standing principle of actual repentance and whereby it is both enabled and disposed to it Now this repentance being a grace of Gods Spirit and yet inherent in Man as to the habit and exercised by him as to its acts or which is the same being Gods work and yet Mans duty we are to consider what is Gods part in it and what is Mans. First Gods work is 1. To infuse the grace or principle repentance in the habit which constantly is ascribed to God in Scripture Acts 11.18 Granred repentance 2 Tim. 2.23 If God will give them repentance 2. To actuate and enliven that Principle when infused as he doth other Graces Phil. 2.13 not meerly in a moral way by suggesting such Reasons and Arguments as may excite and move the Will to the exercise of Repentance but by the powerful and efficacious Influence of his Grace drawing out the habit into that exercise or causing the Soul to act suitably to this Divine Principle infused into it Secondly Mans Duty is 1. To seek and labour after Repentance in the use of all means by which God is wont to work it in the hearts of Men such as diligent attendance on the Word Repentance no less than Faith comes by hearing Rom. 10.17 and what external means of Grace are appointed in it Intention of the Mind in that attendance on the means Mens applying the Truths delivered to themselves comparing their Cases with it examining themselves by it considering their ways c. which are but the actings of their reasonable Faculties and as much in their power as other moral Actions are and need not the Supernatural Influence of Divine Grace but only those common assistances God affords to Man in the ordinary actions of a rational Life and in a word these are but such kind of workings as shew them to be Men not to be Saints Isa 46.8 To these means in the use of which God is wont to work repentance I refer Prayer for it which though by an unregenerate Person it cannot be performed graciously and unto acceptance yet we may say it may be thus far performed successfully as that those Prayers may be heard and answered in relation to the Grace they seek and in the Elect of God they are heard tho' not with respect to the Persons which being graceless faithless cannot be accepted of God yet with respect to his own thoughts of Love towards them and his eternal purpose of conferring that Grace upon them 2. To excite and stir up in himself the Grace of Repentance when God hath wrought it in him for the putting forth Acts agreeable to the Principle he hath received and to which by that Principle he is both empowred and inclined unto the production of which Acts he is no more to question the concurrence of God's Special Grace than his common concurrence to the ordinary actings of his Reason and Will it being God's usual method to work with his Creatures according to their Natures and those Principles of Acting he hath put into them Though God quickens Grace as well as works it yet Man is to use those means for the quickning it in himself which God hath appointed and with which he is wont to work 2. The reasons of this Concession or which prove that a Death-bed Repentance may be sincere 1. It appears by the the instance of this Thief that a late Repentance and as late as one upon a Dying Bed hath been sincere and therefore the like may be again He did truly repent and therefore it is possible others may And that his Repentance was sincere we have sufficient Proof not only from Christs gracious acceptation of it manifested by the peremptory promise he gave him of admitting him into his Kingdom To day shalt thou be with me in Paradise But by the other Graces we here find him exercising in concurrence with his repentance I. Faith which is the Principle of Evangelical Repentance and which never fails to work it where it is it self sincere He owns Christ as a King when he mentions his Kingdom and prays him to remember him when he comes into it This likewise implies his belief of and confidence in the Grace and Love as well as Power of Christ when he commits his departing Soul into his hands expecting his Salvation from him And indeed his Faith was not only sincere but strong and vigorous God had put as much of the Spirit of Faith into a poor Novice in Religion at the very first as he doth into many an old Disciple at the last It is a good argument of a strong Faith when it bears up against great discouragements as we see in Abraham's Faith Rom. 4.19 20. and that of the Woman of Canaan Matth. 15. from v. 22. to 28. Two great discouragements the Thief had which yet could not hinder his Faith 1. The heinousness of his Sins aggravated by long impenitence and perseverance in them to the last hour in a manner of his Life Well might he fear that God was so provoked by the continual rebellion of his wicked Life as totally to reject him now at his Death 2. The low and despicable condition he saw Christ in condemned as well as himself and hanging upon a Cross as well as himself slighted and mocked at by so many he might look on as better and wiser than himself no less than the Governours of the Church v. 33. The Rulers derided him This might have made him think there was little hope of help from him What was there in a crucify'd dying Man that to an eye of reason could make him look like a Saviour Meer Nature would as soon have looked for Life in Death it self nay Heaven in Hell as eternal Salvation in one who not only had formerly been so mean but now seemed so miserable II. Several other Graces we find in him as the fruits at least the concomitants of his Repentance 