Promise of Righteousness and Eternal Life and a Commination of Eternal Death unavoidable if we believe not nor repent we are to believe it with all Certainty to set about this Work with all Care and Diligence and continue therein with all Constancy and Perseverance Heb. 12.25 See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven Christ came from Heaven at first returned to Heaven again from Heaven sent down the Holy Ghost upon the Apostles and by that Spirit enabled them to preach the Gospel with Success O surely we should attend to his Doctrine and receive it with firm Assent and obey it with humble Submission Again he is the first-begotten from the Dead That he died should render him dear to us for it was for our sakes as I shall shew by and by That he rose again was for our sakes for our Justification Who was delivered for our Offences and rosâ— again for our Iustification Rom. 4.25 For it sheweth that his Sacrifice was accepted as sufficient for our Atonement Yea for our blessed Resurrection 1 Cor. 15.20 But now is Christ risen from the dead and become the first-Fruits of them that slept As the whole Harvest was blessed and sanctified in a little handful of the first-Fruits offered to God But I urge it now as an Argument why we should give him Glory as deserving it by the Greatness of his Person This made it evident that he was the
to live righteously towards all Men giving to all their Due in all Relations Superiours Inferiours and Equals owing nothing to any Man but Love a Debt which we must always pay and always owe That we may adorn the Doctrine of God our Saviour in all things ver 10. This is that which recommends Religion to the Sons of Men 't is this Well-doing which puts to silence the Ignorance of foolish Men 1 Pet. 2.15 For Men are not much concern'd what we are to God if we be unjust false treacherous unfaithful and over-reaching towards our Neighbour And thirdly that we demean our selves in all the Turnings of our Conversation holily towards God Let our conscientious discharge of First-Table-Duties be the Test of our Uprightness in those of the Second Let our Honesty and Sincerity in those of the Second evidence our Holiness in those of the First 2. Come we now to that pleasing View of the Grace of our Lord Iesus Christ Who gave himself for us that he might redeem us from all Iniquity and purify unto himself a peculiar People zealous of good Works Where we find a twofold Design of Christ in his Death and Sufferings 1. He had a noble Design for us he dealt with God gave himself for us to him 2. He had a Design upon us too that he might purify us to himself He redeems us from this present World as well as from Wrath to come Gal. 1.4 Redeems us from our selves as well as from Sin and Satan Takes us not only out of the Hands of the Law and Iustice but out of our own That they who live should not henceforth live to themselves but to him that died for them and rose again 2 Cor. 5.15 Secondly Because Faith is a Grace that has always the labouring Oar a Grace that bears the Heat and Burden of the Day that has the World and the evil One to overcome and that it may be victorious over those must first learn to lay hold on God's own Strength and overcome him too And because this Grace unites us to Christ and then draws Virtue from Christ to maintain that Union and support the spiritual Life and because it ventures far flies high and runs great Risques and has therefore great need of good Security let us again read our Author 's glorious Discourses upon Heb. 6.18 That by two immutable things in which it was impossible for God to lie we might have strong Consolation who have fled for Refuge to lay hold upon the Hope set before us A Word from a God that cannot lie is a sufficient Security for Faith to rest upon Upon this single Security we might safely venture the Weight of all our Souls the stress of all our Concerns 'T is upon this alone the Apostle Titus 1.1 2. encourages us to lay the Hope of eternal Life even upon the Promise of him that cannot lie But our gracious God knowing the weakness of our Faith the Fears and Iealousies of guilty Souls has added his Oath to his Word that from such double Security we might have strong Consolation O happy Souls for whose sakes God will vouchsafe to swear O miserable Sinners who will not give credence to a swearing God! a God that swears by Himself because he has no greater thing to swear by Had he sworn by the Heavens and Earth they shall perish and with them the Security had perish'd but he swears by Himself As I live saith the Lord And Faith having got this Ground to place its Engine upon is able to overturn the World What has it not been able to suffer when Divine Truth is its Warrant What has it not been able to do when the same Truth is its Security It has subdued Kingdoms wrought Righteousness obtained Promises stopped the Mouths of Lions quenched the Violence of Fire escaped the Edg of the Sword grew strong out of Weakness waxed valiant in Fight and turned to flight the Armies of Aliens Heb. 11.33 34. I will add it has routed Legions of Devils triumph'd over Death the Grave and Hell challeng'd the whole World to come in and lay any thing to the charge of God's Elect for it has a God to justify the believing Sinner a Christ that died for the Sinner once and lives for ever at the Right Hand of God to make Intercession for him Rom. 8.33 34. Now then let Faith know its Security The Oath of Man when yet every Man is a Liar puts an end to all Controversies amongst Men Let the Oath of God who can no more lâ—e than he can die put an end to our slavish Fears perplexing Doubts all our suspicious of God and his Word and let the Soul return to its Rest for God has dealt graciously with it But I have forgot my self and wrong'd thee too Christian Reader whilst we wander and lose our selves in these pleasing Anticipations For more abundant Satisfaction in these and many important Truths I refer thee to the following Discourses only have Patience to be advertised of two or three smaller Matters 1. Rest fully assured that though these Pieces are Posthumous Births they are not Spurious but the Legitimate and Genuine Offspring of the same Father with those that were first born They carry the Lineaments the Signature the Image of their Elder Brother and have been compared Line by Line Word by Word with the Author's Manuscripts by an unquestionable Voucher 2. Let it not offend thee that the same Truths and perhaps in the same Words are repeated which frequently happens in the Course of any Man's Ministry when the same Subject has been formerly handled and yet Care has been taken as much as could possibly be to prevent all Nauseousness yet sometimes it could not be done without disjointing and mangling the Sermons 3. Be so just as not to impute the Crimes of the Printer to the Author or Publisher which yet are such as an ordinary Charity may pardon or a small Ingenuity correct The rest is only to commit thee Reader and these Discourses to the Blessing of our gracious God with whom remember Thy unworthy Servant in the Service of the Gospel VIN ALSOP Jan. 17. 169â— Books wrote by Dr. Manton and printed since his Death THE first Volume of Sermons on the 119 th Psalm The second Volume of Sermons on Matthew the 25 th Iohn the 17 th Romans the 6 th and the 8 th and the 5 th of the second Epistle to the Corinthians The third Volume of Sermons on the 11 th of the Hebrews with a Treatise of Self-denial and several Sermons on the Sacrament and other Occasions Twenty select Sermons in quarto An Exposition on the Lord's Prayer in 80. Several Sermons on the Rise Growth and Fall of Antichrist on 2 Thess. 2. Several Discourses tending to promote Peace and Holiness among Christians Sermons on Christ's Temptations and Transfiguration Wâ—th Christ's Eternal Existency and the Dignity of his Person asserted against the Socinians Most of the Author's Works are to
not in Iniquity but rejoiceth in the Truth Ver. 7. Beareth all things believeth all things hopeth all things endureth all things Ver. 8. Charity never faileth but whether there be Prophecies they shall fail whether there be Tongues they shall cease whether there be Knowledg it shall vanish away In 1 Sermon p. 995 Psal. 84.7 They go from Strength to Strength every one of them in Zion appeareth before God In 1 Sermon p. 1000 1 Cor. 11.26 For as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come In 1 Sermon p. 1009 Mal. 3.17 And I will spare them as a Man spareth his own Son that serveth him In 1 Sermon p. 1016 2 Tim. 2.19 Nevertheless the Foundation of God standeth sure having this Seal The Lord knoweth them that he his and let every one that nameth the Name of Christ depart from Iniquity In 1 Sermon p. 1024 Acts 24.25 And as he reasoned of Righteousness Temperance and Iudgment to come Felix trembled and answered Go thy way for this time when I have a more convenient Season I will call for thee In 1 Sermon p. 1031 Prov. 3.17 Her ways are ways of Pleasantness and all her Paths are Peace In 1 Sermon p. 1038 Prov. 10.20 The Tongue of the Iust is as choice Silver the Heart of the Wicked is little worth In 2 Sermons p. 1053 Acts 10.34 Then Peter opened his Mouth and said Of a Truth I perceive that God is no Respecter of Persons Ver. 35. But in every Nation he that feareth him and worketh Righteousness is accepted with him In 1 Sermon p. 1065 Mark 4.24 And he said unto them Take heed what you hear with what Measure ye mete it shall be measured to you and unto you that bear shall more be given In 1 Sermon p. 1076 Heb. 2.11 For both he that sanctifieth and they who are sanctified are all of one for which Cause he is not ashamed to call them Brethren In 1 Sermon p. 1083 Heb. 13.5 For he hath said I will never leave thee nor forsake thee In 1 Sermon p. 1093 1 Thess. 5.8 But let us who are of the Day be sober putting on the Breast-plate of Faith and Love and for an Helmet the Hope of Salvation In 1 Sermon p. 1100 Prov. 14.14 The Backslider in Heart shall be filled with his own ways and a good Man shall be satisfied from himself In 1 Sermon p. 1108 John 1.29 Behold the Lamb of God which taketh away the Sin of the World In 2 Sermons p. 1116 John 18.11 The Cup which my Father hath given me shall I not drink it In 1 Sermon p. 1131 Luke 23.34 Father forgive them for they know not what they do In 1 Sermon p. 1138 John 19.30 He said It is finished and he bowed his Head and gave up the Ghost In 2 Sermons p. 1149 Eccles. 7.29 But they have sought out many Inventions In 1 Sermon p. 1153 Eccles. 12.7 Then shall the Dust return to the Earth as it was and the Spirit shall return unto God who gave it In 1 Sermon p. 1161 Rev. 1.5 And from Iesus Christ who is the faithful Witness and the first begotten of the Dead and the Prince of the Kings of the Earth Vnto him that loved us and washed us from our Sins in his own Blood Ver. 6. And hath made us Kings and Priests unto God and his Father unto him be Glory and Dominion for ever and ever Amen In 2 Sermons p. 1175 Levit. 19.17 Thou shalt not hate thy Brother in thine Heart thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him In 2 Sermons p. 1195 1 Cor. 15.19 If in this Life only we have Hope in Christ we are of all Men most miserable In 2 Sermons p. 1209 Rom. 2.7 To them who by patient Continuance in well-doing seek for Glory and Honour and Immortality eternal Life In 1 Sermon p. 1224 2 Cor. 13.14 The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen In 1 Sermon p. 1232 ADVERTISEMENT THE Publication of this Fourth Volume as also the Author 's former Works in Folio is due to the kind Incouragement of many worthy Persons both Ministers and others who from a publick Spirit and a true Sense of the real Benefit that may accrue thereby to the Church of God have readily contributed their Assistance But that it came out no sooner it must admit of this favourable Excuse from those that were concern'd in the Publication thereof that notwithstanding the hopeful Incouragement it met withal when first proposed yet many Persons that did not decline it were very backward in sending in their first Payments by means of which there could not be any Paper procured before this last Summer to begin the Work which Omission in Subscribers proves very injurious to the speedy finishing any Work of this Nature and sometimes is the Cause of their being wholly laid aside There are some also that 's very strange that were not willing to promote this Work themselves were not satisfied in that but did very industriously indeavour to hinder others by giving out that what was printed were but Scraps and not from his own Notes and that if publish'd would tend rather to the Dishonour than Credit of the Author All which savours so much of Disingenuity that it needs no more Words to refute it But let such judg if they are able by this and the Doctor 's former Works if any thing has been publish'd under Dr. Manton's Name that has not truly born his Character and there is so little need of publishing Scraps that there remains as many single Sermons under his own Hand as would make as large a Volume as this besides several whole Chapters which would make one if not more large Folio's viz. on Psalm 131. Isaiah chap. 53. Ephesians chap. 5. Philip. chap. 3. most of 2 Thess. chap. 1. most of the Chapters of the 1 st Epistle of Iohn with many others not mentioned ERRATA in the First Part. PAge 3. line 16. read no more Grace P. 17. l. ult r. Heat increaseth with Light P. 21. l. 37. f. sure r. soar P. 22. l. 29. r. we must hearken P. 25. l. 10. r. of Argument P. 28. l. 5. dele his P. 29. l. 37. f. lurking r. hucking P. 30. l. 28. f. Conversation r. Conversion l. 44. f. Case r. Care P. 32. l. 20. r. Practicals P. 34. l. 56. f. thô r. if P. 47. l. 57. f. or r. of P. 50. l. 25. r. after he is recovered P. 60. l. 3. dele l. P. 64. l. 9. f. hinged r. honied 1. 24. f. but r. and l. 34. r. a wanton l. 54. for remit r. vomit l. 55. f. Case r. Care P. 74. l. 14. r. a wanton P. 75. l. 33. f. the Sin r. seen P. 79. l. 16. r. envy it P. 83. l. 20. f. these r. there l. 26. dele his P.
Diis nec hominibus pepercit ad impietatem in Deos in homines adjunxit injuriam He spared neither the Gods nor Men to his Impiety against the Gods he added Injuries to Men he was both ungodly and unrighteous Vse Would we not then be counted ungodly let us take heed of all these Sins deny them all 1. How else will you look God in the Face at the Day of Judgment Psal. 1.5 The Vngodly shall not stand in the Iudgment nor Sinners in the Congregation of the Righteous He shall not be able to lift up his Head 2 Pet. 3.11 Seeing then that all these things shall be dissolved what manner of Persons ought we to be in all holy Conversation and Godliness The Day of Judgment is to take Vengeance of Ungodliness Iude 15. To execute Iudgment upon all and to convince all that are ungodly among them of all their ungodly Deeds which they have ungodly committed and of all their hard Speeches which ungodly Sinners have spoken against him It is the Day wherein God that is now hidden behind the Curtain of the Heavens cometh forth to vindicate his Honour 2. Great Judgments shall befal them in this World 2 Pet. 2.6 And turning the Cities of Sodom and Gomorrah into Asbes condemned them with an Overthrow making them Examples unto those that should live ungodly And 1 Pet. 4.18 And if the Righteous scarcely be saved where shall the Ungodly and the Sinner appear God's Jealousy is great Isa. 59.17 For he put on Righteousness as a Breast-plate and a Helmet of Salvation upon his Head and he put on the Garments of Vengeance for a Clothing and was clad with Zeal as a Cloke God is not only jealous of his Honour but he will be known and plainly profess himself so to be the Cloke of a Man being his outward Garment No such visible Providences as against Ungodliness So Exod. 34.13 The Lord whose Name is Iealous is a jealous God That is fit to make the Name of a thing which distinguisheth it from all other things of the same kind This distinguisheth the true God from all Gods whatsoever others are so far from being iealous Gods that tho their Worshippers went to never so many Gods yet to them it was all one they were good Fellow-Gods and would admit of Partners when they brought their Gifts like common Whores they received them without more ado The true God will admit of no Partners this he will severely punish and do them as much Harm as ever he did do them Good 3. It is the great Aim of the Gospel to promote Godliness 1 Tim. 3.6 And without controversy great is the Mystery of Godliness 1 Tim. 6.3 If any Man teach otherwise and consent not to wholesom Words even the Words of our Lord Iesus Christ and to the Doctrine that is according to Godliness So far Men are Christians as they are godly Men might be ungodly at a cheaper rate when they had not so much Means As the Angel said to Iacob Gen. 32.26 Let me go for the Day breaketh Now Grace appeareth we should deny Ungodliness 4. Ungodliness is the Root of all irregular Courses Gen. 20.11 I thought surely the Fear of God is not in this Place and they will slay me for my Wife's sake Godliness is the Bulwark of Laws and of all honest Discipline there can be no Honesty without Piety The first part of the Law provideth for Respects to God as being the proper Foundation for Respects to our Neighbour Without the knowledg of the true God the Heart cannot be clean Prov. 19.2 Also that the Soul be without knowledg is not good The Means are these 1. Purge the Heart from all Principles of Ungodliness There are many gross Maxims as that it is Folly to be precise that they have a good Heart towards God that it were better when there was less Knowledg that it is an easy matter to repent and have a good Heart towards God that it is in vain to serve God that Thoughts are free let us carry it fair before Men and all will be well when Men have done their best petty Sins are not to be stood upon These are the implicite Thoughts and Maxims of ungodly Men which are the ground of all sottish Practices purge your Hearts from them 2. Suppress all ungodly Thoughts and Motions all gross Thoughts of God Psal. 14.1 The Fool hath said in his Heart There is no God Shame may lay a restraint upon the Tongue but such Thoughts and Whispers do arise in the Heart Again that God is not so harsh as he is represented Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self That God cannot see through the dark Cloud Iob 22.12 13. Is not God in the height of Heaven and behold the height of the Stars how high they are And thou sayest How doth God know can he judg through the dark Cloud These are the Thoughts of carnal ungodly Men have a care of giving them the least Entertainment suppress them when they first rise in the Heart 3. Mortify vile Affections As the Air in some Countries is seldom clear but dark and foggy so it is with the Minds of carnal Men vile Affections steeming in the Heart cloud the Understanding and Judgment and beget ungodly Thoughts as a filthy Stomach sends up Fumes to the Head 4. Keep close to God's Institutions these keep up his Honour and preserve his Memorial Divine Truths breed Godliness False Worship and multitude of Ceremonies darken the Nature of God Images beget a gross Opinion of God as if he were a poor sensless thing that could do little good or harm God knows what is best and how he will be worshipped do not presume to be wiser than God his own Institutions keep up the repute of his Nature and Essence 5. Let us exercise our selves unto Godliness 1 Tim. 4.7 But refuse prophane and old Wives Fables and exercise thy self rather unto Godliness Give God the Honour due to him let him have your Love Delight Trust and Fear do all things with an aim at his Glory and worship him not out of Custom but out of Conscience so should we exercise our selves unto Godliness SERMON V. TITUS II. 12 And worldly Lusts c. GRace that teacheth us to deny Ungodliness doth also teach us to deny worldly Lusts. These are fitly coupled Ungodliness feedeth worldly Lusts and worldly Lusts encrease Ungodliness 1. Ungodliness feedeth worldly Lusts because when we leave God the chiefest Good then our Hearts go a whoring after every base Comfort Jer. 2.13 My People have committed two Evils They have forsaken me the Fountain of living Waters and have hewed them out Cisterns broken Cisterns that can hold no Water If Men are ignorant of God or do not seek after God the Heart lies open to every Object As when a worthy Match is refused upon some groundless dislike in a fond humour the next
Affection in making the Promise or his Truth in keeping the Promise so that we need this solemn way of Assurance Therefore First I shall speak to this that we distrust his good Affection and will not believe God upon his single Word What should be the Reason that Nature is so abhorrent from this Certainty and Assurance which so much concerneth our own Peace and Comfort Take six Reasons 1. Partly because Guilt is full of Suspicion We hate those whom we have wronged Proprium est humani ingenii odisse quos laeserit First we hurt a Person then we hate him so out of Fear of Revenge we suspect all that he doth all Acts of Kindness all Tenders and Offers of Reconciliation which come from him Let me exemplify it in Men. Thus David speaks of his Enemies Psal. 120.7 I am for Peace but when I speak they are for War David was the wronged Party and Doeg and Saul's Courtiers had slandered him and done him wrong David was willing to forget all this Injury and he comes with an Offer of Peace but all Treaties of Peace are in vain This you will find to be the Fashion of the World when they have wronged a Person never to trust him any more lest they should give him Opportunity of Revenge Thus do we deal with God Conscience knows we have wronged him flighted his Love and put Affronts upon his Grace and therefore though he makes the first Offer we believe it not Revengeful Man cannot think God will be so gracious and merciful therefore we cannot believe those ample Purposes of Reconciliation It breaks the Back of Patience to think of forgiving seven times Must I forgive seven times saith Peter And therefore how can we believe the Lord will pardon so many thousand Affronts we put upon him Day by Day Thus we wrong God and sin away our Faith and therefore are not capable of so rich a Comfort 2. Partly because the way of Salvation is so rare and wonderful that a Man can find no Faith for it The Gospel is a Mystery so called by the Apostle 1 Tim. 3.16 Great is the Mystery of Godliness Nature affords no Help here Theology is natural but not Christology Nature believes there is a God but not that there is a Christ. The Sun and Moon preach up a God their Sound is gone out into all Lands and proclaim every where that there is one Infinite and Eternal Power And Conscience preacheth up a Judg. But all these natural Preachers are dumb and silent concerning Christ not a Word concerning a Saviour and Mediator It could not enter into the Thought of an Angel to pitch upon such a Remedy if God had not revealed it to them by the Church Eph. 3.10 To the Intent that now unto the Principalities and Powers in heavenly Places might be known by the Church the manifold Wisdom of God The Angels did conceive of this great Mystery by observing God's Dispensations to the Church Well then the way of Salvation being so rare and wonderful we should never acquiesce and rest satisfied with bare Declarations but we need God's Oath that the Controversy may be determined When an Angel came to bring Tidings of it to the Virgin Mary though she were a holy Woman and had such an extraordinary way of Assurance yet you find her Unbelief out-starts her Obedience and Submission to the Will of God How shall this be Luke 1.34 The Incarnation of God the Conception of a Virgin the Death of Life it self all these things are Riddles and golden Dreams to Reason and without a higher Assurance than a bare Word we should not be easily satisfied 3. Partly because the Blessings and Privileges we have in Christ are so great and the Persons which enjoy them so unworthy as being nothing and deserving nothing that they exceed all Thought and Belief 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entred into the Heart of Man the things that God hath prepared for them that love him Mark all the ways by which we can gain any Knowledg of a thing they come short Sense Fancy Reason Eye Ear Heart of Man cannot conceive and cannot tell what to make of these excellent Privileges we have in Christ they cannot furnish him with fit Notions and Apprehensions of such excellent Glory as is revealed to us in him To illustrate it by the Creatures If a Man had been by when God made the World as the Angels were if he had seen God laying the Foundations of all things he would have wondred what God was about to do for what rare Creature the Lord was about to frame this stupendious and wonderful Fabrick arched with Heaven floor'd with Earth interlac'd with Waters deck'd with Fruits and Plants stored with Creatures and glazed if I may so speak with Stars who would ever have thought that all this Furniture and Provision was for Man a handful of Dust a poor Worm not six Foot long that he might be Lord of all things Vice-king and Deputy under God Now if a Man would wonder at the Honour and Glory God put upon Man at his Creation much more at the Privileges of our Redemption by Christ they are Matters to be wondred at indeed 2 Thess. 1.10 Christ shall be glorified in his Saints and admired in all them that believe This Place chiefly concerns the Angels when God puts such Clarity and Splendour upon the Body that they shall wonder what Christ is about to do with such a contemptible Creature as Man that newly came out of the Grave of Rottenness and Dust. This Text I am upon speaks of a Hope set before us If this were but a little opened as our Ear hath received a little thereof if we should tell you what Preparation Christ hath made to bring the Saints to Glory with what a glorious Train of Angels he will come from Heaven what Mansions he hath prepared for us in his Father's House and all this for those that have nothing and deserve nothing unless it be Extremity of Misery if a Man should tell you Christ would come in such a State and entertain the Saints with such Dearness of Affection and receive Sinners into his Bosom that he would make them his Fellow-Judges liken their Bodies to his own glorious Body for Brightness and Splendor that such Pieces of Worms and Clods of Earth shall be many times brighter than the Sun I tell you this would require a strong Faith to believe it and we had need of all the Averment and Assurance that can be given us under Heaven If an Angel admires at the Saints certainly inferiour Creatures will suspect it Alas what a valuable Price can we bring and pay to God for all this Glory We that judg all things by the Laws of Reason and commutative Justice for we give nothing but upon valuable Consideration what valuable Price can we bring to God What Consideration can we give him for so great a Glory and
Psal. 2.3 Let us break their Bands asunder and cast away their Cords from us In the latter Ages of the World it is foretold in the Prophecies of Scripture that the Church is in danger of turning to Libertinism we cast away Yoke after Yoke till we have left Christ nothing but an empty Title How busy are Men now to find out a North-East-Passage a nearer cut to Heaven and therefore the Lord swears and ratifies the whole Tenor of the Gospel by an Oath to meet with our Enmity and natural Contrariety which makes us so apt to misbelieve 6. Another Cause why those that are touched with a sense of Sin suspect God's good Affection is a Jealousy of Assurance or a secret fear of presuming All the Doubts and Scruples of a troubled Conscience come to this Issue and may all be referred to this Head a fear of presuming Many will plead the number of their Sins and how many Affronts they have put upon the Grace or God Some will plead the Greatness and the Aggravations of their Sins Relapses into Sin Sins against Light against the Advantages of Grace but they all end in this one thing a fear of being too bold with the Comforts of the Gospel and that Comfort doth not belong to Persons in their case This is the Cable-Rope which keeps them from floating out amain upon the Ocean of God's Mercy as if the Lord delighted in their Grief rather than in their Assurance and Satisfaction Usually thus it is with disturbed Consciences Trouble that is once swallowed is hardly got up again and Men think Sadness is more pleasing to God than Comfort and that Doubts sute with a Christian Frame rather than Confidence and so they hug a Distemper instead of a Duty Therefore the Lord is fain to swear that certain it is Nay it is not for nothing that this makes the Heart of Christ so joyful that we live upon the Provision he hath made for us Iohn 15.11 These things have I spoken unto you that my Ioy might remain in you and that your Ioy might be full This is the very Aim of God's Oath he would shew as I shall further clear by and by that our Assurance is more pleasing to him than our Doubting that he is better pleased with our Comfort nay tho it rise up to strong Comfort than with our Sorrow Thus you see that Diffidence and Incredulity is deeply rooted in our Nature yea Believers themselves are liable to many Doubts out of the Relicks of Atheism and Unbelief that yet remains in them Secondly I am to shew that we are apt to suspect his Truth in keeping his Promise When Straits and Difficulties come and things go cross to our Expectation we had need of more than God's single Word There is not one of an hundred that lives by Faith and can bottom his Comfort on a single Promise and can rejoice in the Lord his God when outward Supports fail We are led altogether by Sense and therefore in cross Providences we look upon Promises as words of course and are apt to say Where are his Promises and the Soundings of his Bowels and where is the ready Help which God hath promised in the time of Trouble And therefore as a Prop to the Soul he hath backed his Promise with an Oath Mark it Christians it is very usual even with God's dearest Children to unravel their Hopes and to question all upon a cross Providence as David Psal. 116.11 I said in my haste All Men are Liars Why doth David retract that Charge and impute it to his haste The Apostle saith Rom. 3.4 Let God be true and every Man a Liar We are changeable Creatures our Beings are a Lie to day we are and to morrow we are not and so our Promises are a Lie we say and do not and therefore why doth David impute it to his haste as if he had spoken something that were untrue Certainly there was some blame in the Expression for he acknowledgeth it was spoken in haste The Speech hath respect to those Messages and Assurances which were brought to him from the Mouth of God by Samuel Nathan and other Prophets They comforted him with God's Promises and now he was Thunder-struck blasted with some sore Affliction far enough from the Case of a Man that had many Assurances from Heaven now all Men are Liars Prophets and all Once more Psal. 31.22 I said in my haste I am cut off from before thine Eyes nevertheless thou heardest the Voice of my Supplications when I cried unto thee God hath cast off all care of David he doth not look after a poor banished Man which wandreth up and down in the Wilderness a poor Flea that is chased and hunted to and fro Such Pets and Passions of Distrust such irregular and unbelieving Thoughts usually have we upon any cross Providence when Sense contradicts the Promise Always we find Sense and Distrust making Lies of God therefore a single Promise will not serve the turn but we need an Oath Surely if God hath sworn we may wait upon him Doubts now God hath passed his Oath do but accuse him of Perjury And therefore you shall see the Oath of God hath always been the Refuge of the Saints even in the worst of Times when they seemed most of all to â—lour upon their Hopes and Expectations Hab. 3.9 The Affairs of the Church were at that time desperate but saith the Prophet Thy Bow was made quite naked according to the Oaths of the Tribes even thy Word Selah God for his Covenant and Oath 's sake revived the Affairs of the Church when they were at a desperate pass It is there expressed in the Plural Number Oaths because they were often renewed with the Church and they are called the Oaths of the Tribes because this was the Church's Treasure because of the Oath God made with the Tribes for it is not meant of the Oaths the Church made with God Look as the Covenant of Abraham is God's Covenant made with Abraham and the Mercies of David were God's Mercies bestowed upon David So the Oaths of the Tribes are not taken actively for the Oaths which the Tribes deposited with God but passively for the Oath God deposited with the Tribes that is the Church God took this Bow out of the Case and bestows the Arrows of his Vengeance upon the Adversaries of the Church That this Exposition is true it appeareth in what follows even thy Word Selah There is his Word and that confirmed by an Oath the two immutable things these relieve the sinking State of the Church It goes ill with the Church along time that we might have Experience what God can do Look what Florus said of the State of Rome Romani praelio saepe victi bello nunquam The Romans were often overcome in Battel but never in War So of the Church they go by the worst in some particular Cases and in some particular Times that we might try God and
3.33 He that hath received his Testimony hath set to his Seal that God is true It is a great Dishonour to God not to receive God's Testimony you put the Lie upon him and so make him to be no God You would not do so to your Equals A Lie is the greatest Reproach it rendreth a Man unfit for Society and Commerce It is a fearful thing to make the God of Truth a Father of Lies When God hath given his Word and Oath and Seals all this while shall he not be believed God never gave us cause to distrust him he never failed in one Promise all that have had to do with him have found him a faithful God Nebuchadnezzar doth him this Honour and Right after he had tasted of the Whip and was again restored to the Use of Reason Dan. 4.37 Now I Nebuchadnezzar praise and extol and honour the King of Heaven all whose Works are Truth not only Justice but Truth not only as I deserved but as he foretold It is a Shame that you have made no Observations upon Providence that you may give it under Hand and Seal that God is true and faithful God expecteth such a Testimony from his People all that have long had to do with him have found him a true God both in a way of Justice and Mercy that he ever stood to his Word God cannot lie Tit. 1.2 In Hope of eternal Life which God that cannot lie promised before the World began God can do all things that argue Power and Perfection of Nature but he cannot lie for that argueth Weakness and Impotency 2 Tim. 2.13 If we believe not yet he abideth faithful he cannot deny himself he should then cease to be God He is Truth it self the primitive and supream Truth the Original Author of all Truth If he should not be true who should be so But is any so impudent as to put the Lie upon God I answer Yes 1 Iohn 5.10 He that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son We accuse him not only of a Lie but of Perjury 1. By our Carelesness and the little Regard we have to those great and precious Promises that he has given us Great things are offered and you look upon them as Notions and Fancies It was otherwise with the Patriarchs of old Heb. 11.13 All these died in Faith not having received the Promises but having seen them afar of and were perswaded of them and imbraced them We cast off the Tenders of Grace as Matters of which we never made any great Account We grasp after the World and let Heaven go when we mind it not we believe it not A Man toileth hard all Day for a small Piece of Silver do we seek Heaven with a like Earnestness How many Adventures do Merchants run when the Gain is uncertain but we are not uncertain of our Reward 1 Cor. 15.58 Forasmuch as ye know that your Labour shall not be in vain in the Lord. Did we more stedfastly believe this we should not be so cold in Duties and so bold in Sinning 2. By our Despondencies in all cross Providences We have a sure Word and why are we up and down and so full of Distractions and Unquietness of Soul Iames 1.8 A double-minded Man is unstable in all his Ways unsetled in all his Thoughts uneven in all his Ways raised up and cast down with contrary Hopes and Fears off and on as worldly things ebb and flow We shall never want Discouragements if we live upon Sense but if we could live upon the Promises we should not be at such a Loss The Fruit of Faith in the Promises is strong Consolation too strong to be overcome by Sin Death or Hell A Believer is content with the Promises though all the World say No 2 Cor. 1.20 For all the Promises of God in him are Yea and in him Amen Yea to our Hopes Amen to our Desires Whatever Changes happen the Promises are the same upon Desire of such a thing Amen saith the Promise upon Hope of such a thing Yea saith the Promise In difficult Cases you ask of the Creatures they say No but the Promise saith Yea. 3. When we will venture nothing on the Promises Christ told the young Man of Treasure in Heaven and he went away sad he doth not like such a Bargain Luke 18.22 23. Sell all that thou hast and distribute to the Poor and thou shalt have Treasure in Heaven and come follow me And when he had heard this he was very sorrowful for he was very rich Thus God dealeth with us Prov. 19.17 He that hath pity upon the Poor lendeth to the Lord and that which he hath given will he pay him again Eccles. 11.1 Cast thy Bread upon the Waters for thou shalt find it after many Days But the Words and Engagements of Men that deceive and are deceived are esteemed above them We would trust a Man of Sufficiency upon his Bond with Hundreds and Thousands if we have his Hand and Seal to shew for it but we refuse God's Assurance Who is careful to provide Bags that wax not old and to draw over his Estate into the other World Luke 12.33 Sell that ye have and give Alms provide your selves Bags that wax not old a Treasure in the Heavens that faileth not where no Thief approacheth neither Moth corrupteth What Adventures do you make upon God's Bond or Bill Do you account no Estate so sure as that which is adventured in Christ's Hands Can we believe the Promises and part with nothing for them with neither our Lusts nor our Interests 4. When temporal things work far more than eternal things visible things than invisible If we had such Promises from Men we would be more chearful If a Beggar did hear of a great Inheritance fallen to him he would often think of it rejoice in it long to go see it We have a Promise of eternal Life who thinks of it or puts in for a Share of it We are contented with any slight Assurance in matters of such Weight Men love great Earnest and great Assurance in temporal Affairs but any slight Hope serves the turn in spiritual Affairs Why do we so little rejoice in it If the Reversion of an earthly Estate be passed over to us how are we contented with such a Conveyance but God hath made over Pardon and Grace and we are not satisfied 5. Our Confidence bewrayeth it The pretended Strength of our Faith about Christ and Hopes of Glory sheweth the Weakness of it and that it is but a slight overly Apprehension Most Men will pretend to be able to trust God for Pardon of Sin and Heaven and yet cannot trust God for daily Bread they find it difficult to believe in Temporals and yet very easy in Spirituals and Eternals What should be the Reason Heaven and things to come are greater Mercies the way of bringing them about more difficult if Conscience
were opened and the Heart serious they are more hardly obtained there are more natural Prejudices against our Coming to Christ and coming to Heaven The whole Earth is full of his Goodness God feedeth all his Creatures even the young Ravens that cry there is not a Worm but he provides for it but he pardoneth but a few blesseth but a few with spiritual Blessings saveth but a few But here is the Reason Bodily Wants are more pressing and Faith is presently put in Exercise Men are careless of their Souls and content themselves with some loose Hopes of Ease and eternal Welfare Certainly he that dareth not venture his Estate in Christ's Hands he dareth not venture his Soul there they say they find no Difficulty in believing in Christ for Pardon of Sin and eternal Life and yet cannot trust God for such Maintenance and Support as he giveth the young Ravens Iohn 11.24 Martha saith unto him I know that he shall rise again in the Resurrection at the last Day As if it were an easier matter to raise him up after so many Years than after four Days But the Reason is Faith is not put to a present Trial and Men are careless of things to come and do not mind the Danger and Hazard of Eternity Certainly he that dareth not in the Use of means trust God for this Life doth not trust him for everlasting Life Eternal things are counted a Fancy but worldly things are desired in good earnest Vse 2. To press us to improve these two immutable Grounds that we may grow up into a greater Certainty His Saying is as immutable as his Swearing God's Word is valuable enough of it self but only because we count an Oath more sacred God hath added it over and above Men are slight in Speech but serious in an Oath Well then since you have a double hold-fast on God make use of it in Prayer and in Meditation in Prayer when you speak to God in Meditation when you discourse with your selves 1. In Prayer you may urge God with his Promise and Oath We put our selves in remembrance by pleading with God therefore God alloweth the humble Challenges of Faith Put me in remembrance saith God Isa. 43.26 or rather put your selves in remembrance By pleading with God we wrestle with him that we may catch a Heat our selves Tell the Lord what an hold-fast you have upon him shew him his Hand-writing As Austin said of his Mother she shewed him his Hand-writing Or as Tamur brought out to Iudah the Bracelets and Staff and Ring and said Whose are these So you may plead Ah Lord are not these thine own Promises and is not this thy Oath The Children of God have done both they put him in mind of his Word Psal. 119.49 Remember the Word unto thy Servant upon which thou hast caused me to hope As if he had said Lord thou hast invited my Hope I should never have had the Boldness to have expected so great a Mercy and Privilege in Christ if thy Promise was not passed God forgetteth not and yet he loveth that the Saints should put him in remembrance he would have you to revive these Grounds of Trust and Confidence Then they put him in mind of his Oath Psal. 89.49 Lord where are thy former Loving-kindnesses which thou swearest unto David in thy Truth It is a great advantage in believing thus to put in a modest Challenge to God 2. Improve God's Word and Oath in Meditation when you discourse with your selves And here I shall shew First How we may improve God's Oath in Meditation Secondly When and in what Seasons First How Thus. God that cannot lie hath passed his Word he who is Truth it self the supream Truth the Original of all Truth Then say Hath he given me his Word and Oath and why am I still upon Terms of suspense The Word of an honest Man is wont to be enough and an Oath is the end of Strife if there be a Controversy God hath passed his Oath and why doth the Controversy still remain between me and God How is it with me Is the Controversy ended and taken up Am I satisfied with God's Oath Do I live as one to whom God hath given such a high-way of Assurance The World lives by guess and devout Aims and have good Meanings and Conjectures Ay but Christians should not rest in a may be or content themselves with a possible Salvation with lazy Conjectures or loose Hopes Art thou still upon Uncertainty upon terms of Hesitancy and Suspense See how St. Iames describes them Chap. 1.8 A double-minded Man is unstable in all his ways and it is our Character we are double-minded divided between Hopes and Fears full of anxious Thoughts and as Chaff is driven in the Air or Waves tossed in the Sea to and fro with various and uncertain Motion so are we carried up and down Dost thou live up to the Assurance that God hath given thee and to the Preparation and Provision he hath made for thy Certainty and Confidence Briefly That you may know what a Sin it is to be upon Uncertainty consider the Dishonour you do to God and the Damage you do to your selves 1. The Dishonour you do to God Unbelief accuseth God not only of a Lie but of Perjury you accuse him of a Lie with respect to his Word and of Perjury with respect to his Oath and solemn Engagement 1 Iohn 5.10 He that believeth not God hath made him a Liar But God forbid will you say Why then are you so doubtful notwithstanding so many offers of Grace and Mercy Why so full of Trouble and Jealousy when Difficulties do arise O base barbarous Ingratitude you take a Stranger 's Oath but you deny God the Honour that you vouchsafe to any that bears the Face of a Man If a Man pass his Oath his Brother shall accept of it Exod. 22.11 and will you not do thus to the great God that cannot lie 2. The Damage you do to your selves you frustrate the Oath of God and weaken your own Comfort Wherefore did God give us his Oath What! that we might rest in a possible Salvation and walk with him as Dancers do upon Ropes every moment to be in fear of falling Did God lay so great a Foundation for so weak a Building Who would build a Hovel on such a Foundation as would serve to bear a Palace God's Oath is a Foundation for the highest Confidence and do you think God gave it only that you might rest in Conjectural Hopes and Uncertainties Nay you run the hazard of a dreadful Curse God hath sworn in Judgment as well as in Mercy Psal. 95.11 Vnto whom I sware in my Wrath that they should not enter inter my Rest. Do you think this Rest only concerned Canaan No but it reacheth the Unbelievers of all Ages O it is terrible when God swears against Us The greater his Condescension in the Gospel the greater is his Wrath when it is refused
in all our Enjoyments If God gives you deliverance you may say as Hezekiah Isa. 38.17 Thou hast in love to my Soul delivered it from the Pit of Corruption You are loved into Mercy Whatsoever you enjoy it is not as a Creature but as an Heir What a Comfort then will a Christian take in a morsel of Bread when he causes God's special Love in it more than worldly Men can take in their greatest Possessions Look as a mean Remembrance from a Friend is better than a Royal Gift from an Enemy so this makes thy Meat and Bread sweet when sent from thy Father in Heaven when thou hast it as an Heir of Promise 6. This will make Afflictions sweet their very Property is altered they are not now vindictive Dispensations but such as belong to the Covenant of Grace and so they will not do us harm In faithfulness thou hast afflicted me Psal. 119.75 When you can make this Reflection the Lord seeth I want this else I should not be exercised with such Providences At least there is a Supply of inward Comfort and then a heavy Burden is nothing to a sound Back If God strikes Sin is pardoned and the Sting of Affliction is taken away 7. It will sweeten Death it self thou knowest whither thou art going Death is a sad stroak to wicked Men which sends the Body to the Grave and the Soul to Hell it must needs be a King of Terrors to them But Death to those that have this strong Consolation is as Haman was to Mordecai from a Mischief it is made a Means to do us Honour Christ hath delivered us both from the Hurt and Fear of Death Heb. 2.14 15. That through Death he might destroy him that had the Power of Death that is the Devil And deliver them who through fear of Death were all their life-time subject to Bondage So that we may entertain it with Delight as Iacob looked upon the Chariots that were sent for him with rejoicing This is a Messenger to carry me to Christ and who would refuse to be happy Phil. 1.23 I desire to depart and to be with Christ. They know Death is but a loosing from the Body that they may be joined to Christ and they had rather lose a thousand Bodies than Fellowship with Christ their Souls are sent away in peace to the place of Bliss 8. This makes the Day of Judgment sweet Look as the betrothed Virgin longs for the Day of Espousals and when the Bridegroom will come or as a Woman longs for the return of her Husband that is gone a long Voyage so the Soul that is betrothed to Christ longs for the return of the Bridegroom that he may carry it into his Father's House 9. It will make the Thoughts of Heaven sweet When a Christian walks abroad and points up to Heaven he may say there is the place of my Bliss and everlasting Abode One would think this were enough to ravish the Heart of any Man and make him do any thing even run to the ends of the Earth to gain this strong Consolation But we are backward and slow therefore here is the great Question What shall we do to get and keep this great Comfort I shall give you a few Directions Many rest in Notions when they see the Way they are discouraged and go no farther But will you engage before the Lord to observe these things if you find them according to Scripture First Then how to get these strong Consolations 1. Lay a good Foundation by meditating upon the Mercy and Truth of God in the Gospel Our first Comfort ariseth from Meditation or the serious Act of Faith on the Mercy and Truth of God as settled Assurance ariseth from a sight of Evidence God usually gives us at first Conversion a taste of his Goodness and Sweetness which differeth from Assurance 1 Pet. 2.2 3. As new-born Babes desire the sincere Milk of the Word that ye may grow thereby If so be ye have â—â—sted that the Lord is gracious Usually at first when the Soul is taken up with deep Thoughts of God's Love and Mercy in Christ God lets in some Comfort and Sweetness into the Soul which though it be not Assurance and a solemn Testimony of our Interest in Christ yet it is a Refreshment which the Soul receiveth while it admires the Riches and the Bounty and the Certainty of God's Grace However this is a Taste a Beginning that maketh as look after a more assured sense of God's Grace Briefly there must be believing Thoughts of God's Mercy and Truth I call this Meditation because all the direct Acts of Faith are performed and carried on by the help of the Thoughts Faith engageth us in solemn musing and deep Thoughts fasten things upon the Spirit As Eggs are hatched by a constant Incubation so when the Soul museth Comfort ariseth The two things you should often propound are Mercy and Truth because they are the Iâ—â—hin and Boaâ— the two Pillars which support the Covenant of Grace for it was made in Mercy and kept in Truth Therefore it is said Mich. 7.20 Thou wilt perform the Truth to Jacob and Mercy to Abraham The Covenant was made first with Abraham therefore it was Mercy to him but it was made good to Iacob therefore it was Truth to him In the 89th Psalm they are seven times coupled the one is the Fountain the other the Pipe and Conveyance it springs from Mercy and is conveyed and dispensed in Truth Therefore the Psalmist saith Psal. 25.10 All the Paths of the Lord are Mercy and Truth to them that keep his Covenant and his Testimonies It is free that it may be sure and sure that it may be free These are the two Attributes God doth glorify in the Covenant of Grace and in all his Dispensations of Grace 1. Meditate of the Mercy and Love of God In the Covenant of Works God would glorify his Justice but his great Aim in the Covenant of Grace is to glorify his Mercy Ephes. 1.6 To the praise of the Glory of his Grace wherein he hath accepted us in the Beloved God would make Grace glorious Justice seeks a fit Object Mercy only a fit Occasion The Question of Justice is To whom is it due But the Question of Mercy is Who wants it who needs it Well then though Satan and our own Hearts may make many Objections there is enough indeed to overwhelm us to damn us when we look to our selves But what will God glorify Grace Grace This is the Banner he hath spread over the Church in defiance of all the Powers of Darkness He hath brought me to the Banqueting-house and his Banner over me was Love Cant. 2.4 You must refresh your Souls with a sense of God's Mercy every day get a sprinkling of Christ's Blood upon your Heart Now in the establishing Assurance this is necessary for the Spirit sealeth us a Spirit of Promise upon terms of Mercy and Grace Ephes. 1.13 Ye were sealed
