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
Life and Affection that he hath required Their Actions are superficial shadows of good things they draw nigh to him with their Lips when their Hearts are far from him Matth. 15.8 This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me Their Duties to Men are but shadows of good Actions not flowing from a hearty Love and a good Conscience but from Interest or Natural Temper 3. There is a defect in the end they do not regard Gods Glory Col. 3.17 Whatsoever you do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye do do all to the glory of God The most commendable Actions of Carnal Men have either a Natural aim as self-preservation So in their Worship Hosea 7.14 They have not cryed unto me with their heart when they howled upon their beds They howl upon their Bed for Corn and Wine or Self-quiet and Ease so in their Duties to Men more for wrath than conscience-sake Rom. 12 5. Or for Vain-Glory To be seen of men Matth. 6.1 Or a legal aim when most Devout to quiet Conscience or to satisfie God for their Sins by their Duties Micah 6.6 7. Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousand of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul Usually the Sacrifice of the Wicked is brought with an evil mind Prov. 21.27 To buy our Indulgence in some Sins by avoiding others or by performing some Duties to pay for their neglect of others which are more weighty Duties are performed as a Sin-Offering not as a Thank-Offering to pacifie God not to glorifie him There is no delight in God or Obedience In short all is as Flowers strowed upon a Dunghil 2. The Solifidians That cry up an empty Faith without Obedience and Holiness These are to be dealt with as well as the other 1. The end of all Religion is Practice Christianity was not brought into the World that we might talk of great things but do great things for God All the Misteries of our most Holy Faith are Misteries of Godliness and if it be not so the Word of God is come to us in Word only and not in Power and we are Christians of the Letter not of the Spirit The Law of Grace was never intended to try the Acuteness of Mens Wits who could reason most profoundly of these Glorious Things nor the firmness of their Memories who could best carry in mind these Holy Truths nor the readiness of their Invention who could most plausibly discourse about them but the willingness of their Obedience who would most intirely practice them Iohn 14.21 He that hath my commandments and keepeth them he it is that loveth me The practical Christian hath the truest sense of his Religion 2. The end of our Redemption is Obedience Christ hath Ends of his own as well as those which more immediately concerne our benefit Rev. 5.9 Thou wast slain and hast redeemed us to God by thy blood Sin had made us unserviceable to God and the end of Christ's Death was to put us in joynt again and to bring us into a course of Service and Obedience unto our Creator Rom. 14.9 For to this end Christ both dyed and rose and revived that he might be Lord both of dead and living He came to redeem us not only from Wrath but from Sin not only to abolish Guilt but to establish Holiness Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 3. It is the end of his Renewing Grace He hath altered the constitution of our Hearts that we may live unto God 2 Cor. 5.17 Therefore if any man be in Christ he is a new creature old things are passed away behold all things are become new We are renewed in Heart that we might walk in all newness of Conversation 4. It is the end of our Faith and Hope Faith and Hopes are but Means subservient to Love which is the Grace by which we are inclined to perform our Duty to God and Man And therefore the strength of our Faith is to be judged by the readiness of our Obedience Gal. 5.6 For in Christ Iesus neither circumcision availeth any thing nor uncircumcision but faith which worketh by love That carryeth away the prize of Justification It is the love of God stirred up in us by Faith which maketh us watchful against Sin and careful to please him in all things VSE II. To press us all if we would be Compleat Christians to take all the three parts 1. Let us be sound in the Faith 2. Let us keep up Hope 3. Let us be thorough and exact in Obedience 1. Let us be sound in the Faith believing all things that are contained in the Word of God not contenting our selves with a light credulity or common Tradition but have a Faith of the Spirits working Your Love to God dependeth upon the Principles laid down in the Gospel which discover to you his Love in the Redeemer and the provision made for your Souls therefore you are to build up your selves in your most holy faith that you may keep your selves in the love of God Iude 20.21 2. Let not Hope be left out as unnecessary Grace This is not a cursory and slight but a desirous expectation so as not to be weakned by the Lusts of the Flesh 1 Pet. 1.13 Wherefore gird up the loins of your minds be ye sober and hope to the end for the grace that is to be brought unto you at the revelation of Iesus Christ. When Christ cometh all your Labours and Self-Denyal shall be recompensed Rom. 8.24 25. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for but if we hope for that we see not then do we with patience wait for it 3. Be sound and thorough and exact in Obedience Many hold sound Doctrine and have some lazy expectation of Eternal Life but they are defective in the third branch they are not careful to keep a good Conscience and do their Duty in all things to God and Man Here I shall press you to two things 1. Let Conscience be your Guide 2. Exercise your selves in this that Conscience may be a good Guide to you First Let Conscience be your Guide I shall press you hereunto by two Considerations 1. From the Nature of Conscience It is not only a Monitor but a Judge as a Monitor it warns us of our Duty as a Judge it censures our neglects of it Science is one
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
Mouths such Evil Communications shew a Corrupt Heart from whence they do proceed and they convey the Teint to others for Evil Communication corrupts good Manners the Heart of Man being as Tinder or Powder easily catching at every spark that sets the Flesh on fire 4. Proud and Arrogant speaking when all our discourse is a self boasting Pride in the Heart loveth to vent it self sometimes by the Eyes we read of haughty Eyes and a proud look but usually by the Tongue all their discourses are to set off themselves and to usher in something of themselves or if Religion be talked of it is to commend their own Knowledge their own Notions their own Zeal for Christ 1 Sam. 2.3 Talk no more so exceeding proudly let not arrogance come out of your Mouth Acts 5.36 Boasting himself to be some body A proud Ostentation of our own Worth and Excellency is a sort of dross from which an holy Tongue must be purged and refined 5. Cursing and Swearing I joyn them both together because usually they proceed from the same root Cursing is a wishing some Evil upon our selves and Swearing is a solemn appeal to God And usually prophane and bold spirits that make little conscience of truth are very apt to both to wish direful imprecations upon themselves and to take God's name in vain upon all occasions Now the Name of God should not be worn Thred-bare but used upon just and great occasions Surely those that have true Grace will not make light of God but use his name or any thing by which he is brought to our remembrance with great Reverence To make a by-word of his dreadful name is to contemn and â—â—â—ght him to his face If his People must take heed how they use it in Prayer and Praise must not you take heed how you use it in ordinary speech You propagate your Sin for you bring his name into contempt with others You pray Hallowed be thy name and will you prophane it in common Talk 6. Another Evil is scorning and deriding at the power of Godliness and that strictness which is necessary to save our Souls When you see others make Conscience of Sin you make a mock of it Prov. 14.9 Fools make a mock at Sin When others live Self-denyingly and Mortify'dly you deride and speak Evil of them 1 Pet. 4.4 Wherein they think it strange that you run not with them into the same excess of riot speaking Evil of you And will God take it well that his best subjects should be mocked for their fidelity in serving him Hatred of the power of Godliness is so natural to us that we cannot sufficiently be cautious against making Godly and Holy men contemptible 7. Idle Discourse and foolish Garrulity which tendeth not to the glory of God or the good of our Neighbour and serveth for no good use For these we must be judged Matth. 12.36 I say unto you that every idle word that Men shall speak they shall give an account thereof at the day of Iudgment Light words may weigh heavy in God's Ballance and these argue a vain frame of Heart Now a Temperate use of honest Mirth or the use of Wit is not these idle Words but when Men give up themselves to such a frothy vanity that they cannot be serious but reflect upon the Personal imperfections of others or use impious jests or abuse Scripture to express the conceptions of a vain wanton mind There must be a guard upon our Speech that in the General it tendeth to the profit of others This is a tast of that Prophane Discourse which is forbidden to Christians and any of this if allowed argueth a rotten and unrenewed Heart and is unsavory to Godly Ears and contagious and infectious to ordinary Hearers 1 Cor. 15.33 Evil communications Corrupt good Manners and doth make the Heart more vain while the Corruption that is in it doth strengthen its self by getting vent for when the fire that is kindled in our bosoms flyeth abroad in these sparks of discourse our reverence of God is loosened and weakned and we lye more open to Satan 2. For External Profit The commerce of the World is driven on by Money that is profitable for Worldly uses so is the discourse of a Good man as choice Silver very profitable to others Eph. 4.29 Let no corrupt Communication proceed out of your mouth but that which is good to the use of Edifying that it may minister grace unto the hearers Surely for many reasons should we thus imploy our Tongues so it is said Prov. 15.7 The lips of the Wise disperse knowledge but the heart of the Foolish doth not so Men usually discourse as their hearts are a Man of a frothy spirit will bring forth nothing but vain and frothy discourse but a gracious Man will utter holy and gracious things Now we should be more careful to use our Tongues to edifying for these reasons 1. Our Tongue is our Glory Psal. 57.8 Awake my Glory awake my Psaltery and Harp Psal. 16.9 My Heart is glad and my Glory rejoyceth Compare it with Acts 2.26 Therefore did my Heart rejoyce and my Tongue was glad So Psal. 30.12 To the end that my Glory may sing praise to thee and not be silent That is my Tongue But why is our Tongue our Glory Because thereby we express the Conceptions of our minds It was not given us to taste Meats and Drinks for that use the Tongues of the Bruit Beasts serve them Speech is the excellency of Man above the Beasts but Christianity giveth us an higher Reason because thereby we may express the Conceptions of our Minds to the Glory of God and good of others Iames 3.9 Therewith bless we God even the Father That is our glory that we cannot only think of God but speak of God his Word and Works 2. Because holy Conference and Edifying Discourse is one means of Spiritual Growth and Mutual Improvement Prov. 16.21 The wise in heart shall be called prudent and the sweetness of his lips encreaseth learning The more he venteth what he knoweth the wiser himself groweth and learneth by teaching others for thereby it is more impressed upon his own heart as the Loaves are multiplied by being divided as venting Sin and Folly increaseth Sin and Folly But as to others Luke 22.32 When thou art converted strengthen thy Brethren either by cautioning them that they fall not in like manner or helping them to recover out of the Mire of Sin And the Apostle saith 2 Cor. 1.4 Who comforteth us in all our Tribulation that we may be able to comfort them which are in trouble with the Comforts wherewith we our selves are comforted of God As in the Coelestial Bodies whatever Light the Moon and Stars receive from the Sun they bestow it on these Inferiour Bodies they have their Light from the Sun and they reflect it again on the Creatures below Or as in the Body of Man the Heart and Liver receive and derive the Blood and