1. A free ingenuous and open confession of his Sins in the face of the World and thereby giving glory to God v. 41. We indeed justly c. Nor can it be said that his Confession was extorted from him by the Torments he suffer'd when we see his Companion impenitent under the like 2. He owns the Justice that had brought him to that end We receive the due reward of our deeds He neither murmurs against God nor quarrels with Men. 3. He sharply taxeth the impiety and profaneness of his fellow Thief in reviling Christ as well as his still continuing obstinate and impenitent v. 40. Dost not thou fear God c. and hereby he shews his indignation against Sin when he so heinously resents it not only in himself but in another Like David he beholds a transgressor and is grieved Ps 119.158 4. He doth what he can to bring his Companion to repentance Dost not thou fear God The Reproof implies an Exhortation as well as Instruction Now the communicativeness of Grace is a good argument of the sincerity of it
more particularly and expresly and heartily you do this the better you will be able to give account of your attendance upon the Word This will be like the washing or scouring of a Vessel before you fill it that what you put into it may not be spoil'd According to that of the Apostle James (n) Jam. 1.21 Lay apart not only restrain and keep in but put off and throw away all filthiness ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sordes 'T is a Metaphor borrowed from the filth of the Body and thence transferr'd to the Soul Sin is a sordid thing and we must not only lay aside all things that defile us but all superfluity of naughtiness Some interpret of it those Excrements which we are in pain till we are rid of them q. d. Wash off all outward filth and purge out all inward for without this we can never savingly receive the Word 2. Propose to your selves such an End for your hearing that you will not be ashamed of If God should give you your Liberty propose what End you will to your selves provided it be such as upon serious reflection you will not be ashamed of e. g. You go to hear a Sermon to see a Mistriss is not that an End to be ashamed of or you fetch a Walk for your Recreation and sit down to rest you at the end of it to hear a Sermon and when you have rested you return may you not be ashamed of this You go to a Sermon for the Language or Notions of it though both these may be excellent your End is sinfull But yet I 'll close this with this Advice viz Hold on to hear Sermons though with an end to be repented of for while you play with the Bait you may be caught with the Hook while you are in the way of Grace you may be graciously surprized 3. Above all preface your hearing with Prayer As praying is the last thing the Minister doth before he Preacheth let praying be the last thing you do before you go out to hear Neither is he that planteth any thing neither he that watereth but God that giveth the increase (p) 1 Cor. 3.7 Many times our profiting is according to our praying But here again I advice you to hear though you pray not at all for by hearing you 'l be convinced that 't is your Duty to pray you 'l be instructed and incouraged in it 2. In hearing When you are engaged pray don't gratifie Satan then by a diversion for Preparation No tho it be by Prayer any other than Ejaculatory that must have been before herein likewise take these three Directions 1. Set your selves before God to hear Christ speaking to you from Heaven The more actually and seriously you presentiate Christ unto your selves the more you will give up your selves to him I grant we can't preach as the Apostles wrote by the immediate guidance of the Holy Ghost without all error and mistake Query whether all their popular Sermons were so infallibly guided it seems not (*) Gal. 2.11 yet Christ speaks through us as through a crack'd Trumpet though we betray our own frailties yet for the main of our Sermons we dare say Thas saith the Lord which is a proof of Christ speaking (q) 2 Cor. 13.3 in us this will be matter of thansgivings by both your Ministers and your selves when (r) 1 Thes 2.13 you receive the Word of God which ye heard of us not as the word of men but as it is in truth the Word of God then 't will certainly work effectually 2. Mix your hearing with Ejaculatory Prayers Ejaculations to God and Soliloquies to your selves will help to make and keep the heart tight Jogg your own hearts as you do your sleeping Neighbour call in your thoughts while they are within call and as far as 't is possible think of nothing but what you are about A Heart thus confin'd is like to be most enlarged both with Grace and Comfort 3. Be sure to hold fast the Seope of what you hear Not only those passages which more particularly affect you but that which is the main design of the Sermon I think this the weakest Memory may retain and I think this will do most good when 't is retained In short be be sure you retain something Do thus or somewhat like it in hearing 3. After hearing These Questions were proposed by Christ both negatively and affirmatively some months perhaps some years after they had heard John And Christ proposeth that with some vehemency That you may give a good answer I shall commend to you but two things 1. Consideration Chew the Cud this is the Metaphor that 's commonly made use of (ſ) Lev. 11.3 The Beasts that chewed the cud were clean for food and sacrifice◠these Creatures gather up their food into a kind of inward bag and then they sit down and bring it up to chew it over again and