with the holy Spirit of Promise The Spirit stirreth up Faith in the Promise and then giveth in the Sense and Comfort of it And therefore if you first look for Evidence and see what Grace is wrought in you you pervert the Order of the Gospel the right Method is to begin with direct Acts and then to go on to reflex Acts first refresh the Soul with God's free Grace and Mercy 2. Then for God's Truth look upon what sure Terms Grace is conveyed to you In the Text you have God's Word and Oath God would over and above satisfy you If you will not trust him upon his Word yet give him the Credit you would give to an ordinary Man's Oath You have Promises of Grace written in the Scriptures put him in remembrance spread your Matter before the Lord and shew him his Tokens Lord whose are these Then you have Covenant and Seals which are as Indentures between God and you A Covenant is a solemn Transaction between Man and Man now God hath made a Covenant and sealed it in the Sacrament Then you have not only outward Seals but inward Assurances Earnest and First-fruits as if the Lord could never be bound fast enough to the Creature that is so loose and uncertain God hath given us his Word Oath Covenant Seals and Earnest which you should meditate upon if you would increase Delight 2. Get Assurance and Holiness which is an Evidence of your Title and Interest As Ahab was angry with the Prophet Micaiaâ— 1 Kings 22.8 I hate him because he doth not prophesy Good concerning me but Evil. So Sinners hate us because we speak not Peace and do not assure them of Comfort But alas in vain do we press Men to Comfort for till there be Holiness there can be no Peace or positive Certainty 1 John 2.3 Hereby do we know that we know him if we keep his Commandments This is the Evidence we must avouch in the Court of Conscience Tho Comfort be founded upon Christ's Merit yet it will be found only in Christ's Way Mark the distinctness of Phrase Mat. 11.28 29. Come unto me all ye that labour and are heavy-laden and I will give you Rest. Certainly it is Christ must give us Rest but when will he give it Ver. 29. Take my Yoke upon you and learn of me for I am meek and lowly in Heart and ye shall find Rest for your Souls when we abide in the Discipline of his Spirit God first poureth in the Oil of Grace and then the Oil of Gladness There is an inseparable Connexion between Comfort and Grace as between Fire and Heat if no Fire no Heat and if no Grace it is in vain to expect Comfort The Dispensation of the Spirit of Christ cannot be severed from the Application of his Merit Christ is first King of Righteousness then King of Peace Heb. 7.2 First he disposeth and puts the Soul into a holy righteous Frame and then settleth Peace and Quiet in the Conscience Alas for others God will not trust them with it and they cannot receive it God will not trust them with Peace and Comfort God trieth carnal Men with the Comforts of the World which they abuse to the neglect of God and therefore he will not bestow upon them the Comforts of his Spirit If therefore ye have not been faithful in the unrighteous Mammon who will commit to your Trust the true Riches Luke 16.11 When a leaky Vessel is tried with Water and will not hold it you will not put any precious Liquor into it so if you are carnal and abuse worldly Comforts Corn Wine and Oil to Riot and Excess do you think God will trust you with the strong Consolations and Ravishments of his Spirit Then you cannot receive it A Man may as well think to apply a Needle to his Finger and not be prick'd as to commit Sin and not find Trouble in his Conscience Comfort cannot be felt there where Sin reigns and besides a carnal Heart can have no spiritual discerning Therefore the Foundation must be laid in Grace and Holiness that is the Evidence 3. Labour after a sense of Grace Grace and a sense of Grace differ for the spiritual Acts of the Soul are not so liable to feeling as the Acts of the Body When I awake I know I am so but internal Sense differeth from outward A Man may be in a State of Grace yet not always know it as Iohn 14.4 5. Whither I go ye know and the Way ye know Thomas saith unto him Lord we know not whither thou goest and how can we know the Way A direct Contradiction Sciebant isti sed se scire nesciebant saith Austin The Apostles knew the Way but did not know they knew it We need an Interpreter to shew us our Righteousness Grace is so weak and there is such a mixture of Sin and Men so seldom come to an Audit that Conscience is extreamly puzzled to know whether there be Grace or no. Our Uncertainty in this kind may be reduced to these two Heads Want of Observance and Want of Judgment Inadvertency and Injudiciousness We do not take notice of the Acts of Grace through non-observance and because of the mixture of Weakness Conscience cannot judg of the regulation of our Actions We neglect Observation and therefore are to seek of Consolation You know there are two Questions go up in this Debate Whether I have done such a thing or no then Whether I have done it as I ought to do it It concerns first the Being of the Action and then the Regularity of it Congruousness of it with the Rule Therefore if we would get a sense of Grace we must be watchful to observe what is done and judicious to see whether it carry proportion with the Rule Now by Vse our Senses will be exercised to discern both Good and Evil Heb. 5.14 To get a sense of Grace the Soul must be heedful and cautious By long and much Acquaintance with God and the Work of Holiness we may be able to make a Judgment upon our own Actions Secondly How shall we keep the Soul in a constant Observation that we may be more at home and constantly take notice of the State of the Heart Here these Rules will be of use 1. As Doubts arise get them satisfied These are Hints from God that you should study your Hearts more Smothering of Doubts is dangerous it breeds Atheism and Hypocrisy therefore when they arise never dismiss them without an Answer and clear Satisfaction do not suspend it out of Self-love and carnal Fear As when we see the Smoke a coming we keep blowing to get it into a Flame So when the Spirit begins to set the Heart on fire keep blowing Doubts arise but bring them to an Head God offereth many a fair Occasion to Men to study their own Heart how it is with them if they neglect it all runs to Confusion and Uncertainty Well having your Hearts at an advantage get the
expectation of Blessedness to come Sure those think themselves wiser than God that deny us the use of the Spirit 's Motives why else doth God set these things before us It requireth some Faith to aim at things not seen The World is drowned in Sense and present Satisfaction it is a great help to us to look upward Christ made use of it Heb. 12.2 For the Ioy that was set before him he endured the Cross and despised the Shame As Man he was supported with humane Encouragements Our Flesh is weak and our Task is difficult and therefore we need all Helps But yet we are not so to covet the Reward as to fever it from Duty and neglect our Work SERMONS UPON St. IOHN XIV 1 SERMON I. JOHN XIV 1 Let not your Heart be troubled ye believe in God believe also in me THE Disciples had heard our Lord Jesus discoursing of his Death and Departure and the great Trials which they were to undergo and that one Disciple should betray him another eminent among them deny him and all take offence and leave him therefore Fear and Trouble seized upon them Our Lord perceiving this Distemper growing upon them seeketh to relieve and ease them He had Sorrow and Agonies of his own to think upon but he is so taken up with comforting his Disciples that he seemeth to forget himself and his own approaching Death and wholly applieth himself to them Let not your Heart be troubled c. In these Words we have 1. An Evil dissuaded Let not your Heart be troubled 2. A Cure prescribed and that is the Exercise of Faith set forth by its double Object God and Christ Ye believe in God believe also in me In God as the supream Fountain of all Blessing in Christ as Mediator or the only Way to come to God In God as the Creator and Preserver of all things in Christ as the Redeemer to whom the Care and Conservation of the Church belongeth They did believe in God they were trained up in that as Jews but they had not hitherto so clear so distinct so strong a Faith in Christ as they should have their Faith was but dark and weak as to the Dignity of his Person Therefore he presseth them to believe not only in God as Iews but in himself as Christians that was the Point the Faith of which would be now assaulted by his ignominious Death and Sufferings There are two Points First That Christians should carefully guard themselves against Heart-trouble Secondly The proper Cure of Heart-trouble is Faith Doct. 1. That Christians should carefully guard themselves against Heart-trouble 1. What is this Trouble of Heart that is here spoken of There is a twofold Evil Natural Evil which is Misery and Moral Evil and that is Sin The one we act of our own accord the other we suffer against our Wills The one ariseth from something within the other from something without This Text speaketh not of Troubles for Sin but of Troubles in the Flesh which being many and grievous to be born it cannot be supposed but that the Heart will be touched with them 2 Cor. 4.8 We are troubled on every side Yet let not your Heart be troubled A â—ense of them 〈◊〉 not only laâ—ful but necessary The two Extreams must be both aâ—â—â—ded Slighting and Faiâ—ting Heb. 12.5 My Son despiâ—e not thâ—u the chasteâ—â—ng of the Lord nor faint â—hen thou art rebuked of â—im Without 〈◊〉 sense of them they cannot be improved neither do we shew that Reverence that is due to our Father's Anger as not to be afflicted and humbled under his mighty Hand Numb 12.14 If her Father had spiâ— in her Face should she not be ashamed seven days Some kind of Spirits are stupid and sensless neither affected with Sin nor Misery Not with Sin tho they provoâ—e God to his very Face with their continual brutish Practices yet they never lay their Condition to heart Conscience is feared or at least benummed they are past feeling Eph. 4.19 Shall we say to these Let not your Hearts be troubled No these usurp a Peace and Exemption from Trouble as if Joy and Comfort were their Portion The only way for such is to be troubled that their Trouble may prepare them for Comfort Christ came to save Sinners but they are penitent and broken-hearted Sinners that are weary and heavy-laden under the Burden of Sin Mat. 11.28 Come unto me all ye that labour and are heavy-laden and I will give you Rest. Not the Heart that is whole but the Heart that is wounded These he calleth and calleth to Repentance Mat. 9.13 I came not to call the Righteous but Sinners to Repentance Not with Misery neither with their Fathers Anger nor their Brethrens Misery Jer. 5.3 O Lord are not thine Eyes upon the Truth Thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive Correction they have made their Faces harder than a Rock they have refused to return Amos 6.3 Ye that put far away the evil Day and cause the Seat of Violence to come near Fall out what will they set their Hearts for Ease and Pleasure and carnal Delights and are given altogether to Mirth and â—ollity Riot and Revelling and all manner of Vanity Should we say to these Let not your Hearts be troubled and lull them more asleep in carnal Security by tincturing their Sensuality with Religion and adding a Dram of spiritual Comfort to make their carnal Potion more effectual No Christ speaketh not to such kind of Persons as mind neither his Presence nor Absence and regard not whether he do Good or Evil. No to such we must rather say Be afflicted and weep and mourn let your Laughter be turned to Mourning and your Ioy to Heaviness James 4.9 We call not upon them to rejoice but to howl for the Misery that is coming upon them A Sense there must be Q. What is then dissuaded Answ. A perplexing oppressing Trouble about sensible and worldly things Here I shall shew you First The Causes of this Trouble Secondly The Nature of it First The Causes of this Trouble which are 1. Carnal Self-love which is all for bodily Ease and Welfare or the Pleasures and Honours or Profits of the World They that are under the power of it seek great things here and the disappointment of their carnal Expectations breedeth Trouble Solomon telleth us what was the result of his accurate and deep search into all worldly and humane Affairs Eccles. 1.14 I have seen all the Works that are done under the Sun and behold all is Vanity and vexation of Spirit He found all worldly things not only vain and ineffectual to confer Happiness but which is worse apt to bring much Trouble and Affliction upon the Hearts of those who are too earnestly conversant about them Therefore the best way to be free from Trouble is to look for no great Matters here in the World 2. The Life of Sense which
Man Iob 25.5 6. Behold even to the Moon and it shineth not and the Stars are not pure in his sight How much less man that is a worm and the Son of man which is a worm Elsewhere it is said He chargeth his Angels with Folly Job 4.18 If he charge his Angels with Folly that is if he seeth mutability in the Angelical Nature take it in it self and without his confirming Grace there is Folly in the Angels then what is Man whose Foundation is in the Dust When the Prophet Isaiah had seen God in a Vision and heard the Angels cry Holy holy holy Lord God of Hosts Isa. 6.3 What then v. 5. Then said I Wo is me for I am undone because I am a man of unclean lips c. When he had seen God then he bewails his own vileness So Iob 42.5 6. Now mine eyes have seen thee wherefore I abhorr my self and repent in Dust and Ashes The Consideration of Gods Holiness and Dignity obscureth all the Glory and Praise of the Creature As when the Sun is up the Lustre of the Stars is no more to be seen than as if they were not So when God is thought on and we are compar'd with him there are none good no not one While we compare our selves with one another one may be called bad another good but when we compare our selves with God no man is Good Look as it is in respect of Entity or Being none is but God when other things are compared with God they are called things that are not So it is true of Goodness we are not Good when compared with a Holy God I am more Brutish than any man saith Agur Prov. 30.2 This was a Lesson Christ would teach the Pharisee to bring him to Humility and Self-Annihilation I. VSE I might take occasion hence to confute two Popish Errors One is touching the State of Perfection in this Life that some Men endowed with Special Grace may keep the Law perfectly But if they could do so they could be without Sin and perfectly good Now I have made my Heart clean I am pure from my Sin Prov. 20.9 Will they reply that some are free from Sin but out of Humility they forbear to say so Propter periculum inanis gloriae for fear of vain Glory But there is a Truth in the thing Non tantum humiliter sed veraciter dicunt Where are the Saints that dare say they are free from Sin It is not a Complemental Speech 1 Iohn 1.8 If we say that we have no Sin we deceive our selves and the truth is not in us He doth not say as Austin observes Nulla est humilitâ—s in nobis There is no Humility in us but nulla est veritas There is no Truth When Paul said he was the chiefest of Sinners 1 Tim. 1.15 and the least of the Apostles and not meet to be called an Apostle 1 Cor. 15.9 it was not a fit of Humility but a pang of Conscience that forced him to make that Confession Another Error this confuteth is the Doctrine of Merit for if no Man be good no Man can merit any thing at all at God's hands The best of God's Children have no other claim but the Mercies of God and the Merits of Christ. Rev. 7.14 These are they which came out of great Tribulation and have washed their robes and made them white in the blood of the Lamb. It was not their Innocency and Faithfulness that recommended them to God those that are most Righteous in active or passive Obedience need washing it is Christ's satisfaction must make them white they could not appear before God in their own Holiness Therefore Paul desireth Phil. 3.9 To be found in Christ not having his own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith They were cleansed from the guilt of their Sins not by their own Sufferings but by the Blood of Christ. II. VSE This should ever keep us humble in our selves for all the Good in us is of God and it should keep us in a Self-loathing frame and posture of Spirit for there 's none of us perfect especially when we come to God 1. It should ever keep us humble For all the Good that is in us Natural and Spiritual is not of our selves but of God 1 Cor. 4.7 Who made thee to differ from another And what hast thou that thou hast not received If we be proud of any thing it is that we are more in Debt than others for all is from God for of our selves we cannot so much as think a good Thought 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God A Thought is less than a Desire and a Desire less than an Action now we are so far from perfecting a good Action that we cannot frame a good Desire and so far from lifting up a good Desire that we cannot think a good Thought of our selves And Iohn 15.5 Without me you can do nothing He doth not say Nihil magnum no Great thing not work Miracles but nihil Nothing All the Glory is due to him 2. It should keep us in a Self-loathing Frame and posture of Heart because the good that is in us is so imperfect and mingled with so much evil of Sin Time was when we were altogether Evil and made a Trade and Profession of Sin Gen. 6.5 God saw that the wickedness of man was great in the Earth and that every imagination of the thoughts of his heart was only evil continually And now God hath infused a little good into us it is like a Flower in the midst of many Weeds that are ready to choak it or like fair Water running through a Sink that doth always taint and defile it And therefore this should make us loath our selves for our ways and doings that are not good Ezek. 36.31 And especially when we come to God in our Addresses to him this should stir up Self-loathing and Holy shame in us for then the Third Consideration comes in That none is good in Comparison with God When we repair to God we have actual Thoughts of his Purity and Holiness and therefore should be more deeply possessed with a sense of our own vileness and baseness Iob 40.4 Behold I am vile what shall I answer thee I will lay mine hand upon my mouth Gen. 18.27 Behold now I have taken upon me to speak unto the Lord who am but dust and ashes If the Seraphims clap their Wings on their Faces as abashed at God's Holiness Isa. 6.2 O how much more should the Saints when they set themselves in God's special Presence and behold God as it were looking with a full Eye upon them and looking him full in the Face how should they loath themselves in a sence of their own vileness III. VSE It instructeth us since none is Good where our Happiness
they call Christ Lord and Saviour but do not rest upon him for Salvation nor obey him therefore this will be of no use to them as to Eternal Life So Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father that is in Heaven Thô we profess Christianity and seem to have a great Respect to Christ's Memory yet without the practice of Faith and Obedience we shall have no Benefit by Christ and shall never enter into the Kingdom of Heaven Only those who being condemned by the Law fly to Christ by Faith and study to bring forth the Fruits of Newness of Life shall be saved by him Again Iohn 8.31 If ye continue in my word then are ye my Disciples indeed There are Disciples in Name and there are Christ's Disciples indeed such as are so in Truth Life and Practice Whatever Priviledges Men may have by their outward Profession and Shew yet they have no ground of solid Comfort till they persevere to walk according to Christ's Direction and continue in his Word Thus when we renounce the Devil the World and the Flesh and cleave to Christ as Prince and Saviour and resign up our selves to his Use when this is done in reality then do we enter our selves indeed to be his Disciples This is implyed in our Baptism as in the Primitive Times when they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iustin Martyr phraseth it they did solemnly renounce Christ's Enemies and profess to choose him for their Lord and Master and yielded up themselves to be guided by him in his own way to Heaven And the Apostle telleth us 1 Pet. 3.21 Baptism saveth us not the putting away of the filth of the Flesh but the answer of a good Conscience towards God that is an hearty acceptance of God's Offers and an engagement in his strength to do his Commandments Secondly Why this is necessary beyond Alms and all other Amiable Qualities 1. Because Heathens and Men of a false Religion may Excell in Charity and other Moralities and yet without true Grace they are nothing The Apostle tells us The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 And that they excelled in Charity as well as other things appears by Titus 3.14 Let ours also learn to maintain good works for necessary uses Who are they that he calls ours also Compare it with v. 8. That they which have believed in God be careful to maintain good works that is those of our Religion as well as the Iews and Pagans The Gentiles were much given to Charity Paul saith Acts 28.2 The barbarous people shewed us no little kindness Mercy had an Altar in every City of Greece The Alchoran of the Turks say That if men knew what a pleasant thing it was to give Alms rather than want somewhat to give they would slice out their own Flesh So that the Gentiles and men not under the Institution of Christ those that are without the Covenant and Promise and Grace may be addicted to Alms. But now all this is nothing without true Grace 1 Cor. 13.3 Thô I bestow all my Goods to feed the poor and have not Charity it profiteth me nothing A Man would think there were a Contradiction in the Apostles Speech for how can one bestow all his Goods to feed the Poor and yet want Charity If this be not Charity what is I would not Interpret it If I bestow all my Goods upon the Poor Hypocritically for it is a hard thing to conceive Hypocrisie should go to such a length but there is the Grace of Charity and the Natural Amiable Quality of Charity If a Man have not a renewed Heart if it be a meer Natural Motion without Spiritual Grace and that cannot be till they enter themselves Disciples to Christ in the way spoken of it is nothing The Apostle commends the Macedonians that were a poor People yet did exceedingly stretch themselves to contribute to the Poor Saints at Ierusalem 2. Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God And here was the true Method before they gave their Goods they offered their Hearts to God they gave up themselves to the Lord Christ to be his Disciples they entred themselves into his Service This is the true Fountain of Charity and then it comes to something 2. There is need of Faith in Christ in order to our Acceptance with God and Reconciliation with him and therefore all the Good Works we do will not profit us till we become Disciples of Christ Why till we Believe his Atonement and Reconciliation is not reckoned to us for the Gifts of Enemies are giftless and unacceptable Since the Fall there is no way of acceptance with God till we change our Copy and come to claim by a new Covenant Nothing will render us acceptable to God but compleat Innocence or else Repentance and Faith in Christ. While we stand upon our own Bottom alas the least Failing is damnable and spoils all the good we do for without Faith it is impossible to please God Heb. 11.6 and Rom. 8.8 They that are in the Flesh cannot please God VSE To shew the Necessity of becoming the Disciples of Christ that you may not satisfie your selves with any thing you do without it or beneath it till you have taken Christ for your Saviour But you will say What need this ado we are Christians are not we dedicated to his Service Baptized in his Name I answer three things 1. There is the more need of entring your selves Disciples of Christ because you are Baptized that you may fill up your Baptism with answerable Duty The Apostle Paul presseth to put on Christ Rom. 13.14 But put ye on the Lord Iesus Christ and that because they had put on Christ Colos. 3.10 Seeing ye have put on the new man We are more engaged by our Profession and Covenant sealed in Baptism if we have put on Christ Sacramentaally we must put him on really Rom. 6.11 Reckon your selves to be dead indeed unto Sin but alive unto God through Iesus Christ our Lord. And indeed this is so far from being an Objection that it binds us the more strongly However God may deal with Infidels to be sure it will not fare well with you if you mock God with an empty Formality and put him off with a Baptismal Regeneration without a real Regeneration if ye put on Christ in Profession and do not really put him on and know his Grace in Truth All are engaged the more strongly that live in the Church not only by the common necessity that is upon all Mankind of running to a Redeemer but because of their Profession Rom. 6.3 4 5. Know ye not that so many of us as were baptized into Iesus Christ were baptized into his Death Therefore we are buried
Diseases he ascended up into a Mountain or retired into a Ship and leaves the Multitude and when they would have crowned him King he refused it all these were Arguments and Instances of his Humility Hear and wonder at what you read Iohn 13.3 Iesus knowing that the Father had given all things into his hands and that he was come from God and went to God A magnificent Preface Now one would have thought that some rare act of Empire Soveraignty and Domination should have followed No Verse 4.5 He riseth from Supper and laid aside his Garments and took a towel and girded himself After that he poureth water into a bason and began to wash his Disciples feet and to wipe them with the towel wherewith he was girded The Disciples did not wash the feet of their Lord but the Lord washed the Disciples feet and what was the meaning of this see Verse 15. For I have given you an example that ye should do as I have done to you 3. In Love to the Saints Iohn 13.34 A new Commandment I give unto you that ye love one another as I have loved you that ye also love one another And Iohn 15.12 This is my Commandment that ye love one another as I have loved you Oh how express are these Injunctions There is nothing in which Christ was more Eminent than in his Love no rancour of Spirit no boyling up of Envy but all Love The Apostle propounds it to Husbands Eph. 2.25 Husbands love your Wives even as Christ loved the Church Now how did Christ love his Church with a great Love so as to dye for his Church The Love of Christ was sincere not for By ends he loved Saints as Saints because of his Interest in them So should we love those in whom we see most of the Image of God It was not a blaze but a constant abiding Love whom he loves he loves unto the end so must we love the Saints It is true Jesus loved some above others Iohn was the beloved Disciple John 21.20 There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Flower of the Disciples whom he loved most but he loved them all We should Love not in Word but in Deed and in Truth Oh be filled with Love to God and Love to the Saints who have his Image stamped upon them You that are Believers have cause to love one another have we not all the same Father Are we not Children begotten of the same Holy Seed the Word Do we not all suck at the same Breasts of the Promises Do we not all sit at the same Table at the Lords Supper Are we not all cloathed with the same Robe of Christ's Righteousness and do we not all expect the same Glory 4. In his Vsefulness and Profitableness And of this the whole Gospel is a Narrative and History Therefore when the Apostle would summ up the Life of Christ he tells us this Acts 10.38 He went about doing good giving Eyes to the Blind Feet to the Lame Speech to the Dumb healing every sickness and every Disease among the people Matth. 9.35 full of Compassion to the Souls of Men. Jesus Christ was nothing else but Charity covered over with Flesh and Blood he was always either giving of Blessings or forgiving of Sins All his Miracles were not actions of Pomp but of Relief and Succour unless it were blasting the Fig. tree and sending the Herd of Swine into the Sea and the Figg-tree was Barren and the Swine was of little use in the Jewish Countries All the Miracles of Christ were salutary and healing We never read he destroyed one Man by Miracle but saved many Eph. 5.1 2. Be ye therefore followers of God as dear Children and walk in love as Christ also hath loved us Oh that we could learn this none is born for himself but for the Community and it is better to give than to receive 5. In his Piety towards God If you consider the History of Christ you will find him much in Acts of Devotion he was Frequent and Fervent and Reverent in Prayer Frequent Mark 1.35 And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed And Luke 6.12 He went out into a Mountain to pray and continued all night in Prayer to God Alas we are weary in our ordinary stinted Offices of the day how soon do we grow weary of calling upon God! but Christ spends whole Nights in Prayer He was Fervent Luke 22.44 And being in an Agony he prayed more earnestly And he was Reverent when he was in the Garden he kneeled down and prayed Luke 22.41 And he fell on his face and prayed Mat. 26.39 He was a most diligent Observer of the Sabbath Luke 4.16 As his custom was he went into the Synagogue on the Sabbath day he was diligent in frequenting the Publick Assemblies Oh how doth this confute those that out of height of Spirit and a proud Conceit of themselves are above Ordinances and say they were appointed only for Christians of the lower form He praised God for mean and course fare when he had but five Barley Loaves and two Fishes He took the loaves and when he had given thanks he distributed to the Disciples John 6.11 Alas when our Tables are full furnished we have scarce any serious Thoughts of God that giveth us richly all things to enjoy 6. In his Spirituality and Heavenly-mindedness Christ came from Heaven and he lived in Heaven all the while he was upon the Earth When he was at the Well of Samaria conferring with the Woman there he discourseth of the Well that springs up to Everlasting Life Iohn 4.14 Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life He drew her from a Discourse of ordinary water to a Discourse of the Water of Life When he was at Supper at the Pharisee's House he discourseth of eating Bread in God's Kingdom Luke 14.15 Blessed is he that shall eat bread in the Kingdom of God When he had wrought the Miracle of the Loaves he discourseth of the Bread of Life and the Mannah that came down from Heaven Iohn 6.27 Labour not for the meat which perisheth but for the meat which endureth to everlasting Life which the Son of Man shall give unto you When he was at the Feast of Tabernacles where they were wont to pour out water and so to make a Pool near the Temple he discourseth of Rivers of water and of the flowings of the Spirit Iohn 7.38.39 He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water This spake he of the Spirit which they that believe on him should receive A rare Pattern for us to follow We should labour as to see all things in God so to see God in all things and to be heavenly minded
the Nature of it 2. The Properties of it 3. The Examples of Scripture First Let us see the Nature of it and thereby we shall best judge of the growth of it Faith is a Grace whereby we believe God's Word in general and especially the Doctrine of Salvation by Christ and do receive him and rest upon him for Grace here and Glory hereafter First The general Object of Faith is the whole Word of God Acts 24.14 Believing all things which are written in the Law and the Prophets Certainly the General Faith goeth before the Particular for there is no Building without a Foundation so that the General Faith is a firm and hearty Assent to such things as are revealed by God because revealed by him In which Description we may consider 1. The Object of this Grace Things revealed by God as revealed by him 2. The Act It is an Assent 3. The Adjuncts or Qualifications of this Act it is a firm cordial or hearty Assent 1. The Objects of Faith considered Materially are such things as are contained in the Divine Revelation Formally these things by Faith are apprehended under that Consideration as revealed by God by Vertue of the Truth and Authority of his Testimony The Objects of Faith materially considered are all such things as are contained in the Word of God or revealed by him which are of a different Nature Precepts Promises Threatnings Histories of Facts done Mysteries of Godliness All these are apprehended and improved by Faith to the use of Holy Living or entertaining Communion with God through Christ only among these Objects some are more noble and excellent others of lesser weight and moment The chief Objects of Faith are those things which are absolutely necessary to Salvation and without which we can neither be Holy here nor Happy hereafter such are those things which we specially call Articles of Faith as briefly comprehending all the Mysteries of Salvation the Decalogue c. But many other things are contained in the Word of God and conduce to the Confirmation and fuller understanding of these things though not of like weight and importance with them as for instance divers Histories and Miracles which are spoken of in Scripture as also some lesser Doctrines which only belong to the greater Fulness and Perfection of Knowledge The first sort of things must be explicitly and distinctly known and believed an implicit Faith may suffice for the rest Now an Implicit Faith we call that Faith by which we believe things not distinctly and apart but as they are contained in their Common Principle as for instance he that believeth the Book of Iudges to be a Book divinely inspired and yet hath never read it or heard it read by others he doth indeed believe the Histories contained therein to be true but not by an explicit Faith for he knoweth them not but by an implicit and general Faith as he is perswaded the Book was Indited by the Spirit of God but he who hath read the Book and knoweth particularly what is said of Samson Gideon Baruk and others of the Lord's Worthies and believeth it he hath a distinct and explicit Faith of these things The Believers of the Old Testament knew the Messiah and Redeemer of the World implicitly and not with that particularity which is required of Believers in the New And so do many weak Christians assent to all things contained in the Word of God by an implicit Faith though they do only expresly and explicitly believe things necessary to Salvation which is not said to justifie Laziness in any or an overly Carelesness in any matters of Religion as if we should acquiesce in the Knowledge of a few necessary things and seek no farther No The Word of God must dwell in us richly in all Wisdom Col. 3.16 For thô things absolutely necessary are but few yet other Points have their Use and conduce both to the Confirmation and Improvement of the rest But hitherto we have only spoken of the Object of Faith materially considered we must speak also of the Formal Consideration Things revealed by God as revealed by him for every Assent even that which is given to things contained in the Word of God cannot be called Faith For Instance if a Man should certainly hold and maintain any Point of Religion as the Creation of the World out of nothing but not upon the account of God's Revealing any such Truth but for some other Reason which seemeth necessary and cogent to him he cannot be said to believe this Article or to understand it by Faith as it is said Heb. 11.3 Through Faith we understand that the Worlds were framed by the word of God For Faith is an Assent to a Divine Testimony but when we know things by other ways and means of Assurance it is not Faith whatever it be So if a Man should believe the passages of God's Providence towards the Israelites upon the Relation of Iosephus the Historian and not upon the Authority of the Sacred Writers who have delivered it to us he cannot be said to have Faith Which also may be said of them who adhere to the true Religion only out of Custom and the happy Chance of their Birth and Education or because they received it by Tradition from their Ancestors or the bare warrant of their present Teachers or evidence of Reason Secondly The next thing which the Description offereth to us is the Act of Faith about this Object whiâ—h is an Assent The Formal Object of Faith is some Divine Truth as we have seen Now the Understanding hath a double Act about Truth Apprehension and Dijudication or exercising a Judgment about it So in these Divine Truths First We apprehend the Nature or Tenor of them or consider what is propounded to us in the Word of God which is Knowledge or Apprehension But then Secondly We judge or determine concerning the truth of these things which is Acknowledgment or Assent and this is the Act proper to Faith Thirdly The Adjuncts or Qualifications of this Assent come now to be considered They are two 1. It is a firm Assent 2. It is a Cordial and Hearty Assent 1. As it is a Firm Assent so Faith is distinguished from many things that look like it or pass for it in the World as First Non-contradiction or not questioning the Truths of Religion which is all the Faith that most have and cometh from their Inadvertency and Carelesness about Divine Maâ—ters They do not object against the Truth of what the Gospel propoundeth because they do not regard it and weigh it in their serious Thoughts This differeth little from Childrens learning Questions of Catechism or saying things by rote they can say over the Articles of their Belief and never doubted of them you may teach them to think and say any thing what you please for they say it and never consider of it So most Men in the Christian World talk at the same rate that others do but consider not
Eye is Faith which is the Evidence of things not seen we are are as sure of them as if we saw them with our Eyes or as we are of those things which we now see with our Eyes The Sight of Faith may be considered either 1. As to its Certainty and Clearness 2. As to its Power and Efficacy First As to its Certainty and Clearness We do so see God Heaven Christ that we are affected in some measure as if we saw them with our Bodily Eyes God whilst we walk before him Acts 2.25 I foresaw the Lord always before my Face Christ Gal. 3.1 Before whose eyes Iesus Christ hath been evidently set forth crucified among you Christ was set forth before their Eyes as if they had seen him hanging and dying upon the Cross. Heaven They have it in their Eye and are affected in some measure as if they were in the midst of the Glory of the World to come I say only in some measure for compare the Light of Faith and the Light of Glory and there is a difference in the degree The Light of Glory nullifieth Sin the Light of Faith only mortifyeth it but yet really it maketh us do those things which we would do if we saw the Glory of Heaven shun those things which are to be avoided as if we saw the Flames of Hell There is a Certainty and Firm Belief which hath a great Influence upon us so compare it with the Light of Sense Those things which we are to see and feel move the more passionately for while the Soul dwelleth in Flesh and looketh out by the Senses the Objects of Sense are more apt to move the Passions but yet Faith doth effectually move us thô not so passionately Secondly As to Efficacy and Prevalency this Sight prevails over those things which we see and feel A Christian hath Senses as well as others and knoweth that he dwelleth in a World full of sensible Objects which are pleasing to that Flesh which he still carrieth about with him but God hath opened the Eyes of his Mind by which he seeth better and more Glorious things which take up his Heart and Mind Life and Love Care and Time and so is weaned from Sense-pleasing Vanities and can deny them and trample upon them for the Enjoyment of these better Things and neither Life nor any thing comfortable to Life is counted so dear as that for their sake he should hazard the Favour of God his Redeemers Blessing and the Happiness of the World to come if Sight and Sense invite and entice him to Sin and forsake his God and Christ the Objects of Faith prevail against the Musements of Sense and sway his Choice and encline his Heart and govern his Resolutions in the whole Course of his Life He looketh not to things as they seem for the present or Relief to the Flesh or as they appear to short-sighted men who are governed by Sense but as they will appear at last and will prove to all Eternity and so can leave things which he seeth and feeleth for things which he never saw but expecteth shortly to enjoy Well then This is the Essential Property of Faith to look to things not seen by Sense but revealed by God in his Word and this Property sheweth its self in all the Acts of Faith Elicite and Imperate Elicite Acts are those which are proper to this Grace Imperate are such as belong to other Graces but Faith hath an Influence upon them by Vertue of which they are produced We may more plainly call them Acts and Effects 1. As the Acts of Faith which are Assent Consent Trust or Dependance 1. For Assent to such Truths as God hath revealed in his Word When we have sufficient Evidence of this Revelation the less sensible Helps we need to underprop our Assent the stronger is our Faith Let me Instance in the great Article of the Christian Faith Christs Person and Office I shall produce that place of the Apostle 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of Glory Tho' they had never seen Christ in the Flesh and he was now absent from them in regard of his Bodily Presence being withdrawn into the Heavenly Sacrary yet this did not hinder their Faith they loved him and rejoyced in him as if they had seen him and conversed with him Bodily It was an advantage certainly to have seen Christ in the Flesh and to Converse with him Personally here upon Earth to see his Miracles and hear his gracious words But Faith can embrace him as offered in the Promise tho' it never saw him in the Flesh and the fewer sensible Helps Faith hath besides the Word it is the more highly esteemed by Jesus Christ. The same appeareth by Christs words to Thomas Joh. 20.29 Thomas because thou hast seen thou hast believed but blessed are they that have not seen yet have believed Thomas must have the Object of Faith under the view of his Senses which argued a great weakness and Imbecility Vnless I see in his hand the print of the Nails and put my Finger into the print of the Nails I will not believe What if Christ would not give him that satisfaction but other sufficient Evidence This was his Infirmity therefore Christ telleth us they have the stronger and more acceptable Faith that do not give Laws to Heaven or prescribe to God upon what Terms they will believe but accept of the Assurance God offereth without Satisfaction to Sense 2. For Consent When we come to enter into Covenant with God God is Invisible who maketh the Promise and Heaven which is the great Promise that he hath promised us is future and yet to come and lyeth in another World and before we get thither we must encounter many Difficulties yea shoot the Gulf of Death but the Believer can as really and heartily Transact with the Great God and give the Hand to the Lord to become his as he can with a Man that is present and offereth a good Bargain upon easie Terms and Conditions he hath so firm a Belief of the Life to come that he taketh it for his Portion and Happiness 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen he looketh to things unseen which he taketh for his Treasure and Happiness and is resolved to be any thing and do any thing which God will have him be and do that he may obtain it 3. Another Elicite Act of Faith is Trust and Dependance which maintaineth us in a Course of patient and chearful Obedience to God tho' our Happiness be yet to come yea tho' for the present we are harras'd with great Troubles and Afflictions and it may be see not the Signs i. e. any sensible Tokens of God's Favour and Respect to us Yet the Sight of an Invisible God and Confidence of a future Reward
continual Practice How few can see all things in God when they have nothing in the Creature 2 Cor. 6.10 Many talk of living by Faith but 't is when they have enough in the World to live upon they eat their own Bread wear their own Apparel only call it by God's Name The Life of Sense is more evident than the Life of Faith Well now This being the Nature of Faith thereby we may know the measure of it for the Excellency and Degree of every thing is known by the Essential Properties 2. The second Property of Faith is Self-denyal or a venturing of all in Christ's Hands or a foregoing all for Christ. That this is included in the Nature of Faith yea essential to it I must prove to you 1. By the Description of Faith in Scripture Heb. 10.39 We are not of the number of them that draw back to perdition but of them that believe to the saving of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Purchasing of the Soul Not Purchasing in the way of Merit but Means A true and sound Faith will cause us to save the Soul though with the loss of other things The Flesh is for sparing or saving the Body but Faith is for saving the Soul whatever it costs us The Flesh saith Favour thy self Faith saith Hazard all for Christ. 2. By Reason I will prove that it not only necessarily results from the Nature of Faith but is included in it for Faith builds upon the Promise of Salvation by Christ Now this Promise is not only true but good 1 Tim. 1.1 'T is certainly true and requireth the firmest Belief 't is eminently good and worthy to be regarded above all other things the Happiness is most desirable and the Assurance of enjoying it as strong as can be given us Now we do not close with this Promise rightly unless we Assent and Embrace take the thing Promised for our whole Happiness and the Promise it self for our whole Security The thing promised we do not take for our whole Happiness unless we forsake all other Hopes and Happiness and can let go all Pleasures Profits Worldly Reputation and Honour yea Life it self when 't is inconsistent with our Fidelity to Christ or the way we should take to enjoy the Blessedness that he offereth Not only wilfull Sin and all Carnal Pleasures but any thing though never so near and dear to us No we will not take up with any other Portion and Felicity for all the Temptations in the World And also there must be a Confidence of God's Promise in Jesus Christ that we may Venture our all upon this Security and if God call us to it actually forsake all so that without Self-denyal we can neither trust God nor be true to him 3. This suiteth with the Nature of the Conditional and Baptismal Covenant There is an Absolute Covenant whereby God promiseth to give Faith to the Elect and a Conditional Covenant sealed in Baptism wherein 't is said that He that Believeth and is Baptized shall be saved Mark 16.16 Now by this Covenant none can be Believers or Disciples of Christ but those that forsake all for Christ's sake Matth. 13.45 46. The Kingdom of Heaven is like to a Merchant-man seeking goodly Pearls who when he had found one Pearl of great price he went and sold all that he had and bought it Christ knew the Nature of Faith better than we do many cheapen the Pearl of Price but do not go through with the Bargain because they do not sell all to Purchase it all that is inconsistent with this Choice and Trust So Luk. 14.26 If any Man come unto me and hate not Father and Mother and Brother and Sister yea and his own Life he cannot be my Disciple Shall we think to go to Heaven at a cheaper rate after such express Declarations of the Will of Christ All Christians are not called to this but all must be ready for this Eph. 6.15 Your Feet shod with the preparation of the Gospel of Peace Acts 21.13 I am ready not to be bound only but also to dye at Ierusalem for the Name of the Lord Iesus 1 Pet. 3.15 Be ready alwayes to give an Answer to every man that asketh you a reason of the Hope that is in you with meekness and fear This every Disciple must be Prepared to undergo Martyrdom if God calls him to it 4. I prove it by the Instances of Believers ordinary and extraordinary Faith was ever a venturing all and a forsaking all upon Gods Veracity and Truth of his Promises 1. Extraordinary Noah had but God's bare Word for the Flood Heb. 11.7 yet notwithstanding the Mocks of the incredulous World with vast Expence and Care he prepareth an Ark which was the prescribed Means to save himself and Houshold Abraham leaveth his Father's House though he knew not whether God would call him Heb. 11.8 Here was venturing all on God's Fidelity and afterwards we read that he was ready to offer Isaac leaving the way to God how to fulfill his Promises Vers. 17 18. So the Israelites passing through the Red Sea Ver. 29. there they put their All into God's Hands when upon his Word themselves and little ones and all their substance ventured into the great deep So Christ's Tryal of the young Man Mark 10.21 Go thy way sell whatsoever thou hast and give to the poor and thou shalt have Treasure in Heaven c. But the Promise of Eternal Life and great Treasure in Heaven could not part the young Man and his great Estate 2. Ordinary Moses Heb. 11.24 25 26. By Faith Moses when he was come to years refused to be called the Son of Pharaoh's Daughter choosing rather to suffer Affliction with the People of God than to endure the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures in Egypt for he he had respect unto the recompense of reward So those that the Apostle speaketh of Heb. 10.34 Ye took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance They had such a Faith in Christ that though they had lost their Goods yet because they lost not Christ and the Hopes of Heaven by him they thought themselves happy enough So Paul's quitting all Honour and Respect with his Countrey-men Phil. 3.8 I count all things but dung and dross for the Excellency of the knowledge of Christ Iesus my Lord. 'T is endless to instance in all but this is enough to shew you that the true Believers are still known by their Self-denyal But you will say if this be necessary to the very Truth and Being of Faith as certainly it is how shall we know our growth for we can but forsake all I Answer By your readiness and willingness to part with all for Christ. The weakest Believer can part with no more but all but the stronger this Faith is he doth it with the more readiness of mind