Thoughts that they will find it an help to their Meditation Would God make Laws with a Sanction of Penalty and Reward and never look after them more Doth he delight in the Prosperity of his Servants or their Afflictions Would he raise Hopes and Desires which he never meant to satisfy give the Wicked Power to afflict and vex his People and never call them to an Account bid us venture our All for him and give us no Recompence If such Thoughts were more frequent with us God would bless them to the increase of Faith Love and Hope Vse 3. Is to perswade us to live in the constant Hopes of this blessed Estate in the Life to come Hope is a certain and earnest Expectation of the promised Blessedness Let me shew you 1. The Necessity of this Hope 2. The Encouragements of it 1. The Necessity of the Hope of Eternal Glory should always be cherished in us 1. Because it is a special Act of the New Nature 1 Pet. 1.3 Who hath begotten us to a lively Hope Assoon as we are Children we look for a Child's Portion The New Nature presently discovereth it self by its tendency to its End and Rest which is the Fruition of God in Heaven Indeed the Scriptures speak of a twofold Hope one that is the immediate Effect of Regeneration and flows from our acceptance of the New Covenant and dependeth upon the conditional offer of Eternal Life we take it for our Happiness resolving to seek it in God's way without this we are not new Creatures There is another Hope which is the fruit of Experience and belongeth to the seasoned and tried Christian who hath approved his own Fidelity to God and hath had much trial of God's Fidelity to him This is spoken of Rom. 5.4 Patience worketh Experience and Experience Hope This produceth not a conditional Certainty but an actual Confidence of our own Salvation The former is more necessary for we live by it but this is very comfortable 2. Because it is the great End why the Scriptures were written to beget and raise this Hope in us Rom. 15.4 For whatsoever things were written afore time were written for our Learning that we through Patience and Comfort of the Scriptures might have Hope It is the business and design of these holy Books 3. Because the keeping up of this Hope with Zeal and Industry is the distinguishing Character between the temporary and the sincere Convert The one loseth his Taste and Comfort and so casteth off the Profession of Godliness or neglecteth the powerful Practice of it the other is diligent serious patient mortified heavenly and holy because he holdeth fast the Confidence and the rejoicing of the Hope firm unto the end Heb. 3.6 And his End sweetens his Work for this Grace doth quicken the whole Spiritual Life Titus 2.12 13. Teaching us that denying Vngodliness and worldly Lusts we should live soberly righteously and godly in this present VVorld Looking for that blessed Hope and the glorious Appearing of the Great God and our Saviour Iesus Christ. 4. Because we have nothing else to support us and fortify us against the Difficulties that fall out between our first Right to Eternal Life and our full Possession of it In our Journey to Heaven there are many Sufferings and Trials which must be undergone and Hope is our Strength and Support He that sets his Face Heavenward will find Difficulties that attend his Service Temptations that assault his Constancy and Troubles and Calamities to which his Religion exposeth him now it is Hope carrieth us through and therefore it is compared to an Anchor Heb. 6.19 Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Vail And to an Helmet Eph. 6.17 And take the Helmet of Salvation Compared with 1 Thess. 5.8 And for an Helmet the Hope of Salvation As we would not go to Sea without an Anchor and to War without an Helmet so we must not think of carrying on the Spiritual Life without Hope Nothing else will compose the Mind and keep it stable in the Floods of Temptation or cause us to hold up our Heads in our daily Conflicts and Encounters Without this Anchor our Souls are in danger of spiritual Shipwrack without this Helmet our Heads are exposed to deadly Blows from Sin Satan and worldly Discouragements 5. We shall need it not only while we live but we shall have most need of it when we come to die They that are destitute of the Hope of Glory then are in a dangerous woful and most lamentable Case Job 27.8 For what is the Hope of the Hypocrite though he hath gained when God taketh away his Soul They may be full of Presumption and blind Confidence while they live but what Hope have they when they come to die All their worldly Advantages will afford them no solid Comfort They live in a presumptuous Dream that all shall be well but then they die stupid and sensless or else despairing and their Hopes fail them when they have most need of them 2. The Encouragements of it 1. God's gracious Covenant and Promises God would not invite and raise an Hope to disappoint it for surely God will not disappoint the Creature that dependeth upon his Word and therefore we are allowed to challenge God upon his Word Psal. 119.49 Remember the VVord unto thy Servant upon which thou hast caused me to hope It contains a double Argument the Promise was of God's making and the Hope of his Operation the Grant of the New Covenant and his Influence by the Spirit We have a strong Tie upon God as he giveth us the Promise which is a ground of Hope we may humbly put the Bond in Suit and when his Spirit hath caused the Hope it is not with a purpose to defeat it 2. Consider what a Foundation God hath laid for his Promises 2 Tim. 2.19 The Foundation of God standeth sure having this Seal The Lord knoweth them that are his 2 Cor. 1.20 For all the Promises of God in him are Yea and in him Amen unto the Glory of God by us 3. Observe what God hath given you by way of Earnest Hope is not built upon Promises alone but also upon Assurances and Earnest the Promises are contained in the Word of God but the Earnest is given into our Hearts 2 Cor. 1.22 Who hath also sealed us and given the Earnest of his Spirit in our Hearts 2 Cor. 5.5 Now he that hath wrought us for the self-same thing is God who hath also given unto us the Earnest of the Spirit Eph. 1.13 14. In whom also after that ye believed ye were sealed with that holy Spirit of Promise which is the Earnest of our Inheritance until the Redemption of the purchased Possession unto the praise of his Glory Tho God be Truth it self and promiseth nothing but what he meaneth to perform yet he will give Earnest of his Promises and a Pledg of his Affection to us An Earnest is a part of the Sum which is promised so is the Earnest of the Spirit a
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
another's Wealth not his own exclusively it is not to be understood in sensu conjuncto not his own so as to neglect and exclude the Care of the Publick We are not to live as Beasts every one to shift for himself but Human Society is maintained by Communion and Converse Yea in many cases others Good is to be sought more than our own Rom. 15.3 For even Christ pleased not himself for the common good of the Elect he regards not his own Life And this Example we are to follow 1 Iohn 3.16 Hereby perceive we the Love of God because he laid down his Life for us and we ought to lay down our Lives for the Brethren that is my single Life to save the Community I must promote their Spiritual Good with the loss of my Temporals my Interest must be exposed to hazard for a more publick Good 8 th Rule We must help others according to our Power This is a part of Righteousness In the Law it is said It shall be Righteousness unto thee before the Lord thy God Deut. 24.13 when it speaks of the Poor's due Carnal wicked covetous Men stand upon Property 1 Sam. 25.11 Shall I take my Bread and my Water and my Flesh that I have killed for my Shearers c. Thy Estate is not thy own but God's it is ours in Law but God's in Use and you are but Stewards for him This will be no Plea in the Day of Judgment to say It was my own and I did not rob others thou art a Thief before God if thou givest not He that useth not his Estate as God would have him use it is a spiritual Thief Prov. 3.27 With-hold not good from them to whom it is due when it is in the Power of thy Hand to do it When the Poor are cast upon thee by God's Providence they are a kind of Owners that which thou detainest from them is theirs it is not ours when Christ calleth for it and his Members need it Ambrose saith Non qui capit aliena sed qui non dedit sua c. Though we have done no wrong yet if we have not disposed our Goods and Estate for God's Glory it is Injustice and Sin as Stewards must dispose of Goods according to the Mind of the Master Secondly What reason have we to look after this Grace of Righteousness and to be just 1. It is a piece of God's Image Ephes. 4.24 That ye put on the New Man which after God is created in Righteousness and true Holiness Nothing makes us so like God as Righteousness we must be like God not only in Holiness but in Righteousness See the distinction between these two the one signifies Purity of Nature and the other Justice and Equity in our Dealing and Conversation For God is holy in all his Ways and righteous in all his Works his Essence is holy and his Administrations just So the new Man is created after God in Righteousness and true Holiness be like God in both 2. It is an Evidence of the Truth of Grace to walk in all your Relations righteously amiably and justly We are bidden to bring forth Fruits worthy of Repentance Luke 3.8 that is such as are meet Evidences that there is a Change wrought What are these Defraud no Man Exact no more than is appointed you ver 13. And when the Souldiers came to ask What shall we do he said Do Violence to no Man neither accuse any falsly and be content with your Wages ver 14. And that is the reason the Children of God so much stand upon their Righteousness because it is an Evidence of their Interest in Grace Iob 27.6 My Righteousness I hold fast and will not let it go Acts 10.35 In every Nation he that feareth 〈◊〉 and worketh Righteousness is accepted with him still it is made to be the Evidence that God hath taken us into his own Grace and that we are Heirs of Salvation 3. It is a delight and rejoycing to God to see his Children just and righteous in all their Dealings God exceedingly hates Iniquity in Traffick and Commerce Deut. 25.15 16. Thou shalt have a perfect and just Weight a perfect and just Measure shalt thou have that thy days may be lengthened in the Land which the Lord thy God giveth thee For all that do such things and all that do unrighteously are an Abomination to the Lord thy God And it is repeated again Prov. 20.10 Divers Weights and divers Measures both of them are alike Abomination to the Lord. But now it is said Prov. 15.9 He loveth him that follows after Righteousness So Psal. 106.3 Blessed are they that keep Iudgment and he that doth Righteousness at all times 4. It is necessary for the Honour of Religion Grace teacheth us to live soberly and righteously Truants at School are a Reproach and Disgrace to the Skill of the Teacher And so carnal Professors are a Reproach to God If Men are unrighteous they never learn'd it of Grace Hypocrites usually abound in Acts of Worship and Duties of the first Table but they seldom make Conscience of Duties of the second Table here they bewray themselves What 's the Cry of the World None so unjust and unrighteous in their Dealings as those that profess Religion this brings a Reproach upon the Ways of God Neh. 5.9 It is not good that ye do Ought ye not to walk in the fear of our God because of the Reproach of the Heathen our Enemies It is high time to vindicate Religion and do it all the Right we can and make it comely Rom. 12.17 Provide things honest in the sight of all Men. The wicked World are apt to speak ill of the Gospel of God Now the Lord would have the World know that there is no such Friend to Human Society as his Grace The ancient Fathers were wont to make Challenges Dent Imperatores tales tales Consules tales Exactores fisci talem exercitum c. Let all the World shew such Emperors Princes Magistrates such Treasurers such Souldiers as the Christian Religion can But Religion is mightily made a Contempt when Men make it to be the pretence of vile Practices 5. It will be for your own Comfort whatever falls out in the World Good or Evil. Samuel could say 1 Sam. 12.3 Whose Ox have I taken or whose Ass have I taken or whom have I defrauded whom have I oppressed or of whose hand have I received any Bribe to blind mine Eyes therewith If Good come Prov. 16.8 Better is a little with Righteousness than great Revenues without Right And in Death you will die comfortably when you can wash your hands in Innocency 6. Consider how just some of the Heathens have been and shall Grace come short What a Disparagement is this as if Grace did teach thee to be unjust Regulus when he had pass'd his Word tho it were to endure an exquisite Torment yet he would not break it Curius Dentatus when he had been employed in the highest