then convey it into the stomach for nourishment So that Christian whose self and service is a Sacrifice acceptable to God gathers up what he thinks the Best in a Sermon and when retired chews it over again for his spiritual nourishment and growth in Grace As your considering thinking Man is the only wise man so your considering thinking Christian is the only thriving Christian 2. Add something to your practice and continue that till it give way to something else of greater moment I am far from laying any stress upon any spiritual Prudentials that I can offer but I would humbly propose it to thinking Christians whether if every Lord's-day I do not exclude other days but Query Whether we may not expect more from Lord's-days Sermons than any other The Lord's-day being the time of Divine appointment and other days of humane conveniency The business of the Lord's-day is Devotion on other days we make a scape from worldly business to a Sermon and then rush into the World again as if we would redeem that time for the World that we spent with Go◠I query therefore If we do charge our selves upon what we hear on the Lord's-day to practise something more or something more carefully than before and to keep to that till that give place to something else of greater moment Did we begg something of God more this week than the last Did we single out some sin for mortification more this week than the last Did we do something enjoyned on the Lord's-day This would be to us like the Shew-bread to Israel which was made thus They brought twenty four pecks of Wheat-meal out of which they sifted twenty four Pottles of fine flower of which they made twelve unleavened Cakes every one was ten hand breadth long and five broad and seven fingers high which signified the multitude of the Faithfull presented unto God in his Church as upon a pure Table continually serving him (t) Lev. 24.8.9 as also the Spiritual repast which the Church of God obtaineth from
friends yet in the state of the living who should in all reason consider that if we receive the witness of Men the witness of God is greater 24 1 John 5.9 and consequently should be deemed more succesful for conversion Hence 2. The Scriptures prove themselves by their own light to be from God and appointed by him to convince and convert sinners and direct them to come to him for rest If God do reveal himself his attributes and will by his works 1 Psal 145.15 which praise him and manifest his eternal power and god-head 2 Rom. 1.20 Praesentemque refert quaelibet herba Deum to leave Men inexcusable so far as that evidence goes and likewise by the voice of Nature or the innate light those common principles left in the Consciences of Men exercised to discern betwixt good and evil 3 Rom. 2.14 15 then he having magnified his word above all his Name 4 Psal 132.2 which is all that whereby he makes himself known there be certainly more clear characters and glorious impressions of the Divine Majesty his Power Holiness Goodness Wisdom and Grace to be discern'd therein than any where besides 'T is rational to collect that by the same Counsel God did inscribe Ensigns of himself in the works of his own hands Dr. Templer de Sacro Canone he did impress documents of Divinity on the words of his mouth wherein the lineaments of Heavenly Wisdom are as conspicuous as the sagacity of Joab in the speech of the Woman of Tekoa unto David 5 2 Sam. 14.19 Even as by the light of the Sun in the Firmament we may see the glorious body of the Sun it self So by the Word of God which is pure enlightning the Eyes 6 Psal 19.4 8. we may discern clearly who is the Author of it By the condescending beams and influences vouchsafed in that bright Sun who is indeed the Father of lights from whom every good and perfect gift descends 4 James 1.17 we may come to see our chief good and the only way to enjoy it In him is the fountain of life and in his light we shall see light 5 Psal 36.9 God who is the true invariable light in whom there is no darkness at all ‖ 1 John 1.7 can so shine upon the glass 6 James 1.23 2 Cor. 3.18 of his Word that we may see therein a lively Spiritual portraiture of himself and his pleasure towards us with our duty unto him For you know by looking in a glass we see the glass it self our selves and other things within reach in the room and so by the Christal glass of the Word we may see God who speaks it our selves with our besmeared faces and the emptiness of the creatures in the same room with us which may well engage us to seek to the fountain of all fulness God himself But then we should remember as an Honourable Person adviseth * Mr. Boyl Stile of Scripture p. 72. to consider the Holy Bible as an harmonious Systeme tho' written by parts and piece-meal in several ages It being like a fair suit of Arras of which tho' a shred may assure us of the fineness of the colours and the richness of the stuff yet the hangings never appear to their true advantage but when they are display'd to their full dimensions and seen together Besure the Scriptures to which we do well to take heed as to a light shining in a dark-place 7 2 Pet. 1.19 will in this prospect clearly shew their Author and original namely that they came from him who is the light of Men and shineth in darkness 8 John 1.4 5. 