but granted assured it to Believers by the Promises of the Gospel 1 Ioh. 2.25 'T is so conveyed to us as that we may be sure of Obtaining it 3. 'T is more than a Prophecy or simple Prediction Scripture Prophecies will be fulfilled because of God's Veracity but Scripture Promises will be fulfilled not only because of God's Veracity but also because of his Fidelity and Justice As by our Promise another Man cometh to have a right to the thing promised therefore it is just it should be given unto him so 't is in God 't was his Mercy and Goodness to make the Promise but his Holiness and Justice bindeth him to make it good 1 Ioh. 1.9 He is faithful and just to forgive us our sins And as for Pardon so for Life 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the righteous Iudge shall give me on that day It becometh a Debt of Grace This may be illustrated by what Divines say of an Assertory Lye and a Promissory Lye An assertory Lye is when we speak of a thing past or present otherwise than it is and a promissory Lye is when we speak of a thing for the time to come which we never intend to perform and this is the worst sort of Lyes because it doth not only pervert the end of Speech which is Truth but also defeateth another of that Right which we seem to give him by our Promise in the thing promised which is a farther degree of Injustice Now we should apprehend God to be very far from this Titus 1.2 In hope of Eternal Life which God that cannot lye promised before the World began And Heb. 6.18 That by two immutable things in which 't was impossible for God to lye we might have a strong Consolation Secondly 'T is the Promise of God In every Promise that it be certain and firm three things are required 1. That it be made seriously and heartily with a purpose to perform it 2. That he that promiseth continue in his Purpose without change of Mind 3. That it be in the Power of him that promiseth to perform what he hath so promised Now in the Promise of God there can be no doubt of any of these things Certainly God meaneth as he speaketh when he promiseth Eternal Life to the Faithful Servants and Disciples of Jesus Christ for what need had he to court his Creatures into a false and imaginary Happiness which he never meant to bestow upon them to send his Son with a Commission from Heaven to assure them of it who also wrought Miracles to confirm the Message that he brought from God dyed upon this Truth and rose again and entred into the Happiness that he spoke of to give us Assurance and a visible demonstration of the Truth of it sent abroad his Apostles to invite the World to embrace it his Holy Spirit accompanying them and sealing their Message also with divers Signs and Wonders And surely he doth continue in the same mind for there is no repeal of this Law of Grace and He is able to perform it for what difficulty is there which Omnipotency cannot subdue and overcome Surely what God hath promised he is fully able to perform 2. The Acts of Faith about the Word 1. We are to Believe and Credit it upon solid and sufficient Evidence 't is said Heb. 11.11 They saw these things afar off and were perswaded of them And Acts 13.48 When the Gentiles heard this they glorified the Word of God and believed that is Blessed God for his glorious Mercy revealed in the Gospel the sound Belief and firm Assent leadeth on other things for the most powerful Truths work not 'till they are believed 1 Thes. 2.13 Ye received the Word not as the Word of Man but as it is in truth the Word of God which effectually worketh also in you that believe Here beginneth the Efficacy Now usually we receive the Truth at first upon low and insufficient Evidence but afterwards our Assent is upon better grounds and more valid and strong as the Samaritans Joh. 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World Her saying was much for the Woman had testified that she had met with an Holy Person that had told her of all that ever she did So Nathaniel was drawn to Christ by Philip's perswasion but when he perceived that he knew the Heart and secret things Ioh. 1.48 49. He saith unto him whence knowest thou me Iesus answered and said unto him Before that Philip called thee when thou wast under the Figg-tree I saw thee Nathaniel answered and saith unto him Rabbi thou art the Son of God thou art the King of Israel Christ then promiseth him farther Assurance and greater Evidence which should beget a more confirmed and strong Faith Verse the 50 th Iesus answered and said unto him Because I said unto thee I saw thee under the Figg-tree believest thou thou shalt see greater things than these The Church is in possession of a Religion which God hath Blessed throughout successions of Ages and we received the Doctrine of the Gospel and New Covenant upon report and hearsay hereafter we see farther and better grounds and the Scriptures are owned with more certainty of Evidence Well then here is the first thing Assent or a receiving all Truths about Supernatural things upon the Credit of God's Word 2. The Work of Faith is to apply these things For the closer such Blessed Truths are laid to our own Souls the more we feel the vertue of them Iob 5.27 Lo this it is know thou it for thy good Rom. 8.31 VVhat shall we then say to these things The Promise includeth you as well as others and promiseth and offereth you Pardon and Life if you will believe in Christ Therefore the Application I press you to is not a Claim of Priviledges stay a while there but an exciting your selves to perform the Duties of the Gospel that you may turn away from all other ways of Felicity and choose this alone Faith must be Applicative and the closer the Application the better But there is a difference between the Application which is an Excitement of your Duty and that Application which is an assurance of your Interest Acts 13.20 To you is this word of Salvation sent 'T is my Duty to make general Grace particular but not presently and at first dash to enter my Plea and Claim but to oblige me to take God's Way God calleth upon me to Repent and Believe in Christ that I may have Pardon and Life 3. We are heartily to Consent to this Blessed Covenant which is contained in the Word of God taking the Promises offered for our Happiness resolving upon the Duties required as our Work Acts 2.41 They received the word gladly and were baptized There was a Precept and a Promise Verse 38. they accepted the Counsel and
waited for the Promise Our Respect to the Word is made up of a mixture of Obedience and Dependance there must be a Consent to both and we must resolve for the Holy and Heavenly Life Faith is an Act of the Will as well as of the Understanding Heb. 11.13 These all dyed in Faith not having received the promises but having seen them afar off and were perswaded of them and embraced them Besides being perswaded there is embracing The promises of God in him are Yea and in him Amen unto the glory of God by us 2 Cor. 1.20 And they are exceeding great and precious Promises 2 Pet. 1.4 In one place you have both 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Iesus came into the World to save Sinners Therefore embrace them you must with all your Hearts and submit to this way of Covenanting with God 4. Your Judgments must highly esteem these Promises and your Hearts find full Contentment and Satisfaction in them We read often of receiving the Word with Joy and the confidence and rejoycing of Hope Heb. 3.6 Usually the Word of God hath too cold and slight Entertainment in our Affections and we do not value those precious Promises as we ought to do they should be dearer to us than our Lives and give us more Satisfaction than all the Enjoyments of the World Psal. 119.111 I have taken thy Testimonies as an heritage for ever they are the rejoycing of my Soul they do you good to your very Heart and the more you are acquainted with them the more you will see the worth of them Luke 6.23 Rejoyce and leap for joy for great is your reward in Heaven And of the Eunuch when he had sealed Covenant with God Acts 8.39 It is said he went his way rejoycing Faith cannot do its Office that it begets an Holy Gratitude to God to draw us off from the Allurements of Sense and fortifie us against Adversities and Troubles and engage us to the Duties of Christianity which are distrustful to Flesh and Blood unless it did fill our Hearts with an higher and better Joy than the World yieldeth Surely 't is Comfortable to be pardoned and reconciled to God to be in the Way and under the Hopes of Eternal Life Thirdly The Effects which these Acts produce These may be stated by the several Uses for which the Word of God serveth 1. T is the Seed of a New Life 2. The Constant Rule of all our Actions 3. The sure Charter of our Hopes 4. Our Strength and Preservation against all Temptations from the Devil the World and the Flesh. 5. Our Comfort and Cordial in all Afflictions 1. 'T is the Seed of a New Life 1 Pet. 1.23 Being born again not of Corruptible seed but of Incorruptible by the Word of God which liveth and abideth for ever And Iames 1.18 Of his own will begat he us with the word of truth that we should be a kind of first fruits of his Creatures And also 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be partakers of the Divine Nature When we so believe the Pardon and Grace and Blessedness offered that our Hearts are changed into the Life and Likeness of God for the Truth is not rightly owned and believed till this Change be wrought both in Heart and Life then we are cast into the Mould of this Doctrine Rom. 6.17 Ye have obeyed from the heart that form of Doctrine that was delivered to you Gospel Truths serve not for Speculation or meer Talk and Discourse but for Sanctification and therefore if this Seed be sown and engrafted in your Hearts and you begin to live to God an Holy and Heavenly Life you have the surest Evidence of your Faith for Causes are made sensible to us by their Effects 'T is usually brought as a proof of the Word the Sanctifying Vertue of it so 't is of the Sincerity of your Faith for the Word profiteth not unless it be mingled with Faith and since both Faith and the Word concurr to this Effect it may be ascribed to either Surely therefore if we believe the Word of God and value it as we ought it doth leave the Impression of God's Image upon us for it is the fairest Draught and Representation of God that ever was in the Law and Life of Christ 2 Cor. 3.18 If our Souls and Lives be a Transcript of the Word this Image is thence deduced to us by the Spirit and of necessity it must be so for Christs comforting Promises of Mercy and Glory are made to these New Creatures who live the Holy and Heavenly Life They have God's mark and Signature upon them and therefore are said to be sealed to the day of Redemption Eph. 2.30 and Eph. 1.3 This Renovation of the Soul is the Seal of God the Pledge of his Love and the Earnest of the heavenly Inheritance 2. The Constant Rule of all our Actions There is a fixed determined Rule from whence we cannot swerve and vary without Sin and if we would have Communion with God here or enjoy him hereafter We must keep close to this Rule Gal. 6.16 As many as walk according to this Rule peace be on them and mercy and upon the Israel of God This Rule that is the Word of God which directeth us as to our General Path and Way and all our steps or particular Actions Psal. 119.105 Thy Word is a lamp unto my feet and a light unto my paths We must hide the Word in our Hearts Psal. 119.110 Thy Word have I hid in my heart that I might not sin against thee We must consult with it upon all occasions as willing to understand our Duty Psal. 119.24 Thy Testiminies also are my delight and my Counsellors And because we may mistake thrô Error of Mind or be tempted aside thro' aversion of Heart and manifold Temptations Therefore we must earnestly beg it of God Psal. 119.133 Order my steps in thy VVord and let not any Iniquity have dominion over me And we must use all study our selves Rom. 12.2 and constant watchfulness Eph. 5.15 See then that ye walk circumspectly not as fools but as wise Now that which I say is this When the Word ruleth the main Course of our Lives and teacheth us how to live in the World soberly righteously and godly the tenderness of the Word and high respect to it that we dare not transgress it whatever Temptations we have so to do sheweth that Faith hath obtained its effect in us For trembling at the Word fearing of a Commandment and whatever of that kind is spoken of in the Scripture they are all Fruits of Faith 3. 'T is the Charter of our Hopes Iohn 20.31 These things are written that ye might have life through his Name 1 Iohn 5.11 This is the Record that God hath given unto us eternal life and this life is in his Son Now the Work of Faith
holding and drawing with the Almighty will not let him go till he bless them The Woman doth not turn her Back upon Christ but draws the nearer to him the more he seemeth to drive her away from him and keepeth arguing with him and beseeching of him till he giveth her Satisfaction But how shall we do to keep up Prayer in the midst of so many Discouragements 1. Our Necessity should quicken us And 2. God's Goodness and Power should support us Faith pressed with need is earnest in Prayer when it is dealing with a God gracious and powerful why should we give over the Suit 2. Her Humility We read of no murmuring and Impatience or Discontent at Christ's Carriage No if we will wrestle with God we must wrestle with Prayers and Tears with humble and broken Hearts there must be no complaining of God but to God The Woman doth not tax Christ as harsh and severe but only maketh Supplication Lord have mercy upon me Son of David help me It is said Matth. 15.25 She worshipped him But in Mark 7.25 it is said She fell at his feet She fell prostrate before him and owneth the Term of Dog that justly she might be accounted so and maketh it her Plea and Claim Humility is contented to be humbled as deeply as the Lord pleaseth but cannot bear this to be excluded from Christ and the Benefit of his Grace In all Faith there is always a deep Humility When Christ rebuketh her as a Dog she doth not make a murmuring Retort but an humble Plea That some of the Mercy provided for Israel might be spared to a poor Canaanite a Crumb at least 3. A resolved Faith under our greatest Pressures Iob 15.14 Tho' he slay me yet I will trust in him As Antisthenes told his Master that taught him Philosophy That he should not find a Club big enough to beat him from him Faith will not quit it's Adherence to God for any Difficulty whatsoever when God seemeth to quit the Believer the Believer will not quit God but take him as a Friend when he seemeth to deal as an Enemy and still put a good Construction upon his Providence This Resolute Adherence is seen in three things 1. An Adherence to his Way how little soever he seemeth to own it Psal. 44.17 18. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant Our Heart is not turned back neither have our Steps declined from thy way Sharp Afflictions do not discharge us from our Duty in professing the Truth As our Steps must not decline so not our Hearts Dan. 3.17 18. Our God whom we serve is able to deliver us from the burning fiery Furnace and â—e will deliver us out of thy Hand O King But if not be it known unto thee O King that we will not serve thy Gods nor worship the Golden Image which thou hast set up However God disposes of us we must keep to our Duty 2. In Perseverance in the use of Means Rom. 12.12 Continuing instant in Prayer We are to use the Duty still though we have no Satisfaction as to the Event and as long as there is Life in the Duty it will come to something at the last Luke 5.15 We have toiled all night and have taken nothing nevertheless at thy Word we will let down the Net It is enough that these means are appointed by God and we must use them though hitherto we have gained little Comfort and Success by them 3. In a Dependance upon his Promises and powerful Providence The Woman sticketh to Christ as only able to help her though there was little appearance of any help from him She runneth not away to another Helper but worshippeth him cleaveth to him Better lie dead at Christ's Feet than die in a state of Alienation from him We must resolve to be his though we cannot know that he is ours No Trouble how great soever is a Warrant to quit our Trust and whatever Disappointment saith to us it doth not say Put your Confidence elsewhere or trust no longer in God This resolute Confidence is justifiable upon these Grounds 1. His Providence will never give his Word the Lie Let God do what he will they are approved who are approved by his Word and they are condemned who are condemned by his Word Psal. 73.17 When I went into the Sanctuary of God then understood I their end Job 3.3 I have seen the foolish taking root but suddenly I cursed his Habitation And on the contrary Psal. 4.3 But know that the Lord hath set apart him that is Godly for himself the Lord will hear when I call unto him Isa. 3.10 Say ye to the righteous that it shall be well with him for they shall eat of the Fruit of their doings 2. There is more good Will in his Heart than is visible in his Dealings The merciful Nature of God should be a support to us though we see nothing of the Effects of it in his Providence Iob 10.13 These things hast thou hid in thine Heart I know that it is with thee He speaketh of his favourable Inclination to shew pity to distressed Creatures We are not able always to reconcile his present Dispensations with his gracious Nature yet Faith must not quit it's Hold fast We must see what is hid in God's Heart and comfort our selves with that Favour and Mercy which we know to be Essential to him Tho' the Mercy and Pity be not visible and obvious to Sense the Disposition and Inclination abideth in God unchangeable and sure God is a merciful God still and Christ a compassionate Saviour though the Effects be suspended to try and sharpen our Faith 3. Because God loveth to bring Light out of Darkness to give the Valley of Achor for a Door of Hope to bring meat out of the Eater and sweetness out of the strong to bring about his Peoples Mercies by means very improbable and contrary that he may train us up to hope against Hope When Deliverance is a coming it is not always in sight Christ at a Wedding calls for Water when he intended to give Wine Iohn 2.7 And here he rebuketh the Woman as a Dog when he meant to treat her as a Daughter of Abraham 4. When he seemeth to resist and be opposite to his People he giveth them secret-Strength to prevail over him When Iacob wrestled with God it was by God's own Strength God in Iacob seemed to overcome God without him or against him Was not the Spirit of Christ at work in the Heart of this Woman all the while he seemed to be struggling with her He never striveth with his Servants but giveth them suitable Strength to the Task he imposeth on them 1 Cor. 10.13 God is faithful who will not suffer you to be tempted above that you are able but will with the Temptation also make a way to escape that ye may be able to bear it Psal. 138.3 In the day when I
In some Sence it is our Duty to consider them that we may not go about the most serious Work hand over head Christ bids us sit down and count the Charges Luke 14.28 For which of you intending to build a lower sitteth not down first and counteth the cost whether he have sufficient to finish it The Saints are wont to put hard cases to themselves Psal. 3.6 I will not be afraid of ten thousands of people that have set themselves against me round about And Psal. 23.4 Yea though I walk through the Valley of the Shadow of Death I will fear no evil 2. Therefore the Ends must be observed We must consider them to prevent Slightness and to weaken our Security but not to weaken our Confidence in the Promise When they are urged against the Promise they impeach the Truth of God but when we consider them to prevent Slightness it is good The Difficulties of Salvation must be sufficiently understood oâ—herwise we think to do the Work of an Age in a Breath Luke 13.24 Strive to enter in at the strait Gate for many I say unto you will seek to enter in and shall not be able Josh. 24.19 And Ioshuâ— said unto the People Ye â—annot serve the Lord for he be is a holy God It is not so easie a Matter as you take it to be 3. Difficulties must be thought on to quicken Faith not to weaken it If they be pleaded against the Promise they weaken Faith if they be pleaded to drive us to the Promise they quicken Faith What greater Arguments are there to press us to dependance than to consider our Impotency the loosness of our Hearts and the strength of Temptations 2 Chron. 20.12 For we have no might against this great Company that cometh against us neither know we what to do but our eyes are unto thee But to plead against the Promise is to Consult with the Wisdom of the Flesh and it hath ever fared ill with the Saints Luk. 1.18 And Zacharias said unto the Angel Whereby shall I know this for I am an old man and my Wife well stricken in years Therefore for a while he was struck dumb So Moses Numb 20.12 Hear now ye Rebels must â—e fetch you water out of the Rock God had bidden him smite the Rock and assured him the Water should flow but he pleadeth the natural Impossibility therefore he was shut out of Canaan So that Noble Man 2 Kings 7.2 Then a Lord on whose hand the King leaned answered the Man of God and said Behold if the Lord would make Windows in Heaven might this thing be And he said Behold thou shalt see it with thine Eyes but shalt not eat thereof But he that will not believe the Truth of a Promise shall not partake of the Benefit of it Well then as Abraham regarded not the great Difficulties that might be pleaded to his Faith from his own and his Wife's Age so must not we Secondly I shall shew you the Inconveniences of this sinful considering the Difficulties in all the parts of Faith Assent Consent and Affiance 1. As to Assent There are many Difficulties which may be objected against the Truths propounded in the Word but it is enough to a Believer that God hath revealed them in his Word and propounded them to his Faith Reason is apt to reply as Nicodemus when Christ spake to him of Regeneration Iohn 3.9 How can these things be Carnal Reason keepeth Men from simple believing or resting on what is revealed till they see a Reason for every thing Now we see a Reason why we do believe and that is the Word of God or Divine Revelation though we do not see a Reason of every thing which we do believe for many things are Mysteries In such cases we must receive Truths as we do Pills not chew but swallow them take them upon the Credit of the Revealer To chew produceth a loathsom Ejection to swallow a wholsom Remedy Believing in the common Notion of it is a receiving of Truths upon Trust from another so it differeth from knowing And Divine Faith is a receiving such things as God hath revealed because he hath revealed them Therefore our first Enquiry is Whether these things be so or no Not how they can be so There we begin at the wrong end In many Cases constat de re the thing is evident in Scripture whereby it is revealed but how it can be is beyound our reach the Modus is not certain Now when we should believe we dispute and so cavil rather than enquire If it be not plainly revealed by God you may reject it without Sin and Danger but if it be you must not contradict all that you cannot comprehend otherwise dangerous Mischiefs will ensue The True God will be no God to you because you cannot comprehend the Trinity of Persons in the Unity of the Divine Essence Christ will be no Christ because you cannot comprehend how a Virgin should conceive or how a God should become Man It is sufficient that it is revealed in Scripture which carrieth it's own Evidence in it's Forehead shining by it's own Light hath the Seal and Stamp of God upon it and moreover is confirmed by Miracles and handed and brought down to us by the Universal Tradition of the Church through the Successions of all Ages in whose Experience God hath blessed it to the converting comforting and sanctifying of many Souls In short to see a thing in it's Evidence is not to believe but to receive it on the Credit of the Testifyer If you will not credit it unless the thing be evident in it's self without his Word you do not believe Christ but your own Reason and instead of being thankful for the Revelation you quarrel with his Truth because it is in some things above your Capacity You should be satisfied with the bare Word of God and captivate your Understandings to the Obedience of it 2. As to Consent and Acceptance There are many things may be objected against entring into Covenant with Christ as our Unworthiness the fickleness and loosness of our Hearts how unable we are to keep Covenant with him but these things must not be alledged against our Duty and the free offers of the Lord's Grace 1. Our great Unworthiness This is one Reason why the instance of Abraham is produced by Paul as a pattern of Faith to the Gentiles As Abraham considered not his Natural Incapacity to have Children so they not their unworthiness to be Adopted into God's Covenant The Gentiles were not a People unto God but were over-looked in the Dispensations of his Grace but Hosea 2.23 I will have Mercy upon her that had not obtained Mercy and I will say unto them that were not my People Thou art my People and they shall say Thou art my God Our condition is not so desperate that the Mercy of the New Covenant cannot reach us and recover us So for particular Christians they exclude and repell
1. What Law-work hath been wrought on you what shakings of Heart and feeling of the Powers of the World to come Have you been roused and startled out of your natural Condition Many will assent to this Truth that all are miserable by Nature But wast thou ever sensible that this was thy Case and accordingly affected Wert thou ever feelingly convinced of thy Misery Otherwise we do but learn these things as a Parrot learneth them by rote What feeling have you of your cursed Estate by Nature Have you had any Experience of the Terrors of the Lord You know the Misery of Man by Nature but have you ever felt it 2. What Gospel-work hath been wrought on you what Taste have you had of the good Word of God what Experience of the Efficacy of the Spirit 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious 3 dly Insensible of the State of the Soul they never look after it If the Body feel but the scratch of a Pin or want but a Night's sleep we complain presently but the poor Soul though oppressed with Lusts and unfit for Duties is never minded nor regarded and they have no heart to pray for a Release out of that spiritual Judgment To own the Plague of our own Hearts argueth Tenderness 1 Kings 8.38 which shall know every Man the Plague of his own Heart When we complain of Lusts more than Fevers and indisposition of Soul more than weakness of Body the languishing of Grace more than an outward Consumption the Stone in the Heart more than the Stone in the Bladder and Kidneys We find Ephraim bemoaning himself being ill at ease for an untoward Heart Ier. 31.18 I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a Bullock unaccustomed to the Yoke Did you ever complain of the hardness of your Heart and lay it before God Do you not bemoan your spiritual Distempers when lazy and backward Where is your Relish for the Word your Delight in spiritual things Isa. 63.17 O Lord why hast thou made us to err from thy Ways and hardned our Heart from thy Fear Secondly A hard Heart is inflexible That will be known where it is more gross 1. By a refusal of the Word when Men will not give God the hearing Zech. 7.11 12. But they refused to hearken and pulled away the Shoulder and stopped their Ears that they should not hear Yea they made their Hearts as an Adamant Stone lest they should hear the Law and the Words which the Lord of Hosts hath sent in his Spirit by the former Prophets They refused to hear either to vouchsafe their Presence or Attention Acts 13.46 Ye put it from you and judg your selves unworthy of eternal Life The Case is clear in these whenas to others it is doubtful what needeth more dispute in the matter 2. By an Unteachableness so as not to apprehend ought that is spiritual To be ignorant is one thing to be unteachable is another Ezek. 12.2 Son of Man thou dwellest in the midst of a rebellious House which have Eyes to see and see not they have Ears to hear and hear not for they are a rebellious House Acts 28.26 Go unto this People and say Hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive They do not see what they do see they have no spiritual discerning though a grammatical Knowledg Job 5.14 They meet with Darkness in the Day-time and grope in the Noon-day as in the Night They are simple in the midst of rational Advantages as the Disciples Luke 24.16 Their Eyes were bolden that they should not know him They see the general Truth but make no Application When a Man is shewed a thing and he minds it not but his Mind is on another Object that Man may be said to see and not to see because he doth not regard it Or a Man that hath a Matter come before him he heareth it but his Mind being otherwise employed he regardeth it not in which sense he may be said to hear and not to hear Not to apply is not to regard in seeing rationally and literally he doth not see spiritually with any Life and Power There is a literal Knowledg and there is a spiritual Knowledg the literal Knowledg is that which the hard Heart may have It is said 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the living God not in Tables of Stone but in the fleshly Tables of the Heart It is an Allusion to the Law of Moses consider it in the Letter as separated from the Spirit and only as a Law written in Stone wherein there is a naked Direction of Life but no Power so a stony Heart may see but in seeing they see not But the Spirit of Christ writeth it on the Mind and Heart and maketh the Heart docile and tractible Rom. 7.6 That we should serve in newness of Spirit and not in the oldness of the Letter The Letter of the Law only manifested Duty but gave no Power to perform it it discovered Corruption but gave no Strength to subdue it it was written in Tables of Stone to shew the hardness of Man's Heart But now the Law when it cometh in upon us with a spiritual Light softneth and strengthneth the Heart and maketh it docible and pliable to God's Counsel 3. By an unwillingness to be admonished in publick or private if in publick the greater the Evil. Private Admonition is a kind of Charge a closer Application To storm against private Admonition argueth an ill Spirit when Men are loth to be disturbed in the ways of Sin But much more against publick Admonition where the Application ariseth not so much from a personal Charge as from their own Consciences When Men cannot endure sound Doctrine it is a dangerous Crisis that which the Prophet Ieremiah speaketh of chap. 6.10 To whom shall I speak and give warning that they may hear Behold their Ear is uncircumcised and they cannot hearken behold the Word of the Lord is unto them a Reproach they have no delight in it Surely Men delight in Satan's Arms when they are loth to be pluck'd from thence Satan hath made his Nest there and is loth to be disturbed 2 Sam. 23.6 7. But the Sons of Belial shall be all of them as Thorns thrust away because they cannot be taken with hands But the Man that shall touch them must be fenced with Iron and the Staff of a Spear The Sons of Belial are compared to Thorns that cannot be touched with hands but rend and tear those that meddle with them Men are angry that they cannot quietly enjoy their Lusts. Plausible Strains are very sutable to a carnal Heart or tame Lectures of contemplative Divinity but sound Doctrine that rendeth and teareth the Conscience is not endured 4. By scoffing at the Word The
the Commandments ver 3. and presently he speaketh of Victory over the World The World is the great Enemy of the Commandments and till it be overcome a Christian can have no Comfort but still be contesting with God as Pharaoh was and slighting every Message 3. This Contest on Pharaoh's part is managed with slightings and contempt of God on God's part with Mercy and Condescension On Pharaoh's part with slightings and contempt of God Exod. 5.2 And Pharaoh said Who is the Lord that I should obey his Voice to let Israel go I know not the Lord neither will I let Israel go Words of profane Contempt Who is the Lord as if he should say Am not I King of Egypt Who is my Peer much less my Superiour and my Lord I know not the Lord. Ere God hath done with Pharaoh he shall know him to the purpose Mark the Words I know not and then I will not Hardness is the usual effect of Blindness Errors of Mind go on to Errors of Heart I will not know I will not hear of it I care not for such a Duty nor will I weigh or consider what is God's Will concerning me The Eye affecteth the Heart Pharaoh did not consider what it was to deal with God and then doubleth the Burdens of the Israelites But now on God's part it is managed with Sweetness and Kindness God from the beginning foreknew the Hardness of Pharaoh's Heart and therefore might have swept him away of a sudden but he giveth him frequent Warnings and Convictions He would have Men convinced e're they are punished Foregoing Mercy sheweth the Righteousness of ensuing Wrath. In all the progress of the Story the first Miracles were before him the next upon him And every Judgment is threatned before it be executed God telleth what he would do to warn Pharaoh In one Plague it is notable that God doth not only threaten the Judgment but sendeth a gracious Warning to bid him take his Cattle out of the Fields Exod. 9.19 Send therefore now and gather thy Cattle and all that thou hast in the Field for upon every Man and Beast which shall be found in the Field and shall not be brought home the Hail shall come down upon them and they shall die To shew that God delighteth not in the Ruine and Destruction of the Creature and to make Pharaoh the more liable to Condemnation and to spare such among the Egyptians as had some Fear of God remaining in them but chiefly to harden Pharaoh the more Exod. 10.1 And the Lord said unto Moses Go in unto Pharaoh for I have hardned his Heart and the Heart of his Servants that I might shew these my Signs before him Moses might say Lord therefore let me never go to Pharaoh but saith God Go in unto him for I have hardned his Heart God continueth the Means though he denieth Grace and the Wicked must be admonished though they will not be reformed In the hardning of Sinners God usually observeth this Course by Mercies and the Meâ—ns of Grace they are convinced and hardned at the same time there is still new matter of glorifying God and hardning the Creature 4. The first Plague on Pharaoh's Heart is Delusion Moses worketh Miracles turneth Aaron's Rod into a Serpent Rivers into Blood bringeth Frogs and the Magicians still do the same God permitteth these Magical Impostures to leave Pharaoh in his wilful Error It is probable that what the Magicians did was not real but a mere Delusion of the Senses but the Lord doth not discover the Cheat because his present Aim was not to shame Satan but to harden Pharaoh therefore he suffered the Devil to imitate the true Miracles without Discovery It is sad when Men chuse false Teachers to themselves and God suffereth them to be blinded Hosea 4.17 Ephraim is joined to Idols let him alone They may have some Parts plausible Elocution Gifts of Prayer there may be common Effects wrought by them these things blind Men and their Hearts are set upon Familism and Antinomianism let them alone Exod. 7.22 The Magicians of Egypt did so with their Inchantments and Pharaoh ' s Heart was hardned This was one means of hardning his Heart the Magicians wrought the same Miracles that Moses and Aaron did God suffereth Men to be hardned by their own Choice 5. God was not wanting to give Pharaoh sufficient means of Conviction The Magicians turned their Rods into Serpents but Aaron's Rod swallowed up their Rods Exod. 7.12 Which sheweth God's supereminent Power They could not deliver him from the Frogs though they could bring Frogs God may suffer the Devil to add to the Judgment but to relieve them is an Act of Mercy the Magicians could add to the Plagues but they could not deliver him from them the Devil can sooner bring a Plague than remove it This was warning enough there was Difficulty enough to harden them and Light enough to convince them Again the Magicians were non-plust in their Art Exod. 8.18 And the Magicians did so with their Inchantments to bring forth Lice but they could not They sought to bring forth Lice and could not being hindred by God's Will They that could bring forth Frogs could not bring forth Lice the greater the Possibility the more are the Magicians abashed this was an easy Miracle All Colour of Excuse is taken away from Pharaoh they confess This is the Finger of God Exod. 8.19 and yet Pharaoh's Heart was hardned as many will not be won to the Truth by the Confession of those that led them into the Mistake Nay afterwards the Magicians themselves were smitten with Boils Exod. 9.11 12. And the Magicians could not stand before Moses because of the Boils for the Boil was upon the Magicians and upon all the Egyptians And the Lord hardned the Heart of Pharaoh and he hearkned not unto them If the hard Heart go to Hell it is not for want of Light but Grace We may wonder as much at the Success as at the Plagues To what a Height of Obstinacy will Man come if he be let alone to Plagues for all this while Pharaoh's Heart was hardened 6. Observe in one of the Plagues Israel might have stolen away whether Pharaoh would or no Exod. 10.22 23. And Moses stretched forth his Hand towards Heaven and there was a thick Darkness in all the Land of Egypt three Days They saw not one another neither rose any from his Place for three Days but all the Children of Israel had Light in their Dwellings They were not only deprived of the Light of Heaven but of Candles and Torches the Air was condensed with thick Clouds and the Mists and Vapors so thick that they would easily have damped them and put them out again Now whilst they were under the Power of three Days Darkness the Israelites might have stolen away and have gone three Days Journey in the Wilderness before they could have made any Pursuit but God had more Miracles to be done When he
Power but also with his Goodness and Mercy and therefore it must needs succeed ill with us Before God breaketh out with Fury he treateth with us in a mild condescending way he beseecheth his own Creature Jer. 13.15 16. Hear ye and give ear be not proud for the Lord hath spoken give Glory to God before he cause Darkness and before your Feet stumble upon the dark Mountains and while ye look for Light he turn it into the Shadow of Death and make it gross Darkness 2. An hard Heart makes us Rebels to God and Slaves to every thing else for we are wedded to some inferiour thing we are our own Pharaohs and will not let our selves go 2 Tim. 3.4 Lovers of Pleasures more than Lovers of God 3. It is in it self the sorest of all Judgments 4. It never goes alone but brings other Judgments along with it 5. It is the great hindrance of the Spiritual Life See Sermon on Mark 3.5 pag. 505 506 507. 2 dly From the Parties whom it may befal not only the open Wicked but in some measure God's own Children for God may harden two ways as a Judg and as a Father by way of Punishment and by way of Correction By way of Punishment again two ways totally and finally Some are totally hardned and have nothing of a soft Heart in them and yet not finally the dreadful Sentence of Obduration is not yet past upon them as it may be upon others and that during Life when God leaveth them to their own Hearts Counsels without any Check or Restraint of Providence or Purpose to reclaim them These three Kinds I must then speak of God's hardning the Wicked in general his final hardning and his hardning in part his own Children SERMON II. EXOD. IV. 21 I will harden his Heart that he shall not let my People go First OF God's hardning wicked Men in general as a Judg. The Causes of it are 1. Ignorance for Light and Love make the Heart tender Light is that which we are now to take notice of Light begets Tenderness as it discerneth Sin and maketh us sensible of it especially the lively Light of the Spirit Rom. 7.9 I was alive without the Law once but when the Commandment came Sin revived and I died Sense of Guilt and Punishment soon flashed in his Face as in a Dungeon the Worms crawl as soon as Light is brought in Jer. 31.19 After I was instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth Instruction breedeth Remorse and awakneth Men out of their stupid Security but while Men continue in their Ignorance they are stupid and sensless Now thus Men may be for a long time and yet afterwards God may make the Scales fall 〈◊〉 from their Eyes and open their Eyes and turn them from Darkness to Light and from the Power of Satan unto God Acts 26.18 However affected and vincible Ignorance when Men are willingly ignorant and err in their Hearts that is when Men have powerful and enlightning Motives and yet remain ignorant this is very dangerous And for the present that Ignorance is one cause of their hardning is evident because the worst usually when they come to die are sensible their Mind is then cleared from the Fogs and Steams of Lust and Conscience being awakned they then feel their Load and a great weight of Sin lying upon them and most wish they had lived in a more strict and ready Obedience to God's Will 2. Unbelief There is an Hardness of the Heart against the Light and Offers of the Gospel when Christ is tendred but not received and the cause of that is Ignorance affected Ignorance and there is an hardning of the Heart against the Truth once received out of love of their temporal Peace Liberty and Safety of Life and Estate this cometh from Unbelief and want of a sufficient sense and sight of the World to come Which Hardness is caused by the Veaglement and Importunities of the Flesh craving its Satisfactions in the present World and denying or disbelieving the Blessedness to come If Men did believe Heaven and Hell they would be more pliable to God's Motions and more deaf to the Importunities of the Flesh but that this is a cause of hardning appeareth by Christ's chiding his Disciples for their Unbelief and hardness of Heart Mark 16.14 Afterward he appeared unto the Eleven as they sat at Meat and upbraided them with their Vnbelief and hardness of Heart because they believed not them which had seen him after he was risen 3. Sinning against Light either by way of Omission or Commission This provoketh God to give us over to more hardness of Heart By way of Commission is easily granted but it is also by way of Omission Iames 4.17 To him that knoweth to do Good and doth it not to him it is Sin They will find it to be Sin in the sad Effects of it See Sermon on Mark 3.5 pag. 508. 4. Custom in Sinning See on Mark 3.5 pag. 504. 5. Small Sins may occasion this Judgment and harden the Heart as well as great Sins It is not easy to say which doth most indeed great Sins get into the Throne presently but small Sins insensibly and by degrees Psal. 19.13 Keep back thy Servant also from presumptuous Sins let them not have Dominion over me A small Sin may get the upper hand of a Sinner and bring him under in time and after that it is habituated by constant Custom so that he cannot easily shake off the Yoke and redeem himself from the Tyranny thereof as if a Man be addicted to any Vanity and foolish Delight These do not exercise Dominion over the inslaved Soul till they have gotten Strength by many and multiplied Acts. But presumptuous Sins by one single Act weaken the Spirit and give a mighty Advantage to the Flesh even almost to a compleat Conquest So that for the present little Sins do not harden the Heart so much as greater See Sermon on Mark 3.5 pag. 508. Now all these Causes concur to the hardning of the Heart and making it as a Stone but yet out of these Stones God can raise up Children to Abraham Secondly Of God's final hardning when God leaveth Men to perish and will no more treat with them Now here I shall shew 1 st That there is such a Dispensation 2 dly The Causes of it 1 st That there is such a Dispensation 1. It is an usual Dispensation for God to leave Men to perish in their Sins and that irreversibly even before Death and will be intreated no more for them It appears by many places of Scripture Rev. 22.11 He that is unjust let him be unjust still and he which is filthy let him be filthy still Those which remain obstinate after many Warnings and Calls it is usual with God to give them over to their Lusts that they may be ripe for Hell Ezek. 3.27 He that heâ—â—eth let him hear and
he that forbeareth let him forbear for they are a rebellious House As if God should say Let them now do what they will I am at a point Now sometimes their Condition is irreversible which is clear because when God hath given them over how shall they repent and break off their Sin God's Oath is past Psal. 95.11 Vnto whom I sware in my Wrath that they should not enter into my Rest. God standeth sworn to condemn and destroy them If they should have any Anguish of Conscience and Remorse stirred up in them God will have no regard to it Prov. 1.26 27. I also will laugh at your Calamity I will mock when your Fear cometh when your Fear cometh as Desolation and your Destruction cometh as a Whirlwind when Distress and Anguish cometh upon you Hosea 5.6 They shall go with their Flocks and with their Herds to seek the Lord but they shall not find him he hath withdrawn himself from them When Men have neglected God's Seasons and begin to be surprized with Death then they would fain have Comfort and Pardon but instead thereof the Lord puts them off No you would have none of me Psal. 81.11 12. But my People would not hearken to my Voice and Israel would none of me So I gave them up unto their own Hearts Lust and they walked in their own Counsels Instead of Compassion they are mocked and turned over to their evil Courses and carnal Company Joh. 8.21 I go my way and ye shall seek me and shall die in your Sins That this may be before Death appeareth because Grace is confined to a Season Isa. 55.6 Seek ye the Lord while he may be found call ye upon him while he is near And that Season is not always as long as Life Luke 19.42 If thou hadst known even thou at least in this thy Day the things which belong to thy Peace but now they are hid from thine Eyes The Day of Grace is bright but short We may mourn over many thus when the Measure of their Iniquities is filled up God giveth over calling and expecting and waiting for their Repentance It is true the time is not to be known by any Man of himself nor by others concerning him we cannot state the number of Calls because Circumstances are diverse and Light breaketh in with Warnings in a different degree There is a great deal of variety in the Lord's Dispensations therefore all must use the Means and warn we must to the last We can only say in the general that after God hath done with them and expects no Good from them he may let them live for the Glory of his Justice as after God had hardned Pharaoh's Heart yet he continued his Life that he might shew his Power in him Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my Power and that my Name may be declared throughout all the Earth You may survive your final Hardness as a Monument of God's Justice in the World 2. It is a just Dispensation It is just with God to take the Refusal and be gone and to cease to deal with your Hearts any more when after all the melting Intreaties of his Grace you cast him off he commands and you will not obey he is willing and you are not willing he intreats and you will not hearken He wishes Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always that it might be well with them and with their Children for ever He laments Psal. 81.13 O that my People had hearkned unto me and Israel had walked in my Ways And you will not join with him He is grieved that his Offer of Grace is not received and you will not lament It is but just that a Man should be left to his own Choice that a Man should miss of that Salvation which he cared not for that if after Warnings Convictions and Intreaties he will be filthy he should be filthy still In Hell Conscience will acquit God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have been the cause of all this to my self 3. It is a merciful Dispensation to the rest of the World We are told of these things before-hand not that we may despair that is an ill Consequence but that as we love our Souls we should take heed of resisting Grace and turning our Backs upon our own Mercies It is a merciful and fatherly Warning to strike in betimes and own the God of our Mercies Delay is that that undoeth all the World Now this is the best Cure of Delay 2 dly The Causes of it 1. Sinning away the Light of Nature By Nature Men have some knowledg of Good and Evil. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some common Principles as that God is and must be worshipped that we must do wrong to none nor pollute our selves with promiscuous Lusts. The Heart of a Pagan would rise against it Rom. 2.14 15 For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shew the Work of the Law written in their Hearts Now when Men hold the Light of Nature in Vnrighteousness Rom. 1.18 when they hold poor Truth fettered and bound that it cannot break out into an holy Conversation this provoketh God to give them up to Hardness There are many Sins which Nature discovereth and may be avoided upon such Reasons and Considerations as Nature suggesteth Now when Men put the Finger into Nature's Eye or will not suffer Reason to exercise any Dominion but let loose the Reins to Lust God leaveth them to a carnal and sottish Heart Tho by the Light of Nature Men cannot convert to God yet by the Light of Nature Men may practise many Duties and avoid many Sins The Gentiles were left to an unsound injudicious Mind When Men fall into foul Sins against the Light of Nature Conscience loseth its Feeling and Tenderness Eph. 4.19 Who being past feeling have given themselves over unto Lasciviousness to work all Vncleanness with greediness Hearts prejudiced against the things of God may grow to very Stones 2. Refusing God's many Calls Prov. 29.1 He that being often reproved hardneth his Neck shall suddenly be destroyed and that without Remedy God may bear with us a while after one or two or more Reproofs but when we are often reproved and often convinced and yet will not be reclaimed God may give us over The exact Date of Christ's Patience or the Number of his Calls e're the fatal Period of final Induration cometh we know not but when it is often you are in danger Take heed of forfeiting your own Mercies by refusing the most earnest Motions of the Word and Spirit When God importuneth to be heard and obeyed his Spirit being thus resisted and refused God will be at length wearied and will not give as much Grace as before Isa.