I would Gal. 5.17 Go to Christ for help he was sent for this purpose to redeem you from Iniquity and dissolve the Devil's Work 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil It is his Office to purge the Church to set us at Liberty to destroy Satan's Power to free us from our Passions and Corruptions therefore go complain to him of the strength of your Sins for he will help you Vse 4. Comfort in our Conflicts You are sure of a final Victory before you enter into the Combate e're long we shall be out of the reach of Temptation and the Spirit shall be all in all Vse 5. Examination 1. Art thou sensible of thy natural Bondage so as to grieve under it As the Apostle Rom. 7.23 24. I see another Law in my Members warring against the Law of my Mind and bringing me into Captivity to the Law of Sin which is in my Members O wretched Man that I am who shall deliver me from the Body of this Death If it be not thus with thee Redemption by Christ will never be precious there is sighing and weariness they lay their sad Estate to Heart as the Church hung their Harps upon the Willows it is the Grief of their Souls that their Lusts held them in Captivity The Children of God complain more of the Relicks of Sin than wicked Men do of the full Power of it 2. Hast thou any Freedom Sense of Bondage is a good Preparative but it is not enough All Christ's Subjects are Kings they rule over their own Lusts though not freed from them altogether they strive against them and keep them under And there is not only a freedom from Ill but a freedom to Good Psal. 110.3 Thy People shall be willing in the Day of thy Power They do not serve God by Constraint but are free to Good and serve God with a great chearfulness as before they served their Lusts. Rom. 7.22 I delight in the Law of God after the inward Man They consult with the Word of God which was before their Bondage and Terror they have an Ability and Strength to do that which is Good there is a new Life in them yet so as they are still excited by the Spirit Vse 6. It informeth us what is true Liberty not to live at large John 8.36 If the Son therefore shall make you free you shall be free indeed Not to have Power and Sovereignty over others not to exercise Command and Authority over others but to subdue our Lusts not to be left to our selves to do what we please that is the greatest Bondage Rom. 6.20 VVhen ye were the Servants of Sin ye were free from Righteousness but to do the Will of God 1 John 3.5 And ye know that he was manifested to take away our Sins and in him is no Sin He died to take away Sin and to make us like himself that the World might know that he was a pure and holy Saviour SERMON XXI TITUS II. 14 And purifying unto himself a peculiar People c. IN this latter Branch I observed Christ's Act and then his Aim His Act he gave himself His Aim and Intention And here is the privative part of Deliverance To redeem us from all Iniquity This I have finished I come to the Positive part And purify to himself a peculiar People zealous of good VVorks He never communicates his Blessings where he doth not bestow his Grace He did not only free us from Hell but from Sin It is well for the Godly that Christ came to take away the proud and carnal Heart to take away Corruption and Iniquity which is their greatest Eye-sore But this is not all there is a positive Blessing Christ did not only come to deliver us from Sin but communicate Grace That he might purify to himself a peculiar People Two Points I shall open to you I. That whomsoever Christ maketh his People he first purifieth them or by purifying them maketh them his People II. Those that are purified are reckoned his Treasure or peculiar People Doct. I. That whomsoever Christ maketh his People he first purifieth them or by purifying maketh them his People Here I shall shew you 1 st The Necessity 2 dly The Manner of it First The Necessity of this Purification 1. In regard of God Father Son and Holy Ghost Every Person in the God-head in the dispensation of Grace hath a distinct personal Operation Election is ascribed to the Father Redemption to the Son and effectual Application to the Holy Ghost Now every one of these Operations respects Holiness Election Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we might be holy and without blame before him in Love Redemption Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Sanctification 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth It is for the Honour of every Person that their Intention may not be frustrate and chiefly upon this ground because by this means they would justify and honour their personal Operation to the World Those that are chosen by the Father must be of a choice Spirit Christ will not be the Head of an ulcerous Body he will not be like Nebuchadnezzar's Image whose Head was of fine Gold his Breast and his Arms of Silver his Belly and his Thighs of Brass his Legs of Iron his Feet part of Iron and part of Clay Dan. 2.32 33. A beautiful Head upon a Negro's Body is monstrous We are Vessels formed and set apart for the Master's use Those that are under his forming come new out of the Forge Unclean Vessels can never be used to any good purpose unless they be washed and sweetned They are to be looked upon as God's Choice Christ's Purchase and the Spirit 's Charge Or if you will have it in other Relations they are God's Children Christ's Members and the Spirit 's Temples God's Children must resemble their Father Christ's Members must be like their Head and the Holy Ghost will not dwell in a defiled Temple 2. With respect to themselves and their relation to one another they must be purified 1 Pet. 1.22 Seeing that ye have purified your selves in obeying the Truth through the Spirit unto unfeigned Love of the Brethren see that ye love one another with a pure Heart fervently The Purification of our own Souls maketh us to love Purity in others for Similitude is the ground of Delight and Complacency No Man can delight in the Purity of others unless he be in some measure purified himself Holy Men are only fit for this Communion and Society others go in the way of Cain Jude v. 11. Who was of that wicked one and slew his Brother And wherefore slew he him because his own
it is most probable to imagine that he intended he should smite the Rock with it as was before done at Rephidim Exod. 17.6 Thou shalt smite the Rock and there shall come Water out of it that the People may drink But here there is no Command of smiting therefore some think he should only have lifted up his Rod in the Eyes of the People as the Signal of former Miracles Others think his Error was in smiting twice when once had been enough to declare their Faith and Reliance on God's Promise But the Scripture doth seem to refer us to another cause their Disobedience and Unbelief not manifested in his smiting so much as in his speaking Psal. 106.32 33. They angred him also at the Waters of Strife so that it went ill with Moses for their sakes because they provoked his Spirit so that he spake unadvisedly with his Lips Therefore the Sin was Impatience mingled with Diffidence and this in the sight of all the People 1. He was in a great Passion more than was usual with him at other times as appeareth by the manner of his speaking Ye Rebels and also the doubling of his Stroke sheweth the Heat of his Anger Now the Wrath of Man worketh not the Righteousness of God James 1.20 The Passion was in it self a fault but withal it disturbed him so that he could not discharge that Duty which was incumbent upon him in the manner that he ought to do it with Faith and Affiance in God or so as he might set out his Goodness Power and Truth He spake in a Provocation not as became a meek and faithful Servant of the Lord that desired to glorify him in the Eyes of the People 2. There was Unbelief and Distrust in it Must we fetch you Water out of this Rock A Speech that savoured of doubting which needed not considering what an express Promise they had from God Therefore God saith Numb 20.12 Because ye believed me not They spake as if it were impossible to fetch Water out of the Rock when God had assured them of the contrary or at least such an abundance for them all as might be sufficient for all the Multitude with their Beasts and Cattel Or if their Faith in God's Power was clear they might doubt of his Mercy that God would do such a thing for a murmuring and unthankful People 3. There was Scandal in it In this they did not endeavour as they ought to set forth God's Glory and Power in the Eyes of all the People They should have charged the Rock to yield forth Water and have given the People a good Example of believing and obeying God's Words in their greatest Straits ver 12. Ye believed me not to sanctify me in the Eyes of the Children of Israel That is they did not publickly before the People shew Affiance in God as became them Therefore the words are to be noted ver 13. This is the Water of Meribah because the Children of Israel strove with the Lord and he was sanctified in them Tho Moses and Aaron sanctified him not by Faith and Obedience yet God sanctified himself 1. Among the People by giving Water for their Thirst So it 's said Isa. 48.21 When he led them through the Deserts he caused the Waters to flow out of the Rock for them he clave the Rock also and the Waters gushed forth And as for them so for their Cattel yea the wild Beasts of the Wilderness had benefit by this Mercy of God to his People So Isa. 43.20 The Beasts of the Field shall honour me the Dragons and the Owls because I give Waters in the Wilderness and Rivers in the Desert to give Drink to my People my Chosen 2. He was sanctified in Moses and Aaron by punishing their Disobedience Thus it is taken Ezek. 38.16 That the Heathen may know me when I shall be sanctified in thee O Gog before their Eyes that is by punishing them for their Sins for thereby God makes himself known to be an holy and powerful God So Levit. 10.3 I will be sanctified in them that come nigh unto me and before all the People I will be glorified either by doing good to them that serve him aright or by punishing them that transgress his Precepts This is the History Now observe it in three things 1 st The State and Quality of the Persons 1. Moses was an eminent Servant of the Lord faithful in all his House Deut. 34.5 So Moses the Servant of the Lord died Tho Men be holy for the main yet it doth not justify their Failings or excuse their evil Actions as if they were not Sins nor hinder God's Wrath from breaking out upon them temporally tho they be exempted from eternal Condemnation For God is no Respecter of Persons Behold the Righteous shall be recompensed in the Earth much more the Wicked and the Sinner Prov. 11.31 If the Faults of the Righteous whom God loveth with a Fatherly Love in Christ be not without Chastisement surely the Wicked cannot escape Their Sins are not by design but by surprise not committed with a strong Will but out of Frailty and being commited they are retracted by Repentance As Moses often mentioneth this Sin and at his Death maketh here an acknowledgment of God's Justice against him for it that his Example might be a warning to all People not to disobey God's Commandments or disbelieve his Word Yet God will be known to be an holy God by the notable Inconveniences God's People often bring upon themselves here in the World This Truth is ushered in with an Ecce Behold the Righteous shall be recompensed in the Earth that is observe the just and most wise Government of our supream Lord Behold it it is a certain Truth and deserveth our most solemn Consideration Many Miseries we may have in our Pilgrimage for they are recompensed upon Earth and our Chastisements are confined only to the present Life 2. He was a very meek Man Numb 12.3 Now the Man Moses was very meek above all the Men that were upon the Face of the Earth This Commendation the Spirit of God giveth to Moses tho by Moses his own Pen. Now Meekness is a Vertue which keepeth a mean in Anger and avenging our selves when we are offended wronged and contemned Yet this meek Man could be thus angry Psal. 106.32 They angred him also at the Waters of Strife and ver 33. They provoked his Spirit In the holiest Men there are Relicks of Sin unmortified and such Weakness as they may readily fall into Sin in the hour of Temptation and such Sin as may cost them dear Who would have thought his Spirit should be so grieved and imbittered It is a dangerous Sin to mingle our Passions with God's publick Service or to go about the Work that he sets us to do with any carnal Perturbation Therefore we had need watch over our selves 3. He was a Man greatly provoked yet this doth not exempt him from Blame and Correction Tho Men
them in all Assaults and Temptations and causing us to grow Col. 1.11 According to his glorious power unto all patience and long-suffering with joyfulness And Eph. 3.16 That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man And thus he continueth to do till they be perfected and compleatly glorified Thus the Lord puts forth his power in defending quickning and increasing the Grace that he hath wrought in us We have seen there is a Power put forth in a way of Grace Now this should be considered by them that have a deep sense of their Impotency and carnal Distempers for these Reasons 1. Because it is a great Relief and Prop to the Soul O what cannot the working of this mighty Power do for us It exceedeth all the contrary Power whether in Sin the World or the Devil and so answers our Doubts and Fears But you will say How is the Power of God such a Relief to the soul We can easily grant that God is able but how shall we know that he will put forth this mighty Power for us I answer 1. In Agonies of Conscience it is not the Fear of Hell only that troubles us but our rooted Distempers Indeed Fears of Hell awaken us but when we come to see our inveterate and rooted Carnal Distempers this troubles us A poor Soul that is any thing far gone in this preparative Work cries out It is impossible this blind Heart of mine should ever be enlightned this vain Mind be made serious this hard Heart be â—oftned these bewitching Lusts renounced It is the Difficulty of parting with Sin troubleth the Conscience therefore it is a Relief to represent God as able So in the midst of Assaults and Temptations when we are dangerously beset and fear we shall never be able to hold out think of the Power of God 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Jude 24. Vnto him that is able to keep you from falling Our great Trouble is for want of Power 2. Again It must needs be a Relief to the Soul because if we be perswaded of his Power it gives us some hope of his Will also So that we may go to God and say as the Leper Matth. 