1 John 1.4 5. to the good satisfaction of the Consciences of the honest beholders themselves whatever objections may be made by carnal reasonings to the contrary hereby being far more effectual to convert the Soul and rejoyce the Heart 9 Psal 19.7 8. than any appearances of prodigious spectres giving some notice of what passes in the other World could ever do Sith the real resurrection of Lazarus had no other influence on some of the Jews than only to give them occasion of turning informers to the Pharisees against Christ who had just before their Eyes wrought that most notable miracle 10 John 11.46 Hence 3. The power and efficacy the Scriptures have had in changing the minds and hearts of men shew that as to any future expectations they are more successful for conversion than any new revelations or appearances from the other World The powerful effects of it proving the Word of God to be a perpetual Ordinance or covenant which God hath commanded for ever 11 Psal 111.9 deriving vertue from him for this very end and by its powerfulness and quickness evidencing him to be the undoubted Author of it 12 Heb. 4.12 when it is received tho' revealed to and by Men immediately or mediately not as the word of Men but as it is in truth the Word of God which worketh effectually in them that believe 13 1 Thes 2.13 yea and brings men to believe who are not preposess'd with prejudices and corrupt affections which cause a rage against Divine appointments whereupon the God of this World the Prince of Darkness blinds their minds lest the light of the Gospel of Christ who is the image of the invisible God should shine into them 14 2 Cor. 4.3 4. Yet in the dispensation of the Word there is an evidence of Divinity in it commending it self to the Consciences of unprejudiced Men. The ordinary means of grace being mighty through God to the pulling down of the strong holds 15 2 Cor. 10.4 5. yea every thing that exalteth it self against the knowledge of God from whom it came and unto whom it directs us Even great ones have been astonish'd at the Doctrin of the Lord 16 Acts 13.12 Psal 119.111 drawn from vitious courses into virtuous and holy practices from darkness to light and from the power of Satan to God 17 Acts 26.18 when little good comparatively was done by Christ himself preaching at Capernaum 18 Mat. 11.23 13.58 The Magazin of his Miracles those extraordinary Discoveries of their Author In the use of the ordinary means of Grace even at one Sermon of Peters we find three thousand converted 19 Acts 2.41 and afterwards upon hearing of the Word we meet with about five thousand more that believed 20 Acts 4.4 which may well evidence who was the Author of it and in whose hand it was an Instrument 21 Eph. 2.20 Many have been built upon this Foundation enlightned and directed by this Light 22 Ps 119.105 fed with this meat 23 Heb. 5.13 14 regenerated by this Seed 24 1 Pet. 1.23 which as a grain of Mustard-seed in a matter of Sixty Six years space after the sowing of it grew into a great Tree which Pliny * Plin. Secund. lib.
his Royal Captives who helped to draw his Charlot looking wistly on the Wheel how the part now lowest was presently uppermost so that he considering the mutability of these sublunary things released him from that bondage And however forget not what the Holy Ghost saith Jam. 2.13 He shall have judgment without mercy that sheweth no mercy and mercy rejoyceth against judgment 10. My last Advice is to Pray for the peace of Jerusalem This every one may do and this every one ought to do Psal 122.6 Pray for the peace of Jerusalem they shall prosper that love thee Peace be within thy walls and prosperity within thy palaces There are few greater Reasons for our solemn Fasting and Prayer than this If some Plague or War or Drought come upon us we reckon it 's high time to Fast and Pray But alas those are in themselves but Miseries but our Contentions are so our Miseries that they are our sins also Those will but destroy some of our People but Uncharitable Contentions will consume us all But whatever Others do herein let it be every sincere Christian's care to lay holy violence to Heaven upon this Account You have done all that is in your Power to restore Love and Peace and it is in vain try thâ—â— what God can do Abi in cellam dic miserere Deus He can make Men to be of one mind in a House City and Nation He can bow the Hearts of a whole Nation even as the Heart of one man and that in a moment of time He can bring the Wolf and the Lyon and the Lamb to feed together so that they shall not hurt nor destroy in all his holy mountain Isa 65 25. And O that the Prayer of our most Blessed Saviour Joh. 17.21 may yet prevail with God to pour down a spirit of Love and Peace into us all In the mean time let all those that are passive that are upright humble and quiet comfort themselves with Salvian's saying Insectantur nos in nobis Deum Christ is a fellow-sufferer with all that suffer as Christians and their design is against God himself that devour his servants And then pergant nostrae patientiae praecones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beatos nos hoc modo facient dum vellent miseros They that speak and write all manner of evil of you so it be falfely while they endeavour to render you miserable do thereby make you happy True Virtue and Piety shines most in the fire and therefore in Patience possess your Souls if you can possess nothing else And for Others if after all Warnings and Endeavours their Hearts be still fill'd with Rancour and bent upon mischief we must leave them to St. Augustine's Sentence Quos Deus vult perdere prius dementat There is a God who tells his Servants wandrings and puts their tears in his bottle and who will execute judgment upon all that have spoken or done hardly toward them and though they may support themselves with their present impunity and prosperity yet the Lord of that servant that began to smite his fellow servants will come in a day he looked not for him and in an hour that he is not aware of and shall cut him asunder Matth. 