trouble us no more but that the World should not be a Snare to us He came not to exempt us from Trouble but to save us from our Sins Mat. 1.21 To deliver us from Wrath to come 1 Thess. 1.10 We have the Victory which he purchased for us if the Devil and the World do not hinder the Fruition of eternal Glory Our Victory over Satan is mostly gotten by Patience even to the Death and so those that are killed all the Day long are more than Conquerors through him that loved them Rom. 8.35 36 37. Satan's main Spight is not at your worldly Interests but your Souls God may give him sometimes a Power over your worldly and bodily Interests but he doth not give him a Power over your Souls Though he get his Will over your Bodies yet if he get not his Will over your Souls it is you that conquer and not Satan Therefore in the Christian sense Suffering is Conquering If he do not draw you away from God and Christ though he and his Instruments have great Power over you it is your Heel only is bruised but your Head is safe 2. It is not a total Exemption from Sin Necessary vital Grace is only absolutely secured you shall receive no deadly Wound to destroy your Salvation The Godly sometimes may be foiled Satan stirred up David to number the People 2 Corinth 11.2 3. I am jealous over you with a godly Iealousy for I have espoused you to one Husband that I may present you as a chaste Virgin to Christ. For I fear lest by any means as the Serpent beguiled Eve through his Subtilty so your Minds should bâ— corrupted from the Simplicity that is in Christ. 1 Cor. 7.5 That Satan tempt you not for your Incontinency Yea God may imploy Satan in punishing his People as when the Israelites murmured he sent evil Angels among them Psal. 78.49 and they were destroyed of the Destroyer 1 Cor. 10.10 Because careless Souls are apt to fall asleep God permitteth him to be the Executioner of his Indignation Vse 4. To animate and incourage Christ's Servants in their War against Satan's Kingdom at home and abroad within and without Not to give place to the Devil Ephes. 4.27 Christ whom we serve is more able to save than Satan is to destroy 1. The Devil is a Creature but Christ is the Sovereign Lord who hath Power over him and all Creatures The Devil 's tempting is by Leave Iob 1.12 And the Lord said unto Satan Behold all that he hath is in thy Power Luke 22.31 And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as Wheat He could not enter into the Herd of Swine without Leave from Christ Matth. 8.31 So the Devils besought him saying If thou cast us out suffer us to go away into the Herd of Swine When we are in Satan's Hands Satan is in God's Hands 2. The Devil is an Usurper Christ is the Heir of all things Satan is the God of this World by Usurpation but by lawful Ordination Jesus is both Lord and Christ Acts 2.36 Therefore let all the House of Israel know assuredly that God hath made that same Iesus whom ye have crucified both Lord and Christ. 3. The Devil hath only a perswasive Force no constraining Efficacy He cannot change the Heart or create any new Principles and Habits there which were not before But God can put his Law into our inward Parts and write it in our Hearts Jer. 31.35 He can only propound alluring Baits or Objects to the outward Senses and Fancy but God worketh immediately on the Heart 4. If the Devil be vigilant and assiduous in his Temptations he is matched and overmatched Christ is always mindful of the Affairs of his People he doth ever make Intercession for us before God And he that keepeth Israel shall neither slumber nor sleep Psal. 121.4 Satan daily bloweth the Bellows inflaming our Corruptions suggesting Temptations but the Spirit is as watchful in our Hearts maintaining his Interest there 5. The Devil's Malice is restrained for he is held in Chains of Darkness 2 Pet. 2.4 If God spared not the Angels that fell but cast them down to Hell and delivered them into Chains of Darkness to be reserved unto Iudgment Meaning thereby not only the powerful Restraints of Providence but the Horror of their own despairing Fears Chains imply Restraint but Chains of Darkness Horror he himself believeth and trembleth Iames 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble 6. The Lord Jesus doth often give out Demonstrations of his Power and Providence Partly in protecting strengthning assisting his People and prospering their just Endeavours for the Advancement of his Kingdom so that all the Machinations of the Wicked against them come to nought Partly in making fearful Havock and Destruction in Satan's Kingdom In protecting his People sometimes he destroyeth their Enemies Isa. 27.4 Who would set the Briars and Thorns against me in Battel I would go through them I would burn them together Sometimes infatuateth their Counsels Iob 5.12 13 14. He disappointeth the Devices of the Crafty so that their Hands cannot perform their Enterprise He taketh the Wise in their own Craftiness and the Counsel of the Froward is carried headlong They meet with Darkness in the Day-time and grope in the Noon-day as in the Night Sometimes he hideth his People in the Secret of his Presence Psal. 31.20 Thou shalt hide them in the Secret of thy Presence from the Pride of Man thou shalt keep them secretly in a Pavilion from the Strife of Tongues He smiteth his Enemies by an invisible Curse Job 20.26 All Darkness shall be hid in his secret Places a Fire not blown shall consume him it shall go ill with him that is left in his Tabernacle He divideth them 2 Chron. 20.23 The Children of Ammon and Moab rose up against the Inhabitants of Mount Seir utterly to slay and destroy them and when they had made an end of the Inhabitants of Seir every one helped to destroy another Christ is the Assailant and makes fearful Havock in the Devil's Kingdom The Word of Truth is come into all the World and pulleth down Idolatrous and False Worship Coloss. 1.6 The Word of Truth is come unto you as it is in all the World and bringeth forth Fruit as it doth also in you since the Day ye heard of it and knew the Grace of God in Truth Sermon on Gen. 24.63 Isaac went out to meditate in the Field c. SERMONS ON THE XXIV Chapter OF GENESIS SERMON I. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide THE Context is spent in describing the Journey of Rebecca with Abraham's Servant and the Text sheweth the occasion of the first interview between Isaac and Rebekah he goeth out into the Fields to meditate and of a sudden he seeth the Camels coming I cannot pass by this Accident
refreshment as the Christian hath 2. More Practical and Applicative Meditation is when we take our selves aside from worldly distractions that we may solemnly debate and study how to carry on the Holy Life with better success and advantage when we are wise in our Sphere Luke 16.8 The children of this world are in their generation wiser than the children of light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their generation it is an Hebrew Phrase for the Manner Course and Sphere of our Lives Gen. 6.9 These are the generations of Noah Noah was a just man and perfect in his generation and Noah walked with God so to be wise in our generation is to be wise in our manner of living and business So it is said Psalm 122.5 He will guide his affairs with discretion which noteth plotting and wise fore-sight choosing our way or devising our way as Solomon calleth it Prov. 16.9 A mans heart deviseth his way It is a great part of a Christians Employment The Scriptures call for it for a Minister 2 Tim. 2.15 Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth to devise how to carry on his Ministry with most Honour and Success So for Private Christians Heb. 10.24 Let us consider one another to provoke unto love and to good works We should consider one another each others Gifts Dispositions and Graces that so our Spiritual Converse and Commerce might be the more improved By this kind of Meditation Piety is made more prudent reasonable and orderly Christians that live at hap-hazard and order their Lives at adventure without these rational and wise Debates if they do not stain their Profession with foul indiscretions yet find much inconvenience and toyl in the Holy Life and are not half so useful as others are Certainly we should learn this of the Children of this World a wicked Man is plotting for his Lusts Rom. 13.14 Make no provision for the flesh to fulfil the luste thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they make Provision they are catering how they may feed such a Lust and satisfie such a Carnal Desire Therefore certainly we should take care for the Conveniencies of the Holy Life how we may be most needful for God and pass through our Relations with most advantage and cast our businesses that they may be the least disadvantage to Religion and consider how particular Duties may be the most dexterously accomplished Psal. 116.12 What shall I render unto the Lord for all his benefits towards me These are the kinds of Meditation The Definition may be formed thus Meditation is that Duty or Exercise of Religion whereby the Mind is applyed to the serious and solemne Contemplation of Spiritual things for Practical Vses and Purposes I shall open the Description by the parts of it 1. It is a Duty and Exercise of Religion 1. That it is a Duty and Exercise of Religion appeareth by the Evidence of Scripture where it is commanded Ioshua 1.8 This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night It is made a Character of a Godly Man Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night It is commended in the Practice and Example of the Saints that were most famous in Scripture Isaac in the Text Moses and David And as it is plain by the Evidence of Scripture so by the Light of Nature and Reason God that is a Spirit deserveth the most Pure and Spiritual Worship as well as such as is performed by the Body The Thoughts are the Eldest and Noblest Off-spring of the Soul and the solemn Consecration of them is fit for God In the Gospel Meditation is called for I find in the Old Testament the main thing there called for is Meditation in the Law in the Gospel we are directed to a new Object the Love of Christ Eph. 3.17 18 19. That ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge that is the Study of Saints I confess it is more called for in the Old Testament being gross and carnal they needed greater enforcements to Spiritual Duties but now it suiteth every way with the Nature of our Worship Iohn 4.24 God is a spirit and they that worship him must worship him in spirit and in truth Now Worship in Spirit and in Truth is more agreeable to our State Meditation is a pure and rational converse with God it is the flower and height of Consecrated Reason 2. It is not a Duty of an Arbitrary Concernment It is not only a Moral help that may be observed or omitted but a necessary Duty without which all Graces would languish and wither Faith is lean and ready to starve unless it be fed with continual Meditation on the Promises as David saith Psalm 119.92 Vnless thy law had been my delight I should then have perished in my affliction Thoughts are the Caterers of the Soul that purvey for Faith and fetch in Food and refresh it with the Comfort of the Promises Hope is low and doth not arise to such a fullness of expectation till by Meditation we take a deliberate view of our Hopes and Priviledges Gen. 13.17 Arise walk through the land in the length of it and in the breadth of it for I will give it unto thee Our Hopes arise according to the largeness of our Thoughts it is a great advantage to have our Eyes open to view the Riches of our Inheritance and to have a distinct view of the hope of our Calling The Apostle prays for the Ephesians Chapt. 1.18 The eyes of your understandings being enlightned that ye may know what is the hope of his calling and what the riches of ehe glory of his inheritance in the Saints Men of barren thoughts are usually of low hopes and for want of getting to the top of Pisgah to view the Land our Hearts sink within us Certainly Hope thriveth best on the Mount of Meditation Then for Love the sparkles of Affection will not flow out unless we beat upon the Will by constant Thoughts Affection is nourished by Apprehension and the more constant and deliberate the Thoughts are the love is alwaies the deeper Those Christians that are backward to the Duty of Meditation find none of those impulses and meltings of Love that are in others they do not endeavour to comprehend the height and breadth and length and depth of the love of Christ and therefore no wonder that their Hearts are so narrow and so much straitned towards God Affections alwayes follow the rate of our thoughts if they are ponderous and serious Then for Obedience or keeping the Spirits constantly in a Religious Frame to others good Motions come like flashes of Lightning and are as soon gone as their thoughts
are slight and vanishing but deep musing maketh the Fire burn and keepeth a constant heat and flame in the Spirits not by flashes And as for Duty so for Comfort a Man that is a Stranger to Meditation is a Stranger to himself In Acts of review you enjoy your selves and you enjoy your selves with far more Comfort in these private recesses you have most experience of God and most experience of your selves Moses when he went aside to meditate had the Vision of the Fiery Bush usually God cometh in in the time of deep Meditation and an Elevated Heavenly mind is fittest to entertain the Comforts and Glory of his Presence Thus you see it is a necessary Duty Many think it is an excuse to say it doth not suit with their temper that it is a good help but for those that can use it I Answer 1. It is true there is a great deal of difference among Christians some are more serious and consistent and have a greater Command over their thoughts others are of a more slight weak Spirit and are less apt for Duties of retirement and recollection But our unfitness is usually Moral rather than Natural not so much by temper as by disuse and Moral Unfitness cannot exempt us from a Moral Duty Inky water cannot wash the hand white or a Sin exempt me from a Duty Indisposition which is a Sin in me doth not disanul my engagements to God as a Servants Drunkenness doth not excuse him from work That it is a Moral unfitness appeareth by two things 1. Disuse and Neglect is the cause of it Those that use it have a greater Command over their thoughts Men count it a great yoak but Custom would make it easie Every Duty is an help to it self and the more we meditate the more we shall It is pleasant to them that use it Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Fierce Creatures are tame to those that use to command them and if a Man did use to govern his thoughts he would find them more obedient 2. Want of Love Thoughts are at the Service of Love we pause and stay upon such Objects as we delight in Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night Love naileth and fastneth the Soul to the Object or thing beloved as we see we can dwell upon Carnal Pleasures because our Heart is there As Solomon gives this reason why a Carnal Man cannot dwell upon a sad and solemn Object because his heart is in the house of Mirth Eccles. 7.4 We usually complain we want Temper and we want Matter but the truth is we want an heart David saith Psalm 119.97 Oh how love I thy law it is my Meditation all the day Delightsome Objects will engross the thoughts Therefore see if it be not a Moral Distemper 2. Suppose it be a Natural Unfitness yet while you have Reason it is not Total and Universal and therefore cannot excuse We see in other Duties some have the gift of Utterance and have a great savoryness and readiness of Expression for Prayer others are more bound up and restrained but this can be no plea for them wholly to neglect Prayer Duty must be done as we are able God will hear the breathing panting Soul as well as the rowling Tongue so it is in Meditation some are more for musing and can better melt out their Souls in Devout Retirements other can shew their Love better in Zealous Actions and Publick Engagements for the Glory of Christ yet still though there be a diversity of Gifts we are all bound to the same Duties and though we be fitter for some rather than others yet none must be neglected in their Order and Course 3. The Rank and Place that Meditation hath among the Duties Meditation is a middle sort of Duty between the Word and Prayer and hath respect to both The Word feedeth Meditation and Meditation feedeth Prayer we must hear that we be not erroneous and meditate that we be not barren These Duties must alwayes go hand in hand Meditation must follow hearing and precede Prayer 1. To hear and not to meditate is unfruitful We may hear and hear but it is like putting a thing into a bag with holes Haggai 1.6 He that earneth wages earneth wages to put it into a bag with holes Iames 1.23 24. He is like unto a man beholding his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was Bare hearing begets but Transient Thoughts and they leave but a weak impression which is rather like the glance of a Sun-beam upon a Wall there is a glaring for the present but a Man never discerneth the Beauty the Lustre and the Order of the Truths delivered till he cometh to meditate upon them then we come clearly to see into the Truth and how it concerneth us and how it falleth upon our Hearts David saith Psalm 119.99 I have more understanding than all my teachers for thy testimonies are my meditation The Preacher can but deliver general Theorems and draw them down to Practical Inferences by Meditation we come to see more clearly and practically than he that preacheth We see in outward Learning they thrive best that meditate most Knowledge floateth till by deliberate thoughts it be compressed upon the Affections 2. It is dangerous to meditate and not to hear because of Errors Man will soon impose a deceit upon himself by his own thoughts Fanatick Spirits that neglect hearing pretend to Dreams and Revelations we have a Sophister and an Heretick in our own bosoms which soon deceiveth without a Stock and Treasure of some Knowledge for Men would be vain in their Imaginations were not their thoughts corrected by an External Light and Instruction Iude calleth those Fanatick Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy dreamers Iude 8. All Practical Errors are Mens Natural Imaginations gotten up into a Valuable Opinion 3. It is rashness to pray and not to meditate What we take in by the Word we digest by Meditation and let out by Prayer These three Duties must be so ordered that one may not justle out the other Men are barren dry and sapless in their Prayers for want of exercising themselves in Holy thoughts Psalm 45.1 My heart is inditing a good matter and then it follows I will speak of the things which I have made touching the king my tongue is the pen of a ready writer The Heart yieldeth Matter to the Tongue the word signifieth boyleth and fryeth a word from Mincha their Meat-Offering the Oyl and the Flower was to be kneaded together and then fryed in a Pan and then offered to the Lord implying we must not come with raw dough-baked-offerings till we have concocted and prepared them by Mature Deliberation It is notable that often in Scripture Prayer is called by the name of
before mine eyes I have walked in thy truth This constraineth and enforceth to Holyness and gives encouragement to it others only attempt this Work but do not consider the fruit of it 3. More orderly and prudent Others do good Duties by chance Phil. 4.8 Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think of these things III. That which I am now to do is to give you the Rules to guide you in this weighty Affair of the Christian Life There are Rules to be observed to fit the Soul but those I shall handle under the terme of helps I handle such now as must guide the Soul 1. Whatever you meditate upon must be drawn down to Application Iob 5.27 Lo this we have searched it so it is hear it and know thou it for thy good In Meditation our aim and design is to promote the good of our Souls The Heathen Emperour Antoninus had Observations which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things for my seâ—f that is the proper end of this Exercise things for our selves In Conference we aim at the good of others but the end of Meditation is to fall directly upon our own Souls All the while we stay in generals we do but bend the Bow when we come to Application we let fly the Arrow and we hit the Mark when we come to return upon our own Souls Now this Application must be partly by way of Tryal partly by way of Charge 1. The first Reflection upon our selves must be by way of Tryal This should alwaies be the close of all how is it with thee Oh my Soul Or is not this my State When the Apostle had taken a view of the Doctrine of Justification he shutteth up all with a Practical return upon his own Heart Rom. 8.31 What shall we then say to these things How am I concerned in this Truth So Nazianzen in his Forty-First Oration saith his Custom was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go aside to converse with God but alwaies in the course of the Duty he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search himself 2. By way of Charge and Command You should charge your selves to serve God with greater care Meditation is as it were the heat of the Cause and after the Debate you should give Sentence and issue forth a Practical Decree as David now I see it is good for me to draw nigh to God Psalm 73.28 When he had been meditating of the Providence of God in punishing the wicked now oh my Soul thou seest what is best for thee even to keep close to God So in two Psalms when he had been meditating of the Mercy and Power of God he layeth a Charge upon his Soul to bless God of his Mercy Psalm 103.22 Bless the Lord all his works in all places of his dominion bless the Lord oh my soul of his Power Psalm 104.35 Let the Sinners be consumed out of the earth and let the wicked be no more Bless thou the Lord O my Soul praise ye the Lord. 2. Do not pry further than God hath revealed Your thoughts must be still bounded by the word There is no Duty that a Fanatick Brain is more apt to abuse then Meditation when Men are once able to raise their thoughts they soar too high and being puffed up with their fleshly mind intrude themselves into things that they have not seen Col. 2.18 They are dazeled with ungrounded subtilties and so like a Lark that have flown high of a sudden fall down again David saith Psalm 131.1 Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me In Spiritual Exercises you must stint your thoughts with what is revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.3 Not to think of himself more highly than he ought to think but to think soberly according as God hath dealt to every Man the measure of faith that is as God hath revealed and dispensed the measure of Faith to you To pry into the Mysteries of the Divine Decrees were to disturb Affection not to raise it Nice Disputes feed Curiosity not Religion Again regard must be had not only to the Word but to your own Abilities those that soar too high fall low enough e're they have done consider what is fit for your pitch and size Again do not leave Bread and Wine and gnaw upon a Stone or leave Practical Matters for intricacy of Dispute 3. When you meditate of God you must do it with great Care and Reverence his Perfections are matter rather of Admiration than inquiry Some dispute whether it be best to meditate of Gods Essence or no Certainly as it is discovered to us in his Attributes it is very comfortable and useful Psal. 104.34 My meditation of him shall be sweet I will be glad in the Lord. And though you should get as large thoughts as possibly you can of His Majesty and Power yet you must not pry too curiously into his Nature left you be oppressed by his Glory The Mysteries of the Trinity are matters of Belief rather than Debate we may well cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the Depth It is enough to know that it is so we cannot search how It is said 1 Tim. 6.16 Who only hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see And Psalm 18.11 He hath made darkness his secret place his pavillion round about him were dark waters and thick clouds of the skies God is said to dwell in Light to shew his Majesty and to dwell in darkness to shew his incomprehensibleness Do not intangle your selves while you go about to raise your Zeal the full knowledge of these things is our Portion in Heaven 4. In meditating on common things keep in mind a Spiritual purpose God hath endowed Man with a faculty to discourse and employ his mind on Earthly Objects to Spiritual purposes Eccles. 3.11 He hath set the world in their heart Mundum tradidit disputationi eorum the meaning is he hath endowed him with Natural Light to contemplate on his handy-work The Mind is soon apt to grow common and vain and therefore here you have need of more care and watchfulness Psalm 8.34 When I consider the heavens the work of thy fingers the moon and the stars which thou hast ordained what is man that thou art mindful of him and the Son of Man that thou visitest him Basil calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a School to teach us not Knowledge but Religion Psalm 19.1 The heavens declare the glory of God and the firmament sheweth his handy-work Philosophers study the Creatures to find out their Natural Causes we to find out Arguments of Worship and Religion 5. Take heed of creating a Snare
do to remedy this 1. Get your Conscience cleansed by the hearty application of the Blood of Christ a galled Conscience is much discomposed and unsettled and unfit for such an Exercise Musing requireth a quiet sedate Mind 2. There are matters comfortable that may be of excellent Relief to the Spirit When the Soul is sadly humbled and Bondage is indeed revived there is an Hope set before us to which we may fly for refuge Heb. 6.18 That by two immutable things in which it is impossible for God to lye we may have strong consolation who have fled for refuge to lay hold upon the hope set before us The wounded Soul may run up to the Mountains of Myrrhe and Frankincense So David Psalm 94.19 In the multitude of my thoughts within me thy comforts delight my soul. 4. Another Lett and Hindrance is unweildiness of Spirit to Spiritual and Heavenly Duties The Heart is many times burdened and oppressed and sunk down with its own burden and weight that it cannot be lifted up to any Holy Duties and so is unfit for any Exercise of Religion This our Saviour bids his Disciples have a care of Luke 21.34 Take heed to your selves lest at any time your hearts be over-charged with surfeiting and drunkenness and cares of this life Pleasures and Cares do as it were hang a weight upon the Soul that it cannot mount up to God in Heavenly Exercises This is expressed by a fat heart Isa. 6.10 Make the heart of this people fat That is Spiritually dull as it is observed of the Ass which is the simplest of all Creatures it hath the fattest heart There is a Spiritual dullness and listlessness that is apt to seize upon us What shall we do to help this 1. Learn a Holy Moderation and Sobriety in outward Businesses and Pleasures As the Apostle saies of Prayer Ephes. 6.18 watching thereunto The same Rule holds good in Meditation watch that you may alwaies keep the Soul in a fitness for the Duty order your Affairs with great wisdom that you may not justle out so necessary a Duty when a Man is incumbered with business there is no room left for such an exercise if he let loose his heart disorderly all the day he will find this Spiritual dullness to seize on him 2. Keep the Body in a fit frame that it may not be a clog to the Soul but a dexterous Instrument There is a Sanctification of the Body 1 Thess. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Iesus Christ. And the Apostle commands 1 Thess 4. That every one of you should know how to possess his vessel in sanctification and honour Men emasculate and weaken their Strength and Spirits and so the Body loseth its fitness Secondly There are Hindrances that are peculiar to the Duty of Meditation I shall name but two Barrenness of Thoughts and Inconstancy 1. Leanness and Barrenness of Thoughts When we go about to meditate we have no Matter whereupon to bestow our Time and Thoughts and so Christians are much discouraged This is opposite to that which the Scripture calls the abundance of the heart Matth. 12.34 Out of the abundance of the heart the mouth speaketh That is when there is a Holy Treasure in the Soul Now to remedy this 1. You must not give way to it but try and use constant Exercise When we give way to such indispositions they prove an utter Bondage voluntary neglects are punished with penal hardness and evils grow upon us as to lie in the dirt will make us more filthy and by little and little Men are hardned through the deceitfulness of Sin The Apostle speaks of them that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5.14 Who by reason of use have their senses exercised to discern both good and evil All Habits are increased by frequent Acts long disuse makes the Duty uncouth Wells which are at first a puddle are the sweeter for draining If we are under Indisposition should we not strive to come out of it The more we work the more vigorous and free is the Soul for the Work of God 2. Get a good stock of Sanctified Knowledge Let there be a Treasure in your Hearts Matth. 13.52 Every scribe which is instructed in the kingdom of heaven is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Those that buy by the Penny will be sometimes in want Prov. 6.21 22. Bind them continually upon thine heart and tye them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee This is the way to make Truths present and ready in the Thoughts when we have layed them up we can the better lay them out 3. When the Heart is barren think of your own Sins and Corruptions and the Experiences of God to your own Souls If we did not want an Heart we could never want Matter did we but consult with our own Experiences Psal. 40.12 Innumerable evils have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of mine head therefore mine heart faileth me And if nothing else will come to hand meditate upon your present unfitness for any Holy Duty 4. You may season and affect your mind before Meditation with some part of Gods Word Reading is a good preparative and when we have taken in Food we may exercise our Depastion and Digestion upon it 2. A loose garish Spirit that is apt to skip and wander from thought to thought There is a Madness in Man his thoughts are light and feathery tossed too and fro and like the loose Wards in a Lock only kept up whilst we are turning the Key This doth much discourage Christians that they cannot keep up their Affections and command their Thoughts How shall we help and remedy this 1. When you go to meditate you should exercise a Command and Restraint upon your selves This is expressed in Scripture by trussing up the Loins of your Minds Luke 12.30 Let your loins be girded about An allusion to their hanging Garments that they trussed up when they went about any work that they may be compact and succinct Lay a Command upon your selves Zephan 2.1 Gather your selves together yea gather together O nation not desired 2. Pray and call in the help of God's Holy Spirit Psalm 86.11 Vnite my heart to fear thy Name Lord make my Heart one He that could stay the Sun can stay the sleeting of your thoughts 3. Dry up these swimming Toyes and Fancies with the flame of Heavenly Love Love unites the Heart and where we have a pleasure there we can stay Psalm 119.97 Oh how love I thy law it is my meditation all the day 4. Let the course of your Lives
be Grave and Serious The Mind is according to the course of the Life You flatter your selves when you think you are able to command Spiritual Thoughts on a sudden when you have suffered your thoughts to rove and wander Prov. 17.24 Wisdom is before him that hath understanding but the eyes of a fool are in the ends of the earth here and there and every where 5. Watch against the first Diversion how plausible soever it be look upon it as an intruding that breaks the rank The Devil injects good thoughts sometimes that he might divert your other thoughts Charge your thoughts that they may not disturb your Meditation Cant. 3.5 I charge you O ye daughters of Ierusalem that you stir not up nor awake my love till he please 6. When you come to meditate in Gods Presence do not bring the World with you purge your selves of all Carnal Affections Ezek. 33.31 Their heart goeth after their covetousness Alwaies consider this the prevailing Lust will engross the thoughts to a distracted Mind no place is a solitude the very Closet is a Market-place Therefore before Meditation we should purge our Hearts of Worldly Affections SERMON IV. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide I Shall not wholly divert from the Subject in hand though I shall a little interrupt the Method of it My purpose is now to speak of that Meditation that is proper to the Sacrament The main part of that Worship is dispatched in Thoughts Here we come to put Reason to the Highest and most Sublime Use to be an Instrument and Servant to Faith and Love But now the Thoughts proper to the Lords Supper are many There are an Union of Mysteries yea so many that they are a burden to some Christians and a snare to those that are most scrupulous It will be necessary therefore to give you some Directions how you may guide your selves in this Duty for your best advantage It is a matter of great profit to be wise and skilful in Duties Many that know the general Nature of them know not how to manage them David saith Psalm 119.27 Make me to understand the way of thy precepts so shall I talk of thy wondrous works intimating that then we performe Duties with most success when we go about them with most Wisdom and Understanding and when we are skilled in the way of Gods Precepts we shall understand those Marvellous Acts of Grace which he vouchsafeth to his People Now it is good that every one according to his Talent should help one anothers Joy and therefore I shall now speak a little to this purpose and the rather because it will much conduce to the opening of the Doctrine of Meditation in the general My Method shall be this 1. I will shew the usual defects of Christians in this Service with their necessary Remedies 2. I shall handle some cases First The usual defects and faults of People in this Duty I mean so far as they concern Meditation and they are Four Barrenness Stupidity Roving of Thoughts and a lazy Formality 1. Barrenness This is a great trouble to Christians when their Understandings are unfruitful and they cannot inlarge themselves in pertinent and necessary thoughts Now how shall we do to get our Hearts to be fruitful in Holy Thoughts 1. There must be a Solemn Preparation for this Service It is good to breathe our selves in some Religious Exercises before-hand that we may run the more freely without fainting Spiritual Dispositions do not come on us of a sudden Christians are deceived that look for rapt and sudden motions there must be a time to put off the Shoes off our Feet when we come upon Holy Ground to converse with God in so sweet a Service we must lay aside the Distractions of the World and not come roaking from the World into Gods presence There must be a time to raise the Soul into a Zealous Height and Ardour there must be a blowing of the fire for here you come to the flame your thoughts are to flame out in great and raised ascents Cant. 1.12 While the king sitteth at his table my spikenard sendeth forth the smell thereof Wood doth not blaze and flame as soon as it is laid on 2. Those solemn and preparative thoughts are chiefly to be spent in these two things The Nature of the Supper and the Love of Christ in the institution of it 1. The Nature of the Supper You are to consider the great things that are offered to you and the great Blessings and Benefits which God cometh to represent exhibit and seal up to your Souls Matth. 11.7 What went ye out into the wilderness for to see Christ examineth the grounds of their Resort and Concourse to him It is good to consider what we are about and the Dainties of the Banquet we are invited to what assurance the outward Signs are to give you what Communion we have with Christ and his Graces We are barren because we do not consider our Work and the Nature and Importance of it 2. The Love of Christ in the Institution of it 1. The Time when it was instituted 1 Cor. 11.23 The Lord Iesus Christ the same night in which he was betrayed took bread The Lord Jesus Christ had thoughts of the greatest good to Man when Man was executing the greatest Spight and Malice against him And the rather because it is an Act of Mercy that Christ frequently useth to surprize Sinners in the midst of their wickedness when Saul was breathing out threatnings against the Disciples God had a design of Love to him and smites him from his Horse Some are smitten with Conviction in the height of Provocations We read in Ecclesiastical Story of a young Man that came to stab St. Iohn was converted by him so many come to jear and catch at a Sermon and have been converted by it 2. The Rights which he instituted appointing Bread and Wine Symbols of Pleasure and Delight as a Physician conveys health to us in a Golden Pill so doth Christ convey Spiritual nourishment to us by those Elements which we take Pleasure in The outward Observance is comfortable God doth not require us to lance our selves and to exercise the Body with Whips and Cords the Rights are not bloody as in Circumcision but Bread and Wine And yet this is nothing to the inward sweetness Meat and Drink which the World knows not of Iohn 4.32 I have meat to eat which ye know not of 3. The Advantage and Relief that Faith has from these things of Sense God speaketh to you now not by Words but things He doth as it were embody Religion and represent it to the Senses Gal. 3.1 O foolish Galathians who hath bewitched you that you should not obey the truth before whose eyes Iesus Christ hath been evidently set forth crucified among you That is in the Word or Sacraments here God doth as it were hold forth Christ dying before your eyes
Private Duties There is a greater engagement upon us than others because we have the help of Art and Education and have greater advantages than others and therefore we should not lose so sweet a Comfort It is strange that Papists confine it altogether to Spiritual Men as if it were not a Lay-Duty and usually we lay it aside as if Study would serve the turn and it did not belong to us V. My work is now to speak of the Object of Meditation which I am first to handle in general and then in special First In the General Consideration of the Object I am to speak 1. Of the Choice of the Object 2. The Manner how to work upon it 1. For the Choice of the Object I need not press you to choose that which is seasonable and what suiteth with your own case A Sermon worketh more forcibly when it is suitable so do Thoughts when they are seasonable and direct to the present Case of the Soul Psal. 94.19 In the multitude of my thoughts within me thy comforts delight my soul he meaneth sad thoughts then it was his advantage to exercise himself in seasonable comforts like a Shower of Rain on new Mowen Grass it would be burnt up with the drought which if Rain had come seasonably might have flourished and grown up with a fair Herbage so the Soul is parched with a Temptation if it be not watered with suitable thoughts We faint not saith the Apostle For we look not to the things that are seen but to the things that are not seen 2 Cor. 4.16 18. viz. by reviving our Christian hopes And therefore the Exigencies of the Soul must be served Food in Thirst doth enrage rather than please It is not enough to consider what is good but what is seasonable things mis-timed and mis-placed lose their force and operation as the Blood when it is in Vessels is the Continent of Life but when it is out it breedeth Diseases so Truths out of their Order and Place do not nourish the Heart but oppress it as if you should talk of Hell and the Severity of Gods Judgment to those that are dejected this were to speak to the grief of those whom God hath wounded and when the back is ready to break to lay on more load I shall for the present having spoken largely in the general Directions give you but Two Rules 1. Choose that which is profitable There is a great deal of difference between the Objects of Meditation some are more speculative others altogether Practical There are matters speculative revealed in the Word which yet have their Use and Profit as the Fall of the Angels the Order of Providence c. yet out of these the Heart may distil Matter of Practical Use and Profit All the benefit we receive from these Truths lyeth in our Meditation of them But then there are others that are altogether Practical and these should chiefly be chosen The Mind of Man is the Mill of God not to grind Chaff but Wheat Matters Practical are there to be ground for Bread to the Soul they that hunt after Fanzies do but mis-employ their Thoughts and beat Chaff into Dust and do not grind good Corn for nourishment And that is the Reason why many times mean Christians excel those of the best gifts because they spend their time in subtle Inventions and Enquiries and whilst we strive to be more subtle they are more sincere Oh consider the Soul is diseased while it is only fed with Quails and fine Notions there is more Delicacy but less Nourishment Notions that are Airy tickle the fancy and move the lighter part of the Affections but those Considerations that are grave and masculine convince most soundly and work most deeply Wisdom entreth into the heart Prov. 2.10 Look as Wicked Men do not please themselves in abstractions of Sin they devise Wickedness to accomplish it so the Christian should not satisfie himself with nice Speculations but employ his thoughts about Practical Matters to promote Holyness in his Heart and Life 2. Chose Matters to Meditate upon in and orderly an apt Method But you will say Do you think this useful to confine the Soul to Method in Meditation to prescribe a set course to our selves Shall we not justle out seasonable thoughts I Answer 1. It is lawful and necessary to prescribe to our selves a Course and Method partly that we may know our Work and that we may not be to seek both of a Subject and how to work upon it therefore that you may keep your Religious Exercises together and know how to pass from one to another it is good to keep a set Course Partly Because things work with us according to Method it is the way of Knowledge and Affection the Soul finds it an Excellent Advantage when things are aptly suited and ranked in their Order God himself hath disposed all his works in order so should we ours You will find an Advantage when you take your Rise low and go on from Matters more plain and obvious to those that are more Mysterious There are Shallowes for the Lambs of God and there are deeps for those of an higher growth and stature You must pass from the most obvious Matter of Christianity to those that are of more sublime speculation The Rise of the Sun is first low and gildeth with its beams the Eastern parts and then riseth higher to the top of the Heavens so in your progress there are the Third Heavens to which you must ascend but first you must pass the first and second Heavens Before we search the depths of the Spirit it is good to search the depths of the Belly I compare Pauls Expression with Solomons to begin with the knowledge of our selves before we come to the knowledge of God Prius redi ad te quam rimari praesumas quae supra te is a Rule of Bernard who was of much Experience in these Exercises first return to our selves and by an orderly progress to go on from Examination of our selves before we soar up to the Contemplation of the Divine Glory You know what Christ saith Iohn 3.12 If I have told you earthly things and ye believe not how shall ye believe if I tell you of heavenly things They were Spiritual Matters he spake of Regeneration and Principles of Religion yet in comparison of deeper Mysteries of Religion and because he had set them out by Earthly Similitudes of Generation Water and the Wind he called them earthly things Christ trained up his own Disciples this way first he begins with plain Matters Iohn 16.12 I have yet many things to say unto you but you cannot bear them yet There were greater Mysteries above the reach and size of their present Capacity So the Apostle Paul speaketh of Wisdom for them that are perfect 1 Cor. 2.6 Howbeit we speak wisdom to them that are perfect that is for them that had made some progress in Religion perfect not absolutely but in
to see his Love in the Losses you have sustain'd and the Blessings you enjoy But were it worse with you as to outward Comforts yet the Foundation of God standeth sure having this Seal The Lord knoweth them that are his And certainly there is more in God and a Covenant-Relation to him to support your Joy than there can be in any outward Affliction to cause Grief and Sorrow of Heart And a due sense of God's afflicting Hand is not inconsistent with a holy rejoicing in him Now that God would fill you more and more with the Joys and Comforts of his Holy Spirit and multiply his Blessings upon your self and those that have descended from you is the Prayer of Honoured Madam Your Ladiship 's most obliged and most humble Servant WILLIAM TAYLOR February 9. 1692 3. SERMONS Preached upon Several Occasions SERMON I. LUKE xvi 30 31. And he said Nay father Abraham but if one went unto them from the dead they will repent And he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead IT hath been a Question whether this is a Parable or an History A Parable surely for otherwise many incongruities would be asserted For it supposeth Body and Soul already in Hell ver 23. And in hell he lift up his eyes being in torment And it would suppose Charity and care of Conversion of others in Hell therefore it is not an History The scope of this Parable is to teach us three Lessons 1. To shew that the Godly-Poor are Blessed and the Unmerciful-Rich are in Everlasting Torments Desideravit guttam qui non dedit micam he desired a drop of Water that would not give a bit of Bread 2. The irreversible Estate of the Damned verse 26. Between us and you there is a great gulf fixed so that they which would pass from hence to you cannot neither can they pass to us that would come from thence 3. That the Direction of the Holy Scriptures are the only Means to escape these Torments This latter is represented in a Dialogue between Dives and Abraham Dives would have one sent from the Dead to his Fathers House Supposing that would work on them to repent Christ's Parables do impersonate our Thoughts we alwaies dislike the present dispensation which God useth to reclaim us and would have extraordinary Means and then we presume we should believe and repent these are our thoughts But Abraham thinketh otherwise or rather Christ who is the Author of the Parable If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead By Moses and the Prophets are meant the whole Scriptures of the Old Testament and the New these are mentioned because these only were then written and received by the Iews and these include the rest the same Truth being carryed on in all the Books though more explicit in the latter Doct. That the word of God is a more conducible means to perswade us to Repentance than if one should come from the dead There are two wayes of Proof of this Doctrine And therefore let us see what may be said for and against one coming from the dead First If one coming from the dead be presumed to be a more Effectual Means to bring Men to Repentance and Conversion to God it must be either because he can bring a more necessary Doctrine or could urge better Arguments and more perswasively or propound these Truths with more certainty or could by his own strength convey a Power with his Words or rationally expect a greater concomitancy and co-operation of Grace than is ordinarily dispensed by the Word One or other of these things it must be or else the conceit is vain and frivolous But now proceeding from one consideration to another I shall shew you that the Word of God hath clearly the preheminence and is a far more accommodate instrument to work upon the hearts of Men than any extraordinary dispensation whatsoever 1. One coming from the Dead Angel or Man cannot bring a Doctrine more necessary there being in the Scriptures sufficient Direction about the way to true Happiness For which we have not only express Testimony but apparent reason and sensible experience 1. Express Testimony which should sway with Christians 2 Tim. 3.16 17. All scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness That the man of God may be perfect thoroughly furnished unto all good works A Man of God or Minister of the Gospel thoroughly furnished hath from the Scriptures full out enough to guide Man to the injoyment of God nothing is wanting for Information as to Doctrine Conviction Arguments of Quickning or Exhortation for Instruction or Directions concerning the whole Duty of Man And 2. Apparent Reason if God be a sufficient Teacher of Divine things and if we suppose him willing to inform the Creatures neither of which can be denyed without blasphemy then surely supposing the Scriptures to be the Word of God as all Christians do and in this Debate it is fit we should suppose then certainly we have enough in the Scriptures and need not that the rest of the dead should be discomposed that there may be a fit Messenger found out to invite us to return to God If it need proof who can teach us the way to Blessedness more than the Blessed God Psal. 119.12 Blessed art thou O Lord Teach me thy statutes Who more willing to shew Man what is good then the good God Psalm 119.6.8 Thou art good and dost good teach me thy statutes The Blessed God needeth not to envy us the perfection of Knowledge as the Devil insinuated Gen. 3.5 God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil Wherein is his Happiness lessened by our perfection And the good God who is so full of goodness and love to Mankind would give us a sufficient Direction especially since his Son appeared in Humane Nature and became his Messenger Would God reveal himself to any one from the Dead yea to an Angel more than to his own Son Oor could he see feel or hear more than God hath made known to Christ Or be presumed to have a greater Charity to Mankind than the Lord hath whose Creatures they are no No no it cannot be he hath shewed thee O man what is good Micah 6.8 Abide by that and thou hast enough But let us confirm it Compare the Provisions of the Word with your own necessities What! Would you have a Rule And see if you have it not in the Holy Scriptures Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world By the grace of God is meant the Gospel and what