8.2 Lord if thou wilt thou canst make me clean Look as Beggars if they see an ordinary Man pass by they do not use much Clamour and Importunity with him but if they see a Man well habited and well attended they will follow after him and plead hard for Relief and say Sir it is in the power of your hands to help us so it doth encourage us to consider God is thus able and can easily help and do this for us Nay 3. God's Power is engaged by Promise and therefore in many Cases we may reason he is able to keep us and therefore he will Rom. 14.4 He shall be holden up for God is able to make him stand And Rom. 11.23 They shall be grafted in for God is able to graft them in again The two Pillars of the Temple were called Iachin and Boaz Strength and Stability he hath strength and therefore he will establish for he hath Power enough to make good his Word 2. Difficulties are left for this very end to drive us to the Throne of Grace that we may set the Power of God a work that where Man leaves off there God may begin and when the Creature hath spent it's allowance the Creator may shew forth his strength Look as in the Outward Case God promiseth to deliver his People when he seeth that their power is gone Deut. 32.26 so in the Inward Case He giveth power to the faint and to them that have no might he encreaseth strength Isa. 40.29 VSE 1. Let this Support us in all the Difficulties that we meet with in our way to Heaven When we are at a loss God is not at a loss Zech. 8.6 If it be marvellous in the eyes of the remnant of this people in these days should it also be marvellous in my eyes saith the Lord God's Power is not to be measured by our Thoughts and by our Scantling Things may seem strange to us but God can easily effect them He that bringeth forth in the Spring such beautiful Flowers out of the Earth which looked with such a horrid and dismal Face in the Winter what cannot he work in our Souls This is a great support to a fainâ—ing Soul it is easie with God to do what we count impossible A Stranger cannot charm a Mastiff Dog when the Master of the house can with a word The Shepherd can call off the Dog from the Flock so the Lord can easily rebuke Satan when he finds him most violent and he can subdue and quell the strongest Lust. 2. When we are sensible of our weakness let us observe the Laws God hath set to the Creatures God will be attended upon and waited for in the use of Means We must come to the Throne of Grace and therefore our Lord when he teacheth us to pray he saith Thine is the Kingdom the Power and the Glory We must come to God if we would have his Power exerted And God will be believed in and have his Power rested upon and applyed Mark 15.28 Oh Woman great is thy Faith be it unto thee even as thou wilt John 11.40 If thou wilt believe thou shouldest see the Glory of God that is his Power If in desperate Exigences we would have the Power of God put forth God must be sought to and rested upon and you must abstain from all Sin Samson received Strength no longer from God than he kept the Law of his Profession When we entangle our selves and wilfully run into Sin and turn away from God we discharge God from looking after us 3. Observe what Experience you have of the Power of his Grace have you found it working in you Meer reading and hearing will not evidence this Truth so much as Experience that there is Power put forth in a Gracious way Alas otherwise we shall but speak of it as Strangers to it with cold Notions therefore can you say I can do all things through Christ strengthening me Phil. 4.13 And are you strong in the Lord and in the power of his might Eph. 6.10 Have you learned this Holy Art of conquering your Distempers and Temptations by the Power of God SERMON XV. ON MARK X. v. 27. With God all things are possible 3 Doct. I Come to the General Truth upon which this is grounded That God is Omnipotent and can do all things This I shall prove Explain Apply First I shall prove by Scripture and by Reason 1. By Scripture because it is an Article of Faith and the Scriptures that concern this Point may be ranked thus You will find the Question propounded Gen. 18.14 Is any thing too
Thus some of the Disciples doubted of the Truth of Christ's Resurrection Matth. 28.27 And when they saw him they worshipped him but some doubted Luk 24.21 But we trusted that it had been he which should have redeemed Israel This argueth a weak Faith not vigorous and active but Faith is strong as it overcomes our speculative Doubts and so doth settle and establish our Souls in the Truth Acts 2.36 Let all the House of Israel know assuredly that God hath made that same Iesus whom ye have Crucified both Lord and Christ. 2. There is a Doubting or Staggering as Faith is a Consent when the Consent is weak and wavering Faith is weak Heb. 10.23 Let us hold fast the Profession of our Faith without wavering for he is faithful that promised But such a confirmed Resolution as leaveth no room for wavering and looking back argueth a strong Faith Acts 21.13 Then Paul answered What mean ye to weep and to break my heart for I am ready not to be bound only but to dye at Ierusalem for the Name of the Lord Iesus 3. As Faith implyeth a Dependance and Trust Iames 1.6 7 8. But let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with the wind and tossed for let not that Man think that he shall receive any thing of the Lord A double minded Man is unstable in all his wayes Divided between God and other Confidences 1 Tim. 2.8 I will therefore that men pray every where lifting up holy hands without wrath and doubting Matth. 14.31 O thou of little Faith why didst thou doubt Well then it is a strong Faith that causeth such a Fortitude that we pass through all Difficulties and Tryals without distrust or anxiety of mind It is opposite to Fainting Psal. 27.13 I had fainted unless I had believed to see the goodness of the Lord in the Land of the living To Fears and Troubles Matth. 8.26 Why are ye fearful O ye of little Faith Strength of Assent doth exclude speculative Doubts and Errors Strength of Resolution doth fortifâ—y us against worldly Temptations which beget uncertainty Temptations of Profit Pleasure or Vain-glory if the Heart be secretly biassed with these It is opposite to Faith Ioh. 5 44. How can ye believe which receive Honour one of another And strength of Confidence doth exclude those Doubts which arise from Fears of Danger and Terrors of Sense in such Cases we dispute away the Comfort of the Promises IV. He was fully perswaded that what God had promised he was able also to perform A strong steddy and full Perswasion of the Power of God argueth a great Faith 1. There is no doubt of his Will when we have his Promise but the Ability of the Promiser is that which is usually questioned Unbelief stumbleth at his can Can God furnish a Table in the Wilderness Psal. 78.19 and How can these things be Luk. 1.34 So 2 Kings 7.2 If the Lord should make Windows in Heaven might this thing be Nay and the Children of God themselves Sarah was rebuked when she laughed Gen. 18.12 13 14. Therefore Sarah laughed within her self saying After I am waxed old shall I have pleasure my Lord being old also And the Lord said unto Abraham Wherefore did Sarah laugh saying Shall I of a surety bear a Child which am old is any thing too hard for the Lord Her Laughter was not the Laughter of Exultation but Dubitation Moses Numb 11.13 Whence should I have flesh to give unto all this People for they weep unto me saying Give us flesh that we may eat The Case is clear we Doubt not but in Case of Danger then we are full of Fears and Suspicions if of his Will it is because we are so vile and unworthy but we are vile and unworthy out of danger as well as in danger therefore it is of his Power 2. God's Power and Alsufficiency is to the Saints the great support of Faith in their greatest Extremities They are relieved by fixing their Eye on God's Almightiness as Abraham here So Heb. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accounting that God was able to raise him up even from the dead So for Perseverance Iude 24. Now unto him that is able to keep you from falling And for the Resurrection Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things to himself His Power reacheth to the Grave and beyond the Grave So for the Calling the Iews Rom. 11.23 And they also if they abide not still in Vnbelief shall be grafted in for God is able to graft them in again In short to question his Power is to put him out of the Throne to deny him to be God as if he were not able to help his Friends and to be a terror to his Enemies Well then in Matters absolutely promised we have nothing to do but to exalt his Power therefore you may reason thus He will do it for he is able to do it Rom. 11.23 They shall be grafted in for God is able to graft them in again In Matters conditionally promised we must magnifie his Power and refer the Event to his Will Matth. 8.2 Lord if thou wilt thou canst make me clean 3. There are two things enlarge our Thoughts and Apprehensions about the Power of God they are mentioned Verse 17. Whom he believed even God who quickeneth the dead and calleth those things that be not as though they were We have to do with a God that can say to the Dead Live God's Power can bring Life out of Death something out of nothing Resurrection and Creation are easie to him He that can quicken the dead can quicken those that are dead in trespasses and sins By the Word of his Power he maketh all things to be that are not Let there be Light and there was Light Lazarus come forth and he came forth He causeth things to appear and exist that had no being before Thirdly The Fruit and Effect of his Faith an exact and constant Obedience Isa. 41.2 Who raised up the righteous Man from the East and called him to his foot The righteous Man is supposed to be Abraham often designed by that Character and he was called to his Foot to go to and fro at God's Command as the Centurion said Matth. 8.9 I am a Man under Authority having Souldiers under me and I say to this man go and he goeth and to another come and he cometh and to my servant do this and he doth it There are two great Instances of Abraham's Obedience 1. His Self-denyal in leaving his Countrey Heb. 11.8 By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went It is a sore Tryal to forsake Kindred Friends Lands Fathers House and Inheritance and to seek an abode he knew
is that which the Apostle calleth the Power of Death and the Terrors which follow upon it 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 The Devil hath no Power as a Judg to condemn Sinners He is not Dominus Mortis the Lord of Death but Minister Mortis the Minister of Death For being condemned of God the poor Sinner is put into his Hand that he may either terrify or stupify him and so more and more involve him in the Curse of God's broken Law and also he may hasten his Death and everlasting Destruction 2. Satan hath a Tyrannical Usurped Power So the Devils are called Rulers of the Darkness of this VVorld Ephes. 6.12 the blind idolatrous superstitious World And Satan is called the Prince of this VVorld John 14.30 And the God of this World 2 Cor. 4.4 God made him an Executioner but we make him a Prince a Ruler and a God Now Christ as a Priest disannulleth his legal Power by his Death and the Merit of his Sacrifice And Christ as the true King and Head both of Men and Angels pulls down Satan as an Usurper delivers the poor captive Souls out of his Power And as a Prophet he discovereth his Cheats and Delusions 2. His Works There is a twofold Work of Satan the Work of the Devil without us or the Work of the Devil within us 1. The Work of the Devil without us is a false Religion or those Idolatries and Superstitions by which Satan's Reign and Empire is upheld in the World This is destroyed by the Doctrine of the Gospel accompanied with the all-powerful Spirit of God And therefore when the Gospel was first preach'd by Christ's Messengers the Devil fell from that great and unlimited Power which he had before in the World Luke 10.18 I beheld Satan as Lightning fall from Heaven 'T is an Allusion to his first Fall as Lightning flasheth and vanisheth and never recollecteth it self again So Iohn 12.31 Now shall the Prince of this VVorld be cast out When Christ did first set upon the Redemption of Mankind the Apostles went abroad to beat the Devil and hunt him out of his Territories and they did it with great Effect Therefore this is made one Argument by which the Spirit doth convince us of the Truth of the Gospel John 16.11 He shall convince the VVorld of Iudgment because the Prince of this VVorld is judged The silencing of his Oracles the suppressing of his Superstitions the destroying of the Kingdom of Wickedness and Darkness was an apparent Evidence of the Truth of the Gospel The old Religion by which the Devil's Kingdom was supported every-where went to wrack no more the same Temples the same Rites the same Gods all was made to stoop and bow before God as worshipped in Christ. 