24.50 And though they may think it a long time to that day they will find there is a longer space after it They that choose the Fire shaâ—â— have their fill of it For to them that are contentious there remains indignation and wrath and Fire that is everlasting But I despair not of so much Remorse in such as have without Prejudice and with Consideration read these Pages but that they will awake and shake off the Inchantment which hath possess'd them and discerning their Sin and our common Danger they will embrace all their faithful Brethren and become sincere lovers of Truth and Peace which effect the God of Love and Peace work in us all by his Holy Spirit for the sake of the Prince of Peace Jesus Christ our Redeemer Amen Amen Quest From what Fear of Death are the Children of God delivered by Christ and by what Means doth He deliver them from it SERMON IV. HEB. II. 15. And deliver them who through fear of Death were all their life time subject unto bondage IN this and in the foregoing Verse you have some Account of the design and end of our Lord Jesus Christ in his Incarnation and Passion There were divers weighty Reasons why he assum'd our Nature and therein subjected himself to Death and two of them are told us in this Context 1. That he might destroy the Devil 2. That he might deliver the Elect People of God 1. That he might destroy the Devil who is describ'd to be one that had the power of Death not the supream but a subordinate Power of Death a Power of Death as God's Executioner to inflict it and affright men with it to make it terrible and formidable to them by heightning their guilty Fears and representing to them its dreadful consequents In these and in divers other respects that might be mentioned the Devil is said to have the Power of Death Him as it follows hath Christ destroyed That is disarm'd and disabled Christ hath not destroy'd him as to his being and substance but as to his Power and Authority over the Children and chosen of God And this Christ did by his own Death Through or by death he destroy'd him that had the power of Death viz. The Devil It was upon the Cross that be spoil'd Principalities and Powers and made a shew of them openly triumphing over them in it 2. To come to what I intend another End and reason of Christ's Incarnation and Passion was that he might deliver the Elect People of God These he calls the Children in the foregoing Verse not the Children of Men as some expound it but the Children of God Such Children as the Father had given the Son so they are said to be Ver. 13. Behold says Christ I and the Children which thou hast given me such as were predestinated to the adoption of Children as it is phras'd Ephes 1.5 These the Text also describes and tells us in what Condition they were by Nature Through fear of Death they were all their life-time subject to bondage By all their Life time you must understand all that time which they liv'd before they were deliver'd This is the Condition of the Elect of God as they come into the World they are not only subject unto Death but unto the Fear of Death and unto bondage by reason thereof The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is render'd subject signifies they were held fast and manacled as Birds that are taken in a snare or as Malefactors that are going to their Execution The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred bondage signifies a state of servitude or slavery such as men dislike but cannot avoid One calls it a poenal disquietment or perplexity of mind that ariseth from a
common assistances of Gods Spirit they sometimes had being wholly withdrawn from them and it 1. Partly as a punishment for their former wilful impenitency It is one of the most dreadful Judgments God ever executes upon any on this side Hell when he punishes one sin with another one hardness with another which yet sometimes he doth Prov. 81.11 12. Israel would none of me c. so I gave them up c. 2. As a terror to others and a warning too that they that hear it may fear and not dare to live impenitently lest they should die impenitently God not being bound to give them the Grace he denies to others who perhaps were not greater Sinners than themselves Obj. The great encouragement Men have to embolden them in sin and yet to hope for repentance at last is the instance of this poor Thief which they stretch beyond the intention of the Holy Ghost in leaving it upon Record when they use it as a means to strengthen their presumption which was designed only to prevent despair The Thief on the Cross repented at last saith a Sinner and why may not I Answ Why should not the example of the other Thief 's impenitency affright them and drive them to repentance as well as the example of the good Thief encourage them to sin It is but setting one against the other and if they argue God gave repentance to one and therefore may give it them Why may they not as well argue God denied it to one and therefore may deny it to them too 2. It is but a single instance against thousands on the other side And though one instance is sufficient to evert the generality of a Rule and therefore we cannot certainly conclude from Gods not giving repentance to thousands at the hour of Death that he will give it to none because we have the example of this Thief to