doth the Gospel teach us To live soberly righteously and godly To injoy God to live with Man and the government of our selves We have enough if we have all this But we have all this in as ample manner as heart can wish for and therefore he that cometh from the dead must either preach the same Doctrine and then it is needless and superfluous or contrary things and then how shall we believe him who are forewarned Gal. 1.8 But though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you let him be accursed Christ enters a caution against them 2. Better Arguments cannot be urged nor more perswasively The Gospel is the wisdom of God 1 Cor. 1.24 And surely God knoweth all the Wards of the Lock and what kind of Keys will fit the Heart of Man He hath laid forth the riches of Wisdom and Grace upon this Blessed design and hence it is that we have such Mysterious Doctrines such Dreadful Threatnings such Sweet Promises such strong Obligations from the Death and Incarnation of the Son of God from the Example of Christ which doth secure our Direction and incourage our Practice Out of what Rock was Man hewen if all this will not work upon him What must God do Provide a better Heaven a hotter Hell another Son to dye for us or a more forcible and incouraging Example than that of Jesus Christ What 's the matter that the wicked Sinner will not be allured and made tame charme the charmer never so wisely What do we need more to move us Shall God pipe to you in a sweeter strain than that of Gospel-Grace or Gospel-Promises Is the giving himself and his Christ a price too cheap to purchase your hearts Or must he thunder to you in a more dreadful accent than the horrours of Everlasting Darkness Are these but poor and mean Scarecrows to tell you of a Pit without a bottom of a Worm that never dyeth of a Fire that shall never be quenched Or what is the matter that the Sinner stirreth not Is the Scripture a dead Letter And needeth it to be actuated and enforced by a living voice God hath provided us Apostles and Prophets to write Scriptures so Pastors and Teachers to explain and apply Scriptures Eph. 4.11 He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Men who are concerned as well as our selves the value of whose credit we know by their faithfulness in other things that have the same Temptations Affections and Necessities as we have Men with whom we may more familiarly converse and with less fright than with one from the dead Oh but one that cometh from the dead is supposed to testifie his own sight and knowledge and so to speak more feelingly And have not Gods Messengers some experience Cannot they say we declare to you the things which we have seen and heard and felt Have they not been scorched by the Spirit of Conviction tasted Comfort felt a change in their own hearts What can any Messenger from the dead say that hath not been told you over again and again a thousand times Would he say that all shall dye That you see with your Eyes that presently after Death cometh Judgment That you pretend to believe already that the Torments of Hell are terrible and insupportable This God hath told you over and over And if we receive the witness of men the witness of God is greater 1 Iohn 5.9 That you must repent and be converted This is that that is sounded in your Ears every day Therefore we are better provided already than to need the horrour of an Apparition or a warning from one among the dead 3. It is not because he could propound these Truths with more certainty for these things are already propounded to our Understandings and we have sensible confirmation 1. They are propounded to our understandings with a fair and full credibility The Holy Scriptures have in themselves a self-evidencing light by which they make it out to the Consciences of Men that they are of God Every thing that hath passed the hand of God discovereth its Author all Gods works have his Signature and Impression upon them which is legible and visible to every attentive beholder Rom. 1.20 For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal Power and Godhead so that they are without excuse Psal. 19.1 The heavens declare the glory of God and the firmament sheweth his handy work Not a pile of grass but sheweth its Maker Praesentem refert quaelibet herba Deum and surely his Word which he hath magnified above all his name Psal. 138.2 is not altogether without such an impress and stamp of God upon it therein being revealed things most worthy of the Truth Wisdom Goodness and Holyness of God and suitable to that Wisdom and Truth that is in us so far as there is any in us What shall I speak of the most satisfactory way of Reconciliation with God The fairest draught of Moral perfection far beyond all that which is of meer Humane Recommendation Here is no dead fly in this box of Ointment but all pure and holy without mixture nothing so accommodate to the necessities of Man and fit to bring us to the injoyment of that which the reasonable Nature aimeth at What shall I speak of the Majesty of the Stile the genuine simplicity of the Narrations the Harmony of the Parts the Sublimity of the Doctrines the Impartiality and Purity of the Precepts the overflow of God's Love in the Promises the glorious Rewards the certainty of the Prophesies All which are so many innate Characters and Evidences of the Divine Authority of these Writings by which they clearly insinuate themselves with wonderful force and power into the Consciences of Men 2 Cor. 4.2 But have renounced the hidden things of dishonesty not walking in craftiness not handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God There was an evidence in the Truth it self preached by the Apostles so there is in the word written by the Apostle for the voice could add nothing to it and the Writing take nothing from it A Man of Art and Judgment discovereth himself in every Book he writeth Aristotles Writings shew him a Person of great knowledge Can a Book have God for its Author and have nothing to discover its Author 'T is unreasonable Masters in Writing or Painting shew their hand the Scripture doth not stand or fall to the courtesies of Man Well then if these things be so as certainly they are so we have more certainty by the Word it self than possibly we can have by a Messenger from the dead yea or a voice from Heaven for it hath such a signature of God upon it that we need go no
joint again that is once out So David Psalm 51.10 Create in me a clean heart O God! and renew a right spirit within me He speaketh of it as a second Creation and Renovation not that there was a total expulsion of Faith or Charity but to shew that the loss is not soon repaired 2. There is Counsel given him Strengthen thy Brethren When by Repentance thou art recovered out of thy Sin be more careful to confirm and strengthen others 1. To prevent falling pray for them warne them be an example of Constancy to them that they may not fall or fail in like manner which he did by his three-fold profession of Love to Christ and in glorifying God in his whole Life and Death Iohn 21.19 This spake he signifying by what death he should glorifie God Christ warneth him of his future Sufferings shewing that he should be more stout than in his former Tryal Such a difference there was between Peter trusting in his own strength and Peter supported by God He that before was blown down by the weak blast of a Damosels Question could then confidently look a cruel Death in the Face 2. Recover them if lapsed with Meekness that they may not despair Gal. 6.1 If a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted If the possibility of falling be an Argument the actual experience is much more Christians should not exercise too great severity on them that are fallen considering we have or we might fall into like Sin in the time of Temptation Thus would Christ season and prepare his Servants for their Office and by their own Experience teach them meekness and tenderness to others In general it is said 2 Cor. 1.4 Who comforteth us in all our tribulations that we may be able to comfort them which are in any trouble with the comforts wherewith we our selves are comforted of God Such Comforts are not only for our good but for the benefit and advantage of others Confirme thy brethren saith Christ here to Peter They are Brethren and they need to be strengthned for all these Afflictions are incident to all our Brethren which are in the Flesh and our Example and Consolation from experience are a great relief to them Thus you have a full view and prospect of the words I shall observe this Point from the whole Doct. That though Sathan by Gods permission may soarly trouble and vex his people yet we are not wholly exposed to his fury to be dealt with as he pleaseth Let me shew you 1. How many wayes Sathan may vex and trouble Gods People Either by inward Suggestion or by outward Persecution and Affliction 1. By inward Suggestions as when he tempted David to number the People 1 Chron. 21.1 Sathan stood up against Israel and provoked David to number Israel Namely as he moved him to Pride and Glory in the Arm of Flesh or in his Grandure or multitude of Subjects God had an hand in it 2 Sam. 24.1 And the anger of the Lord was kindled against Israel and he moved David against them to say Go number Israel and Iudah To punish David and his People for their Sins God as a just Judge using Sathan as his Minister therein God by permission and a wise Ordination of it for good and Sathan by Suggestion and Malicious Intention for evil God as a Judge in a just punishment for Sin and Sathan as an Enemy and an Actor of Sin It is no excuse to Sathan or David that God moved nor any blot in God that Sathan moved they acting from divers Principles and divers ends Well but to our present purpose Sathan moved David a Man after Gods own heart Alas the best have their Infirmities and Sathan hath many hidden secret Arts to mischief Souls which we think not of 2. By Persecutions or Afflictions Many of Satans Temptations are conveyed by Afflictions that he may make the People of God weary of their Profession and either quit the Truth or cast off their Duty to him Thus when the Apostle telleth us of the Devils unwearied Malice and Enmity to Souls he biddeth us resist him stedfast in the faith knowing that the same afflictions are accomplished in our brethren which are in the world 1 Pet. 5.9 And again Revel 2.10 The Devil shall cast some of you into prison Surely they were put in Prison by Men but these Men were Sathans Instruments They have their Hour some Times and Seasons when they work great Trouble to the People of God God doth not so altogether bind up Sathan but that he suffereth him to act many strange parts in the World either by himself immediately or by his Instruments II. Our Tryals are the more soar because Sathan hath an hand in them 1. Not only because that is cumulative to the Malice of Men or superadded to it And so the Apostle Eph. 6.12 We wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this world against spiritual wickednesses in high places Our business lyeth not with Men with Flesh and Blood only but with Sathan Men are but the Devils Instruments Humane and Bodily Powers are Sathans Auxiliaries whom he stirreth up and imployeth so that there is a double Party The invisible Agents and the invisible Powers by which they are assisted and acted But 2. There are special Reasons why the Devil is a more terrible and dangerous Party than any Humane Power As partly 1. Because of his great Enmity to Mankind especially the redeemed by Christ Because he looketh upon them as likely to possess the vacant places from which he and his Angels are faln He is alway called the Enemy with respect to War Adversary or Opposite Litigant Party with respect to Law 2. Partly because of his unwearied activity He is alwaies going about 1 Pet. 5.8 Your adversary the Devil as a roaring lion walketh about seeking whom he may devour And in the Book of Iob chap. 1.7 From going to and fro in the earth and from walking up and down in it And 3. Partly for his insatiable Cruelty His Malice is bitter and extream seeking whom he may devour His aim is utter Ruine and Damnation to prejudice us in our Eternal Estate or our Spiritual and Heavenly Concernments It is not your Temporal and Bodily Interests that he would mainly bereave you off He can let you injoy the pleasures of the World that he may deprive you of your delight in God He can be content that you shall have Dignities and Honours Ease and Safety so they prove a Snare to you all is to ruine your Souls If he cannot prevail so far yet he would thereby draw you to scandalous Sins that you may dishonour God 2 Sam. 12.14 By this deed thou hast given great occasion to the enemies of the Lord to blaspheme and destroy your own peace Psalm 32.3 My bones waxed
Office 1. As to his Person There we must consider the Original Holyness of his Natures Divine and Humane Divine he is called Isa. 45.21 A just God and a Saviour Humane he was wholly free from that Original Contagion wherewith others that come of Adam are defiled Luke 1.35 That holy thing that shall be born of thee shall be called the Son of God Now add to this his perfect Actual Obedience to God both in Heart and Life and this either to the Common Law of Duty that lyeth upon all Mankind for it became him to fulfil all righteousness Matth. 3.15 Or that particular Law of Mediation which was proper to himself Heb. 5.8 Though he were a Son yet he learned obedience by the things he suffered by which he answered the end of the Law which we have broken and was also the meritorious cause of the Covenant of Grace by which all Blessings are conveyed to us 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Well then his Personal Holyness did make him acceptable to God and should make him amiable to us He loved righteousness and hated iniquity Adam in the state of Innocency did perfectly love Righteousness and hate Sin but not constantly for he soon fell Believers in the state of Regeneration love Righteousness and hate Iniquity sincerely and constantly but not perfectly but Christ when he assumed our Nature did love righteousness and hate Iniquity both perfectly and constantly in Heart and Practice and this even to the Death This qualified him for his Office of Prophet Priest and King As a Prophet who is so fit to teach the World Holyness as one that hath a perfect love to Holyness and hatred of Sin and this manifested in our Nature Angels are Holy and Righteous but not so as Christ who besides the Essential Purity and Holyness of the God-head hath also assumed our Nature and preserved it in Purity and Innocency And therefore his Nature and Practice agreeth with his design 1 Iohn 3.5 He was manifested to take away our sins and in him is no sin So as a Priest his Holyness gave a value both to the Merit of his Sacrifice and Intercession Heb. 7.25 26. Wherefore he is able to save them to the uttermost that come to God by him seeing he ever liveth to make intercession for them For such an high priest became us who is holy harmless undefiled separate from sinners Here was a pure unspotted Sacrifice offered up to God here upon Earth and pleaded and represented in Heaven He that was to satisfie in the behalf of others needed to be free from the defilement of Sin himself that he might be not only our Ransome but our Patterne Then as a King this Purity and Holyness is necessary not only that he might powerfully Effect but also Favour and Patronize all that is good Holy and Just in the World For Prov. 15.9 The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousness The one are the Objects of his Abomination the other of his love The Wicked are for a while prosperous and successful therefore they think God loveth them but they are an abomination to him into whose hands all Judgment is put They cannot collect or conclude his approbation from his forbearance no nor any neglect of Humane Affairs as if they were left to their own Chance and Arbitrement No all that can be gathered from hence is his great forbearance and Mercy to the worst while he is inviting them to Repentance On the other side you have the disposition of the Regenerate set forth who do not perfunctorily and by the bye do that which is Holy and Righteous but set their whole Heart and Desire to it They follow after Righteousness their business is to be eminently Holy and surely they are loved by Christ For he that hateth Iniquity and loveth Righteousness will love those that follow after it than which nothing more sweet honourable and blessed can be thought of by us than to be loved by our Redeemer To have a Prince love us or a Wise or Learned Man love us we highly value it What is it then to have Christ love us This will not be a barren or an empty Love Well then he is fit to be the King of the World 2. All this while we have spoken of his Personal Holyness which maketh him acceptable to God and amiable to us and qualifieth him for his Office Now let us see how he sheweth this love to Holyness and hatred to Iniquity in his Office as well as in his Person The general terme whereby this Office is expressed is Mediator The Three particular Functions are those of Prophet Priest and King 1. As to the general terme Mediator whose work it is to bring Heaven and Earth to kiss each other or to make Peace between God and Man God offended and Man guilty All that he did herein was out of his Love love to Righteousness and hatred of Iniquity which was the great Make-bate between God and us therefore surely his chief design was to destroy Sin and to promote Holyness So much we are told Dan. 9.24 That the Messiah shall come to finish transgressions and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesie and to anoint the most holy The great business for which the Mediator came into the World was to destroy the Reign and Power of Sin and to advance the practice of all goodness and Holyness and to recover the lost World to God Now because his Heart was so much set upon this God anointed him with the oyl of gladness above his fellows 2. Come we to those Three particular Functions wherein this Office is exercised those of Prophet Priest and King 1. As a Prophet by his Doctrine he sheweth that he loveth Righteousness and hateth Iniquity for the whole frame of it discovereth and breatheth out nothing else but an hatred against Sin and a Love to Holyness Iohn 17.17 Sanctifie them through the truth thy word is truth Psalm 119.140 Thy word is very pure All the Histories Misteries Precepts Promises Threatnings aim at this one business that Sin may be subdued in us and brought into disrepute and disesteem in the world The Histories are certain Patterns and Example of Holyness and those taken from Men and Women that had not devested themselves of the Interests and Concernments of Flesh and Blood no more than we have and yet pleased and served God in their several Generations to excite us to like diligence and Self-Denyal Heb. 6.12 Be followers of them who through faith and patience inherit the promises The Misteries are not only to raise our wonder but breed a true Spirit of Godliness 1 Tim. 3.16 And without controversie great is the mistery of
Worship and Conversation He did indeed observe the way of the Christian Worship which they called Sectarisme or Heresie and Paul was accused to be a ring-leader of the sect of the Nazarens verse 5. But yet this was agreeable enough to the Religion of the Iews for the substance which he proveth by his Faith Hope Carriage and Conversation Here is in effect all Christianity delivered to us in one prospect and view 1. An Account of his Faith at the bottom of all Believing all things which are written in the law and the prophets 2. His Hope as the immediate fruit of it And have hope towards God And the principal Object is The resurrection of the dead both of the just and the unjust When we shall injoy the full of what we wait for 3. An Account of his Manners where you have a brief Description of a Christian Conversation Herein do I exercise my self to have alwayes a conscience void of offence both towards God and towards men My business is not to discuss all these branches of Christianity apart and in their full Latitude but to give you the summ and Delineation of all Religion in one view Therefore observe Doct. That true Christianity is such a believing the truths contained in the Scriptures as produceth an hope of Eternal Life and is expressed in an impartial uniform and constant obedience Here is Pauls Apology Faith at the bottom Hope as the immediate Effect and Product of it and an Holy Conversation as the fruit and consequent The same Method is observed in other Scriptures as 1 Tim. 1.5 The end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned The Commandment is the Gospel-Institution and this received with a pure Heart and Faith unfeigned produceth a good Conscience which shews it self in love to God and Men by a true and lively Faith in Christ The Holy Ghost purifieth the Heart and Conscience and so produceth Love 2 Pet. 1.5 6. Add to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness In the Chain of Graces Faith is the Root of all I shall 1. Examine the Expressions here used 2. Give some Reasons why this is true Christianity I. Examine the Expressions here used First Concerning Faith Believing all things that are written in the law and the prophets 1. Here is the Object or things believed Things written in the law and the prophets 2. The Extent All 3. The Act believing First The Object Things written in the law and the prophets Law and Prophets is an expression commonly used for all the Scripture then extant Matth. 11.13 For all the prophets and the law prophesied until Iohn And Luke 16.29 They have Moses and the prophets let them hear them The Books of the Old Testament are thus called We Christians who have received the Canon and Rule of Faith more inlarged are said to be built on the foundation of the prophets and apostles Eph. 2.20 So that now the Object of our Faith is Prophets and Apostles The Object of Faith may be considered Formally or Materially Materially Such things as God hath revealed Formally Because God hath revealed them If God hath revealed what is in the Writings of the Apostles then we are to believe them God's Veracity is the ground and support of our Faith into which it is ultimately resolved His Instruments in revealing are the Prophets and Apostles We know God hath revealed the things written by them partly because these Writings are delivered to us by the Universal Tradition of the Church and the Testimony of Christians thorough all Successions of Ages in whose experience God hath blessed these Writings for Conviction Conversion and Consolation And partly because of the consent between the Prophets and the Apostles the one foretelling whatever the other declared as accomplished Acts 26.22 Having therefore obtained help of God I continue unto this day witnessing both to small and great saying none other things than those which the prophets and Moses did say should come Partly because the Doctrines have an impress of God upon them as every thing that hath passed his hand hath How do I know a Flie Gnat or any other Creature to be made by God God hath set his signature upon them Psal. 19.1 The heavens declare the glory of God and the firmament sheweth his handy work So the Scriptures agree with the Nature and Properties of God As God is Wise Powerful and Good these Doctrines become his Wisdom they have the stamp of his Moral Goodness which is his Holiness and as for his Power they that feel it not fear it Iohn 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved There is something that alarmeth the Conscience And partly because it agreeth with the Nature of Man so far as a Man hath any good left in him It agreeth with the necessities of Man his guilty Fears and his Desires of Happyness For his guilty Fears Men that by reason of Sin are afraid of Gods Justice cannot be quieted by any other means but are by this Ier. 6.16 Stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and you shall find rest for your souls Matth. 11.28 Come unto me all you that labour and are heavy laden and I will give you rest In Life and Death the Conscience is quieted So for desires of Happiness Men rove and grope about for some satisfying good Acts 17.27 That they should seek the Lord if happily they might feel after him and find him And Psalm 4.6 There be many that say who will shew us any good Life and Immortality are brought to light in the Scriptures and the way to obtain it clearly revealed Psalm 16.11 Thou wilt shew me the path of life in thy presence is fulness of joy and at thy right hand are pleasures for evermore Partly because God hath witnessed and attested it by his Spirit Acts 5.32 We are witnesses of these things and so is also the holy Ghost Without by Miracles and other wonderful Effects within by inlightning the Heart and Mind inclining and exciting us to believe it upon these Motives and Arguments 2 Cor. 4 6. God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ so as to discern Gods Impress Upon these accounts we receive what is written in the Prophets and Apostles as revealed by God Secondly The Extent All things A Believer receiveth all Truths which are of Divine Revelation whether Precepts Promises Threatnings Doctrines or Histories But then we must distinguish of an implicite or explicite Faith With the latter we can only believe those things which we know what we know not we cannot believe with an explicite
Faith Some Christians know not all things which are contained in the Prophets and Apostles and yet in a sense they do believe by an implicite Faith As Agrippa believed the Prophets Acts 26.27 King Agrippa Believest thou the prophets I know that thou believest Yet he was ignorant of some things revealed by them So all Christians own the Writings of the Apostles and Prophets as the Rule and Warrant of Faith yet they do not discerne every Truth therein contained They do believe that whatever the Prophets and Apostles say and have written is true and so are ready to believe all things which shall be demonstrated to them to be written or said by them But by an explicite Faith they believe all Fundamental Truths such as are absolutely necessary to Salvation and usually most other Truths which are next to Fundamentals The Fundamentals are set down Iohn 17.3 This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent That God is to be known loved obeyed worshipped and injoyed and that the Lord Jesus is our Redeemer and Saviour to bring us home to God with his gifts of Pardon and Life to be begun by the Spirit here and perfected in Heaven Thirdly The Act believing It is not enough not to deny or not to contradict but we must actually and positively believe The Reason why the generality of People living in the Christian World feel so little force of their Faith is from their inadvertency they leap into the Christian Faith by the advantage of their Birth but do not consider what they believe nor why they should believe it and how they are concerned in it and so may be rather said not to contradict than to believe But true Faith is a positive firm assent excited in us by the Spirit of God As the Apostle saith of some that were zealous for the Law Vnderstanding neither what they say nor whereof they affirm 1 Tim. 1.7 So the Rabble of Common Christians may be zealous for the Gospel yet are not instructed in the Nature and Grounds of it what and why they should believe A sound belief requireth a thorough understanding of what we believe and a deep consideration of the Grounds and Reasons why we are to believe it And then it is such a fixed assent as is not perplexed and haunted with doubts about the truth of it And such a close adherence as is not discouraged with difficulties and oppositions It would be much better with the Christian World if every one that carryeth the name of a Christian could say I believe all that is written in the prophets and the apostles In short To a sound belief there is necessary 1. A Knowledge or full Instruction in the things which we believe for it is said 1 Iohn 4.16 We have known and believed the love that God hath to us first known and then believed 2. A due Conviction of the Certainty of them Luke 1.4 That thou mayest know the certainty of those things wherein thou hast been instructed And Iohn 6.69 We believe and are sure that thou art that Christ the Son of the living God And Iohn 17.8 They have known surely that I came out from thee and they have believed that thou didst send me 3. This Faith doth not only imply a bare intellectual assent but a practical trust and affiance For the Nature of the Object requireth so much Christianity doth not only propound bare Truths to be assented unto but joyful comfortable Truths suitable to our necessity and desires and therefore we must depend upon them seek our Happyness in them in the way appointed by God which is nothing but practical trust and affiance Therefore it is not a bare Opinion but a relyance upon God that he will make good his word to us whilest we continue with Patience in well-doing Therefore we are said to belong to Christ if we hold fast the confidence and the rejoycing of the hope firm unto the end Heb. 3.6 4. Those Truths which are contained in the word are to be considered with application that we may know them for our good Iob 5.27 Hear it and know thou it for thy good Every Doctrine which upon search we find to be sound and good we must make application of it to our selves that it may affect our own Hearts if Threatnings that we may escape the Curse if Comforts or Promises Rom. 8.32 What shall we say to these things The promise of Pardon to all Believers is so universal that it includeth you as well as others Christ is offered to every Creature that he may be yours as well as anothers and the offer of Heaven and Eternal Life is so propounded that you should ingage your Hearts to seek after it and closely to adhere to it till you obtain it But to apply it so as to be perswaded that your own Sins are already pardoned that you are an Heir of Glory that you are Christs as to actual Interest you must have good Evidence for that from a Spiritual Sense of your own Qualifications but it belongeth not to Faith simply taken Thus we have set forth a Christian in his first part as a Believer II. The Apostle asserts his Hope And have hope towards God which they themselves allow that there shall be a Resurrection of the dead both of the just and unjust 1. Mark that he propoundeth his hope as the immediate effect and product of Faith for when I believe then I must look and long and prepare for the Blessedness offered otherwise my Faith is but a cold Opinion not such a Faith as will subdue the inclinations and Interests of the Flesh nor make the Labours and Sufferings of the Spiritual Life tolerable And that is true Faith which breatheth and longeth after the end of all Religion and looketh for it What will it do me good to believe the Doctrines of the Prophets and Apostles if I expect no good from thence Faith would be vain and Religion vain Only note here that Hope is two-fold 1. One the Fruit of Regeneration or the immediate effect of Conversion to God 1 Pet. 1.3 Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope And this is nothing else but a seeking and looking for an Happiness in another and in an unseen World with a longing desire and diligent care to obtain it It is Faith to place my Happiness so high and so far from sense now when my desires and delights are there and my daily care is to get thither and to live in a continual preparation for it and desirous expectation of it and to deny my self and suffer any loss and pain to get thither this is the work of Hope 2. There is an Hope built upon experience Rom. 5.4 5. And experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost
written in the books according to their works These Books are the Book of Conscience and the Book of Gods Remembrance The Remembrance of our Actions shall be forced upon us Conscience is Gods Register and keepeth a Diary and sets down every thing This Book though it be in the Sinners keeping cannot be razed what Conscience writeth is written to Eternity unless it be blotted out by Repentance and a serious application of the Blood of Christ. Well then consider a sleepy Conscience will not alwaies sleep if we suffer it not to awaken here it will awaken in Hell where there is no Remedy for the present it sleepeth in many in regard of motion check or smiting but not in regard of Notice and Observation This secret spy is privy to more than it speaketh of it is laid up as matter for the Worm that never dyeth to feed upon 8. If the stings of an evil Conscience be not alwayes felt yet they are soon awakened by serious Thoughts of Death and Judgment to come and then forced upon us There is a fire smothering in our bosoms and it is soon blown up into a flame Sometimes by the word Acts 22.25 And as he reasoned of righteousness temperance and judgment to come Felix trembled Belshazars edge was taken oft in the midst of his carowsing Dan. 5.6 Then the kings countenance was changed and his thoughts troubled him so that the joints of his loyns were loosed and his knees smote one against another Sometimes by some great Troubles Isa. 59.12 For our transgressions are multiplyed before thee and our sins testifie against us For our transgressions are with us and as for our iniquities we know them Therefore we roar like beasts and mourn like doves ver 11. In a Tempest that which is at the bottom cometh a top Or by Death whatever silence there be in Conscience before yet Death usually reviveth these fears 1 Cor. 15.56 The sting of death is sin Men are wise and more serious as they are entring on the Confines of Eternity near things affect us the baits of the Flesh have then lost their allurement the Devil that was before a Tempter will then be a Tormentor things overlooked before are then seriously considered then the stings of Sin work most sensibly and in a lively manner and the deluded Sinner begins to see what he would not take notice of before 9. If Conscience do not speak to you you must speak to it and call upon it to do its Office Call your selves to an account for the Expence of your Time and Employment Psalm 4.4 Commune with your own heart upon your bed and be still Psalm 77.6 I commune with mine own heart and my spirit made diligent search Take a time to parley with your selves and consider how matters stand between you and God When the Clock striketh not it is a sign the Plummets are down and we must wind them up again Every day we must do something as Iob sacrificed for his Sons day by day Iob 1.5 It may be that my sons have sinned and cursed God in their hearts And God himself reviewed every dayes work and saw that it was good Gen. 1.4 10 12 c. So should we review every dayes work and cast up the account at the foot of every page Short reckonings prevent mistakes Pythagoras taught his Scholars that they should never give way to sleep till they had posed themselves with these Questions Quid feci c. What have I done What good have I omitted Wherein have I transgressed Conscience What hast thou to say to me And Seneca telleth of his Friend Sextius that before he would betake himself to rest he would ask his Soul Quod hodie malum tuum sanasti cui vitio obstitisti qua parte meliores What evil hast thou got rid off to day What Sin hast thou resisted Wherein art thou better than thou wert before And he saith of himself Quotidie apud me causam dico toâ—um diem mecum scrutor dicta facta mea remetior that he scanned all his Actions and Speeches in the day Shall Heathens be more serious and shall Christians who are acquainted with Eternity never take time to set Conscience awork Oh let us be ashamed of our slightness and negligence 10. We can never have a sound Conscience till we be sincere with God in a constant uniform course of Self-denying-Obedience 1 Iohn 3.19 Hereby we know that we are of the truth and shall assure our hearts before him and this is described in the Text by keeping a conscience void of offence both towards God and towards men So 2 Kings 20.3 I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And this not in an Act or two but in a Mans whole Course Psalm 106.3 Blessed are they that keep judgment and he that doth righteousness at all times Not by starts and good moods only but constantly and at all times And our Obedience must be self-denying as well as constant and uniforme that Religion is worth nothing that costs nothing 2 Sam. 24.24 I will not offer burnt offerings unto the Lord my God of that which doth cost me nothing When we value Gods Interest above our own and we can deny our selves upon the hopes of Glory then is our sincerity most evidenced But if we embrace only the safe cheap and easie part of Religion and cannot deny our Ease Profit and Honour we do not set up Christs Religion but a Christianity of our own making Matth. 16.24 Then said Iesus unto his disciples if any one will come after me let him deny himself and take up his cross and follow me 11. If we would have Conscience to do its Office there must be great heed and watchfulness for it is corrupt as well as other Faculties and from a Judge it may become an Advocate excusing the partialities of our Obedience To evidence this more fully with respect to Conscience Men may be considered three wayes as acting without Conscience or according to Conscience or against Conscience 1. A Man may act without all Conscience so a Man may do either good or evil 1. Good as those that act rashly inconsiderately or customarily As when Men pray give Almes go to Church Conscience did not send them thither but Custom inducement of Friends perswasions of Parents or the like These do that which is good but they do it not well Luke 8.18 Take heed how you hear Conscience doth not put them upon it To this first sort may be reckoned those that intended to do evil but by accident do that which is good as Iosephs Brethren Gen. 50.20 But as for you ye thought evil against me but God meant it unto good And those that performe the Duties of Christianity so far as the interest of the flesh will give them leave for the flesh it self will command you to
new Convert Acts 16.34 That he rejoyced believing in God with all his house he was but even recovered out of the Suburbs of Hell ready to kill himself just before verse 27. so that a Man would think he should easier fetch Water out of a Flint or a spark of Fire out of the bottom of the Sea than to find joy so soon in such an heart yet he rejoyced though he was still in danger of his Life for treating those as Guests whom he should have kept as Prisoners So 2 Cor. 8.2 We read of the abundance of their joy and deep poverty because they were acquainted with the Gospel So Zacheus received Christ joyfully because Salvation was come to his House Luke 19.6 He made haste and came down and received him joyfully And the Man that found the true Treasure for joy thereof goeth and selleth all that he hath Matth. 13.44 He parted with all His Satisfactions Comforts and Contentments This is so sure a Truth that where-ever the Gospel or Christ is received in any degree and proportion though not to a converting degree there is some joy In Converts I have showed you and you may cast in that Text by way of over-plus Acts 2.41 Then they that gladly received the word were baptized and the same day there were added to the church about three thousand souls It is a degree not amounting to Conversion Luke 8.13 The stony ground received the word with joy Herod had some kind of joy in hearing Iohn the Baptist Mark 6.20 He did many things and heard him gladly And his other Hearers rejoyced in his light for a season Iohn 5.35 These had a joy but not in such a predominant degree as to be able to controul their Affections to other things and so this joy could not maintain it self or keep it self alive Therefore it is said That we are his house if we hold fast the confidence and the rejoycing of the hope firm unto the end Heb. 3.6 The first offers of Pardon and Life by Christ do stir up this joy in us as the Gospel sheweth us a way how to come out of the greatest Miseries and get an interest in the greatest Happiness The possible hope of Relief and Deliverance cannot but affect us if we be serious 2. As to our Progress in the Duties and hopes of the Gospel it is still carried on with joy Therefore Believers are described by it as their vital act Phil. 3.3 We are the circumcision which worship God in the spirit and rejoyce in Christ Iesus and have no confidence in the flesh What is the constant work of a Christian but a rejoycing in Christ Jesus or a thanâ—ful sense of our Redeemers Mercy And therefore the whole Life of a Christian is represented by keeping a Feast 1 Cor. 5.7 8. Christ our passover is sacrificed for us therefore let us keep the feast Seven dayes the Iews kept their feast of unleavened Bread which figureth the whole time of our pilgrimage till we enter into the Everlasting Sabbath Every day is a Holy-day and a Feast-day with a Christian now Christ his Passeover is sacrificed for him partly through a sense of Gods Love partly through the Testimony of a good Conscience and partly through the hopes of Glory He is alwaies rejoycing in God if he be in a right frame and liveth up to his Gospel-Priviledges Let me chiefly instance in two Duties of Prayer and Praise or Thanksgiving which take up a great part of our Commerce with God And especially because they are connected with the Duty we are upon for we must rejoyce evermore praying without ceasing and in every thing give thanks The Duties that follow serve to act and cherish this joy 1. Rejoyce evermore so as to pray without ceasing They that delight in God will be often with him and can come chearfully and unbosom themselves to him as a Man would to his Friend They are not drag'd into his presence as into the presence of a Judge but they come freely to him as Children to their Father They that love God as their portion and happiness will much converse with him they are out of their Element but when they are praying to God or speaking of God or thinking of God therefore they are still with him But this is denyed of the Hypocrite Iob 27.10 Will he delight himself in the almighty Will he alwayes call upon God They may sometimes cry to him not because they love him and his service but because they love their own ease and to be free from trouble their streights may force a little Service from them Well then without delight we cannot keep a continual course of Communion with God in Prayer 2. For Praise or giving of Thanks in every thing give thanks that is both the fruit of our delight in God and a means to quicken it One that delights in God will have cause enough to give thanks whether the Creature come or goe what-ever is taken from him his joy is not taken from him He can bless God for his Mercies in Christ when retrenched and cut short in the World though he hath lost some Comforts yet others are yet remaining Shall one Cross imbitter all our Comforts As one string broken puts the whole Instrument out of Tune They can bless God for taking as well as giving Iob 1.21 The Lord gave and the Lord hath taken away blessed be the name of the â—ord If the Lord gave all why may he not take away a part A thankful heart can praise God for God himself for choicer Mercies yet continued for some outward Mercies remaining If God gave all and take but a part have we any cause to complain 3. Still I prove this joy must be continued throughout the whole course of the Spiritual Life because the beginning progress and ending is carryed on by it the joy of God is our support in our declining time the staff of our Age for then Christians grow more dead to the World and worldly things and are less moved by them whether they keep or loose have or want them and then they are nearer to Eternity and have more of that rejoycing in hope spoken of Rom. 2.12 This joy is a beginning of the joyes in Heaven here we have a Sip there a full Draught Our Delight in God now is of the same Nature with that which the Saints and Angels have in Heaven There is indeed a vast difference in the degrees here a little joy entreth into us but there we enter into our masters joy Math. 25.23 But though they differ in degree yet the Object and Affection is the same It is the same God and the same Glory which delighteth us only now they are seen by Faith then they shall be Objects of direct sight and fruition we shall see him face to face In short rejoycing in God is a beginning of the Imployment we shall then have in Heaven Therefore when we expect in a few days to be
away Religion that the want may make us more sensible of the worth of it 5. It bringeth a Scandal and ill report on God in the World Therefore he standeth upon his vindication Micah 6.3 4 5. O my People what have I done unto thee And wherein have I wearied thee Testifie against me For I brought thee up out of the Land of Egypt and redeemed thee out of the house of Servants and I sent before thee Moses Aaron and Miriam Oh my People remember now what Balak King of Moab consulted and what Baalam the Son of Beor answered him from Shittim unto Gilgal that ye may know the righteousness of the Lord. That strangers receive him not is not so bad but that a People acquainted with him should cast him out after trial God calleth upon the Mountains and strong foundations of the Earth who keep still their obediential Subjection to their Creatour to witness against the ingratitude and stupidness of his People What injury have we found in God vers 2. Hear O ye mountains the Lords controversy and ye strong foundations of the Earth for the Lord hath a controversy with his People and he will plead with Israel 1. Vse We must neither build the walls of Iericho again nor as much as in us lyeth suffer others to build them Every one in his place is to hinder the work If Religion were uncertain it were another matter But did Christ come to establish the works of the Devil If Joshua saith cursed be he before the Lord that riseth up and buildeth this City Jericho If Paul said Gal. 1.8 If an Angel from Heaven Preach any other Gospel unto you than that which we have preached unto you let him be accursed If others bestir themselves and by clancular and base artifices go to build these Walls again We should be the more Zealous for God Micah 4.5 For all People shall walk in the Name of his God and we will walk in the Name of our God But what must we do 1. Let us not only profess the true Religion but come under the Power of it The heart is best established by Grace The byas of mens corrupt hearts doth easily prevail against the light of their minds Few are corrupted in opinion but that are first false at heart The regenerate have advantages above other men 1 John 2.20 Ye have an unction from the holy one and know all things Most rotten opinions in the World are against the gust and sense of the new Nature But on the other side Men soon lose their zeal for truth that are addicted to a worldly sensual life Therefore see that Christ's Kingdom be set up in our hearts Luk. 17.21 The Kingdom of God is within you And that there we build not again the things we have destroyed Gal. 2.18 After we have devoted our selves to God we must not fall off from him till Christ's Kingdom be set up in our hearts we shall never sincerely care for his interests in the world For all carnal men seek their own things Men may bustle for a while for the Interest of their several Factions and Opinions but have not a true pure zeal for Christ's Kingdom 2. Let us pray That will do much Christ hath taught us to pray for the coming of his Kingdom Matth. 6.10 Thy Kingdom come David in his penitential Psalm could not forget the welfare of the Church when so deeply concerned as to his own particular for the recovering of his own peace Psal. 51.18 Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Walls of Sion not of Iericho or Babylon It is God's interest spread it before him 3. Be thankful to God for these deliverances Prayer gets blessings but thankfulness keepeth them For God is careful to preserve them to such who count it a benefit and are mindful of it We have manifold cause to bless God 1. For former deliverance out of the House of Bondage so early 2. That he hath so often defeated the attempts of those who would bring us back thither 3. For the good we have many years injoyed under the Reformed Religion which God hath blessed to the converting strengthening and comforting many a precious Soul 4. For continuing still the liberty of the Gospel and means of Grace under a Protestant King 5. For the quiet we now injoy when other parts of Christendom are are in a combustion we are untouched and injoy safety We are querulous and apt to complain but all things reckoned we have much more cause to give thanks 4. Let such deliverances as this inkindle our Love and Zeal to that Religion which God hath owned and defended Partly because when men are perswaded of the Truth such Providences as these are so many attestations to it Psal 41.11 By this I know that thou favourest me because mine enemy doth not triumph over me Partly because God will spue those out of his mouth that are neither hot nor cold Partly because Zeal discourageth the Factours and Abettours of the Kingdom of darkness The Fear of the People restrained the Pharisees 5. Prize the means of Grace and incourage them Iericho's Walls fell by the blast of the Rams-horns This Kingdom falleth by the Preaching of the Gospel 2 Thes. 2.8 Whom the Lord will consume with the Spirit of his mouth Whoever hinders that promotes the Devils Kingdom 2 Cor. 4.4 In whom the God of this world hath blinded the minds of them that believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them Owls fly in the dark This Kingdom is maintained by Darkness Blindness and Ignorance of the Truth 6. Let us not give incouragement by our Divisions to our adversaries The more we labour for Unity the more we Establish Religion Rom. 16.17 Mark them which cause Divisions and Offences contrary to the Doctrin which ye have Learned and avoid them When Passengers in a boat fall a quarreling and pushing one another they endanger the sinking of the boat When Christ's Army is scattered Antichrist will prevail Keep up the common Christianity it may be peaceful endeavours signifie nothing in a factious and divided â— time yet we must Unite every one in the things that are right and owned by God Jam. 3.17 The wisdom that is from above is first pure then peaecable Provided we touch no unclean thing Here we must separate 2 Cor. 6.17 Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you 7 Recommend Religion by an holy Life Partly because gross sins under the Profession of a Reformed Religion provoke God to remove our Candlestick from us Partly because with all understanding Beholders the Fruits of Love Peace and Holiness will justifie your Religion Matth. 11.19 Wisdom is justified of her Children 8. Practise the Vertues contrary to the Vices of the opposite Kingdom Theirs is a Bloody Religion ours a Meâ—k
sufferings of Christ abound in us so our consolation also aboundeth by Christ. That he smileth when the World frowneth that it is not an evil and an onâ—y evil but there are strange intermixtures of blessings with our crosses that he doth not forsake us utterly Job 20 26. All darkness shall be hid in his secret places speaking of the wicked That it is not wholly and altogether darkness without any light or comfort or counsel for the present or hope of Issue for the future Vse 2 Let us prepare for such a time for none of us can promise our selves a total exemption from such kind of Providences But what preparations must we make I answer stock the heart with some maxims or holy truths which may be a support to you 1. That in our darkest condition God seeth us though we do not see him So the Psalmist found by experience Psal. 73.22 23. so foolish was I and ignorant I was as a Beast before thee Nevertheless I am continually with thee thou hast holden me by the right hand David could not see God for he had bruitish thoughts of Providence as he acknowledgeth there that God was indifferent to good and evil did no more care for the one than for the other yet God took care of him and held him in the Arms of his Providence when he questioned it So Iob 23.8 9 10. Behold I go forward but he is not there and backward but I cannot perceive him On the left hand where he doth work But I cannot behold him he hideth himself on the right hand that I cannot see him But he knoweth the way that I take when he hath tryed me I shall come forth as Gold Iob had lost the sight of God but God had not lost the sight of Iob for he knew his sincerity and would in time clear it to his comfort So that many times we are like the blind man though he could not see Christ yet he never left calling upon the Son of David till he answered to his name and came and cured him 2. That in our distresses we are apt to foster groundless mistakes about God's love and so darken our own estate more than needeth Sense maketh lies of God and our Hearts will be made to recant what they say in their haste as David often found in his experience Psal. 31.22 I said in my haste I am cut off from before thine eyes nevertheless thou heardest the voice of my supplications when I cried unto thee God looketh not after me but leaveth me to inevitable ruine and at that very time God was about to give him audience Psal. 116.10 11 12. I was greatly afflicted I said in my haste All men are liars What shall I render to the Lord for all his benefits towards me He relateth to the messages brought him from godly Samuel and Nathan and other Prophets and being far from the effects of them he began to suspect the truth of them Thus do our calamities transport us with fears and irregular thoughts and apprehensions of God's dealings with us but we must not judge of our condition by our temptations but God's promises and faith must shut our Eyes against whatsoever would breed mistakes and quarrels against God's Providence 3. That a dark hour is many times the fore runner of a comfortable morning and great and growing difficulties may be made means of a greater good to us â—or God loveth to bring light out of daâ—kness and to give the valley of Achor for a door of hope and to give meat out of the Eater and sweetness out of the strong and to bring about his peoples mercies by means very improbable and contrary that he may train us up to hope against hope Deliverance when it is a coming it is not always in sight rather all appearances are contrary he will call for water when he intended to give Wine and rebuke her as a Dog whom he meaneth to treat as a Daughter of Abraham Isa. 45 15. Verily thou art a God that hidest thy self O God of Israel the Saviour Though a Saviour yet he hideth himself under a cloud and vail of difficulties and contrary appearances 4. That however matters go it will certainly be well with them that fear God even because they â—ear him were there no other evidence and proof of it as it will be ill with the Wicked even though they prosper Eccles. 8.11 12. Because sentence against an evil work is not executed speedily therefore the heart of the Sons of Men is fully set in them to do evil Though a Sinner do evil an hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God which â—ear before him Isa. 3 10 11. Say ye to the righteous it shall be well with him for they shall eat of the fruit of their doings Wo unto the wicked it shall be ill with him for the reward of his hands shall â—e given him If this be believed we need fear nothing if we keep the way of the Lord and do continue waiting and depending upon him We cannot absolutely promise you temporal deliverance nor all those spiritual things which you desire as to the degree but this we can promise you it shall be well with them that fear God and well with the Righteous Temporal things are not of that moment that we should be much troubled about them we have an hope above them and our happiness lieth not at stake when they are in danger If God will bring us safe to glory as he will those that continue with patience in well doing it is enough nothing can go amiss to him that is found in the way of his duty though the way be foul and narrow if it leadeth unto glory it is enough it will be well in the issue 5. That we must not dote upon sensible consolation The merciful nature of God should be a support to us though we see nothing of the effects of it in the course of his dealings with us and we should believe his love when we do not actually feel it Iob 10.13 And thâ—se things hast thou hid in thine heart I know that this is with thee He speaketh of his favourable inclination to shew pitty to his creatures We are not able always to reconcile his present dispensations with his gracious nature nor our former experience of his goodness yet faith must not quit its hold fast but we must see what is hid in God's Heart and comfort our selves with concealed favour and mercy when we cannot comfort our selves with felt favour and mercy Though mercies be not visible and obvious to sense yet the disposition and inclination is ever in God unchangeable and sure A withdrawn God is a merciful God still 6. That God can draw light out of darkness and give light in darkness and turn darkness into light God can draw light out of darkness Gen. 1.2 3. The Earth was without form and void