2. There is the Work of the Devil within us This concerneth the recovering particular Persons out of the Snare of the Devil who were taken captive by him at his Will and Pleasure Here we must distinguish between the Purchase and Application The Purchase was made when Christ died Col. 2.15 Having spoiled Principalities and Powers he made a Shew of them openly triumphing over them in it that is on his Cross. Christ's Death was Satan's Overthrow then was the deadly Blow given to his Power and Kingdom This was the Price given for our Ransom and the great means of disannulling all that Power Satan had before The Application is begun in our Conversion for then we are said to be turned from Satan unto God Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God Then we are rescued out of the Devil's Clutches and adopted into God's Family that being made Children we may have a Child's Portion III. That in this Conflict his Heel was wounded bitten or bruised by the Serpent 1. Certain it is that Christ was bruised in the Enterprize Which sheweth how much we should value our Salvation since it costs so dear as the precious Blood of the Son of God incarnate 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as Silver and Gold c. but with the precious Blood of Christ as of a Lamb without blemish and without spot He thought not his whole Humiliation from first to last too much for the overthrowing of the Devil's Kingdom nor any Price too dear to redeem poor captive Souls 2. But how was he bruised by the Serpent Certainly on the one hand Christ's Sufferings were the Effects of Man's Sin and God's Hatred against Sin and his governing Justice for it is said Isa. 53.10 It pleased the Father to bruise him Unless it had pleased the Lord to bruise him Satan could never have bruised him On the other side they were also the Effects of the Malice and Rage of the Devil and his Instruments who was now with the Sword's-point and closing Stroke with Christ and doing the worst he could against him In his whole Life he indured many outward Troubles from Satan's Instruments for all his Life long he was a Man of Sorrows wounded and bruised by Satan and his Instruments Iohn 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning and abode not in the Truth because there is no Truth in him But the closing Stroke was at last then did the Serpent most eminently bruise his Heel When Iudas contrived the Plot it is said the Devil entred into him Luke 22.3 Then entred Satan into Judas Iscariot being one of the Twelve When the High Priest's Servants come to take him he telleth them Luke 22.53 This is your Hour and the Power of Darkness The Power of Darkness at length did prevail so far as to cause his shameful Death This was their Day 3. It was only his Heel that was bruised It could go no further for tho his bodily Life was taken away yet his Head and Mediatory Power was not touched Acts 2.36 This same Iesus whom ye have crucified God hath made both Lord and Christ. Again his bodily Life was taken away but for a while God would not leave his Soul in the Grave Psal. 16.10 Thou wilt not leave my Soul in Hell neither wilt thou suffer thy holy One to see Corruption The Counsel and Purpose of God concerning Man's Redemption had then been wholly frustrated For if Christ be not risen your Faith is vain ye are yet in your Sins 1 Cor. 15.17 Once more tho Christ was bruised yet he was not conquered When the Jews and Roman Souldiers were spoiling him and parting his Garments then was he spoiling Principalities and Powers And when Satan and his Instruments were triumphing over the Son of God then was he triumphing over all the Devils in Hell for by Death he
Meditation because it is the Product and Issue of it as Psalm 5.1 Give ear to my words O Lord consider my meditation Implying that his Prayer was but the expressions of his deliberate and premeditated thoughts So Psalm 19.14 Let the words of my mouth and the meditation of my heart be acceptable in thy sight O Lord my strength and my redeemer It is the vent of the thoughts 2. Whereby the mind is applyed to the serious and solemn consideration I add this to distinguish it from Occasional Meditation and those good thoughts that accidentally rush into our minds and to note the care and intenseness of the Soul in such an Exercise Prov. 18.1 Through desire a man having separated himself seeketh and intermedleth with all wisdom then is a Man fit for these Solemn and Holy Thoughts and for intermeddling with all Wise and Divine Matters when he hath divorced himself from other Cares and is able to keep his Understanding under a prudent Confinement 3. Of Spiritual things This noteth the Object and so I call Matters that are of an useful Consideration as for instance God that we may fear him Sin that we may abhor it the Works of God for the Creators Glory any useful Subâ—ect So David limiteth it Psalm 49.3 My mouth shall speak of wisdom and the meditation of my heart shall be of understanding He meaneth of the State and end of Man Generally the Object in the Old Testament is of the Law 4. For Practical Vses and Inferences This noteth the end Meditation is not to puzzle the Head with Notions but to better the Heart The proper use of this Exercise is to set on those great Practical Heads of Religion to work the Heart to a greater care of Duty and Detestation of Sin To a greater care of Duty Psalm 119.15 I will meditate in thy precepts and have respect unto thy wayes and to a greater detestation and hatred of Sin Psalm 119.11 Thy word have I hid in mine heart that I might not sin against thee SERMON II. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even tide II. I AM now come to the Necessity and Profit of Meditation or Motives to press to this Duty I shall urge such as will serve also for Marks for when it is well performed you will find these Effects wrought in you Meditation is the Mother and Nurse of Knowledge and Godlyness the great Instrument in all the Offices of Grace it helpeth on the work of Grace upon the Understanding Affections and Life for the understanding of the Doctrine of Godlyness for the provoking of Godly Affections and for the Heavenly Life 1. In point of Understanding it is of great Advantage to us in the entertainment of the Doctrines of Religion 1. To give us a clearer and more distinct sight of them A Man seeth the Meaning Scope and Order of all points of Religion when he cometh to meditate on them Knowledge without Meditation is but an hear-say Knowledge we talk after one another like Parrots and as the Moon that shineth with another lustre without any Light rooted in its own Body Rom. 2.20 Which hast the form of knowledge and of the truth in the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Map of Knowledge we have nothing but the lean apprehension of others As the Philosopher said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repeat them by Rote without Affection and Belief so we speak one after another by Rote but do not so distinctly discern the Worth and Excellency of Christianity as when we come to meditate upon it Iohn 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 Most Mens Knowledge is but Traditional they never made an Essay and tasted the sweetness of Christ or of their own thoughts oh do but try bare apprehensions of the report of Christ is but Tradition not Religion When we come to exercise our own thoughts thereon then we see him our selves the sight is more clear when it is steady and fixed To one that passeth by to see Men dancing and frisking seemeth lightness and madness but when he cometh nearer and heareth the Musick and observeth that they keep time and pace and measure with it he findeth Art in that which he thought Frenzy The Beauty and Excellency of Religion is not discerned by a transient glance when we come to meditate and so see what is our Beloved above all Beloveds then we admire him The Christian Religion is not to be taken up by Chance but by Choice not because we know no other but because we know no better then our Affections to it are the more Rational the Judgment having had a clearer sight and tryal 2. That we may the better retain them When an Apple is tossed to and fro in the hand it smelleth of it when the Apple is gone as when Civet hath been long kept in the Box the Sent remaineth when the Civet is taken out A constant Light is a great Friend to Memory and Sermons meditated on are remembred long after they are delivered We do not forget those Friends whom we have entertained with any Solemnity Solemn and Serious Thoughts leave a charge upon the Memory 3. That they may be alwayes more ready and present with us All Sins do arise out of incogitancy or forgetfulness As for instance distrust Heb. 12.5 Ye have forgotten the exhortation which speaketh unto you as unto children Luke 24.6 He is not here but is risen remember how he spake unto you when he was yet in Galilee A Temptation gets the start of Holy Thoughts It were a mighty Advantage to have Truths alwaies ready Now this is the Spirits Office Iohn 14.26 But the comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you But now for an outward help there is no such thing as Meditation 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 that is it shall be alwaies present with thee Continual Meditation maketh Religious Thoughts actual and present 2. It is a great advantage to the work of Grace upon the Affections Ponderous Thoughts are the bellows that kindle and inflame the Affections they blow up those latent sparkles of Grace that are in the Soul Impute Thoughts stain the Heart and convey a taint and filth to the Soul 2 Pet. 2.14 Having eyes full of adultery When the Fancy is rolled upon unclean Objects Lust is kindled Lust Revenge Covetousness they are all fed with thoughts a wicked Spirit distilleth Sin into the quintessence of Villany the imaginations of the Heart are evil So suitably good
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
thee to repentance And shall we use all these as Weapons of Unrighteousness Food Rayment Peace Plenty Ah but his Christ above all Oh never any sinned as I have done The Devil sinned but Christ never dyed for him as he did for me Iudas sinned but he was never pardoned as I have been Achan sinned but he had not that Light and Knowledge of the Gospel that I have had he did not live under such Means as I have injoyed we content our selves with an hasty Sigh Oh but it is a deep Sorrow that is required and an active pungent grief renting the heart Ioel 2.13 Afflicting the soul Levit. 16.29 Matth. 26.75 Peter wept bitterly When we are touched with a sense of our unkindness to God we shall mourn 4. Indignation which is an Act of our hatred against Sin hatred quickned into a Zeal against it Indignation is the Souls expulsive faculty when we heartily renounce it as unsuitable to our present resolutions professions and hopes Isa. 30.22 Thou shalt cast them away as a menstruous cloth thou shalt say unto them Get ye hence So Hosea 14.8 Ephraim shall say What have I any more to do with idols The Soul saith first when it is convinced Oh what have I done And then What shall I do And then What have I any more to do If a Christian did remember what he is and what he hopeth for these Questions would be more rise with him Repentance is not a bare purpose to leave Sin but to leave it with an hatred and deep displeasure against it SERMON II. 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 Secondly I Now proceed to the next terme which is the Terminus ad quem turning to God which is done in two things 1. A Setled Purpose and Solemne Dedication of our selves to his Use and Service which is a Resolution taken up upon Debates of Conscience Luke 15.17 18. And when he came to himself he said how many hired servants of my fathers have bread enough and to spare and I perish with hunger I will arise and go to my father First he came to himself then I will go to my Father This ariseth out of a sense of Gods Mercy in Christ Rom. 12.1 I beseech you brethren by the mercies of God that you present your bodies a living sacrifice holy acceptable to God which is your reasonable service Lord accept me for thine and is the Fruit of super-natural Grace Iames 1.18 Of his own will begat he us with the word of truth and is accompanied with shame that God so long hath been kept out of his Right 1 Pet. 4.3 For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquetings and abominable idolatries and a purpose to serve him with all our might 2. It is seconded by a real performance Matth. 3.8 Bring forth therefore fruits meet for repentance Acts 26.20 That they should repent and turn to God and do works meet for repentance Without these he is a Lyar and deceiveth his own Soul if the Heart be not more watchful over it self affraid to offend God and grieve his Spirit more tender of the least Sin more careful to please God in all things more close at work in the business of Eternal Life These are fruits worthy of Repentance this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we do more than Carnal Hypocrites Fruits suitable to the power of Grace working in us and to our professions of respect to God This is the summ of the Doctrine of Repentance II. What doth the Scripture offer to perswade us to this work 1. It clearly layeth down the absolute and indispensible necessity of it in grown Persons or such as are come to years of discretion 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. Luke 13.5 Except ye repent ye shall all likewise perish Ezek. 33.11 Say unto them as I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil wayes for why will ye dye O house of Israel One way or the other turn or dye it is no moot point or matter of Controversie There are many Controversies about other things but in this all is clear Many will say there is such a doubtfulness that every one bringeth Scripture and maketh a nose of wax of it ductile and pliable to his own fancy But in points of absolute Duty it is fully clear and in the Marks of one that shall go to Heaven or to Hell especially in the Doctrine of Repentance Make use of the Scriptures and practice conscientiously according to your Light and God will clear up his mind to you By Study and Prayer and Practice you will come to an increase of Knowledge Iohn 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self 2. It doth not only call for Repentance but a speedy Repentance Heb. 3.7 8. Wherefore as the Holy Ghost saith to day if ye will hear his voice harden not your hearts Ioel 2.12 Therefore also now saith the Lord Turn ye even to me with all your heart God standeth upon now If the Season were not determined yet the Nature of the thing would bear it A necessary work that is to be once done should not be left to uncertainties But because Men are loose and arbitrary and think they may make use of Repentance at their leisure therefore the Scripture is as peremptory for the Time as for the thing Now and to day if you will hear his voice harden not your hearts Assoon as you are convinced of your sinful estate Why not now Sin is such an evil that you cannot be rid of it too soon Sin is as a Poyson in the Bowels a Fire in a Building Now who will say we will get an Antidote next Week Or quench the Fire hereafter Sin is a Wound and shall we let it alone till it fester and rankle No Wound so dangerous as that which destroyeth Body and Soul no Fire so dreadful as the Wrath of God no Poyson so hurtful as that of Sin it robbeth us of Eternal Life God hath not given us leave for a day nor for a moment If a Man were banished by Proclamation and it were Death whoever should entertain and harbour him after ten dayes till the time were out there were no danger but God faith now When we are in any trouble we cannot brook any delay Psalm 102.2 In the day when I call