the contrary yet with what reason can men expect that God should give that to them which he gave to one rather than that he should deny that to them which he hath denied to thousands If general Rules are to be drawn from particulars it is much more rational to ground them on a multitude of particulars than on any single one The most therefore any Men can infer from this example is only that it is not impossible but God may give them repentance 3. Some things seem to be singular in the case of this Thief which are not to be found in the case of others who therefore cannot reasonably argue from it 1. He was one so far as we can judge that had never formerly rejected Christ never saw him before his Sufferings never heard his Doctrin never was a Witness of his Miracles which might convince him of the truth of it He was one that had otherwise employed himself than in attending on Christs Ministry and might more likely have been found robbing on the Road than worshiping in the Temple or breaking up Houses than hearing of Sermons and therefore though he had sin enough in him for which God might have denied him Repentance and nothing in him which might move the Lord to give it him yet it is very probable this was the first of his being brought to the knowledge of a Saviour and so he was not guilty of the great Gospel-sin of Unbelief and refusing the offer of Christ and Salvation by him which doth so often provoke the Lord to leave men to themselves and deny them his Grace If it be said the same was the case of the other Thief I grant it But God being a Sovereign Agent and his gifts most free he might make use of his Prerogative in dispensing them and so grant repentance to the one and deny it to the other admit their circumstances were every way the same And why then may he not deny repentance to those now that are in some respect worse than either in that they have so many times resisted his Spirit stood out against his Calls and slighted the offers of his Grace made to them and where is the Sinner that lives under the means without repentance but as he hath daily repeated calls from God so he daily rejects them and thereby abundantly justifies the Lords refusing him that Grace at the last which he did before not only never seriously seek but wilfully reject I should have more charitable thoughts and better hopes of the veriest Varlets upon earth that were never called till the last hour than of those that are otherwise guilty of much less sin but have abused and resisted greater Grace 2. The instance of this Thief seems particularly designed by God for the honour of his suffering Son God would have a Witness even upon the Cross one to adore him when so many despised him He would have his Sons Death honoured by his giving Life to a poor Wretch even at the point of Death and make him known to be a Prince and a Saviour to give repentance and remission of sins Acts 5.31 by his giving both to such a Sinner and at such a time 3. Another end may be to render them that Crucified Christ inexcusable when this Malefactor made so honourable a confession of him to expose and shame the unbelief and hardness of the Rulers and Pharisees by the faith and repentance of a most flagitious Offender and therewithal confirm the Word of Christ spoken formerly to them that the Publicans and Harlots entred into the Kingdom of Heaven before them Matth. 21.31 6. Suppose God do give them repentance at the last yet they may have very little it may be no comfort in it I. They may be ready to question the sincerity of it and then they can have little comfort in it Admit their condition be safe yet comfortable it cannot be so long as the truth of their repentance from which their comfort should proceed is so uncertain and questionable To say nothing of their ignorance of the nature of repentance and the methods of the Spirit in working it having never found the like in themselves before nor been acquainted with what others have felt many things there are which sometimes may make them call what they find in themselves in question 1. The experience they have already had of the deceitfulness of their own hearts and perhaps of others in the like condition It may be they have known others upon a sick bed look as like Penitents as they now do who yet upon their recovery from their Diseases have relapsed into sin and by returning to their former Lusts have confuted their Profession and evidenc'd their repentance to have been unsound and hypocritical And this may make them fear lest things may be no better with themselves and their repentings no more real than their Neighbours Or it may be they themselves formerly when under a Sentence of Death have had strong convictions of sin been filled with horror of Conscience and dismal apprehensions of approaching damnation It may be they