they erred not The Prophet is to be excused because the intention of David's zeal was good and a meet expression of his thankfulness to God God himself liked of the intention in it self 1 Kin. 8.18 The Lord said unto David my Father Whereas it was in thy Heart to build an House unto my name thou didst well that it was in thine Heart And besides he might tell him The Lord is with thee from former observation God had accompanied David with his Spirit and Blessing in all his enterprises Well then this he said not by Divine revelation but of himself Herein he was faulty that he consulted not with God And it teacheth us this lesson that in all businesses of moment and concernment to God's glory we must ask God's leave and counsel and blessing Prov. 3.5 6. Trust in the Lord with all thine Heart and lean not to thine own understanding In all thy ways acknowledge him and he shall direct thy paths 3. The next thing observable is the Lord 's rectifying the Prophets mistake by a special revelation from v. 4. to v. 17. Wherein the Lord recapitulateth the several favours and honours he had put upon his servant David with promises of blessing upon his Family but denyeth him this one honour of putting his designs in execution of building him an house because that was reserved for his Son a more peaceable Prince and whose hands were not defiled with blood And it teacheth us this lesson that we should be content with those other honours and favours which we have received at God's hands though he in his wise providence deny us the liberty of perfecting some enterprises which we have designed for his glory If God cut us off in the midst of our service or interrupt us in our work he knoweth how to carry it on by others and 't is a mercy that we have had his presence hitherto in former services God had been with David whithersoever he went but would not allow him to build him an House 4. David's carriage upon this message ver 18. He went and sate before the Lord or abode in his presence and expresseth himself both by way of praise and prayer 1. Praise in the 18 19 20. to the end of the 24th verse Acknowledging that all his goodness to him and his people came from his mercy and truth for his words sake and according to his own heart to fulfil his Covenant and his self-inclination to do good Admiring the greatness of these favours to such an unworthy creature as himself Who am I O Lord and what is my House that thou hast brought me hither c. And is this the manner of man O Lord God c. 2. Prayer from the 25th verse to the end Wherein he beggeth a performance of the things promised Shewing that he should not dare to ask and expect these things if God had not prevented him by his Word Thou hast revealed to thy Servant saying I will build thee an house therefore hath thy servant found in his Heart to pray this prayer unto thee In which words there is a Directory for prayer And 1. The qualification of the person Thy Servant 2. The sincerity of the prayer Hath found in his Heart 3. The instance and vehemency of it in the doubling of the words not simply to pray but to pray this prayer Jam. 5.17 He prayed earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He prayed in his prayer 'T is one thing to say a prayer another to pray a prayer 4. His reverence Vnto thee Or as 't is more emphatically repeated 1 Chron. 17.25 Therefore thy Servant hath found in his heart to pray before thee When we set our selves as before the invisible God And that may be part of the meaning of the phrase used ver 18. he sate before the Lord. But the main circumstance which I shall insist upon is that Found in his Heart Doct. That the Birth-place or proper rise of Prayer is in the Heart Or whatever prayer we pray to God must be found in our Hearts before it be uttered with our Tongues I. I shall inquire concerning the sense and meaning of this expression what it is to find a prayer in our hearts That implieth two things when we pray as inclined and pray as incouraged And so David must be interpreted here I have found in my Heart that is I am inclined by a due esteem and desire of the blessing promised For he admireth it and was exceedingly ravished with the thought of it that God should have such respect to his House and Family Again I have found in my Heart that is I am incouraged by the Lord's goodness and the experience of his blessing and the assurance of his promises So in every general case all that would pray must find in their Hearts to pray to God that is be inclined and be incouraged 1. We are inclined or stirred up to pray for such good things as we ask of God 1. By a sense of our wants Iam. 1.5 If any man lack wisdom let him ask of God And Heb. 4.16 Let us come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in a time of need Our addresses to God must begin in a broken hearted sense of our own wants otherwise 't is but an empty careless formal way of praying We have a quick and tender feeling in all bodily necessities the worst will express themselves sensibly enough in such cases Hos. 7.14 They have not cried unto me with their Hearts when they howled upon their Beds they assemble themselves for Corn and Wine and they rebel against me Those that rebelled against God howled upon their Beds for Corn and Wine as Beasts will make their moan when pinched with hunger but in Soul necessities we are not so sensible And prayers put up without sense of want and need are but dead and lazy Many think their condition so good that they need not trouble God about it but they can manage it well enough themselves and therefore either pray not at all or without poverty of Spirit and their Prayers are but an empty complement to God But now a Godly man is sensible of his daily necessities he is kept poor in Spirit and seeth that he cannot subsist a minute without God and that he is environed with dangers and obliged to a multitude of duties which require assistance from above that Satan is continually tempting and he is continually sinning and so he needs daily pardon and daily sustentation as well as daily bread Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Mat. 6.11 And that if he should forget to pray to God he should forget to bid himself good morrow or good day In short the more men exercise themselves unto godliness the more their necessities and wants will be discovered to them Painted fire needeth no fuel but real fire must still be supplied with matter for it to feed upon 2. An esteem
an Heart in them that they would fear me and keep all my Commandments always 'T is done to God who will not be mocked And every Consecration implieth an Execration But for the present see no Lust be reserved If you live or resolve to live in any known Sin or do not resolve against it God will say What hast thou to do to take my Covenant in thy mouth Psal. 50.16 If there be any unsincerity the Covenant is marred in the making Psal. 78.37 Their Heart was not right with him neither were they stedfast in his Covenant If there be any partial reserve the Heart is not right All former Vanities must actually be renounced 4. Having made Covenant with him you must be exact in keeping it Psal. 25.10 All the paths of the Lord are Mercy and Truth to such as keep his Covenant and his Testimonies Therefore be ever mindful of it 1 Chron. 16.15 Be ye mindful always of his Covenant Deut. 4.23 Take heed to your selves lest ye forget the Covenant of the Lord your God Do not deal falsly in it upon any Temptation whatsoever Psal. 44 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant 5. Take heed of an unmortified Heart For an unmortified Professour will never be faithful with God Every Sacrifice shall be salted with Salt Mark 9.49 Remember Gods Judgments upon those that have broken his Covenant Levit. 26.25 I will bring a Sword upon you that shall avenge the quarrel of my Covenant Isa. 14.5 The Earth also is defiled under the Inhabitants thereof because they have transgressed the Laws they have broken the Everlasting Covenant Entring into Covenant is called entring into a Curse Nebem 10.29 They clave to their Brethren their Nobles and entred into a Curse and into an Oath to walk in Gods Law and to observe and do all the Commandments of the Lord our God and his Iudgments and his Statutes A Sermon on Psalm Cxxvii 3 Lo Children are an Heritage of the Lord and the Fruit of the Womb is his Reward THis Psalm beareth Title A Song of degrees for Solomon In the Margin it is of Solomon or concerning Solomon that is spoken in the Spirit of Prophecy concerning him indeed the passages are in their intrinsick meaning applicable to him He was a builder of the Temple and an inlarger of the State and Dominion of the Iews There is a plain Allusion to his Name Iedidiah and Solomon in the latter end of the second verse For so he giveth his beloved Sleep For Iedidiah see 2 Sam. 12.24 25. She bare a Son and he called his Name Solomon and the Lord loved him and he sent by the Hand of Nathan the Prophet and he called his Name Jedidiah because of the Lord i. e. Beloved of the Lord. And for his other Name Solomon see 1 Chron. 22.9 10. Behold a Son shall be born to thee and he shall be a man of rest and I will give him rest from all his Enemies round about for his Name shall be Solomon i. e. Peaceable and I will give Peace and Quietness in his days He shall build an House for my Name and I will be his Father and he shall be my Son and I will establish the Throne of his Kingdom for ever Well now it is in vain for you Absolom and Adonijah to set your Wits on the rack to torture your selves with your own Ambition God will give Iedidiah the Kingdom and he shall be Solomon have Rest and Peace We read in the History 2 Sam. 15.2 Absolom rose early in the Morning and stood in the Gate to salute every one that passed by Adonijah made a great bustle But Gods will concerning Iedidiah shall stand Hâ— was to be the Builder he was to be the Son by whom the Succession of the â—egal line was to be continued Upon this David comforteth himself and acknowledgeth Gods Mercy Lo Children are an Heritage of the Lord and the Fruit of the Womb is his Reward In the Words Children are represented as a Blessing In which are two things 1. The Author from whom Children come from the Lord. 2. The Quality in which we receive this Blessing set forth by a double Notion 1. As an Heritage 2. As a Reward The Word Heritage is often by an Hebraism put for a man's Portion be it good or bad It is used in a bad sence as Iob 20.29 This is the Portion of a wicked man from God and the Heritage appointed unto him by God In the good sence Isa. 54.17 This is the Heritage of the Servants of the Lord. Reward is put for any Gift that cometh by Promise or with respect unto Obedience Because in a Promise there is a contract implyed if we will do so and so God will do so and so for us Doct. It is a Blessing that we have from God and so it should be accounted that we have Children born of our Loins It is not only a bare gift so it is to the Wicked but a Blessing one of the Temporal Mercies of the Covenant Psal. 128.1 Blessed is every one that feareth the Lord that walketh in his ways One of the Blessings is Ver. 3. Thy Wife shall be as a fruitful Vine by the sides of thy House thy Children like Olive Plants round about thy Table This is a part of our Portion and Heritage the Saints have so acknowledged it Gen. 33.5 Who are these with thee And he said the Children which the Lord hath graciously given thy Servant Iacob speaketh like a Father and like a godly Father Not only given but graciously given As a Father he acknowledged it a Gift as a godly Father coming from meer Grace This may be gathered from the Story of Iob. Compare Chap. 1. ver 2 3. with 18 19. Observe when his Blessings are reckoned up first his numerous Issue is mentioned before his great Estate The chief part of a mans Wealth and Prosperity are his Children the choicest of outward Blessings Children are first mentioned But observe again in the 18. and 19. verses the loss of Children is mentioned as the greatest Affliction to put the top-stone upon his Trial the last Affliction is the saddest and so giveth the dead stroke 1. There is much of Gods Providence exercised in and about Children 1 In giving Strength to conceive It is not every ones Mercy Sarah obtained it by Faith Heb. 11.11 Through Faith Sarah received Strength to conceive Seed Though bringing forth Children be according to the course of Nature yet God hath a great hand in it Many Godly Parents have been denied the Benefit of Children and need other Promises to make up that want Isa. 56.4 5. Thus saith the Lord unto the Eunuchs that keep my Sabbaths and choose the things that please me and take hold of my Covenant Even unto them will I give in mine House and within my Walls a Place and a Name better than of Sons and of Daughters
13.1 2 3. Though I speak with the Tongues of Men and Angels and have not Charity I am become as sounding Brass or a tinkling Cymbal And though I have the gift of Prophesie and understand all mysteries and all knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing And though I bestow all my goods to feed the poor and though I give my body to be burned and have not Charity it profiteth me nothing A Man may be burnt in the flames and yet not at all acceptable to God Dive into all mysteries of Religion yet not be affected with them cast out Devils yet be cast out among Devils give his goods to the poor yet have his Soul full of vain-glory speak eloquently and accurately of God and Christ yet not have his Heart subdued to God Yet a Man cannot have Charity and be upon ill terms with Christ all that love him are beloved of him Vse 1. is of Exhortation to join with your Knowledge of God Love to God Motives 1. From the reward and benefit Is it not a great Mercy to be known of God and to be approved in the sentence of his Word Gal. 5.6 In Christ Iesus neither circumcision availeth any thing nor uncircumcision but Faith which worketh by love To be chosen accepted and avouched to be his peculiar people 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha compared with Eph. 6.24 Grace be with all them that love our Lord Iesus Christ in sincerity To be owned in his Ordinances The great feast of the Gospel is prepared for such 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entered into the Heart of Man the things which God hath prepared for them that love him To be regarded in his Providence above all the dwellers on Earth Psal. 56.8 Thou tellest my wandrings put thou my tears into thy Bottle are they not in thy book Though they seem base and vile in the Eyes of Men can scarce cleanse themselves yet they are accepted of God Our friends will not know us in adversity and the rich will not know the poor yet God knoweth them and owneth them how despicable soever they be Psal. 34.6 This poor Man cried and the Lord heard him and saved him out of all his troubles God's approbation is more worth than the approbation of all the World 2 Cor. 10.18 Not he that commendeth himself is approved but whom the Lord commendeth And at the last day when every Man shall receive his final doom and sentence they shall be admited to glory Iam. 1.12 Blessed is the Man that indureth temptation for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him Jam. 2.5 Hath not God chosen the poor of this World rich in Faith and Heirs of the Kingdom which he hath promised to them that love him 2. From the duty 1. There is no true knowledge else We do but talk like Parrots of God and Christ though with never so much subtilty and accuracy till we love him Iud. 16.15 How canst thou say I love thee when thy Heart is not with me Rom. 2.20 An Instructer of the foolish a Teacher of Babes which hast the form of knowledge and of the truth in the Law 2 Tim. 3.5 Having a form of godliness but denying the power thereof 2. The design of the Scripture is to teach us the holy art of loving God It is a book written of love wherein is recommended the love of God to us in Creation Providence Redemption and final glorification that by hearing reading meditating therein there may be begotten in us love to God again 1 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and of a good Conscience and of Faith unfeigned 3. The love of Christ is the vigour and life of all that grace that is wrought in us by the Spirit 2 Tim. 1.7 God hath not given us the Spirit of Fear but of Power of Love and of a sound Mind 4. The whole work of a Christian is a work of Love to love God and be like to him Deut. 10.12 What doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his ways and to love him and to serve the Lord thy God with all thy Heart and all thy Soul A Christian is rewarded as a Lover rather than as a Servant not as doing work but as doing work out of love Vse 2. Examination Do we know God so as to love him Many will say God forbid we should live else if we do not love God But do you indeed love him Christ puts Peter to the question thrice Iohn 21.15 16 17. Iesus saith to Simon Peter Simon Son of Jonas lovest thou me more than these c. Others on the other side will say how can we know that we love God Burning fire cannot be hidden do what you can you cannot conceal it If you really love any person there will not need many signs to discern it No you will bewray it on all occasions by looks speeches gestures thoughts and endeavours to please Or if you love things will not a covetous Man bewray his love of Money an ambitious Man his love of honour a voluptuous Man his delight in pleasures Let him conceal it if he can But it is not love but the sincerity of love that is so difficult to be found out Well then that is known partly by the degree partly by the proper effect 1. By the degree If you love God you will love him above all All things must give way to his Love Psal. 63.3 Because thy loving kindness is better than life my Lips shall praise thee You will be content to do and suffer any thing rather than displease God and lose his favour for that is your all But alas how far are we from the love of God who are so addicted to self-love and carnal desires and governed by the relishes of the Flesh and intangled in Earthly and Worldly things Can we adhere to him in time of danger and temptation 2. By the proper effect which is obedience doing his Will seeking his Glory promoting his Interest Many think it is love if they keep solemn feasts in his memory seem to be very devout at certain set times at Christmass and Easter No it is a constant respect in those that profess his name and an obedience to his commands Others think they love him If they languish after comforts No ready obedience is all Then Love hath done its work 1 Iohn 2.5 Who so keepeth his word in him verily is the love of God perfected Hereby know we that we are in him Vse 3. Direction to us in the Lords Supper Let us rouse up our selves in this duty this holy and mystical Supper which Christ departing out of the World ordained to be
fourth rank is of those things which are evil in themselves and good only by accident in order to some greater good which may be procured by them as War to make way for a lasting Quiet and Peace the cutting off an Arm or Leg to preserve the rest of the Body burning the Harvest to starve an Enemy In a Theological Consideration Afflictions have this use which are not things to be desired and chosen but endured and suffered when sent by the wise God for our good Well now a Christian should love all things according to their value and as they approach nearer to his last end and chief good He valueth all things as they more or less let out God to him the nearer means more than the remote subservient helps Thus he delighteth in the Ordinances more than the Creatures because the Ordinances discover more of God and exhibite more of God to him He valueth Graces more than Ordinances because by the Graces of the Spirit he is brought into more Conformity to God and Communion with him than by the bare formality of a Duty And he delighteth in Jesus Christ more than in Created Graces as being by him nearer to God and God nearer to us Here is the method and order of our value and esteem then First God next Christ as Mediatour next the Graces of the Spirit next the Ordinances next the Creatures and Comforts of this Life 3. A Godly mans Judgment is rectified about the difference between things spiritual and temporal Prov. 23.4 Labour not to be rich cease from thine own Wisdom 1 Cor 2.12 We have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God Psal. 16.7 I will bless the Lord who hath given me Counsel my Reins also instruct me in the night season He counteth that Condition beâ—â— wherein he may be most serviceable to God and best helped to Heaven The natural understanding valueth all things by the Interest of the Flesh for it looketh only to present things 't is the Spirit of the World But one to whom God hath given Counsel he is of another temper seeth things by another light and liveth to another end and scope His End enlightneth him and the Spirit of God enlightneth him The Spirit sheweth him the reality and worth of Heavenly things Eph. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the Knowledge of him The Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints There is no Prospect of the other World by the light of a natural Spirit but by Faith 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off A meer naturaâ— man acteth at little a higher rate than a Beast A Beast seeth things before him tasts what is comfortable to his Senses is guided by Fancy and Appetite But the Spirit of Faith maketh a Man live as in the sight of God and under a sense of another World His end enlightneth him for Mat. 6.22 The light of the Body is the Eye if thine Eye be single thy whole Body shall be full of Light When a man hath fixed his end he will the sooner understand his way Finis est mensura mediorum The End is the measure of the means A good end and scope inlightneth and governeth a man in his whole course As a Man's end is so he judgeth of Happiness and Misery If a Mans end be to live well in the World then Happy are the People that are in such a Case If his end be to enjoy God then Happy is the People whose God is the Lord Psal. 144.15 It is a blessed opportunity to be waiting upon him So he judgeth of Liberty and Bondage If his end be to please God then Corruption is his Yoak if to please the Flesh Duty is his Yoak So he judgeth of Wisdom and Folly A carnal man counteth himself wise when he has made a good Bargain then he applaudeth himself Psal 10.3 The wicked boasteth of his Hearts desire and blesseth the covetous whom the Lord abhorreth The Godly Man then counteth himself wise when he has redeemed time for spiritual uses Eph. 5.15 16. Not as Fools but as Wise redeeming the time because the days are evil And the Eunuch when he was instructed by Philip went on his way rejoicing Acts 8 39. Vse 1. If these things be so then it informeth us how chearfully we should pass through our Sabbath Duties Isa. 58.13 If thou turn away thy foot from the Sabbath from doing thy Pleasure on my Holy Day and call the Sabbath a delight the Holy of the Lord honourable and shalt Honour him not doing thine own work nor finding thine own Pleasure nor speaking thine own Words c. It followeth naturally from the Point in hand for if a day in Gods house be better than a thousand elsewhere then a Christian should be in his Element when he is wholly at leisure for God His Sabbath time should not hang upon his hands nor should he count this day as a melancholy Interruption Few are of this Spirit they are out of their course Amos 8.5 When will the Sabbath be gone that we may set forth Wheat They are weary of Sacred Meetings and long to have them over that they might follow their gain and satisfie their worldly Humour They make the World and their Gain their great Errand and look upon Attendance upon God as a matter by the by and therefore are soon weary of it Vse II. Let us reflect the Light of this Truth upon our own Hearts have we this love and affection to the means of Grace If we profess it the Truth of it is best known to God but in some measure it should be known to our selves also if we would take Comfort in it Therefore let us a little state it 1. This Affection and Respect to Ordinances is to them as pure to those meetings where God is sincerely and purely worshipped As new born Babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere Milk of the Word 1 Pet. 2.2 The new Nature is suited to Gods Institutions As the puking Infant when he sucketh a Stranger doth in Effect say this is not my Mothers Milk Christ is there where he is worshipped in his own way Mat. 28.20 Teaching them all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World The Church hath nothing to do about ordaining or instituting but only about ordering the natural circumstances of Worship 2. It is not the empty formality which the Saints prize but meeting with God Psal. 81.1 2. How amiable are thy Tabernacles O Lord of Hosts my Soul longeth yea even fainteth for the Courts of the Lord
have preached unto you let him be accursed 3. Extraordinary means will do no good where ordinary prevail not But man is never satisfied with the present Dispensation Psal. 78.22 23. But they believed not in God and trusted not in his Salvation tho' he had commanded the Clouds from above and opened the doors of Heaven Whatever means â—od useth man is man still There were Carnal Wretches when there were Miracles and so there will be still when the Heart is out of order bare means will not set it in frame 4. Though we live not in the Age of Miracles and Oracles yet if we have valuable Testimony of them it is enough to beget Faith Psal. 78.5 6 7. He commanded our Fathers that they should make them known to their Children That the Generation to come might know them even the Cildren that should be born who should arise and declare them to their Children That they might set their hope in God It were endless to attest former Miracles with a new supportation of Miracles report is enough to convey them to us and if we cannot contradict them why do we not believe Use I. To check the dream of the Efficacy of extraordinary means above the ordinary which God seeth fit to give us Our Lord impersonateth our thoughts Luke 16.30 31. If one went unto them from the Dead they would repent And he said unto them They have Moses and the Prophets if they hear not them neither will they be perswaded though one rose from the Dead We think the Word is an Antiquated State Dispensation that hath lost all its force If God would assure us and invite us to Faith and Repentance some other way it would be more successful as if one came from the other World or an extraordinary Messenger from Heaven or Hell Let us argue the Case It must be either because he is supposed to bring a more necessary Doctrine to work men to Faith and Repentance or can urge better Arguments or with more Perswasiveness or propound these Truths with more Certainty or convey a Power greater than is ordinarily dispensed by the Word It must be one of these four things but neither the one nor the other can be 1. Not a Doctrine more necessary to convince men of their Misery and Remedy Sin and Duty The Son of God is a sufficient Teacher of all Divine things for he lay in the Bosom of God John 1.18 And he came on purpose to reveal what was necessary to mans Salvation 2. Not better Arguments to enforce it What would we have an hotter Hell or a better Heaven More direful Threatnings or sweeter Promises Or more powerful Motives Surely nothing can be added What is beyond Eternal Misery or Eternal Happiness 3. Not propound these things with more Certainty For these things are offered to our understandings by a full and fair Credibility Christ being fore-described by Prophesies Authorized by Miracles mightily declared to be the Son of God by his Resurrection from the Dead requiring nothing of us but what is suited to Gods Nature and our Necessity What certainty would a Spectre or Ghost or an Angel or Apparition give above this 4. Nor convey a greater Power and Force to affect the Heart of man What is of greater Efficacy than the Spirit of God Surely he is able to change the Heart of man when nothing else can Now the Gospel is the Ministration of the Spirit 2 Cor. 3.8 See these Heads more inlarged in the Sermon on Luke 16.30 31. Use II. If God hath so settled the way of Salvation in the new Covenant as to leave no cause or occasion of Doubting or suspecting of the Truth or Certainty of these Blessings he hath promised to us then we should not live in Jealousies and Doubtfulness as if we were not upon sure Terms with God If we transact with another about certain Benefits the Transaction may prove to no purpose if the matter about which we contract with them hath no being or the Terms be impossible or the conveyance be not so firm and strong as to hold good in Law Now none of these can be imagined in our entring into Covenant with God For 1. Eternal Life is not a Chimera or a thing that hath no being Then you might run uncertainly 1 Cor. 9.26 If it were a Dream or a well devised Fable No it is the greatest reality that can be thought of Iohn 14.2 In my Fathers House are many Mansions if it were not so I would have told you I go to prepare a place for you Christ would not flatter us into a Fools Paradice 2. It is not upon impossible Terms but such as are performable by the Grace of God as Faith Eph. 2.8 For by Grace ye are saved through Faith and that not of yourselves it is the Gift of God And the Apostle telleth us Rom. 4.16 Therefore it is of Faith that it might be by Grace to the end the Promise might be sure to all the Seed Consider the Conditions that concern either the making or keeping Covenant The Conditions for making Covenant Ier. 24.7 I will give them an Heart to know me that I am the Lord and they shall be my People and I will be their God for they shall return unto me with their whole Heart And Ezek. 36.26 A new Heart will I give you and a new Spirit will I put within you and I will take away the stony Heart out of your flesh and I will give you an Heart of flesh Then for keeping Covenant for this is a Covenant that keepeth us as well as we keep it Ier. 32.40 41. I will make an Everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their Hearts that they shall not depart from me Yea I will rejoice over them to do them good and I will plant them in this Land assuredly with my whole Heart and with my whole Soul So there is a Promise of Influences to prevent danger of discovenanting Ezek. 36.27 I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Iudgments and do them 3. If the conveyance be not so strong and firm to make a Plea in Law but this is conveyed by Gods Word and confirmed by his Oath Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lye we might have strong Consolation It is assured to us by his own Son Luke 12.32 Fear not little Flock for it is your Fathers good Pleasure to give you the Kingdom and sealed to us by Christs Spirit 2 Cor. 1.22 Who hath also sealed us and given the earnest of the Spirit in our Hearts Therefore the conveyance will bear a Plea both now in Prayer and before the Tribunal of God If there be
the Heart and may be determined partly by the object or matter believed partly by the subject of it or the acts of the Soul towards it First The Object or Matter believed is in short this That there is a God Heb. 11.6 That God having made Man he hath right and power over him to govern him by his Laws James 4.12 There is one Law-giver who is able to save and to destroy That Man failing in his Obedience he and all his Posterity are subject to the wrath and vindictive Justice of God Rom. 3.19 That all the World may become guilty before God Ephes. 2.3 And were by nature children of wrath even as others That such was God's Love that to recover Man out of this wretched condition he sent his own Son into the World John 3.16 That Iesus Christ who was the Son of God died for our offences and rose again for our Iustification Rom. 4.25 That is died to expiate our sins and rose again to convince the unbelieving VVorld of the Authority and Dignity of his Person and Offices and also of the truth of his Law and Covenant that having died and rose again he hath acquired Novum Ius Imperii a new right of Command and Empire over the World Rom. 14.9 For this cause he both died and rose again and revived that he might be Lord of dead and living That is have full power and dominion to dispose of us dead and living That Christ having this full power and dominion over all flesh hath established and enacted a Law of Grace or New Covenant wherein Pardon and Righteousness or Title to Life is assured to Penitent Believers Mark 16.16 Whosoever believeth shall be saved And Luke 24.47 And that Repentance and Remission of sins be Preached in his Name to all Nations And shall actually be bestowed upon all that obey him Heb. 5.9 But those that refuse this Christ shall be eternally miserable John 3.19 This is the condemnation that Light is come into the World and Men love darkness rather than light because their deeds are evil This is the sum of what is to be believed Secondly It may be determined partly by the Subject of it or the acts of the Soul about it The Subject is the Heart both Understanding and Will The Understanding Assents to all this as true both what is said of the Person of the Redeemer and his Covenant and accordingly disposeth the heart of Man to carry it self towards both 1. To the Person of the Redeemer We Thankfully and Broken-heartedly receive him to the ends of the Gospel or to be to us what God hath appointed him to be and do that for us That God hath appointed Him to do for poor sinners To be our Lord and Saviour Iohn 1.12 Col. 2.6 as Lord to obey him and as Saviour to depend upon him and trust our selves in his hands for our happiness whatever befalleth us 2 Tim. 1.12 I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day 2. Towards the Covenant which he hath appointed as the Law or Rule of Commerce between us and God There are Promises and Precepts Commands and offers of Grace 1. For the Promises you heartily accept them as the greatest Happiness that can be bestowed upon you and depend upon them as things that surely will be performed for there comes in the consideration of true and good 1 Tim. 1.15 This is a true and faithful saying Ephes. 1.13 In whom ye trusted after ye heard the word of truth as true doubts are opposite to them as good carnal inclinations 2 For the Precepts and Duties required you bind your selves to perform them upon these hopes whatever it cost you And there comes in also the nature of Faith Sincere Resolution and Absolute Self denial Sincere resolution to perform what God hath required that you may obtain what he hath offered which is called a giving up of our selves to the Lord 2 Cor. 8.5 And absolute Self denial or Selling all for the Pearl of Price Mat. 13.46 And so that Faith which is made such a difficult thing to explain as it were a Bugbear to affright poor Christians from all thoughts and study about it is made easie and facile to the understandings of the meanest Christians who must live by it and be saved by it This then is believing with the Heart Secondly What is Confession with the Mouth A solemn outward declaration that we take Christ for our Lord and Saviour or that we believe what is revealed to us concerning God and Christ and our duty to him This is necessary because the Promises of the New Covenant run in both strains of putting the word in our Heart Ier. 31.37 and putting it in our Mouths Isa. 59.21 The Saints Prayers are That God would not take it out of their Hearts Psal. 119.36 nor out of their Mouths Verse 43. Take not the word of Truth utterly out of my Mouth And the nature of their duty to God requireth it for a Man is first to embrace the True Religion to receive it with his Heart and then he is to profess it or express it with his Mouth for no Man is to conceal and keep his Religion to himself Our Tongues and our Bodies were given us to shew forth that acknowledgment and Adoraâ—ion of God which is in our hearts He that denieth God or Christ with the Heart doth not believe in him or Worship him with the Heart So he doth not Worship God with his Tongue and Life who doth not outwardly profess and honour him As he hath given us an understanding that we may know him so he hath prepared for us a body wherewithal to profess him and our esteem of him Isa. 45.23 To me every knee shall bow and every tongue shall swear Which is again repeated and established as our duty in the Gospel Phil. 2.10.11 At the Name of Iesus every Knee should bow And every Tongue confess that Iesus Christ is Lord. But more distinctly to open this confession with the Mouth 1. The matter to be confessed is the great truths which we do believe God Christ the Covenant of Grace Eternal Glory and Happiness And the lesser truths in their season at other times Rom. 14.22 Hast thou Faith have it to thy self before God 'T is not meant of the necessary Articles of the Christian belief but things of a doubtful disputation If we know more than others in these things yet we must not needlessly trouble the Church or offend the weak to the danger of their Souls and hindrance of greater truths And yet in these things you must not deny the smallest truth 2 Cor. 13.8 We can do nothing against the truth but for the truth For though the thing we contend for be small yet sincerity is a great matter and to profess our Assent or Consent to what we neither count true nor can well approve of is to come under a
fellowship of the guilt of undermining Truth and Godliness 2. The ways by which we make this profession The Mouth is only mentioned in the Text but that implieth other things Briefly this Confession is made either in word or deed 1. Verbal and in word by a constant owning of Christ and our Hopes by him both publickly and upon all occasions by private conference or taking all meet opportunities to discover our selves that we are Christians so the Apostle saith of Timothy 1 Tim. 8.12 Lay hold on Eternal Life whereunto thou art also called and hast professed a good profession before many Witnesses He had openly confessed the Name of Christ. And the Apostle telleth us 1 Iohn 4.15 Whosoever shall confess that Iesus is the Son of God God dwelleth in him and he in God He meaneth it of times wherein this primitive and fundamental truth was mainly contradicted and opposed in the World Then for a Man to declare himself a Christian was hazardous and argued a great degree of self-denial and especially it is spoken in opposition to the Gâ—osticks and Nicholaitans who accounted it sufficient to believe with the Heart taking a liberty to confess what they listed see how they are taxed Iohn 12.42 43. Nevertheless among the chief Rulers also many believed on Him but because of the Pharisees they did not confess Him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God 2. Real or indeed and that was either by Action or Passion By Action and that is twofold either more publick or private 1. More publick by submission to Gods appointed Ordinances as hearing of the Word Baptism and the Lords Supper Christ instituted these visible duties to make the profession of his name publick and open Mark 16.16 He that believeth and is Baptized shall be saved In the Lords Supper we commemorate his Death 1 Cor. 11.26 As often as ye eat this Bread and drink this Cup ye do shew forth the Lords Death till he come That is we publickly commemorate it and shew it forth as the ground of our hopes So in all the other duties which we observe in the Assemblies of the faithful they are a keeping up of our confession or a testimony that we are not ashamed of Christ. As Heb. 10.23 Let us hold fast the Profession of our Faith without wavering for he is Faithful that hath promised Now this profession is solemnly made by our Communion with Gods People in their publick Assemblies as it followeth ver 25. Not forsaking the assembling our selves together as the manner of some is The assembling our selves that is with the Christians and their Assemblies wherein they did meet together to serve and worship God and mutually to promote their own Salvation now 't is not enough to have our private devotions in our Families and Closets but we must entertain publick converse with God to testifie our Union and Agreement with the People of God in the same Faith and Worship Now it was the manner of some to forsake these Conventions and Meetings which was a grievous sin and of very ill consequence not only as they deprived themselves of the benefit of these societies but as they seemed to love their Life Goods or Quiet and Peace and Reputation and liberty more than Christ. And though they were convinced of the truth of Christianity yet could not be noted as open Professors of it 2. More private and personal by Holy Conversation and Godliness for we are to confess and glorifie Christ both in Word and Deed. Confession indeed is a life of love and praise in perpetual acknowledgement of this incomparable benefit which we have by Christ. This confession is always necessary to true Christians that their works be holy and agreeable to their Faith for thereby they signifie that they do believe in Christ and expect Eternal Glory by him that he that is raised up by God from the dead at length will come again to bring us to himself As without Faith there is no Righteousness so without this Confession there is no Salvation for this distinguisheth the Christian from the Hypocrite Titus 1.16 They Profess to know God but in their works they deny him They confess fair but their lives shew they believe nothing The very Devils confessed Christ to be the Son of the most High God Mark 4.7 But it profited them nothing because it was a confession extorted and they were Creatures in Rebellion against God Therefore Holiness of Life is one means of our confession otherwise we deny the Lord that bought us Mat. 5.16 Let your light so â—â—ine before Men that others seeing your good works may glorifie your Father which is in Heaven And 1 Pet. 2.9 That you may shew forth the praises of him who hath called you out of darkness into his marvellous light Works are a sign as well as words the surer sign of the two of the Faith which is in our Hearts For t is a sign that Faith prevaileth in us when we do things consentaneous and agreeable to our Faith Our profession in words may be contradicted by our works and that is interpretatively a denial of the Faith 1 Tim 5.8 If any provide not for his own he hath denied the Faith 'T is an act of uncharitableness or dishonesty What profess Christ to be our Lord and live in such rebellion and disobedience to him 'T is as if you should assure a Prince of your Loyalty and yet actually be in Arms against him This Confession is never out of season and is our surest evidence 2. By passion or suffering enduring the hardest things that can befal you in the World for his sake Or this our Lord speaketh Mat. 10.31 32. Whosoever shall confess me before men him will I confess before my Father in Heaven But whosoever will deny me him will I deny before my Father in Heaven His name his truth his ways must be avowed before all the World whatever it cost us we cannot honour Christ so much as he will honour us and therefore we must contemn the hatred of the World and all the pleasures and profits of this life that we may be faithful to him Confession is an harder matter than usually we take it to be and requireth good preparation 1 Pet. 3.15 Be ready always to give an Answer to every Man that asketh you a reason of the Hope that is in you c. Not ready in point of knowledge only to argue for the Faith but ready as to courage fortitude and resolution of Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an account of the reasons but of the Nature and Tenour of our Christian Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ready is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Paul saith Act. 21.13 I am ready not to be bound only but to die also at Jerusalem c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.15 Shod with the preparation of the Gospel
and pardoned he is unfit for God and uncapable of Salvation or any present communion with God What can we expect from him and how unsufficient are we for either of these two works to renew our Souls and reconcile them to God VVhat can we do to satisfie Justice or break the love of sin in our Souls Therefore the Lord Jesus hath undertaken the Office of being the Redeemer and Saviour of the VVorld by his Sacrifice Merit and Intercession We must be pardoned and accepted and onely by him must we come to God If your repentance towards God and your Faith in him be sincere you shall have all the Blessings of the New Covenant In short Obedience and the Love of God was the Primitive Holiness for which we were created and from which we fell VVe by Repentance are willing to return to this again and therefore depend upon a Saviour and Sanctifier that we may be reconciled and renewed and so are said in this general sense to come to God by him Secondly More particularly we are said to come to God by Christ Three ways First In the exercise of our Graces I shall instance in the Three Radical ones which constitute the New Creature Faith Hope and Love For in the exercise of these communion with God doth consist 1. Faith seeth God in Christ as sitting upon a Throne of Grace ready to give out all manner of Grace and seasonable relief to Penitent Believers in all their necessities and temptations and duties Well then boldly trust him and depend upon him Thus we come to God by Christ 2 Cor. 3.4 Such trust have we through Christ to Godward 1 Pet. 1.21 By him we believe in God This is living by Faith in Christ so often spoken of in Scripture When you make use of him in all your wants duties and difficulties expecting your Father's Love and Blessing to come to you through him alone and the Spirit that must help you and assist you in all your Infirmities and Temptations as coming from the Father and the Son not onely procured but given by him your head In all your doubts fears and wants you go to him in the Spirit and to the Father by him and by him alone this is living by Christ. 2. Love which vents it self in a desire of full Communion with God and delights in him Desire is a coming to God or a following hard after him Delight is an adherence to him as satisfied with so much as we enjoy of him Our enjoyments here are partial and therefore our delight is very imperfect but yet such as it is it begets a study to please God and fear to offend him Our Father is in Heaven but on Earth we have a glimpse of him enough to make him amiable to the Soul Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Thus we love him through Christ or in Christ for we study Christ to see the goodness and amiableness and love of God in him Ephes. 3.17 18 19. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth And to know the love of Christ which passeth knowledge that ye might be filled with all the fulness of God A condemning God is not so loved as a gracious and pardoning God Surely we love him more as a Father than as a Judge And 't is the Spirit of Christ which maketh us cry Abba Father not onely thereby expressing our confidence and dependance but affection Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 3. Hope We come to God as we longingly expect the full fruition of him Love puts us upon seeking after God But alas upon Earth we do but seek in Heaven we expect to find Hope causeth us to hold on seeking till we find and get nearer to him and maketh us resolve that 't is better to be a seeker than a wanderer to wait till the delight of love be perfect than to turn the back upon God and his ways We cannot have Mount Zion in the Wilderness For the present Christ doth but guide us to the Land of Promise we have a refreshing by the way Manna in the Wilderness but not Canaan in the Wilderness Earth at the best will not be Heaven Our perfect Blessedness is when God is all in all For the present as God is seen but as in a glass so he is proportionably enjoyed The Devil the World and the Flesh are not perfectly overcome and therefore we have but little of God And the Ordinances cannot convey him all to us while his interest is so crowded up in our hearts but we wait and look and long till we have more Our onely coming now to him is by hope and that partial enjoyment of his love which we attain unto makes us look for more The New Nature inclineth us to Hope for they that love God will desire to be more like him and to get more of him and our experience quickeneth our hope Rom. 5.4 But all is by Christ. The Apostle saith The Lord Iesus himself hath given us everlasting consolation and good hope thâ—ough Grace 2 Thes. 2.16 As at first he inclined us to set our Hearts on another World and lay up our Hopes in Heaven and to part with all things seen for that God and Glory which we never saw which otherwise by reason of unbelief and sensuality we should never have done so still he inclineth us to hope and wait in the midâ—t of difficulties and disappointments and incourageth us by his tenderness and constant pity Iude 21. Keep your selves in the Love of God looking for the Mercy of our Lord Iesus â—hrist unto everlasting Life 2. This coming to God is by all Divine Ordinances or Acts of Worship the use of our liberty to approach to him in these duties is one special way of coming to him by Christ. To come to him in the Word as our teacher in the Lords Supper as the Master of the Feast in Prayer as our King and Almighty helper is a very great priviledge and comfort certainly if at any time then we come to God we come to him in worship for then we turn our backs upon all things else that we may present our selves before his Throne But now thus we can only come by Jesus Christ. If we come to receive a Blessing in the Word we come to receive the fruits of his purchase Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth Eph. 5.26 That he might sanctifie and cleanse it with the washing of Water by the Word If we come to the Lords Supper that duty was instituted for the remembrance of Christ that his Flesh might be Meat indeed and his blood