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
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
lives because you do no more warm your hearts with these thoughts Gentlemen leave off the reading vain Books and Romances they that have found the saving effects of God's Love will do so Ephes. 3.18 19. That ye 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 This will be for our comfort Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost given to us It will quicken us to holiness if ever we feel the love of God 2 Cor. 5.14 The love of Christ constraineth us 3. It informeth us of the Harmony between the Churches Between the Old Testament Church and the Christian Church John 8.56 Your Father Abraham rejoiced to see my day and he saw it and was glad Luke 10.24 I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them The times of the Gospel would to them have been a sweet sight they ardently desired to see Christ in the flesh And between the Church Militant and the Church Triumphant they join together in admiring Christ. Saints and Angels have one Beatitude beholding the face of God therefore they join in one duty looking on Christ. VVe shall one day meet in one Assembly Heb. 12.23 VVe hope to be Luke 20.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like the Angels VVe should do as they do if we would be as they be 4. That Creatures busie their thoughts as they are affected Base Spirits are busied about light matters but Eagles will not stoop to catch Flies nor Angels employ themselves in inferiour and mean speculations but they have a great delight in acknowledging the manifold VVisdom of God in the Work of Redemption Great Spirits are taken up with things of great weight and importance Acts 17.11 These were more noble then they of Thessalonica in that they received the word with all readiness of mind and searched the Scriptures daily whether these things were so whilst others quench their Souls in sensualities they are for the Divine Study these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meant of Natural Nobility but Spiritual True Nobility and Excellency which lieth in a care of Salvation not in wearing fine Cloaths or enjoying plentiful Revenues or good Descent but in the study of Christ not in greatness of Birth but Diligence in searching out the Mysteries of Salvation that is Nobility indeed not to enslave our selves to the Opinions of Men and their Customs 1 Cor. 7.23 Ye are bought with a price be not ye the servants of Men. Not to wallow in Earthly Pleasure but seek things above Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God Phil. 3.20 For our conversation is in Heaven from whence also we look for the Saviour the Lord Iesus Christ. Not to be overcome by a Man's Passions and Corrupt Affections Prov. 16.32 He that is slow to anger is better then the Mighty and he that ruleth his own Spirit then he that taketh a City Prov. 25.28 He that hath no rule over his own Spirit is like a City that is broken down and without Walls These Noble Spirits will not yield to Lusts. Vse 2. To Reprove 1. The slightness of Men and to confound us with shame that we do no more take care to look after this Happiness that we do so unwillingly think of these things or set a-part our selves for the study of them Shall we slight these things which Angels wonder at Some will scarce vouchsafe to look into these things scarce think or talk seriously of them whilst their Minds and Discourses are taken up with baubles and trifles Angels are more noble Beings nearer to God they are not the parties interested we have particular benefit by them Matt. 22.5 But they made light of it They would not let it enter into their care and thoughts We are bound to this under pain of Damnation 't is not a thing arbitrary Heb. 2.3 How shall we escape if we neglect so great Salvation Bewail your stupidness that you have so slight a sense of these things Meditation I know is painful work it is very difficult but the sweetness of the Argument should perswade us to it 2. It reproveth that satiety that is apt to creep upon us Why should we be weary of searching into these Holy Mysteries What is the reason of this satiety First We search for them out of curiosity or content our selves with meer speculations which is an Adulterous love to truth not to get an interest in them John 4.10 If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldest have asked and he would have given thee living water Secondly We do not look upon them with the eye of Faith Ephes. 3.17 18. 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 Our embracing by Faith is a good means to make this study effectual Thirdly They content themselves with a superficial view but do not make an accurate inspection We do not know it so as to stand wondering at it in all its dimensions Ephes. 3.18 That ye may be able to comprehend with all Saints what is the breadth and length and depth and heighth Breadth whereby it is extended to Men of all Ages and Ranks Matth. 28.20 Lo I am with you always to the end of the World 1 Tim. 2.4 Who will have all Men to be saved and to come unto the knowledge of the Truth Length whereby it reacheth from eternity to eternity Psal. 103.17 The mercy of the Lord is from everlasting to everlasting Depth It stoopeth to our lowest misery Christ delivered us from the depths of misery and sin Psal. 86.13 Thou hast delivered my Soul from the lowest Hell And there is Heighth in it whereby it reacheth to Heavenly Joys and Happiness John 14.3 If I go and prepare a place for you I will come again and receive you to my self that where I am there ye may be also Study those several respects and ways wherein it is manifested till you are ravished with the thoughts of it draw solid comfort hope and quickening from it Psal. 39.3 While I was musing the fire burned 4. It reproves those that onely study it but do not get an interest and experience of the comfort of it otherwise it is a cold story 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious There is Christ revealed to us and Christ revealed in us then is there sweetness in these truths Gal. 1.16 It pleased God to
any room of doubting it must be as to our Qualification and therefore that you must make more explicite but as to that remember that all the Qualifications of the Gospel must be evangelically interpreted not legally not in absolute perfection but in a prevalent degree our Graces must be tried by the Touchstone not by the Ballance that they be of the right kind though they are not full weight Vse 3. If the Christian Religion be true then we must love Christ and live to him obey his Precepts and depend on his Promises Salvation is brought home to our doors God hath left it to our choice the Word is nigh thee the way is plain clear and open do you therefore choose it A Sermon on ROM X. 10 For with the heart Man Believeth unto Righteousness and with the Mouth Confession is made to Salvation MAny complain that through the Multitude of Directions Religion is made long and tedious Therefore it is good sometimes to bring it into a narrower compass We need both Methods A larger delineation of Christianity that we may know a Christian in his full length and stature And at other times a shorter view or Tablet that we may know him if not by the whole body yet at least by his face The Text is of the latter sort a Summary or Abridgment of Christianity and therefore deserveth to be the more narrowly weighed by us There are two great concernments of Mankind as they stand in relation to God Righteousness and Salvation and this Text discovereth how you may obtain both by Believing and Confession By Believing we obtain Righteousness and by Confession we obtain Salvation 'T is pity we should miss of such great benefits when such easie and comfortable Conditions are required of us The one of these acts is said to be done with the Heart The other with the Tongue and Mouth For with the heart Man Believeth c. In the Words Two Duties are mention'd and two Priviledges The Apostle had before Attributed Salvation to both Verse 9. If thou shalt confess with thy Mouth the Lord Iesus and shalt believe in thy Heart that God hath raised him from the dead thou shalt be saved Now here he maketh a partition and distributeth the effects ascribing Righteousness to Faith and Salvation to Confession which is done partly for the Elegancy of Speech that the period may run more roundly partly because there is a reason in the thing it self for our right to Justification is begun by Faith and continued by Confession unto Salvation As soon as we heartily Believe in Christ we are Accepted as Righteous with God and continuing in the Confession of this Faith we at length attain Salvation Faith is a means to be Justified and Confession is a means to be Saved And look what Confession is to Faith the same is Salvation to Righteousness Confession is the Fruit and Effect of Faith For the Tongue Confesseth what the Heart first Believeth So the Fruit and Effect of Righteousness is Salvation for 't is said The gift of Righteousness shall reign in life And Justification is called Iustification unto Life Rom. 5.17 18. Eternal Life is the Completion of Justification If the Fruit and Effect doth not follow Faith neither will the Fruit and Effect follow Righteousness As soon as we Believe God Pardoneth our Sins and giveth us a Right to Salvation but he doth not presently give us Salvation its self to leave a time for Faith to produce its Fruits and Effects and to shew our gratitude for so great a benefit done unto us by all holy Conversation and Godliness Well then these Two Faith and Confession they 1. agree in their Object for the same Truth is both Believed and Confessed that the Lord Jesus is the Saviour of the World who died for our Offences and rose again for our Justification But 2. they differ in their proper Seat and Subject The Subject of Faith is the Heart and the Subject of Confession is the Mouth or outward Man 3. They somewhat differ in the Benefits to which they are referred Faith to Righteousness and Confession to Salvation The Connection between both is appointed by God's order 4. They somewhat differ also in their Nature and Vse Faith is the beginning of Christianity and Confession our Perseverance in the Proâ—ession and solid practice of it Faith is our first consent to become Christ's Disciples Confession is a Declaration of our Faith or an open performance of what we have consented unto both make a Christian Compleat All the Heart-work is implyed in Faith and all the Life-work is implyed in Confession for it containeth in it self many acts of Godliness In short here is Embracing the Christian Religion and living Answerably God hath made it necessary that by a cordial Faith we should obtain Righteousness and Justification and being Justified we should go on to obtain Eternal Salvation You will say If this be all that is required to make us Christians then Christianity is easie indeed I Answer First We have no reason to represent it burdensome but yet both these duties have their difficulties Believing with the Heart a Doctrine so strange to flesh and blood and of such an Holy and Heavenly Nature is no slight thing therefore God giveth us this Grace Ephes. 2.8 By Grace ye are saved through Faith and it is the gift of God And Confessing with the Mouth is no easie task neither especially when the fear of Man is apt to check it and this Confession exposeth us to hazards and dangers To believe and suffer is another special Gift of God Phil. 1.29 For to you 't is given in the behalf of Christ not onely to believe on him but also to suffer for his sake If Confession be a cheaper duty now 't is God's Mercy to spare us we know not how soon it may become more hard and hazardous Secondly I Answer The Duties always have their difficulty if rightly understood For if we believe so as to be affected with what we believe so as to be drawn off from what we love confess so as to practice what we confess and be true to it nothing can be added The Scripture supposeth that we are rational Creatures that we will act as we understand and that we are sincere in our Profession and that we will do what we confess we are bound to do Doct. All that would be accepted with God unto Righteousness and life must be such as believe in Christ with the Heart and openly confess with the Mouth that he is the Son of God and the Saviour of the World I shall do these Three things 1. Open the Nature of Faith and Confession 2. Shew the respect between them 3. That God hath established Faith as the Means to be Justified and Confession as the Means to be saved 1. To open the Nature of Faith and Confession First Faith is such a knowledge of Christ as doth not hover in the Brain but is seated in