by the Sword of the Spirit all his force was repelled Christians are to look upon the Evil one as an Enemy that Christ has conquer'd and this should encourage them in their conflicts with him they are to despise his offers they are not to be perswaded by his misapplication of Scripture to any thing that is unjustifiable and irregular The Word of God should abide in them that they may be strong and overcome the wicked one 1 Joh. 2.14 The Head always resisted shall the Members yield to this Destroyer Let not your hearts be filled with Satan let not your heads and hands be employed by him who works in the Children of disobedience 4. Christ is to be followed in his contempt of the worlds glory and contentment with a mean and low estate in it Never was the world so set forth in such an alluring dress as when the God of it in a moment of time shew'd unto our Lord Jesus all the Kingdoms of the world and all the glory of them Luk. 4.5 yet the heavenly Mind of Christ is not taken with the sight he knew he saw nothing but what was Vanity and his Kingdom which was not of this world was a far better thing than the worlds best Kingdom Instead of pursuing he flees from a Crown which the people were ready to force upon his head Ambition and covetousness after worldly grandeur and gain which make us so unlike to Christ should be far from us If the world be the great thing with us Mammon will have us at command and Christ will have but little service from us Why should that be high in the esteem and affection of your hearts which Christ so little minded Love not the world neither the things that are in the world 1 Joh. 2.15 Set your affection on things above not on things that are on earth Col. 3.2 If you have the worlds riches let not your minds be high nor your hearts set upon them and be rich in good works if you are in a meaner estate be satisfied remember who said The foxes have holes and the birds of the air have nests but the Son of man hath not where to lay his head The best men in the world that have done most good in the world have least cared for the world and have been most willing to leave the world and go to a better 5. Christ is to be followed in his living a life so very beneficial doing good being his perpetual business The Apostle Peter who was one of his greatest and most constant attendants says that he went about doing good Act. 10.38 to do thus was meat and drink to him How great was his Kindness and Compassion to Souls how much Mercy does he shew to the Bodies of Men You that are Christians be very active in the best sence the true Members of Christ have the Spirit of the Head in them whose fruit is in all goodness and righteousness and truth Eph. 5.9 What have you Faith for but that it may work by Love Why are you created in Christ Jesus but that you may be employed in good works which God hath before ordained that you should walk in them Eph. 2.10 Be sure to do justly be injurious to none render unto all their dues and do not only consult the dues of others but their needs also and love to be merciful and let the perishing Souls as well as the distressed Bodies of others have a great share in your Compassions As you have opportunity do good unto all men and good of as many sorts as may be especially to the houshold of faith Gal. 6.10 The Apostle speaks with great authority and asseveration when he presses Christian practice This is a faithful saying and these things I will that thou affirm constantly that they who have believed in God might be careful to maintain good works these things are good and profitable unto men Tit. 3.8 A Christian by Profession who lives wickedly is not a true Member but a Monster in the Church and will not be endured long but is near to be cut off and destroy'd It 's a true Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death does not destroy the Soul but 't is an ill Life that ruins it 6. Christ is to be followed in his most profitable and edifying Communication We read Psal 45.2 That grace was poured into his Lips the gracious words that proceeded out of his mouth were the wonder of the hearers Luk. 4.22 Exact truth always accompanied his Speeches he never spake a word that was offensive to God or injurious to any man Was he chargeable with guile or when he was reviled did he revile again No no he gave a better example he speaks words to awaken Sinners to search Hypocrites and how does he comfort the mourners calling all the weary and heavy laden to come to him for rest He takes occasion almost from every thing to discourse of the heavenly kingdom His parables of the sower of leaven of the Merchant man seeking goodly pearls and such like plainly shew that the most ordinary things may spiritually be improved unto great usefulness All Professours and especially you of London set a watch before the door of your lips and let your words be like the words of Christ Jesus Your lying and corrupt communication your slanderous and backbiting words your passionate and angry speeches and revilings are these like Christs language An unbridled tongue though it utters many a falshood yet it speaks one certain truth that your Religion is but vain Jam. 1.26 Let Conscience be tender and purpose with the Psalmist that your mouths shall not transgress Let the word of Christ be more in your Hearts for out of the abundance of the Heart the mouth speaks Let your speech be always with Grace Col 4.6 Discourse as those who do believe you are debtors of edifying words one to another that idle words are heard by him that is in Heaven and an account must be given of them in the day of judgement 7. Christ is to be followed in his manner of performing holy duties never was He negligent in an Ordinance His cries were strong his tears many Heb 5.7 and how does he wrestle with his Heavenly Father Christians should take heed of doing the work of God deceitfully they should be fervent in Spirit when serving the Lord Rom. 12.11 Look to your Hearts in all your performances for Gods eye is fixed upon them and if they are not present and right with him your duties are but dead duties and dead duties are really dead works so far from being acceptable that they are an abomination When Christ was here upon the Earth as he taught in other places so he went to the Temple and to the Synagogues though there was much corruption in the Jewish Church Christians should learn so much moderation as to own what is good even in them in whom there are mixtures of much that is bad and there should be a