but Love should allay these bitter Gusts for we should always remember that Be angry and sin not that is If ye be angry beware of Sin Eph. 4.26 9. Thinketh no Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word signifieth two things To Think or Design to Impute or Reckon In the first acceptation the sense is That a Charitable Person plotteth not in his Mind how he shall do his Neighbour any Evil. Now designing Evil is so vile a thing and so abhorred by Heathens that the Apostle would not mention the forbearing of that as an effect of Divine Charity Therefore most probably we must pitch upon the later sense not for not contriving Hurt to others but not to reckon or impute it to them And so 't is the property of Charity not rashly to impute Evil to any Man It suspects no Evil in others as long as their Actions are capable of a good Interpretation or while other Good is mingled with it Envy and Detraction like a Fly pitcheth on the sore place But Charity doth not easily think Evil of its Neighbour but interpreteth doubtful Things in the better part If wronged by others they rather impute it to their Inconsideration than their Malice And if it cannot be excused they do not impute charge or upbraid them with it as Brawling People do 10. It rejoyceth not in Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing is more abhorrent from the nature of Charity than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing in the Hurt of another Now this may happen on two Occasions 1. When any one doth that which is unjust 2. When injustice is done to any one In the first Case Charity rejoyceth not that others fall into Sin which indeed is a pleasure to them that hate them but Charity will make a Man heartily mourn and grieve for any Sin that is committed by another 'T is a joy to see others discharge their Duty but a grief that they offend God The Second Case is If our Enemy be injured by others we boastingly say Oh how well is this Man served now thus to rejoyce in or applaude the Sin of others will not stand with Charity which seeketh the Reformation of others not their ruine and disgrace David when he heard of the Death of Saul he rent his Cloaths and wept and fasted 2 Sam. 1.11 12. And David took hold of his Cloaths and rent them and all the men that were with him and they mourned and wept and fasted until Evening for Saul and for Jonathan his Son and for the people of the Lord and for the house of Israel because they were fallen by the Edge of the Sword And Iob saith Chap. 31.39 If I rejoyced at the Destruction of him that hated me or lifted up my self when evil found him neither have I suffered my Mouth to sin by wishing a Curse to his Soul Revenge is sweet to a Carnal Nature but Divine Love checketh it and purgeth out this old leaven of Malice more and more 11. But rejoyceth in the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is taken for sincerity of Goodness Charity wisheth those that displease us were better than they are and that they did nothing but what is right just and good rejoyces at any good that befalleth others especially at the holy and virtuous actions performed by them and their integrity and sincerity This is a good Note For what a Man really is he desireth others should be 12. It beareth all things The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covereth all things which the Greek word also signifieth and so there is a Tautology avoided for the last Clause of this verse is endureth all things Now the meaning of this Clause is That Charity doth not easily divulge the Crimes of others Prov. 10.12 Hatred stirreth up strife but Love covereth all Sins None of us can expect to live in the World but we shall meet with many failings and wrongs in the best of God's Children There will need the cover of Love that we may neither shame our Brethren nor disgrace our Religion Therefore one property of this grace is to hide and conceal the Evil we know by another as far as it is for his good and not contrary to the greater good of others for than a greater Charity obligeth us to reveal it As if a man be a Seducer or if one profess to do Religion a mischief 't is our duty to reveal it But otherwise 't is an offence to speak all we know of others though it be true for all Evil must not be divulged but sometimes covered with the Cloak of Love There may be malice in reporting Truth for an eager desire to spread a fault wanteth not Sin Ier. 20.10 Report say they and we will report it Nay if there be no ill intent such prattle will come under the charge of idle Words unless it be for discovering an Hypocrite that others may not be deceived nor ensnared 13. It believeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not such things as are apparently false but hath no prejudice against that which others profess if not prevalently contradicted It desireth others should be good and therefore easily believeth them according to the profession which they make and whilst things are any way credible and not manifestly false It dareth not harbour an ill conceit of others interpreting all things to the best as long as the contrary appeareth not and whatever can be said for the mitigation of a fault 'T is easily persuaded Iam. 3.17 It doth not indulge unwarrantable suspicions and as long as it can taketh all things in good part that are said or done by others For till it hath an idoneous sense it had rather be deceived in thinking well of others than suspecting evil 'T is a malignity to fasten an evil sense on a Speech or Action that may bear a good one 14. Hopeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is added because what Charity cannot believe it hopeth for When nothing is said by way of defence and excuse it hopeth the best the matter is capable of if not for the present it despaireth not that being fallen they will rise again They despair not of their repentance nor give over the use of all probable means to reclaim them 15. It endureth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is suffereth injuries done to its self for Peace sake without revenging its self They can endure much pain and trouble and loss to procure a greater good to others that is greater than the pain we suffer our selves and therefore it meditateth not revenge 16. And lastly Charity never faileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is never ceaseth in this Life to bring forth these fruits neither shall it cease in the life to come There the love of God and our Brethren abideth and is perfect Men Dye but Charity Liveth and is exercised by us in another World 'T is not a grace out of date in Heaven Here it is not Weary Gall. 6.9
11.1 Be ye followers of me even as I also am of Christ. These holy Men had the same nature the same interests and concernments We have the same helps and incouragements the same God and Christ and Spirit and Rule and Hopes and Comfort and Glory which should shame us to come short of them Therefore you must be a going from strength to strength Yea the Angels Matth. 6. 10. Thy will be done on Earth as it is in Heaven It is but reason that they that would be like them for priviledges should be like them for service and duty If the Angels that are out of Gunshot and Harms-way hold on in God's service much more should we Wicked men think every thing in Religion enough and that we make more ado than needeth but Christ referreth us to the Angels Yea to God himself 1 Pet. 1.15 Be ye holy as he that has called you is holy Matth. 5.48 Be ye Perfect as your heavenly Father is perfect Now therefore we must by degrees be growing up unto this estate The holiest upon Earth are not a sufficient copy to us God is essentially Holy infinitely Holy originally Holy Now wherein must we imitate him We must be immutably holy we should aim at that state when we shall be in some sort so God is universally holy in all his ways and works we should get nearer and nearer to this Pattern 6. That we may answer our many experiences There is no man of any long standing in the profession of Godliness but he hath many experiences of the bitterness of Sin when he hath been medling with Forbidden Fruit. And on the vanity of the Creature when he hath doated upon it and at length he findeth that there is a lye in his right hand Eccles. 1.14 I have seen all the works that are done under the Sun and behold all is Vanity and Vexation of Spirit Of the comfort of duty when done all things for God there is a sweetness accompanieth it Micah 2.7 Do not my words do good to him that walketh uprightly Of the help of God in his difficulties and straights Psal. 46.1 God is our refuge and strength a very present help in trouble Of the truth of his promises Psal. 18.30 As for God his way is perfect the word of the Lord is tryed he is a buckler to all those that trust in him Of Answer of Prayers Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication Because he hath inclined his Ear unto me therefore will I call upon him as long as I live Of the enterprizes of Satan 2 Cor. 2.11 Lest Sathan should get an advantage of us for we are not ignorant of his devices Now to have all these experiences and to be nothing improved and bettered is very sad 29. Deut. 4. Yet the Lord hath not given them an Heart to perceive nor Eyes to see nor Ears to hear unto this day To be nothing better nothing wiser is an argument of spiritual stupidness and folly 7. To answer all the means and the care and cost that God hath been at with us and for us God expecteth growth where he has afforded the means of growth in great plenty Luke 13.7 He said to the Dresser of his Vineyard behold these three years I came seeking fruit on this Fig-tree and find none cut it down why cumbreth it the ground It must be understood De jure not De facto of what God might expect for God cannot be disappointed Have I been thus long with you and hast thou not known me 14. Iohn 9. It was a grief to Christ when they were not grown under the means of grace Luke 12.48 Where much is given much is required It is grievous to the spirit of God when we are no better for all that is done to us Application 1. As it is a priviledge of the sincere Christian whose heart is set Heavenward Use. So it is for his incouragement They go from strength to strength if there be new troubles there is new strength Many are ready to faint in the Valley of Bacha and think they shall never hold out There is a continual supply Rom. 2.7 To them who by patient continuance in well doing seek for glory and honour and immortality Eternal Life Luke 8.15 The good ground bringeth forth fruit with patience They have present support and shall have final deliverance 138. Psal. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my Soul God gives a power to bear up your Spirit in all your burdens God is no Pharaoh you shall have strength with your work strength with your tryals strength with your difficulties A good man will not over-burden his Beast And God will give final deliverance your troublesome journey will not last long it will be over in a little time and then you shall appear before God in Zion There is rest Rev. 14.13 That they may rest from their labours and their works follow them In Heaven you have nothing to do but to bless God and praise God and admire God to all Eternity Therefore be incouraged go in the strength of your present refreshings and God will find new grace for you while you continue upright with him 2. As it is a duty 1. Use. It sheweth the folly of them who count an earnest pursuance of Eternal Life to be more than needs and that a little holiness will serve the turn Oh no! a Christian should always be growing and always improving still pressing nearer and nearer towards the mark going on from strength to strength There is no nimium in Holiness you cannot have too much Holiness or too much of the love of God nor of the fear of God nor of faith in him There are many that come near and never enter Luke 13.24 Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Certainly he that knoweth what was lost in Adam and must be recovered in Christ cannot think he can do enough or too much How hard a matter is it to keep what we haveâ— Such is the vanity lightness and inconstancy of our Hearts in good and so furious are the assaults of sundry Temptations and so great is our impotency to resist them our proneness to turn from the ways of God so great so strong subtile and assiduous are our Spiritual Adversaries so many are those Difficulties Discouragements Diversions and Hindrances which we have to wrestle with and overcome in the way to Heaven that it concerneth us to give all diligence to advance in our Christian Course Once more there is so much promised that certainly a Man knoweth not what Christianity meaneth if he striveth not to be more holy So exact is our Rule and strict so holy is our God so great are our Obligations from all the Means and Providences of God that such a vain Conceit cannot possess the Soul of
judged by this Law the holiest and the humblest the most penitent and believing Soul and the Soul that most loveth God cannot abide the Tryal and were it not for this promise and its Fellows what could we look for but Eternal Ruine 2. As to the Sanction the Law saith The Soul that sinneth shall die Ezek. 18.4 Now this being the Sentence of God delivered in a Righteous Law how shall we escape it Surely it cannot fall to the Ground Unless some Provision be made it will eternally take place This should the more affect us because it is often verified in the course of God's Providence Rom. 1.18 For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Now when others are punished and we are spared surely we ought to be affected with his Severity towards them but towards us Goodness 3. Our incapacity of appearing before God by reason of the multitude of our Sins There are none of God's Children but have a great and vast Debt upon them and if God should call them to an account and should not spare not one of them could stand or appear in Court Psal. 130.3 4. If thou Lord shouldest mark iniquity O Lord who shall stand But there is forgiveness with thee that thou mayest be feared There is not a Man to be found who hath not some fault and failing which would render him uncapable of God's favour If he should proceed in just severity against us who could stand Not who among the Wicked but who among the Regenerate or the People of God So many are the Frailties and slips of their Lives And Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified It is impossible for such a frail sinful imperfect Creature as Man is to appear before God's exact Tribunal with any comfort and hope But he will not charge them on us with Severity but spare us with Mercy 4. The sense which Conscience hath of these Sins 1. Consider it in its old natural Bondage somewhat of which yet remaineth while Sin remaineth so Conscience accuseth of the Sins that are committed Rom. 2.15 Which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another And fears the Death threatned Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death Now can it be appeased unless the Lord spare or set up some way of Grace which alloweth pardon for our failings And if the Lord spare it should be as welcome to us as a Pardon to a Condemned Man 2. Consider it as it is inlightned and renewed by the Holy Spirit It is true it doth not produce such a fear of Wrath as before but a greater apprehension of the Evil of Sin because of the increase of light and love both which intender the Heart As their light and love increase so doth their trouble about sin Rom. 7.9 For I was alive without the Law once but when the Commandment came sin revived and I dyed and verse 24. O wretched man that I am who shall deliver me from the body of this death They are ashamed of that folly and filthiness and unkindness that is in Sin and are grieved for the relicks of Corruption Ezek. 16.6 And when I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live So Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Therefore if God will spare and not impute their trespasses to them they are more apprehensive of this mercy than possibly others can be None fee so many Sins and none see such hainousness in Sin and are more deeply affected with it In a clear Glass of Water the least Mote is espied They have a greater dread of God's Holiness a more sincere respect to his Law a greater reverence for the sentence of it a more firm belief of his threatnings a more earnest desire to please him and so a a greater grief for offending him Therefore if he will pardon and pass by their infirmities they are the more apprehensive of the privilege III. The grounds and reasons of this indulgence or sparing which God useth towards them 1. God's merciful nature which inclineth him to pass by the infirmities of his Saints This appeareth by the description of God given to Moses when the Lord proclaimed his name Exod. 34.6 The Lord the Lord God merciful and gracious long suffering and abundant in goodness and truth Since this is the description which God giveth of himself therefore it deserveth to be weighed by us The first notion is Merciful whereby God's Nature inclineth him to succour those that are in Misery by reason of Sin The next is Gracious which implieth his self-inclination to do good to his Creatures without any precedent obligation on their parts The third is Long Suffering or slowness to Anger he is not hasty to revenge the wrongs done him by the Creature He often pitieth wicked Men so far as to prevent the Temporal punishment and spareth them long when he might destroy them The Last is Abundant in goodness and truth that is expressing his kindness and bounteous nature many ways not at one time and in one sort only but upon all occasions and in all ways wherein we stand in need of his help and therefore will deal tenderly with his people Micah 7.8 Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy If we had a due sense of the nature of God we should have much relief against the Evil Merit of Sin and a greater hope that he will deal in a Fatherly manner with us He had told them of great things God would do for them now in the apprehension of the sensible Sinner it is Sin chiefly which standeth in the way of their Mercies Therefore God will pardon Sin in his people in such a wonderful way as shall exceed all their thoughts He will not call them to a strict account for them and though he beginneth to reckon with them yet he will spare them and moderate his Anger and be reconciled to them It shall not go on to Eternal Wrath nor over long Temporal Evils and all because of the pleasure which he taketh in shewing acts of Mercy rather than acts of Vengeance 2. The satisfaction of Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his
one that nameth the name of Christ depart from iniquity THese Words are brought in to prevent the Scandal which the Godly might take at the falling away of two such Men as Hymeneus and Philetus who in probability were Men of Note in the Church for there is not such notice taken of ordinary and mean Persons Their Error was they acknowledged only a Metaphorical Resurrection and so weakened the Comfort of the Faithful The Scandal which they gave was Threefold Scandalum Seductionis Contristationis Offensionis 1. There was Scandalum Seductionis Ver. 18. They overthrow the Faith of some Fides quae creditur 'T is principally meant They turned them away from the Truth 2. There was Scandalum Contristationis They were a great trouble to the Faithful and weakened their Comfort As surely it is a mighty disheartening to see such glorious Luminaries fall from Heaven like Lightning Some think the main drift of the Text is to comfort them with an hope of Preservation though these fell away When others fall those who are truly the Lord's and do unfeignedly Dedicate themselves to be his People shall be preserved by his Power because the Foundation or first Stone of this Spiritual Building was laid in their Election which is firm and unchangable I am not against this sense because I find Election to be made the ground of our standing out in Temptations Matth. 24.24 Insomuch that if it were possible they shall deceive the very Elect. The Elect cannot possibly be deceived and drawn away from the true Christ because of the Wisdom Love and Power of God ingaged for them 2 Thess. 2.13 God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth Their Election did secure them from Danmable Errors I am not against this Truth yet I think it not the full meaning of this place though strongly implied in it Truly the Apostle doth confirm the Hearts of the Faithful in these words by shewing them their Priviledges and their Duty Their Priviledges when he telleth them that God knoweth them that are his Their Duty when he presseth them to Holiness Let every one that nameth the name of Christ depart from iniquity The Apostacy of some should excite all to watchfulness â—est they be caught in the same Snare But yet I cannot induce my self to think that by the Foundation of God is meant his Election and it is an hard thing to conceive that a Foundation of a Building should be sealed 3. There is Scandalum Offensionis It might make them to slumble and take Offence and raise a Scandal of Prejudice or Doubtfulness at least First Against the Truth of the Gospel Secondly The Honour of the Church The later Scandal is obviated in the 20th Verse But in a great house there are not only Vessels of gold and of silver but also of wood and of earth and some to honour and some to dishonour The Carnal and Renewed the sincerely Godly and the Hypocrites live together in the Church without any dishonour to the Church or derogation to God's Providence As in a great Family there are divers Utensils some for a nobler some for a baser use But the former Scandal against the Truth of the Gospel which seemed to be weakened in their Minds by this perverse Opinion that the Resurrection was past is chiefly obviated in the Text. They denied the future Estate and so there was no Bliss for them that were persecuted Now to comfort them the Apostle telleth them that God hath a Reward for those that were faithful with him and that Eternally both in Body and Soul So that the meaning of The Foundation of the Lord standeth sure is his Obligation and Covenant with them in Christ and his purpose towards them remains unchangable and firm because it is sealed on God's part by his Providence Administring all things for the good of the Elect on Man's part by their Conscience of their Duty Nevertheless the foundation of the Lord standeth sure having this seal The Lord knoweth them that are his and Let every one that nameth the name of Christ depart from iniquity In the words observe First The Proposition concerning the sureness of God's Covenant The foundation of the Lord standeth sure Secondly The Confirmation 1. In General because it is a sealed Contract 2. More particularly from the nature of this Seal or the double Inscription or Motto of it It hath an Inscription or Motto agreeing to the condition of the Two Parties contracting 1. On God's part The Lord knoweth them that are his God will be faithful and constant in loving those who are his Servants 2. On Man's part Yet we are not to be negligent of our Duty And Let every one that nameth the name of Christ depart from iniquity Doctr. That what ever Errors or Scandals arise in the Church yet God's purpose declared in the Gospel of bringing his peculiar People unto Glory remaineth firm and steady This was the Truth assaulted by this Error which shaked so many and this is the Comfort which the Apostle propoundeth to the Disciples and Servants of Christ. The Point will be made good by explaining the Circumstances of the Text. I. The Proposition here asserted The foundation of the Lord standeth sure All the business will be to shew what is the Foundation of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foundation is taken Sensu forensi or Architectonico in the Builder's sense or in the Lawyer 's sense In the Builder's sense for the Foundation of an House In the Lawyer 's sense for the Foundation of an Estate which I expect from another upon any Bargain or Contract with him the Evidences and Deeds of Conveyance are the Foundation which I have to build upon for my Right and Title Now to take Foundation here in the Builder's sense would make but an odd Interpretation in this place who ever heard of the sealing of the Foundation of an House and Inscriptions on that Seal And therefore Foundation is taken here for a Covenant or Bill of Contract As also 1 Tim. 6.19 Laying up in store for your selves a good foundation against the time to come that they may lay hold on eternal life It would be incongruous to take Foundation there in the Builder's sense as if Good Works were the Foundation of eternal Life No they are only the Evidences and Assurances of it The notion of a Bond or Obligation is more proper Upon a Contract I found or build my confidence of expecting Good from another so Prov. 19.17 He that hath pity upon the poor lendeth unto the Lord and that which he hath given will he pay him again Lending noteth some Contract and Promise and Expectation grounded thereon so here The foundation of God is his Bill or Bond which is as a Pledge or Security left with us And thereby is not meant so much God's Eternal Purpose of Election as his Covenant that Deed and Instrument of Law by which he
afraid to be damned it is not God's displeasure they care for but their own safety The youngman went away sad and was grieved for he had great possessions Mark 10.22 Because he could not reconcile his Covetous mind with Christ's Institutes So Felix trembled being convinced of Sins which he was loath to discontinue and break off 3. They differ in their effects many men tremble at the word of God coming in upon their Hearts with power but this awakning worketh diversly Sometimes to a solicitous Anxiousness about the way of Salvation and then it is good as those Acts 2.37 And when they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles Men and Brethren what shall we do That was a kindly work to desire to be further instructed and directed into the way of Life and Peace Sometimes to rage Acts 7.54 When they heard these things they were cut to the heart and gnashed on him with their teeth they were vexed at the galling truths which Stephen delivered and the conviction that was upon them kindled their rage against him Sometimes it produceth nothing but dilatory excuses as here in Felix go thy way for this time when I have a more convenient season I will send for thee II. The cause of this trouble and Agony was the word wherein the matter and the manner is considerable 1. The matter is to be considered both generally and particularly 1. Generally the word of God or the Doctrine of Faith in Christ. It hath a convincing power 1 Partly because of its Author the impress of God is upon it it partaketh of his Properties Heb. 4.12 13. For the word of God is quick and powerfull and sharper than any two edged Sword piercing even to the dividing asunder of Soul and Spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Neither is there any Creature that is not manifest in his sight but all things are naked and open unto the Eyes of him with whom we have to do God searcheth the Heart and the word searcheth the Heart God is powerful and his word is powerful in discovering a Sinner to himself and bringing a Sinner out of his lurking Holes and taking off all disguises 2 Partly because of its clearness and evidence to a natural Conscience if it be not strangely stupified and blinded by fleshly Lusts 2 Cor. 4.2 3 4. By manifestation of the truth commending our selves to every Man's Conscience in the sight of God But if our Gospel be hid it is hid to them that are lost In whom the God of this World hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the image of God should shine unto them This Scripture sheweth that the Gospel is light which will discover its self if Men do not shut their Eyes And if men refuse the Converting power they cannot withstand the Convincing power of it for the work of bringing home Souls to God lyeth more with their Lusts than with their Consciences 3 And chiefly because of the Concomitant Blessing God hath appointed the Word to be the great Instrument of Convincing and Converting the World and doth accompany it with his Grace and Spirit sometimes to one effect sometimes to another To Convincing Iohn 16.8 The Spirit shall convince the World of Sin and of Righteousness and of Iudgment If it doth no more it shall leave them under a conviction of the truth Sometimes to Conversion as 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. God concurreth with his own ordinance by his omnipotent and creating power 2. Particularly the Day of Judgment is to be insisted upon in our Ministry The Apostles in planting the Faith observeth this point of Wisdom to insist much upon the Judgment Day Acts 10.42 43. And he commanded us to preach unto the the people and to testifie that it is he which was ordained of God to be the judge of Quick and Dead And to him give all the Prophets witness that through his name whosoever believeth on him shall receive remission of Sins This was the great point which his chosen Witnesses were to insist upon So also Acts 17.30 31. But now commandâ—th all men every where to repent because he hath appointed a day in which he will judge the World in righteousness by that man whom he hath ordained whereof he hath given assurance to all men in that he hath raised him from the dead The Apostles observed the Tempers of those they dealt with when with the brutish multitude they invite them by Arguments of Providence Acts 14.15 16 17. Sirs Why do ye these things We also are men of like passions with you and preach unto you that you should turn from these vanities unto the living God which made Heaven and Earth and the Sea and all that are therein Who in times past suffered all Nations to walk in their own ways Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness When with the Learned he speaks of the first Cause and chief Good Acts 17.28 For in him we live move and have our being And binds all by his coming to Judgment ver 31. So he deals with Felix here he urges principles of known Dignity and Sobriety from the day of Judgment See also 2 Cor. 5.10 11. For we must all appear before the Iudgment seat of Christ that every one may receive the things done in the Body according to that he hath done whether good or evil Knowing therefore the terror of the Lord we perswade men This was their great and powerful Argument Reasons 1. Because this made their access into the Hearts and Consciences of Men more easie because of its suitableness to natural Light That Man is God's Creature and therefore his Subject is evident by Reasons drawn from our dependance on the first Cause and Fountain of all Being That Man hath failed in his Subjection to his Creator and Lord is evident by daily experience that therefore God may call him to an account and Man should fear his wrath is a principle as evident as the former and justified by the guilty fears incident to Mankind because of their offences Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death Divine Justice must once publickly appear and rectifie the disorders of the World Now because of the sentiments of Nature the Doctrine of the final Judgment doth easily enter into the Thoughts and Conscienâ—ces of Men. 2. This doth most befriend the great discovery of the Gospel which is justification by Christ and pardon of Sin by submitting to his instruction If
he be our Judge we ought to take the Law from his Mouth and put our selves into his hands to be guided and ordered by him that we may find favour in that day This is evident every one would seek to be approved by his Judge and that Christ is our Judge is evident by his Resurrection and his Doctrine alone with any probability of Reason pretendeth to the reparation of Mankind and to set them in joynt again that they may live to God Let Men have but the sense of a Judgment to come soundly laid up in their Hearts and Consciences and they can have no Rest while they keep off from the Gospel 3. This doth best solve the doubts about present Providence Paul doth not teach Felix that the Christian Religion doth make any difference between the Just and Unjust as to their outward condition in the World or between the Temperate and Intemperate no for the Just may be oppressed and the Unjust thrive or else Felix had never been in power And as for the Temperate their Religion would make them miserable while they deny the desires of the flesh No here there be just men to whom it happeneth according to the work of the wicked and they be wicked men to whom it happeneth according to the work of the righteous Eccl. 8.4 But there is a judgment to come wherein every Man shall be judged according to what he hath done in this Life All Men must appear and receive their doom and some go into everlasting life others into everlasting punishment 2. The manner is to be considered The word must be closely and prudently applied for here is both a close and prudent Application 1 Close he discourseth of Virtues opposite to the Vices wherewith this Man was blemished the Word hath force of its self yet managed with dexterity as a Dart that falleth by its own weight it will pierce but especially when feathered and directed and cast by a skilful hand and levelled at the mark This is Iesus whom ye have Crucified And when they heard that they were pricked at the heart Acts 2.36 37. Not when they saw the Miracle not while the Doctrine was delivered In the Doctrine delivered we do but bend the Bow in Application we let fly the Arrow and shoot at the mark A clap of Thunder when distant doth not startle me but when it is my own Zenith 2 Prudent Paul is here an example of Prudence as well as of Faithfulness when he spake to Felix and Drusilla he doth not charge them with Intemperance or Unchastity or Injustice but discourseth of Justice and Temperance that by that which is right they might understand that which is crooked and from the Rule know their own Enormity He lays the Looking-glass before their Eyes and lets them see themselves and behold their natural Face in a Glass III. The Effect or Fruit how it doth or may come to nothing 1. Through the levity of Man whose pangs of Devotion are soon spent the Righteousness of the Hypocrite is compared to the Morning Clouds and the early Dews Hosea 6.4 The righteousness of the upright to the Morâ—ing light Prov. 4.18 2. Their addictedness to their Lusts which is greater than their affection to Religion Luk 8.14 And that which fell among Thorns are they which when they have heard goe forth and are choaked with cares and riches and pleasures of this life and bring no fruit to perfection Sentiments of Religion dye away through cares of the World or voluptuous living 3. Their unskilfulness in handling wounds of Conscience Some think they are never wound enough but it is not the deepness of the wound but the soundness of Cure that is to be regarded Some heal their wounds slightly a palliate Cure they skin it over when it Festreth within Others dissemble it till it proveth deadly Others run to a worldly Cure as if Soul-Thirst could be quenched at the next Ditch or an evil Spirit could be cured by Musick Some by a clatter and dinn of business put off that which they do not put away Amos 6.3 Ye put away the evil day Cain in anguish of Conscience fell a building of Cities 4. Want of God's Grace Acts 16.14 And a certain woman named Lidia which worshipped God heard us whose heart the Lord opened Which is forfeited by the party who hath common helps and advantages Some put away the Word Acts 13.46 It was necessary that the word of God should first have been spoken to you but seeing ye put it from you and judge your selves unworthy of eternal life lo we turn to the Gentiles Some put away trouble of Conscience Gen. 6.3 My spirit shall not always strive with Man for that he also is flesh Some lose their Tasts and Relishes of Christian Doctrine and relapse into a carnal Savour Heb. 6.3 4. For it is impossible for those who were once enlightned and have tasted of the Heavenly gift and were made partakers of the Holy Ghost And have tasted the good word and the powers of the world to come if they fall away to renew them to Repentance 1. Use Information we learn divers profitable Lessons from hence 1. The power of the Word Here is a notable Instance of it if we consider the person who trembled Felix 1 By Religion a Pagan who did not believe the Gospel The Devils believe and tremble and the Word worketh effectually in them that believe But here an Infidel is fain to stoop to the evidence of it and at the same time it breaketh upon his Heart and Mind so far as to make him afraid 2 By his quality a Judge the Prisoner maketh the Judge tremble Outward distance and disadvantages should not discourage us our Testimony rightly managed may alarm the Consciences of those who are ready to condemn us 3 By his Disposition not a Devout Man but a Man hardned in a course of sinning We should despair of none God can find his way into the Consciences of the most sensual 4 For his outward condition a Man glutted with worldly Happiness yet the thoughts of the other World will soon souer all the prosperitie of the present life 5 For his Temper now he sent for Paul out of Curiosity to satisfy his Jewish Wife or Minion but God can make use of Man's sins to Glorifie himself and his Truth This Power of the Word this convincing Power should be often thought of they that feel it not fear it Iohn 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved 2. The profitableness of insisting upon the last Judgment that we may perswade you and you may suffer your selves to be perswaded It is the great awe-bond to beget in us a sense of our Duty and Sin For First 't is an impartial Judgment that must pass upon all high or low rich or poor Revel 20.12 And I saw the dead small and great stand before God and the Books
great Salvation Jer. 4.14 O Ierusalem wash thy Heart from wickedness that thou mayst be clean How long shall vain thoughts lodge within thee 1 Cor. 3 20. The Lord knoweth the thoughts of the wise that they are vain Prov. 22.15 Foolishness is bound in the heart of a Child 3. Stupidity Deut. 29.3 4. The great temptations which thine Eyes have seen the Signs and those great Miracles yet the Lord hath not given you an Heart to perceive and Eyes to see and Ears to hear unto this day 4. Obstinacy Ezech. 11.19 I will take away the stony Heart out of their Flesh. There is wilfulness and hardness of Heart 5. Enmity both to the Law Rom. 8.7 Because the Carnal Mind is Enmity against God for it is not subject to the Law of God neither indeed can be And also to the Gospel 2 Cor. 10.4 Casting down Imaginations and every high thing that exalteth it self against the Knowledge of God and bringing into captivity every thought to the Obedience of Christ. 2. As to Inferiour Things When the Heart is turned off from God it goeth after vain things 1 Sam. 12.21 And turn ye not aside for then should ye go after vain things which cannot profit nor deliver for they are vain And so the Heart groweth earthly sensual and devilish Iam. 3.15 wholly carried out to Pleasures Profits and Honours Now consider 1. What is within such an Heart Gen. 6.5 God saw that the Wickedness of Man was great in the Earth and that every Imagination of the Thoughts of his Heart was only evil continually This is the Mint that is always at work there is no respit by Day nor by Night Sin worketh in the Heart all Day and playeth in the Fancy all Night there is no Truce in this Warfare 2. What cometh out of the Heart Mark 7.21 22. For from within out of the Heart of Men proceed evil Thoughts Adulteries Fornications Murthers Theft Covetousness Wickedness Deceit Lasciviousness an Evil Eye Blasphemy Pride Foolishness All these things come from within and defile the Man This the Heart which is here considered 3. In what sense it is little worth 1. As to acceptation with God 2. As to the benefiting and profiting of others 1. As to acceptation with God That will appear by the Expressions God useth about the contrary that is the renewed Heart It is that he longeth for Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always He delighteth in it as the other is an abomination to him Prov. 11.20 They that are of a froward Heart are an abomination to the Lord but such as are upright in their way are his delight He commendeth and approveth it Rom. 2.29 But he is a Iew that is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose praise is not of Men but of God 1 Pet. 3.4 Whose adorning let it be the hidden Man of the Heart in that which is not corruptible even the Ornament of a meek and quiet spirit which is in the sight of God of great price When the inner Man is adorned with Grace then we are in very high esteem with the Lord. This is a beauty which always keeps fresh and which God is pleased to esteem and reward Yea in such an Heart God dwelleth Eph. 3.17 That Christ may dwell in your hearts by faith It is his chamber of Presence or strong Cittadel from whence he commandeth the other Faculties and Members Isai. 57.15 Fur thus saith the high and lofty one that inhabiteth eternity whose name is Holy I dwell in the high and Holy place with him also that is of a contrite and humble Spirit There God taketh up his Lodging as in the highest Heavens so in the lowest Heart Once more this Heart is so pleasing to him that he pardoneth many failings where the Heart is upright 2 Chron. 15.17 But the high places were not taken away out of Israel nevertheless the heart of Asa was perfect all his days It is a comfort when dying 2 Kings 20.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And they are finally Blessed Psal. 119.2 Blessed are they that keep his testimonies and that seek him with their whole heart Well then this is the heart which God accounteth of and by this you may soon understand that the other is little worth 2. As to the benefiting and profiting of others Certainly an Heart of so little esteem with God doth little promote his Interest with the World This is that which is asserted in the Text where observe with me these six things 1. That the Heart of the wicked is spoken of in the softest terms Else where it is said to be deceitful above all things and desperately wicked Jer. 17.9 Set upon mischief Psal. 28.3 Mischief is in their hearts but here it is little worth And this teacheth us that it is not enough not to do harm by our Speech but our Discourse should have Savour and worth in it such as may benefit others Every Tree that bringeth not forth good fruit is hewen down Some Men propagate the Teint of the common Corruption by their Converses but if we avoid that do we seek to stop the pollution of Mankind by wholsome and sound Speech 2. That it is not enough to speak much but is there any real worth in our Discourse otherwise it is but the over-flowing of a drossie unsanctified Heart 3. Here are compared a good Man's Words and a wicked Man's Thoughts Good Mens Words are of great price but wicked Mens Thoughts are of no value the ones Tongue is better than the others Heart the mischief lyeth near their Hearts 4. That we must make Conscience not only of our Words but Thoughts Men are cautious in their Speeches and how they discover themselves but they think Thoughts are free no Heart-Sins are Sins as well as the Sins of the Tongue and Life Prov. 24.9 The thought of foolishness is sin they are contrary to the Law of God Therefore David saith Psal. 119.113 I hate vain thoughts Usually we take more liberty in our Thoughts than in our Words and Actions Men will not rob steal murther or assault the Chastity of a neighbors Wife but let their Hearts run riot in coveting and that is Theft in the Heart or lusting and that is Adultery in the Heart Matth. 5.28 Whosoever looketh on a Woman to lust after her hath committed Adultery with her already in his heart or Malice and Revenge and that is killing in the Heart 5. That till we make conscience of our Thoughts we cannot well order our Words with Gravity and Profit for the Heart hath an influence upon the Tongue Psal. 37.30 31. The mouth of the righteous speaketh wisdom and his Tongue talketh of judgment The law of his God
you shall command your Children to observe to do all the words of this Law Luke 9.44 Let these sayings sink down into your Ears Close Application Rom. 8.31 What shall we then say to these things if God be for us who can be against us Job 5.27 Loe thus we have searched it so it is hear it and know thou it for thy good And therefore as things are duly thought on so they must be closely applied These three acts of the Soul have each of them a distinct and proper Work Sound belief worketh on the clearness and certainty of the things asserted Serious Consideration on the greatness and importance of them Close Application on their pertinency and suitableness to us See all in one place 1 Tim. 1.15 This is a true saying worthy of all acceptation That Iesus Christ came into the world to save Sinners of whom I am chief These are all necessary to make any truth operative Sound belief for we are not affected with what we believe not Heb. 4.2 For unto us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with Faith in them that heard it Therefore to awaken diligence the truth of things is pleaded 2 Pet. 1.5 10 16. Give all diligence to add to your Faith Virtue and to Virtue Knowledge Give diligence to make your calling and Election sure for we have not followed cunningly devised Fables when we made known unto you the power and coming of our Lord Iesus Christ but were Eye-witnesses of his Majesty Heb. 2.3 4. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompense of reward how shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him The first rousing Question when Men heard any Sermon about any Truth or Doctrine of the Gospel was Is this true For Consideration Heb. 3.1 Wherefore holy Brethren partakers of the Heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus our Lord. Without Consideration the weightiest things lie by as if they were not Sleepy reason is as none The most important Truths have no force upon us till Consideration awakeneth us Then for Application what concerneth us not is passed over Unless we hear things with a care to apply them we shall never make use of them Eph. 1.13 In whom ye also trusted after that ye heard the word of truth the Gospel of our Salvation In whom also after that ye believed ye were sealed with the Holy Spirit of promise 'T is not enough to know the Gospel to be a Doctrine of Salvation to others but we must look upon it as a Doctrine that bringeth Salvation to our own doors and leaveth it upon our choice A Plaister doth not heal at a distance till it be applied to the Sore Truths are too remote till we set the edge and point of them to our own Hearts Well then by this way we Preach to our selves Day and Night by exciting our Faith in God and Christ and Glory to come and by serious Consideration stirring up all God's graces in our selves and reproving our selves for all our Sins and calling a backward Heart to all the duties required of us This is the work of Close Application 5. They prosper best in Grace that most faithfully and diligently use the means Here I shall prove two things 1. That we are to use the means For wherefore hath Christ appointed them but that we should use them His Church is not like a Statuaries Shop where the Image or Statue doth nothing but the Carver or Artificer doth all But 't is compared to a School where Christ is the Teacher to teach us our Duty and we are Disciples to learn it And to a Kingdom where Christ is the Monarch and Sovereign and we are Subjects ingaged by Covenant to Obey him and the manner of his Government 't is not meerly natural ruling us as he doth the other Creatures by a Rod of Iron or in a way of absolute power as they cannot do otherwise but Moral by Laws Promises Threatnings working Faith by preaching and Love Hope and Obedience are the ends of Faith Certainly he governeth Man as Man not by Physical Motions only but by Moral Motives to which we must attend consider and improve Hosea 11.4 I drew them with the Cords of a Man with bands of Love Christ hath not to deal with Stones or Brick or Timber but with Men. God hath fitted the means to do their work and for these ends we must use them If he did ordinarily work without them he would never have appointed them to this end He could have done it with one powerful fiat one creating word or beck of his will but he hath set another train and order of Causes and therefore he will work by them because he worketh on all things according to their Nature and this is suitable to the nature of Man We never knew of any Man that came to Knowledge Faith or Love without means Therefore 't is presumption for us to expect it And the greatest neglecters and despisers of Means are every where the most graceless and the worst of Men Therefore it concerneth us to use them 〈◊〉 the greater diligence and care We may learn from our Adversary the Devil he sheweth his Malice to Souls in opposing the means either by depriving Men of them 2 Thess. 2.18 Wherefore we would have come unto you even I Paul once and again but Satan hindred us or keeping them from them by thraldom or filling them with prejudice Iohn 8.4.4 Ye are of your Father the Devil and the lusts of your Father ye will do he was a Murtherer from the beginning and abode not in the truth because there is no truth in him 2 Cor. 44. In whom the God of this World hath blinded the Eyes of them which believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine upon them Or from the Faithful using of them Matth. 13.19 When any one heareth the word of the Kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sowen in his Heart He watcheth them in all their Postures As soon as Men begin to be serious and to take heed what they hear he disturbeth the Work Well then the Means have an Aptitude and subservient Efficacy which we ought to regard 2. They prosper best that do most faithfully and diligently use the means I shall prove that by the double reason of the Text. 1. With what measure you meet it shall be measured to you again In the Allegation of this Proverbial Speech I shall observe two things 1. That there is a Law of Commerce between God and his Creatures or else how shall we know what to expect And the ordinary Rule
the knowledge of the Truth gained thereby if they despise all these and abandon themselves to their own brutish Passions and Affections as we see many by resisting Common Preparing Grace do so harden their Hearts and increase their Incapacity that the same degree of Grace will not change them that will change others not so self-harden'd Ier. 13.23 Can the Ethiopian change his skin or the Leopard his spots Then may ye also do good that are accustomed to do evil And those that are unwilling to use the Means that they are able that will not hear or consider what they hear that it may affect them they provoke God not only to suspend the influence of his Spirit but to take away the Means Prov. 1.23 24. Turn you at my reproof â—ehold I will pour out my spirit unto you and I will make known my words unto you Because I have called and ye refused I have stretched out my hand and no man regarded c. Much more when they run the contrary way and turn their Thoughts and Affections more eagerly after Vanity and oppose God's Help and Grace because it is against their Lusts Ezek. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more Well then they that have common Grace ought and are bound to use it for the obtaining of more Grace 'T is charged as a great Crime on them that have Eyes and see not Ears and hear not that will not frame their Doings to turn unto the Lord so much as put themselves into a posture They are threatned that it shall be more tolerable for Sodom and Gomorrah than those that have abundance of Means and use them not That they that were lifted up to Heaven in Ordinances shall be cast down to Hell for the neglect of them Matth. 11.23 That the Ninivites shall rise up in judgment against them and condemn them because they repented at the preaching of Ionas and behold a greater than Ionas is here Matth. 12.41 They that have received so much Grace from God and yet do not understand nor seek after him their Condemnation is aggravated their Destruction is of themselves they shut themselves out of the Kingdom of God reject the Counsel of God against themselves and judge themselves unworthy of Eternal Life The Scripture every where speaketh at this rate concerning the Folly and Negligence of Men. But if it be asked If they did improve this common Grace shall they acquire Special Grace Answ. 1. â—od is abundant in Mercy Goodness and Truth and doth not use to appoint Means in vain Certainly they do not merit it at God's hands nor is he expresly bound to give it to them No It is not in him that willeth nor in him that runneth Rom. 9.16 The first â—race is given by God as a free Lord not by any certain Law but by his own Pleaâ—ure Well but will he give it The Question is curious and needeth no Answer He that is deadly sick doth not refuse his Physick till he be made certain that it will recover him but useth it as the only proper Remedy in the case and commits the Event to â—od He that is to Plough and commit his precious Seed to the ground doth not stand to have assurance that the next Year will prove fruitful and the Season kindly but ventureth because usually God's Blessing goeth along with Man's Industry So in the business of Salvation we should not trouble our selves about the Event but do our Duty and leave the Event to God waiting for his Power and Grace in the careful use of the Means which he hath instituted to that end Certainly none perish but they perish through their own folly and negligence not for any defect in God's help When we have done all that we can he is not our Debtor but yet he is our gracious Benefactor and if we would labour to suppress our Cavils and Curiosity we shall find God better to us than we can imagine 4. This increase is given by degrees we have not all at first nor all at once for Christ speaketh to them To whom it was given to know the mysteries of the kingdom of God Mark 4.11 To them that had ears to hear Vers. 23. Now to them he saith More shall be given As our Capacities are inlarged so is God's Bounty to us Psal. 81.10 Open thy mouth wide and I will fill it We are not straitned in God but in our selves The more we improve Grace received and the more serious we grow and have our Desires and Expectations enlarged the more God will give for by Mercy he prepareth for more Mercy 'T is serious Diligence and exercising our selves to Godliness maketh us see the worth of Grace and the necessity of more â—race to bear our Burdens resist Temptations perform our Duties and the more we are acquainted with God the more will we follow on to know the Lord. Mosâ—s his first Request was Tell me thy name and then Shew me thy glory Sensible Want increaseth with Enjoyment so doth God's Supply for his Goodness is inexhaustible Where he hath given he will give 1 Use. Is Information to shew us the reason why so many reap so little Fruit by the hearing of the Word either they never had solid Comfort and Benefit by it or else languiâ—h and grow lazy in the profession and practice of Godliness What is the reason They do not take heed to what they hear seriously regard the Mesâ—ages sent them by God day after day and then alas all the good Seed that is sown is like Corn on the House top that never groweth to perfection Neither is the Understanding informed nor the Will engaged to Practice Why are our Hearts so little affected and inflamed with the love of God Why stand we in no more Awe and Fear of him Have so small Hope and weak Confidence in him We mind nothing what is said concerning these Duties in the course of the Ministry We sit under the Gospel and pass over these things and do not deeply consider them in our Hearts Christians we impose no hard Law upon you many pretend they cannot invent Arguments for Meditation but when brought to your hands will you think of them They have no Time but if you will spare none of your own Time will you employ God's Time well Let Sabbath-Doctrines so far be considered by you as to sink into your Hearts Surely in their season all things should have their Turn and Place When we are employed about the World we are never troubled with Heavenly things why should the World intrude upon God's Portion 2. Use is Direction If you would profit by the Word take heed to what you Hear see what you do with it believe it soundly Is it a Truth or a Fable a Crochet of Ministers or a genuine Deduction from the word of God Consider it seriously How shall I mortifie this Sin or perform this Duty