of Peace II. The respect that is between these two Faith and Profession There is a double respect such as between 1. The Cause and Effect First We Believe and then Confess our Faith is the cause of our Confession 2 Cor. 4.13 We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak David was sore afflicted and yet professed his Faith in God He could not suppress his boasting of the promises in his greatest distresses So we believe in Christ and therefore cannot but in word and deed express our confidence in him when such a Spirit of Faith cometh upon us there will not need many enforcemenâ—s or excitements publickly to own Christ For this Spirit of Faith cannot be shut up in the Heart but will break out into Confession There cannot be a true and lively Faith without Confession nor a true Confession without Faith For the effect cannot be without the cause nor such a powerful cause without the effect 2. Such as there is between the sign and the thing signified Faith hath always Confession and Obedience joined with it as its proper sign As Flame or Smoâ—k is of Fire or â—reathing of Life so is Confession with the Mouth or an Holy Life an individual companion and note of true Faith by which it is demonstrated to be sincere and real Shew me thy Faith without thy Works and I will shew thee my Faith by my Works Iames 2.18 Men know not our Hearts whether we believe in God yea or no or what we believe of him till they hear and see it in our profession and actions here is the sign the proof of it Look as an evil principle bewrayeth its self by its proper signs as Atheism by Mens ungodly and unholy lives Psal. 36.1 The transgression of the wicked saith within my Heart There is no fear of God before his Eyes What could they do more in a way of sin or less in a way of duty if there were no God The current of a Mans life and actions doth best expound and interpret his Heart any considerate Man may conclude from their manner of living that they have no sense of the Being of God nor never expect to be accountable to him So for the belief of Christianity 't is discovered by owning Christ in the greatest dangers by a ready obedience to his precepts that seem to be most cross to the inclination and interest of the Flesh or by an Holy and Heavenly life 'T is a sign we believe those blessed sublime and weighty truths which are contained in the Gospel In short we judge others by external works alone for the Tree is known by its Fruits Mat. 7.16 we judge of our selves by external and internal together both by the belief of the Heart and the confession of the Mouth also III. The order God hath established appointing Faith as a means to be justified and confession as a means to be saved 1. Let us speak of what is requisite to righteousness so Faith is the means whereby this Righteousness is applied received and freely given us To explain this I shall enquire 1. What is Righteousness 2. Shew you that this Righteousness is applied by Faith 3. That the Cordial and Heart-believer is the Penitent Working Believer 1. What is Righteousness 't is here taken in a legal and judicial sense not for a disposition of Mind and Heart to please God but for the ground of a Plea before the Tribunal of God that we may be exempted from the punishments threatned and obtain the Grace offered or a right to the reward promised Rom. 5.18 As by the offence of one Iudgment came upon all to condemnation even so by the Righteousness of one the free gift came upon all men to justification of life 2. That we are qualified for this Righteousness by Faith So 't is said Rom. 3.24 25. Being justified freely by his Grace through the redemption that is in Iesus Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his Righteousness for the remission of sins We get absolution from sin by free pardon through the Merit of Christ and are accepted as Righteous before God when we enter into the new Covenant taking God for our Lord and Happiness Christ for our Redeemer and Saviour the Holy-Ghost for our Sanctifier and Comforter More especially with respect to Christ when we subject our selves to him as our Lord and depend upon the Merit of his Death and Intercession for our acceptance with God Now that this believing with the Heart is required in order to righteousness is every where manifested in the Scriptures Therefore the new Covenant Righteousness is called the Righteousness of Faith Rom. 9.30 The Gentiles have attained to Righteousness even the Righteousness which is of Faith So Gal. 5.5 We through the Spirit wait for the hope of Righteousness by Faith Because Faith qualifieth us for it A righteousness we must have that we may be exempted from wrath which sin hath made our due and that we may be accepted with God unto Eternal Life which they that are destitute of all Righteousness can never attain unto A Righteousness of our own according to the Law of Works we are far from The legal way therefore can never stead us We must only run for Refuge to the Evangelical course or way set down in the Gospel namely that upon the account of the Merit and Obedience of Christ God will pardon the sins of all Penitent Believers and accept them to Grace and Favour Well then 't is by Faith that Christs Death and Obedience are applied and made beneficial to us Rom. 3 2â— The righteousness of God is by the Faith of Iesus Christ unto all and upon all that believe and there is no difference Well then every Believer is qualified If you ask me therefore 3. What kind of Believer is qualified and accepted as righteous I answer 1. The Penitent Believer 2. The Working Believer 1. The Penitent Believer for Faith and Repentance are inseparable Companions and always go together in our first introduction or entrance into the New Covenant Mark 1.15 Repent and Believe the Gospel And Acts 2.38 Repent and be Baptized for the Remission of Sins When we depend upon Christ for Pardon we are willing to return to God and live in his Obedience hating and detesting our former ways wherein we wandred from him Well then though the Righteousness be only the Righteousness of Faith and the Believer be only accepted as Righteous yet 't is the Penitent Believer whose Heart and Life is changed and who is willing by Christ to come to God 2. 'T is the Working Believer So 't is explained what is in Gal. 5.5 called The Righteousness of Faith is ver 6. called Faith working by Love Not all that is called by that Name but the working Faith And so 't is expressed else where Heb. 11.7 By
2. Consider the impartiality of your Judge you will not find favour for being a Christian in Profession only 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth according to every man's work pass the time of your sojourning here in fear 3. You lose your Evidence if you do not live as one known of God External Profession is disclaimed Matth. 7.21 22 23. 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 which is in Heaven Many will say to me in that day Lord Lord have we not prophecied in thy name And in thy name have cast out devils And in thy name done many wonderful works And then will I profess unto them I never knew you depart from me ye that work iniquity 4. As you are concerned in God's Foundation you obliged your selves to a strict holy Life 1 Pet. 3.21 The like figure whereunto even Baptism doth now also save us not the putting away the filth of the flesh but the answer of a good conscience towards God And Heb. 10.21 22. Having a High-priest over the house of God 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 A Sermon on Acts xxiv 25 And as he reasoned of righteousness temperance and judgment to come Felix trembled And answered Go thy way for this time when I have a convenient season I will call for thee IN this Chapter you have 1. The Story of Paul's Accusation by Tertullus 2. Paul's Defence 3. The Event Felix his Humanity to Paul where three things are observable 1. He deferred the business Vers. 22. When Felix heard those things having more perfect knowledge of that way he deferred them and said when Lysias the chief Captain shall come down I will know the uttermost of your matter That is understanding the Affairs of Christians better than they were represented to him by Tertullus having governed the Province jointly with Camanus for a while and afterwards being sole Governor himself He well understood the difference between the Jews and Christians as to the external State of the Controversie that is the meaning of Having more perfect knowledge of that way not that he knew or accurately understood the Tenour of Christian Doctrine but that he well knew how hardly and unjustly the Christians were handled by the Jews He knew that Christ and Christians were not guilty of Sedition against the Roman Commonwealth but that Christ was delivered to Pilate out of mere Envy That the Christian Religion was confirmed by notable Miracles That those that professed Christianity were Eminent above all other Sects of the Jews for great Modesty and Piety nor so prone to raise Mutinies and Troubles as the rest of the Jews This he knew and this moved him to shew some favour to Paul by putting off the Jews under a pretence to speak further with the Chief Captain Lysias Which teacheth us that the Religion and Innocency of the Primitive Christians was such that in some measure it got them favour in the sight of Heathens Christians are holy chiefly for this end that they may please God and save their Souls but yet this is one Motive by which they are quickened to holy Conversation and Godliness that they may give no occasion to the Enemies to blaspheme but rather may have a good report among them which are without and so invite them to a love of the Truth and Ways of God 1 Pet. 2.12 Having your Conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good Works which they shall behold glorifie God in the day of Visitation Colos. 4.5 Walk in wisdom toward them that are without redeeming the time 1 Thes. 4.11 12. That ye study to be quiet and to do your own business and to work with your hands as you are commanded That you may walk honestly towards them that are without and that you may have lack of nothing Those that by Scandals do hinder other Men's Salvation can hardly be certain of their own 2. He gave Paul more liberty Vers. 23. And he commanded a Centurion to keep Paul and to let him have liberty and that he should forbid none of his acquaintance to minister or come to him Though he kept him yet in Bonds yet he was not a close Prisoner but had liberty of conversing with his Friends Where learn First When Afflictions are not wholly taken away yet 't is a Mercy to have a mitigation Paul from his closer Restraint had his Condition enlarged and God gave him some more Liberty though not a full Deliverance Christ himself though he could not obtain that the Cup should pass away yet was comforted and supported by an Angel Luke 22.42 43. So Paul in another case had Grace sufficient for him tho' the Messenger of Satan that buffeted him was not taken away 2 Cor. 12.8 9. Thus God often sweetneth our Afflictions when he doth not remove them and remembreth Mercy in the midst of Judgment Secondly Observe he should forbid none of his Acquaintance to minister or come to him which sheweth the kindness of Christians one to another in affording mutual Help and Comfort in their Necessities and Afflictions He should forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of his own i. e. of his own Company to come to him as Acts 4.23 They went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto their own Company 3. The third Office of Humanity and Kindness from Felix to Paul was that he was desirous to hear him Preach Vers. 24. After certain days when Felix came with his wife Drusilla which was a Iewess he sent for Paul and heard him concerning the faith in Christ That is of the Christian Religion This Drusilla was the Sister of Herod Agrippa who killed Iames and imprisoned Peter Acts 12. In Histories she is said to have deserted her Husband the King of the Emisens and to have lived uncleanly with Felix Now being a Jewess by Religion she had not only sinned against the Law by marrying an Uncircumcised Person or a Worshipper of a strange God Mal. 2.11 Iudah hath dealt treacherously and an abomination is committed in Israel and in Ierusalem for Iudah hath prophaned the holiness of the Lord which he loved and hath married the daughter of a strange God But also by deserting her Husband after she had married him and living in Adultery rather than a true and proper Marriage with Felix So that here are two evil Pesons and yet they are willing to hear Paul Preaching concerning the Faith in Christ. Wicked People may desire to hear the Word out of Curiosity so Herod heard Iohn Mark 6.20 but they come not with an intent to believe and do the Things given them in Charge In the Text you have the issue and effect of this Sermon And as he