in peace without spot and 〈◊〉 Now the Devil will not let you alone in this earnest diligence but seeketh to break your Resolutions or deaden your Affections or damp and discourage your Zeal and the Flesh joyneth with him especially when the World frowneth upon your Endeavours and are set against you for being so faithful to Christ. 2. That they are not prepared till they are endowed with Faith Hope and Love To evidence this I shall shew 1. Their Nature 2. Their mutual respect to one another 3. Their use in the Spiritual Conflict I. Their Nature 1. Faith which is a firm and cordial assent to the Doctrine of the Gospel or such things as are revealed by God because revealed by him 1. The Object 1. The Material Object of Faith in general is such things as are revealed by God in his Word Acts 24.14 Believing all things which are written in the Law and the Prophets The Precepts Promises Threatnings Histories Mysteries The general Faith goeth before the particular there is no Building without a Foundation The special Object is God's Transactions about Man's Salvation by Christ Ioh. 17.3 This is Life Eternal to know thee the only true God and Iesus Christ whom thou hast sent 2. The formal Consideration is because revealed by him Iohn 4.42 Now we believe not because of thy saying for we have heard him our selves and believe that this indeed is the Christ the Saviour of the World That is because they had heard his Words and were convinced and satisfied 1 Thess. 2.13 Ye received it not as the Word of Men but as it is in Truth the Word of God which effectually worketh also in you that believe Not as any Doctrine devised of Men but as sent by God from Heaven for the benefit of Mankind 2. The act of the Soul It is an Assent The Understanding hath a double act about Divine Truths First Knowledge or a due Apprehension of them Secondly Exercising a Judgment about them this is Acknowledgment or Assent And this Assent hath two Adjuncts 1. It is a firm belief of these things There is a Latitude and Difference in the firmness of Assent there is Conjecture or Opinion which is a weak Faith but Assurance doth best Coll. 2.2 That their Hearts might be comforted being knit together in Love and unto all Riches of the full Assurance of Vnderstanding to the acknowledgment of the Mystery of God and of the Father and of Christ. I say there is a difference In the firmness of Assent there is Certitudo Notitia Certitudo Adherentiae a Certainty of Knowledge and a Certainty of Adherence But in all that are sincere it is so firm as to sway our choice incline our Hearts and govern our Resolutions that we see all the reason in the World to follow the way which Christ hath prescribed that we may be everlastingly happy whatever it cost they will venture Heb. 10.39 But we are not of them that draw back unto perdition but of them that believe to the saving of our Souls Sense saith Spare the Flesh but Faith saith Save the Soul 2. It is a Cordial Belief or such as engageth the Heart For Faith considereth not only the Evidence of things propounded but the Weight Worth and Greatness of them 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation Simon Magus believed but his Heart was not right with God Acts 8.13 compared with 21 Verse So Many believed in his Name when they saw the Miracles which he did but Iesus committed not himself to them because he knew all Men John 2.23 24. This is Faith for first Men believe then love then hope then lift up the Head 2. Love Which is a Grace which inclineth our Hearts to God as our Portion and chief Happiness This over-ruleth all their Affections to their outward Interests Psal. 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee Here we shall consider 1. The Qualification of the Object Love in the general considereth the Object as good God is good in himself and good to us Psal. 119.68 Thou art good and dost good and we love God as a good God having received our Beings from him Rom. 11.36 For of him and through him and to him are all things And being redeemed by him when all was forfeited into the Hands of his Justice 1 Iohn 4.19 We love him because he loved us first And looking to expect more from him when all his Promises shall be fulfilled 1 Ioh. 3.1 2. Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! Therefore the World knoweth us not because it knew him not Beloved Now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is 2. The respect of Love to the Object It is such a respect as becometh the Chief Good and Happiness such a superlative and transcendent Love that our Love to other things should be as no Love when it is compared or cometh in Competition with our Love to God There are two acts of Love to God Desire after him and Delight in him 1. Desire is the pursuit of the Soul after God that we may get nearer to him It iâ— expressed usually by seeking after God and when God is sought after in the first place then are we said to love God as Prov. 8.17 I love them that love me and they that seek me early shall find me All Duties and all Acts of the Spiritual Life are a seeking after more of God Psal. 63.8 My Soul followeth hâ—rd after thee Psal. 27.4 One thing have I desired of the Lord and that will I seek after that I may dwell in the House of the Lord all the Days of my Life to behold the Beauty of the Lord and to enquire in his Temple This ardent and burning desire is a great effect of love to God but when Men are cold and flat and more indifferent as to the distinguishing Testimonies of Gods love there is something on this side God which doth content us and divert us from him 2. Delight in God The highest exercise of this is reserved for the World to come when we shall enter into our Master's Joy but now it is a pleasing thing to think of him Psal. 104.34 My Meditation of him shall be sweet I will be glad in the Lord. And to speak of him Ephes. 5.4 Neither Filthiness nor foolish Talking nor Iesting which are not convenient but rather giving of Thanks And to converse with him Psal. 122.1 I was glad when they said unto me Come let us go into the House of the Lord. Yea it is the Pleasure of their Lives to serve and obey him Psal. 112.1 Blessed is the Man that feareth the Lord that delighteth greatly in his Commandments This Complacency or
feared Heb. 5.7 Are you mocked reviled buffetted contumeliously used So was Christ. Are you scourged put to Death by violence So was Christ. 2. From the manner with Meekness and Constancy With Meekness not as Swine but as Sheep Isa. 53.7 As a sheep before the shearer is dumb so he opened not his mouth 1 Pet. 2.23 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Though he had not in the least kind offended either God or Man yet he was handled as a Sinner and when foul Crimes were laid to his Charge he did not repay his Slanderers in their own Coin but resigned himself to God to deal with him and his Persecutors as he saw fitting he vented no Carnal Passion So for Constancy he continued till all was finished and became obedient unto death even the death of the cross Phil. 2.8 When he was tempted to descend from the Cross he would not but stayed there as long as it was necessary to shew us that we should not descend from our Cross and free our selves from Tribulation by Sin till all be finished If God keepeth us long in an oppressed State without Relief or Deliverance do not make hast but tarry his leisure If by Providence you are unequally yoked bear your Cross as long as God seeth fit to continue it to you If it be a long Imprisonment a long tedious Sickness or any other Affliction do not descend from your Cross till God take it off and help not your selves by Sin out of Affliction 3. From the End the bitterest Trouble will at length have an end Christ was a Man of Sorrows all his Days Tempted Despised Persecuted Censured Scourged Crucified but at length the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished cometh and there is a kind of Triumph over all his Enemies and Calamities To teach us to finish our Course with perseverance and patience that at the last we may say we are come to the end of our Sorrows His laborious Pilgrimage was now over and there will a time come when ours shall be over also Christ's Life was a continual Cross and constant Affliction but at length all was finished and the Sorrows of thirty three Years recompenced with Glory and Honour and great Fruit and Success in the Affairs of his Kingdom What is a little momemtary Suffering to the rest of Eternity For a little while he was the despising of Men and the leaving off of the People but afterwards God exalted him and gave him a Name above all Names The perfidious Iews rejoyced for a while but a sad Reckoning came afterwards Iudas had a small time to enjoy his thirty Pieces Pilate within a while rued his Facility and yielding to the Importunity of the Iews But as to Afflictions holily suffered stay a little and all the bitter part will be over 4. All was fulfilled which God determined to be done for the expiation of Sin So that no more Ransom is to be paid our Debt is satisfied Divine Justice hath no more demand to us Sin Satan and Death are spoiled and disarmed and way is made for our Salvation to be owned as coming from Christ alone This is the main Circumstance and therefore I shall explain it a little 1. Negatively 2. Positively 1. Negatively And there 1. In regard of Christ himself And 2. In respect of us 1. In regard of Christ himself Not as if all the necessary Acts of his Mediation were now past Death was just at hand and was comprized in the Expressionâ— his lying in the Grave was but the continuation of his Abasement till the time of his Exaltation should come But in the way of satisfying Justice he had no more to do whatever was done afterwards was by way of Reward not to satisfie Justice but to satisfie the World of the Dignity of his Person He was to Rise from the Dead and ascend into Glory that 's for our more abundant Comfort His Resurrection was his solemn Acquittance our Surety was let out of Prison Rom. 4.25 Who was delivered for our offences and rose again for our justification His Ascension was that we might have a Friend at God's right hand to appear for us Heb. 8.12 We have such an High-priest who is sate on the right hand of the throne of the Majesty in the Heavens Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us That being in a glorified and exalted condition he might powerfully apply his Purchase and by his Spirit communicate the Fruits thereof to Believers And he is to come to Judgment to bless and reward his People and to punish his Enemies But all the Sufferings are now compleated or about to be compleated which he was to suffer for our Sins 2. In respect of us It is not so finished but that something is to be done by the Creature Though the Satisfaction be never so perfect yet there is a necessity of Application The Sacrifice and Atonement is sufficient but it must be applied in the way appointed by God The means of Applying are partly Internal which qualifie the Subject and make us capable of the benefit of this Atonement and Satisfaction which are Faith and Repentance and also new Obedience as the consequent of both for Repentance is a returning to our Duty to God and Faith a thankful owning of our Redeemer by whom we return and if we are serious and real all will end in new Obedience and Holiness or else we are liable to Wrath still Faith is necessary Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood Repentance is necessary Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out New Obedience is necessary Heb. 5.9 He is become the author of eternal salvation to all that obey him And partly External by the Word and Sacraments The Word Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth The Word calleth upon us to accept of Christ and that Life and Mercy which is offered to us in him The Sacraments which are Baptism and the Lord's Supper By Baptism we profess and are obliged to put on Christ Gal. 3.27 For as many of you as have been baptized into Christ have put on Christ. Or to apply him to our selves as a Garment to the Body that he may communicate to us his Righteousness Life and Spirit And by the Lord's Supper we come more abundantly to take part in this Consolation 1 Cor. 10.16 The cup of blessing which we blâ—ss is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ That is hereby we are solemnly made Partakers of the Body and Blood of Christ and the
a Blessedness Psal. 32.1 Blessed is he whose Transgression is forgiven whose Sin is covered Of Communion with God 1 John 1.3 And truly our Fellowship is with the Father and his Son Iesus Christ. And that maketh way for a full Joy and countervaileth temporal Evils We have not only an Interest in the Love of God but a feeling of it in our Souls Rom. 5.3 4 5. And not only so but we glory in Tribulations also knowing that Tribulation worketh Patience and Patience Experience and Experience Hope and Hope maketh not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us All things are sanctified to us as we are sanctified to God Rom. 8.28 All things shall work together for good to them that love God to them who are called according to his Purpose But yet this is not all therefore the Apostle saith If in this Life only we had Hope we are of all Men most miserable 3. The Apostle's Drift is not to compare Wickedness and Godliness as abstracted from the eternal Reward as if a wicked Man were more happy than an afflicted godly Man No Christ's Worst is better than the World 's Best Godliness and Holiness is amiable or a Reward it self Better be good though miserable than bad though prosperous For Holiness and Godliness though abstracted from all Reward in another Life is an Excellency and Perfection of humane Nature Psal. 16.3 But to the Saints that are in the Earth and to the Excellent in whom is all my Delight Prov. 12.26 The Righteous is more excellent than his Neighbour It is an Honour put upon humane Nature to have the Image of God impressed upon it The more good we are the more orderly we live and agreeably to Reason and those Souls with which we are created And the Actions which the Law of Christ calleth for at our hands are fittest to be done by us if they were not commanded nor ever should be rewarded in us 2 dly Positively and so 1. The Apostle speaketh not of their inward Enjoyments but their outward Estate which no way seems to answer God's Covenant-Love nor governing Justice For the Calamities of the Godly raise two Doubts 1. How this doth stand with the Love and Goodness of God to his People This was the Psalmist's Temptation Psal. 73.1 Truly God is good to Israel even to such as are of a clean Heart It is a most certain and a most infallible Truth that God is abundantly gracious and kind and not only faithful and just to all his sincere Servants But we are under no small Temptation to doubt of the Truth of this when they are under severe Scourges and Chastisements or exercised with continual Afflictions and others live in Pomp and Luxury and all manner of secular Felicity 2. But the other Temptation to doubt of God's governing in Righteousness was Ieremiah's Temptation Ier. 12.1 Righteous art thou O Lord yet let me talk with thee of thy Iudgments Wherefore doth the VVay of the VVicked prosper VVherefore are all they happy that deal very treacherously Certain it is that God is righteous yet when his People are in a sad Condition and their Enemies thrive and prosper by their wicked Courses their Minds are troubled for to appearance none are in a worse Condition than they that love God most and serve him best till he be considered not as to his external but eternal Estate 2. The Apostle's meaning is that a Man cannot rationally be induced to submit to Christianity and in defiance of all Temptations to lead an holy godly Life without the expectation of the Happiness of another World The Temptation lieth in things present and our Strength lieth in a due Reflection on things to come Faith must guide us that Sense may not mislead us and so when the World 's Best and Christ's Worst are brought into competition the Soul is the better enabled to make a right Choice Heb. 11.26 Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt for he had respect to the Recompence of Reward It is the Hopes which Christ offereth in a better Life which strike all Temptations dead Now in case this should not be the Apostle pronounceth Christians to be of all Men most miserable upon a fourfold Account 1. Because their very present Comforts would seem to be but a fantastical Impression or a fanatical Illusion For our whole Religion would be a Falshood if the great Promise be Chimerical or a mere Dream and Supposition 1 Iohn 2.25 This is the Promise which he hath promised us even eternal Life And so how can we imagine but that all the Comfort which we take in the Pardon of Sins Communion with God and the sense of his Love are mere Conceit and vain Imagination 2. Because their future Hopes and Trust would be utterly disappointed and they deluded in their greatest Expectations 1 Tim. 4.10 Therefore we both labour and suffer Reproach because we trust in the living God who is the Saviour of all Men especially of those that believe It is our Hope in God through Christ or the Assurance of an eternal Reward which is the only ground of our suffering patiently any thing that befalleth us He is the Preserver of all Mankind but hath promised eternally to save those that believe and obey him Therefore if there were no World to come Christians would not only be disappointed of their great Hope which is the worst kind of Vexation but draw a Suspicion upon all these Advantages that we seem to reap by Christ and enjoy here upon Earth 3. Their earnest Desires would not be fulfilled if there were no Blessedness to come We may prove eternal Life by the Disposition and Instinct of Nature towards Happiness in general yea eternal Happiness which if we should not enjoy that Desire were in vain but God doth nothing in vain The Apostle intimateth this universal Desire in all rational Creatures they all grope and feel about for an eternal and infinite Good Acts 17.27 That they should seek the Lord if haply they might feel after him and find him though he be not far from every one of us Other Creatures besides Man are satisfied with what they have here but the Soul of Man is satisfied with nothing but the eternal enjoyment of what is good an immortal Estate an infinite Good this is the universal Inclination of all Mankind Whence cometh that Desire to be so universal if there be nothing to satisfy it Where is this Immortality that we seek after not in temporal Enjoyments Riches Honours and Pleasures they perish and we perish Yea the Lust of these things passeth away in time 1 Iohn 2.17 The World passeth away and the Lust thereof Not in surviving Fame that is a Shadow like the Pleasure which those take who want Children in playing with little Dogs and Puppies It lieth in the eternal Enjoyment of God But we urge not this now
some Stricture and Shadow of the Perfection of God's Wisdom And therefore though for a time while both Good and Bad are upon their Trial the Good are not regarded nor the Bad punished yet the Wisdom of God will not permit it to be always so that the Godly should be in an afflicted and distressed Condition and the Wicked prosperous 2. Come we to the Holiness of God which inclineth him to hate Evil and love that which is good Surely God is not indifferent to Good and Evil or more partial to the Evil than to the Good That were a Blasphemy and such a Diminution of God's Holiness as should be abhorred by every good Christian. No He hateth all the Workers of Iniquity Psal. 5.5 And again Psal. 11.7 The righteous Lord loveth Righteousness his Countenance doth behold the Vpright Well then wherein is this Love and Hatred demonstrated God doth not openly declare it in his present Dealings with the Rebellious and the Righteous therefore it shall be seen in his final Dealing with the wicked Oppressors of his People and those that walk uprightly Therefore there is a Life to come for in this Life this Love and Hatred is not sufficiently expressed Not his Hatred against the Wicked even in the Judgment of them who have no great Knowledg of the Nature of Sin and the Punishment which is competent thereunto nor his Love to the Godly who are often exposed to bitter Sufferings and seem to be less favoured in the Course of his external Providence than their Enemies Therefore there is a time to come when he will shew his Love to the Good in making them everlastingly happy and his Detestation of the Wicked in eternal Torments 3. Come we now to the Justice of God It is agreeable to the Justice of his Government that it should be well with them that do well and ill with them that do evil and that he should make a difference by Rewards and Punishments between the Disobedient and the Righteous Conscience hath a Sense of this and therefore checketh and cheareth as we have done Good or Evil. Heathens had accusing or excusing Thoughts which the Apostle urgeth as an Evidence to the Gentiles of Judgment to come Rom. 2.15 16. Which shew the Works of the Law written upon their Hearts their Consciences also bearing Witness and their Thoughts the mean while accusing or else excusing one another In the Day when God shall judg the Secrets of Men by Iesus Christ according to my Gospel If every Man's Thoughts do accuse or excuse him respectively according to the Nature of his Actions then there is in Nature a Sense of this different Retribution Notions of Good and Evil are as naturally implanted in our Hearts as Notions of Truth and Falshood and a Man is as sensible of a difference between comely and base as between the right Hand and the left only the Notions of Good and Evil are sooner corrupted than the Notions of Truth and Falshood However the Workings of Conscience cannot utterly be choaked and deaded in any though most Men seek to stifle it and the Voice of it be often-times unheard The very Profane have hidden Fears frequently revived in them because of these Retributions of God's Justice The Apostle telleth us Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death They were none of the tenderest Men that are here spoken of but such as were extreamly debauched and corrupted and did delight in the Company of those who were as corrupt as themselves Well then Conscience is sensible of a Reward and Punishment but this is not fully nor universally dispensed in this World yea rather the Worst are permitted to injoy most here when the Good are kept in a low and bare Condition And that is not the whole Case the Worst do not only differ from the Best but are permitted to triumph over them Now no righteous Governour will suffer his disobedient Subjects to persecute those who most carefully obey him if he hath Power to remedy it And therefore though he may permit it for a time yet he will call them to an Account and then amends and Satisfaction shall be made to them that have suffered wrongfully Therefore the Wicked are reserved to future Punishment and the Godly to future Reward 4. Come we now to the Goodness of God The Lord is inclined to do Good to his Creatures and if there were no Sin to stop the Course of his Bounty there would be nothing but Happiness in the World But certainly if any recover out of a State of Sin and are willing to devote themselves to God and to contemn all their natural Interests for his sake certainly the Lord will be good and kind to them A certain Truth it is That no Man serveth God for nought And 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the first Maxims of Religion That God is and that he is a Rewarder of them that diligently seek him Heb. 11.6 Next to his Being we believe his Bounty that God's Service first or last will turn to a good Account And it is the rather to be believed by us because carnal and corrupted Nature begrudgeth every thing and in the Eye of Sense all is lost that is laid out upon God We say with Iudas What needeth this Waste The same Opinion that Seneca had of the Jewish Sabbath the same Thoughts have carnal Men of the Service of God He said the Jews were a foolish People quia septimam aetatis partem perdunt vacando because a full seventh part of their Lives was lost in Idleness and Rest. While Men are under the Influence of such Thoughts they will never do any thing for God that is great and worthy And therefore to confute this false Conceit during the time of his Patience the superficial Service he getteth from us hath its Reward He giveth many temporal Blessings to those that worship him in the slightest Fashion as he suspended his Judgments upon Ahab's Mock-Humiliation 1 Kings 21.29 And his present Providence plainly declareth that none shall be a Loser by God nor do any thing for nought He pleaded by the Prophet against this People for their sorry Services and contemptuous Usage of him Mal. 1.10 Who is there even among you that would shut the Doors for nought Neither do ye kindle Fire on mine Altar for nought I have no Pleasure in you saith the Lord of Hosts neither will I accept an Offering at your Hand That is the Porters of the Temple did not open and shut the Doors for nought nor the Levites that kindled the Fire nor the Priests attend upon the Burnt offering for nought they were all well rewarded with Tithes Portions and Oblations and this by the Lord 's own Appointment and Allowance And again if any thing be done sincerely though never so mean and inconsiderable it hath its Reward Mat. 10.42 And whosoever shall give to drink unto one of
is the Object of the Expectation 2. Their Respect to it they seek it Seeking implies two things 1 st An hearty Desire 2 dly An earnest Endeavour in the Use of Means 1 st An hearty Desire For seeking is the earnest Desire of a thing lost or absent The seeking of this Glory Honour and Immortality implieth an earnest Desire of it as appeareth by Col. 3.1 2. If ye then be risen with Christ seek those things that are above which is further expressed by Set your Affections upon things above And this is not a slight Desire but such a Desire as prevaileth above the Desires of other things Such an Affection to them as is not controuled by other Affections Matth. 6.33 Seek ye first the Kingdom of God and his Righteousness First that is so as our Pursuit of other things doth not cross our Affections to these Many desire Heaven and Glory but they are soon put out of the Humour and take up with the Pleasures and Honours and Profits of the World and they become Slaves to their fleshly Appetites and Senses and the good things here below 2 dly Seeking implieth Diligence and an earnest Endeavour such as the Woman used that sought her lost Groat Heb. 13.14 Here we have no continuing City but we seek one to come If we desire it and long after it something must be done in order thereunto As our Desires are greater so our Endeavours will be greater than after worldly things For to seek is to bestow our earnest Care and serious Diligence upon it See how it is expressed in Scripture by Labour John 6.27 Working and working out Phil. 2.12 By pressing towards it Phil. 3.14 By striving Luke 13.24 Because we meet with Opposition You must not think to come to the Injoyment of this great Happiness with Idleness and cold Wishes No we must be at Pains and such Pains as Flesh and Blood will count hard Labour Well now we may from hence conclude the first part of the Mark of the Heirs of Promise 1. By the Object they are distinguished from the wicked and carnal part of the World who covet the Honours Riches and Pleasures of the present Life but these are ingaged in a more noble Design they seek Glory and Honour and Immortality That is they seek not Vain-glory but labour to make themselves truly glorious honourable and immortal 2. Again from the Object and Act together they distinguish themselves from all Infidels and Unbelievers for they seek Glory and Honour where it is to be found and in the way wherein it is to be found and so go upon sure Grounds They are ascertained by the Truth of God's Word and depend upon it that if they seriously set themselves to obey and honour God in the World they shall have Glory and Honour with him 1 Sam. 2.30 Those that honour me I will honour John 12.26 If any Man serve me him shall my Father honour And elsewhere Upon this they are certain 3. By the Seriousness of the Act they distinguish themselves from Hypocrites or partial Believers Those that have a slight Sense of Eternity will desire Glory and Honour and Immortality but to desire it so as that it shall be their top Care to desire it so as that all other things should be lessened in their Opinion Estimation and Affection to desire it so as to labour after it in the first Place this is the Disposition of the Sincere only They can withdraw the Vail of Sense and look to the Glory that cometh from God only They prize it above all the Glory of the World and resolutely chuse it for their Portion with an habitual and thorow Consent of their Wills and the Drift and Aim and Bent of their Lives is to be for God and their Salvation and this is first and chiefly sought after in all their Indeavours Secondly The Means and Way wherein they seek after it by patient Continuance in well-doing A good Design without a good Way is nothing and therefore next to a right End we must chose a right Way and if we desire Salvation we must mind the right Way thither Now in the Way and Means three things are considerable Here is 1. Well-doing 2. Continuance 3. Patient Continuance If one of these be wanting all cometh to nought If Well-doing be wanting our Perseverance is but an Obstinacy in things sweet and pleasing to the Flesh and our Patience but a carnal Self-denial nothing conducing to our great End If Well-doing be regarded yet if there be not a Continuance or a Continuance only when we are put to no Trial then the Benefit is lost All three must concur 1. For Well-doing Let us state that first that we may not be mistaken The World is filled with ill Notions every Man applaudeth himself in his own Course be it never so vain The Covetous the Ambitious the Dissolute when they thrive in their several ways they will think they do well Psal. 49.18 Though whilst he lived he blessed his Soul and Men will praise thee when thou dost well to thy self A Man 's own self-deceiving Heart measureth Good and Evil by his present Condition in the World The brutish Worldling applauds himself in his own Course when it succeedeth The Glutton thinketh he doth well when he maketh much of and cherisheth and pampereth himself The Ambitious applaudeth himself in his good Fortune The Prodigal when he spendeth thinketh he doth well And the Covetous when he spareth thinketh he doth well and contrary Persons will say so Ay but there must be another Rule than the Fancies of Men that is Well-doing which really turneth to our eternal Good To do well is to obey Righteousness to obey the Truth for it is opposed to those that violate the Light of Nature and wrangle and dispute away that true Religion which is offered for their Cure and Remedy 1. To do well is to obey Righteousness or to act agreeably to those Obligations which lie upon us with Respect to our Relation to God others and our selves There are but three Beings in a moral Consideration God Neighbour and Self Paul's Adverbs are suted to them Titus 2.12 Soberly Righteously and Godly As to Self-government of our Fancies and Appetites we are to live Soberly in an holy Weanedness and Moderation in the midst of all present Delights and Comforts As to our Neighbour we are to live Righteously in all Justice Truth Mercy Fidelity in our Relations as Parents Husbands Subjects Children Wives As to God we are to live Godly in an holy Subjection to him and intire Dependance upon him and Communion with him So to do well with Respect to God is to behave our selves as to one that is so excellent powerful and good and upon whom we depend so much not breaking his Laws for all the World As to others Whatsoever ye would that Men should do unto you do even so to them Matth. 7.12 Not only Negatively to prevent the Wrong but Positively to do
Good As to our selves we must subordinate all things to our true Happiness and be more careful for the Soul than for the Body All this Righteousness or the Evidence of natural Light calleth for at our Hands that we love our Creator and live to him and depend upon him for if he be God he is our first Cause highest Lord chiefest Good and last End That Love to others is shewed in doing to them as we would should be done to us We would have others helpful to us so must we to our Power be helpful to them he that will be for none but himself cannot justly expect that any should be for him And for our selves Man consists of a Body and of a Soul now all our Senses and bodily Powers and the Appetites must be subordinated to the Good of the Soul for the Soul is the chiefest Part. Well then if we live in the Neglect of God and be only Self-Lovers and Self-Pleasers and wrong our selves by gratifying our Flesh do we do well If we prefer every paltry Vanity before the Favour of God slander and wrong our Neighbour please Appetite before Reason and let the Beast ride the Man surely we obey Unrighteousness we do not do well 2. We must obey the Truth that is act agreeably to the revealed Will of God in Scripture that is to do well It is the Scripture which helpeth us to distinguish Good from Evil and will be a sure Direction in well-doing Psal. 119.105 Thy Word is a Lamp unto my Feet and a Light unto my Path. Prov. 6.23 For the Commandment is a Lamp and the Law is Light Isa. 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them We are not to be ruled by our own Thoughts but by God's Word which amply sets forth our Duty to us The Light of Nature is very dim and it would be a matter of great Difficulty to find out our Duty if we had no supernatural Light to help us Therefore God hath given his Word and that not only to instruct us in moral Duties most of which are evident by the Light of Nature but also in supernatural Verities which tend to our Relief and Deliverance by Christ. Well then well-doing is not one Work only but all our intire Obedience which is necessary to â—alvation that we may not only love God do Good to others govern our Appetites and Desires but believe in Christ and live according to his holy Institutes and perform all the Duties which belong to his new remedying Law This is Well-doing 2. There must be Continuance in Well-doing As we must indeavour universally to do all that God hath commanded us so we must continue this Care unto the End Luke 1.75 In Holiness and Righteousness before him all the Days of our Life In a Journey it is not enough to go a Mile or two but we must continue till we come to our Journey 's End so must we never give over whilst we are in this World There may be Interruptions Diversions and Straglings but a Christian gets into the way again Sometimes we slip and stumble and sometimes step aside but we must not go back again Some are good for a Pang or Fit Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always I might heap up many Considerations here but the thing is evident The Law bindeth continually and Grace planted in the Heart should influence all our Actions God's Eye is always upon us and every Hour and Moment we are a-new obliged to him for his Benefits how reasonable is it our Duty should last and the Use of Means be continued till we attain our End Therefore do not lose your Crown and the Benefit of all you have done already The Promise runneth to Perseverance Rev. 2.10 Be thou faithful to the Death and I will give thee a Crown of Life 3. Here is patient Continuance That is necessary also The good Ground is described to be that which bringeth forth Fruit with Patience Luke 8.15 The other Grounds brought forth Fruit but they did not bring forth Fruit with Patience the stony Ground was impatient of Contradiction and Afflictions The thorny Ground was impatient of the Delay of the Reward and therefore took up with present things Riches and Honours and voluptuous Living but they that have a deep Sense of the other World and can tarry God's Leisure enduring the Hardships of Obedience and look for their Happiness in the World to come that is the good Ground So Heb. 6.12 Be ye Followers of them who through Faith and Patience inherit the Promises We shall meet with Opposition within and without till we can deny our selves our Hearts are not sound with God We need the working Patience because of the Labour and Pains which belongeth to well-doing and the waiting Patience because our Reward is to come and the bearing Patience because of the Troubles and Dangers which we must indure if we would be faithful with God Loss of Estate Slanders of the Wicked and sometimes Danger of Life The working Patience should not be grievous to us because the Pains of Godliness will be recompensed with the Fruit of it the Peace and Comfort that followeth it and because there is more Labour in committing Sin than doing Good The waiting Patience should not be grievous because there must be a time for the Trial of our Faith They are Hypocrites which must have their Reward at present Matth. 6.2 Verily I say unto you they have their Reward The Believer he can wait for it he looketh for Glory and Honour too but not now The bearing Patience should not be irksom because Faithfulness in our Trials is most comfortable to us and most acceptable to God Comfortable to us we have not ordinarily so clear a Proof of the Reality of Grace as when we are under sore Trials 1 Pet. 1.7 That the Trial of your Faith being much more precious than of Gold though it be tried with Fire may be found unto Praise and Honour and Glory at the appearing of Iesus Christ. Faith is then Faith indeed and Obedience Obedience indeed The greater the Work and the more Impediments we meet with self-denying Obedience doth most evidence it self to the Conscience Whilst we do any thing for God while we do it without Shame Opposition and Loss it is more hard to interpret our Sincerity It is more acceptable to God 't is tried Friendship and Obedience which is most valuable The Obedience of a Souldier is pleasing to a General in a time of Peace when he saith to one Go and he goeth and to another Come and he cometh but especially in the most desperate Hazards when he doth not dispute Commands when he is bidden to go upon the Cannons Mouth From the whole Mortification Self-denial Contempt of the World Patience under manifold Sufferings
knowledg of the Lord and Saviour Iesus Christ they are again entangled therein and overcome 2 Pet. 2.20 Vse 2. Is Exhortation to press you 1. To seek after Honour Glory and Immortality O this is the best Pursuit you can engage in What is better for you Can the World or the Devil propound any thing so good or better than this glorious Estate Are the dreggy Contentments of the Flesh the Vain-glory and Honour of the World the uncertain Riches we enjoy here worthy to come in competition with Eternal Life Surely in matter of Motive a Christian hath the Advantage however a carnal Man hath the Advantage in matter of Principle because in him it is wholly intire and unbroken 2. To Well-doing Surely you should not need many Arguments to press you to do well rather to press you to do ill should be the more difficult Task it is so contrary to our Reason and the right Constitution of our Natures but that we are strangely depraved O Christians what do we invite you to but to love God above all and seek his Favour in Christ and love your Neighbour as your self and by Temperance Purity and Chastity to preserve your own Vessels both Bodies and Souls in Sanctification and Honour Surely these Duties are not Gifts but Ornaments and such Subjection to God should be preferred before Liberty in Sinning 3. To continue with Patience I will press you to this by two Arguments 1. There will be always the same reason for going on that there was for beginning at first Did the Sense of your Duty invite you The same Bond of Duty lieth upon you still Did the Hopes of the World to come engage you Heaven is not yet obtained And will you lose all the Coâ—t you have been at already Gal. 3.4 Have ye suffered so many things in vain 2. There can be no Temptation great enough to recompense you for the loss of your Reward of Eternal Life Is it Reproach When Men despise God will honour thee and it is a blessed thing to be reviled for Righteousness sake Is it worldly Loss Better lose the World than lose our Souls Mat. 16.26 What will it profit a Man if he should gain the whole World and lose his own Soul Is Life in danger Losing Life for Christ is the way to save it And Iohn 11.25 Though he were dead yet shall he live Is it the continual reviving of Troubles In the other World there is nothing to assault thy Perseverance there thou art out of the Gun-shot of Temptations and shalt serve God without defect or difficulty there our Service is not troublesom to us A SERMON UPON 2 CORINTHIANS XIII 14 The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen MY Purpose is to open the Apostolical Benediction or Prayer for the Corinthians for our way of Blessing is only to pray for those whom we bless To love others is to desire their Good They that love best and most desire the best Good for their Friends and better Good there cannot be desired than that those we love may have God for their God Now they that have God for their God have all that is in God and all that is God God the Father Son and Holy Ghost will imploy all his Wisdom Power and Goodness to save them from all Evil and bring them to eternal Blessedness This is that which is prayed for in this place The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen In the Words we have The Thing prayed for together with the Persons from whom Or rather 1. The Matter of the Blessedness wished The Grace of our Lord Iesus Christ the Love of God the Communion of the Holy Ghost 2. The effectual Application to the Corinthians Be with you 3. The Confirmation of these Hopes and Desires in the word Amen 1. The Matter of the Blessing It consists of three Branches suted to the Persons of the Godhead 1st The Grace of Christ. 2dly The Love of God 3dly The Communion of the Holy Ghost 2. The effectual Application Be with you These things are with us or in us two ways 1. In the Effects 2. In the Sense 1. In the Effects when we have the Fruits of the Father's Love and Christ's Grace and the Spirit 's Operation That the Love wherewith thou hast loved me may be in them and I in them John 17.26 2. In the Sense and Feeling when we comfortably know it is thus with us Ioh. 14.21 He that loveth me shall be loved of my Father and I will love him and manifest my self unto him Rom. 5.5 Because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us 3. The Confirmation of these Desires and Hopes in the word Amen which is Signaculum Fidei an Expression of Faith and Votum Desiderii an Eruption of our Desire and Love Doct. That all the Persons of the Blessed Trinity do concur to the Happiness and Salvation of Believers Here let me shew you I. How they do concur II. Why they do concur I. How they do concur Let us explain the Text. 1. Here are all the Persons of the Godhead mentioned God is taken personally for the Father and then Jesus Christ and the Spirit are distinctly mentioned So in other Scriptures 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience and sprinkling of the Blood of Iesus Christ. The fundamental Cause of Salvation is the Election of God who when he had all fallen Mankind in his Prospect and View was pleased to choose out some to Grace and Glory passing by others Then there is Reconciliation ascribed to Jesus Christ and Sanctification to the Spirit as the Means by which this Purpose is brought about The Beginning is from God the Father the Dispensation is by Jesus Christ and the Application is through the Holy Ghost So also Titus 3.4 5 6. But after that the Kindness and Love of God our Saviour towards Man appeared not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour God the Father out of Love sent a Saviour by whose Grace we are saved and God the Son from God the Father sent God the Holy Ghost who applieth the Love of God and the Grace of our Lord Jesus Christ by renewing and healing our Natures So 2 Thess. 2.13 14. But we are bound to give Thanks always to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth whereunto he called you by our Gospel to the obtaining of the Glory of the Lord
Iesus Christ. Where the three Persons are again mentioned and their Concurrence to our Salvation 2. That Words proper to their personal Operation are used for there is Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost The Father is represented as the Fountain of Love and all Goodness and as expressing and exerting his Love by the Son and Spirit By the Grace of Christ is meant all that gracious Provision which he hath made for Man's Salvation both in the reconciling God to us and procuring the Mission of the Spirit Communion is ascribed to the Spirit because all is applied or communicated to us by him Or thus our Salvation is ascribed in Election to the Love of the Father in Redemption to the Grace of the Son in Sanctification to the Communion or Participation of the Holy Ghost 1st The Love of God Love is ascribed to the Father for the Love of God is the Cause of all consider his giving Christ for us or giving Christ to us and us to him 1. In giving Christ for us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting Life Christ did not merit electing Love but Love rather moved God to give Christ for Sinners Love appointed the Son to be our Redeemer there was the Bosom and Bottom-Cause 2. In giving Christ to us Iohn 6.37 All that the Father giveth me shall come to me And him that cometh to me I will in no wise cast out John 17.6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word And in time he doth execute and accomplish this out of his meer Love Ier. 31.3 The Lord hath appeared to me of old saying Yea I have loved thee with an everlasting Love therefore with Loving-kindness have I drawn thee As by Elective Love the Heirs of Salvation were distinguished from others in God himself or in his Intention and Purpose so by Regeneration and converting Love they are distinguished from others in themselves and set apart from the rest of the World to be the Objects of his special Love and Instruments of his Glory Besides there is a Love of God whereby he loveth us when we are in Christ Jesus which is the Ground of our Safety and Preservation Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Iesus our Lord. 2dly The Grace of our Lord Iesus Christ. What is intended us by the Father is brought about by the Grace of the Redeemer and therefore all the Provision Christ had made for our Salvation is called Grace 2 Cor. 8.9 For ye know the Grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his Poverty might be rich That is ye know his gracious Condescension in submitting to such a mean Condition for our sakes So 1 Cor. 16.23 The Grace of Lord Iesus Christ be with you all Grace is God's Favour and Love which was first purchased by Christ by his Obedience and bloody Sufferings Rom. 3.24 Being justified freely by his Grace through the Redemption that is in Iesus Christ. Secondly applied by his Intercession which is also another Act of his Grace and therefore we come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help us in time of need Heb. 4.16 Namely having a great High Priest that is passed into the Heavens Iesus the Son of God ver 14. who knoweth our Infirmities Thirdly As it is bestowed by him as Lord of the New Creation upon such Terms as every way keep up the Honour and Interest of Grace in our Salvation Ephes. 2.8 By Grace ye are saved through Faith and that not of your selves it is the Gift of God All the saving Benefits we have by Christ are from Grace such as Reconciliation with God the Renovation of our Natures and everlasting Glory and Happiness they are all dispensed in a gracious way from first to last 3dly The Communion of the Holy Ghost Communion is ascribed to the Holy Ghost It may be rendred Communion or Communication The Spirit reneweth and changeth our Nature and worketh Faith and Holiness in us Light Life and Love are the special Benefits which he communicates to us He doth enlighten our Minds to understand and believe the great things prepared for us by God through Jesus Christ. It is said 1 Cor. 2.10 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God So Ephes. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Life for we live in the Spirit and are born of the Spirit that is have a new Life begotten in us therefore called a Spirit of Life before we lived as Men now as Christians And Love the Heart is bent and inclined to God It began in Love and endeth in Love Love of God endeth in Love to God This threefold Effect is expressed 2 Tim. 1.7 For God hath not given us the Spirit of Fear but of Power of Love and a sound Mind Life in Power as Light in a sound Mind And it is all together called the Divine Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature For it answereth to the Wisdom Power and Goodness of God 3. That all these Words imply Riches of Goodness Bounty and Liberality Love noteth a ready Inclination to do Good to others without the Excitement of external Motives it openeth and inlargeth the Heart to another and then the Hand cannot be shut 2 Cor. 6.11 O ye Corinthians our Mouth is open unto you our Heart is enlarged Grace is some good thing freely given So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion noteth a liberal Effusion or Distribution of the Graces of God's sanctifying Spirit and so it suteth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Love of God and the Grace of Christ Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Spirit is joined with Bowels and Mercies Phil. 2.1 If any Fellowship of the Spirit if any Bowels and Mercies that is if you have received any Good from Christ by the Spirit So Rom. 15.26 For it hath pleased them of Macedonia and Achaia to make a certain Contribution for