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
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
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
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
is just and equal knowing that ye have a Master in Heaven So also to Equals not invading each others rights not detaining from them any thing that is their's Rom. 13 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the Law That is a debt still owing and still to be paid Mat. 7.12 Therefore all things whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets The Rule of Justice of doing to others as you would they should do to you standeth on these Suppositions The actual equality of aâ—l Men by Nature did not he that made you make them And the possible equality by Providential disposure you may stand in need of them as they do of you and be under them as they are under you 4. Whatsoever things are pure Therefore nothing that is obscene or unchast should be seen in or heard from a Christian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Chast and Clean as well as Pure Eph. 4 29. Let no corrupt Communication proceed out of your Mouth but that which is good to the use of Edifying that it may Minister Grace to the Hearers Rotten Communication argueth a naughty Heart as a stinking breath doth rotten and putrid Lungs So also for Actions nothing filthy or unclean should be done by us Eph. 5.12 For it is a shame even to speak of those things which are done of them in secret A Christian is ashamed to speak what others are not ashamed to do but God seeth in secret and his Law that is our Rule and his Eye should be enough 5. Whatsoever things are Lovely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are certain things which are not only commanded by God but are grateful and acceptable to Men. Such are a loving affable carriage peaceable behaviour meekness lowliness of Mind Charity Usefulness Rom. 5.7 For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die The Apostle telleth us of some things which are acceptable to God and approved of Men Rom. 14.18 Now these things a Christian must make Conscience of Rom. 12.17 Recompense to no man evil for evil provide things honest in the â—ight of all men What are those To live Charitably and Peaceably 1 Thes. 5.15 See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men As in the Body there is something that is lovely and appeareth so to all men so in the Soul Now these are things which we should look after When the Disciples lived Christianly and in Peace and Charity they had favour with all the People Acts 2.46 47. And they continued daily with one accord in the Temple and breaking Bread from House to House did eat their Meat with Gladness and Singleness of Heart praising God and having favour with all the People Therefore by this lovely Carriage we should commend our Profession to the World 6. Whatsoever things are of good Report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is another boundary for there are some things which have no express evil in them but they are not of good fame as generally Condemned by the wise and sober Now a Christian is first to look to his Conscience but because the Honour of God and the credit of his Profession is concerned he must avoid those things which have an appearance of evil 1 Thes. 5.22 Abstain from all appearance of Evil. And the rather because they are not over tender of their Conscience who are lavish of their Name Indeed a Christian is not to hunt after the applause of men yet he is to do his Duty so that the holy Profession be not blamed nor evil spoken off for his sake It is a good and short decision of Aquinas Gloria humana bene contemnitur nihil malè agendo propter ipsam bene appetitur nihil malè agendo contra ipsam Then we rightly contemn the applause of men when we do nothing ill to gain it and then we rightly desire it when we do nothing ill to forfeit it It is to be contemned if we must do evil to gain it 2 Cor. 6.8 By honour and dishonour by evil report and good report as deceivers and yet true Be contented with the Glory that cometh of God only else we do not believe in Christ Iohn 5.44 How can ye believe which receive honour one of another and seek not the Honour that cometh from God only You cannot be the Servants of Christ if you honour men As for our own Credit we must be content to be evil spoken of for the Gospels sake and our Duties sake And it is well deserv'd by doing nothing on our part to hazard it So 1 Pet. 2.12 Having your Conversation honest among the Gentâ—les that whereas they speak against you as evil doers they may by your good works which they sâ—all behold glorifie God in the day of Visitation We are to stop the Mouth of Iniquity and to put to silence the Ignorance of foolish men not justly to cause our Names to stink and be unsavory but live down the reproaches of the World as much as in us lieth and bring the Holy ways of God into request 7. The last Limitation is If there be any vertue or any praise I join both these things together because they are linked to one another That is if they found any thing praised and esteemed in the World provided it be a vertue Many things gain applause in the World which yet are not vertuous and praise-worthy as the revenging of an injury zeal for a mans Faction Gal. 1.10 For do I now persuade men or God or do I seek to please men For if I yet pleased men I should not be the Servant of Christ. So for peaceable compliance with Sin and good Fellow-ship Luk. 16.15 And he said unto them Ye are they which justifie your selves before men but God knoweth your Hearts for that which is highly esteemed amongst men is an abomination in the sight of God Now Christians should abhor such things though never so much cryed up in the World there is a praise of such things but they are not Vertues Or else you may understand this Limitation thus If there be any vertue that is something lower than Grace any good thing among the Heathens with whom they conversed they should take it up and adorn Religion with it So if there be any praise among good things some are more eminâ—nt others as they are not disproved so they are not praised Now any such praise-worthy or commendable action they should imitate and adorn their Profession with it The Gifts of the Holy Ghost are called Graces but these commendable actions are called vertues Well then these are the general Heads of Christian Duties which they should seriously think upon and propose them to themselves for the Regulation of their
Conversations that they might do nothing but what was agreeable to Truth Equity Sobriety exact Justice Purity Chastity and Vertue This for the first Question II. In what manner Christianity doth enforce them This is to be regarded because there is a great deal of do about Morality which some press to the neglect of Faith and the Love of God Some make their whole Religion to be a meer Morality and so turn Christianity into Morality whereas a good Christian turneth his Morality into Religion all his second Table duties into first Table duties Heb. 13.16 But to do good and to communicate forget not for with such Sacrifices God is well pleased Sacrifice is a Duty of the first Table yet Alms is called a Sacrifice well-pleasing unto God But to make this more fully appear let me shew you 1. That Christianity deriveth all good Conversation from the highest Fountain the Spirit of God 2. From the truest Principles Faith in Christ and Love to God 3. It directeth it by the highest Rule the Will of God 4. And to the highest End the glorifying and injoying of God All else is but Bastard Morality Apocryphal Holiness that is not thus deduced 1. It deriveth all these things from the highest Fountain the Spirit of Sanctification by which we are fitted for all these Duties Eph. 5.9 For the Fruit of the Spirit is in all Goodness Righteousness and Truth These commendable Vertues are also in a Christian as the Fruits of the Spirit Gal. 5.22 But the Fruit of the Spirit is Love Ioy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance And till we live in the Spirit we are altogether unfit to do any thing acceptably to God No Vertue is truly saving and acceptable but what floweth from the Grace of Regeneration 2. It maketh them to grow out of their proper Principles Faith in Christ and Love to God 1. Faith in Christ. The Apostle telleth us Heb. 11.6 Without Faith it is impossible to please God Not only without the general Faith of Gods Being and Bounty but also without Faith in Christ Rom. 7.4 We are married to Christ that we may bring forth Fruit unto God As the Children that are born before Marriage are Illegitimate so all that Justice Temperance and Charity which doth not fâ—ow from Faith in Christ is but Mock-Grace and Bastard Holiness 2. Love to God Gal. 5.6 Faith worketh by Love and therefore maketh us tender of doing any thing that may displease or dishonour God Titus 2.11 12. The Grace of God that bringeth Salvation hath appeared to all men Teaching us that denying Vngodliness and Worldly Lusts we should live Soberly Righteously and Godly in the present World If you understand it of objective Grace then the Gospel teaching is by way of Instruction as a Man teacheth a Learner or if of subjective Grace it is by way of Persuasion and powerful Excitement or both that it may be Morality is not kindly unless founded on the Gospel and never so thoroughly promoted as by the Principles laid down there Now no wonder they that never felt the force of Faith in Christ and love to God upon their Souls do so much cry up bare Morality Well then Christ healeth our Souls by his Spirit and the Spirit worketh by Faith and Love which are the true Principles of Grace in the Heart 3. It directeth it by the highest Rule which is Gods Mind revealed in his Word the absolute rule of right and wrong Alas what partial Directions are there elsewhere but Psal. 19.7 The Law of the Lord is perfect Converting the Soul Others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Work of the Law written in their Hearts Rom. 2.15 What cold enforcements Now they that cry up right Reason in deâ—â—ance of Scripture and would refer us to another rule they are not thankful for this Blessed Revelation 4 It is aimed at the highest End the glorifying of God and the enjoying of God The pleasing and glorifying of God 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye do do all to the Glory of God Phil. â— 11 Being fâ—lled with the Fruits of Righteousness which are by Iesus Christ unto the Glory and Praise of God And the enjoying of God Acts 24.14 15 16. But this I confess unto thee that after the way which they call Heresie so worship I the God of my Fathers 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 Iust and Vnjust And herein do I exercise my self to have always a Conscience void of offence toward God and toward Men. They have a care of all this Justice Charity Temperance in order to the attainment of Everlasting Happiness in the Vision and Fruition of God Others mind nothing but their Interests in the World Acts 24.26 He hoped also that Money should have been given him of Paul that he might loose him therefore he sent for him the oftner and communed with him III. For what Reasons 1. Because Grace doth not abolish so much of Nature as is good but refines and sublimates it by causing us to act from higher principles and to higher ends As the Apostle saith that Onesimus was dear to Philemon both in the Flesh and in the Lord Philem. 16. so if any thing be pure good lovely praise-worthy in the Eye of Nature Christianity doth not abolish but establish it Therefore a Christian should come behind none in these praise-worthy qualities The Law of God requireth this at our hands on better terms he that sinneth against Nature and Grace too is worse than an Infidel 1 Tim. 5.8 But if any provide not for his own and especially for those of his own House he hath denied the faith and is worse than an Infidel Rom. 14 17 18. For the Kingdom of God is not Meat and Drink but Righteousness and Peace and Ioy in the Holy Ghost For he that in these things serveth Christ is acceptable to God and approved of Men. 2. Because these conduce to the honour of religion The credit of Religion dependeth much on the credit of the persons that profess it Ezek. 36 20 21. And when they entred unto the Heathen whither they went they prophaned my Holy Name when they said to them These are the People of the Lord and are gone forth out of his Land But I had pity for my Holy Name which the House of Israel had profaned among the Heathen 2 Sam. 12.14 Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to Blaspheme the Child also that is born unto thee shall surely die 2 Pet. 2.2 And many shall follow their pernicious ways by reason of whom the way of Truth shall be evil spoken of If they should be â—alse Unjust Turbulent Unclean what will Men think of God and Christ and the Religion which he hath established Christiane ubi