things which we comprehend not III. That which makes believing so difficult is the seeming contradictory acts of Faith it seems not to consist with it self Here I take Faith more generally as it has for its Object the whole Word of God the Law and the Gospel the special Object of Faith as Saving is the Promise Saving Faith seeks Life which is not to be found in Commandments and Threats but in a Promise of Mercy Faith acting upon the whole Word of God seems to contradict it self for Faith believes a Sinner is to die according to the Law and that he shall live according to the Gospel Faith has the Word of God for both both for the Death and Life of a Sinner and both are true the Law must be executed and the Promise must be performed but how to reconcile this is not so obvious and easie to every one Is the Law then against the Promises of God God forbid Gal. 3.21 't is impossible both should be accomplished in the Person of a Sinner he cannot die eternally and live eternally yet both are wonderfully brought about by Jesus Christ according to the manifold Wisdom of God without any Derogation to his Law and Justice God and his Law are satisfy'd and the Promise of Salvation made good to the Sinner and so both Law and Gospel have their ends not a tittle of either falls to the ground Heaven and Earth may sooner pass away than this can be O what a mistery is Christ Flesh and blood can't reveal this to us every believer assents to the truth of the Law as well as the Gospel he knows that both must have their full course the Law is fulfilled in inflicting Death the Gospel in giving Life the Law contributes nothing to the eternal Life of a sinner but kills him and leaves him weltering in his blood is no more concerned about him for ever if God will bring this dead sinner to life again he may dispose of him as he please the Law has done its utmost against him so the Law did against Christ spared him not but killed him out-right and left him for a time under the power of Death but having slain a Man who was God as well as Man Death was too weak to hold him he swallows up Death in victory he whom the Law slew as Man rises as God by the power of his godhead the Law contributed nothing to his Resurrection the Law had the chief hand in his Death but none in his Resurrection And here begins our eternal Life in the Resurrection of him who dies no more and is the Resurrection and Life to all who believe in him IV. The reigning unbelief that is among the generality of Men even among those who are of greatest reputation for Wisdom and Learning Ay and among those who carry the vogue for Zeal and Religion are counted the Head and Pillars of the Church Some pretending to Infallibility others set up themselves and are cryed up by many as such competent Judges in all matters of Faith that their judgment is not to be questioned but readily complied with by all who would not be counted singular and Schismatical So 't was in our Saviours time the Jews who had been the only Professors of the true Religion for many ages in opposition to all Idolatry and false Worship they stumble at the Gospel the Greeks who were the more Learned sort of the Heathen World they counted it foolishness And thus was the whole World set against Christ here was the greatest outward hinderance of the belief of the Gospel that could be imagined and add to this the indefatigable pains and industry of the Devil to keep out the light of the Gospel from shining in upon us he blinds the Eyes of Men by a cursed influence upon their corrupt minds that they should not believe Is it not a hard matter under all these discouragements to embrace the Gospel and declare our belief of it Have any of the Rulers or of the Pharisees believed on him But this people who know not the Law John 7.48 49. Why should any regard what a company of poor illiterate people do Their following Christ is rather an argument why we should not follow him they are all but fools and ideots that do so A cursed sort of people This is the judgement the Men of the World have of believers There is nothing among too many self-conceited Scepticks lies under a greater imputation of folly and madness than faith in the Lord Jesus Christ O what a pass are things come too that after so many hundred years profession of Christianity we should grow weary of Christ and the Gospel V. The notorious Apostacy of many Professors this day who have made Shipwrack of Faith and a good Conscience 1 Tim. 1.19 may convince you all that 't is no easie matter to believe so to believe as to persevere in the Faith VI. Believers themselves find it a difficult matter to act their Faith if their Lives lie upon it they cannot act it at their pleasure without the special aid and assistance of the Spirit 't is God must work in us both to will and to do of his good pleasure Believers are hardly put to it great is the labour and travel of their Souls in believing they meet with much opposition from flesh and blood in every act of Faith they put forth they are forced to cry out for help in the midst of an act of Faith lest they should fail in it I helieve Lord help my unbelief q. d. I am now under some light and power of Faith but I see I can't hold it if thou dost not help me I feel flesh and blood rising up against my Faith I begin to stagger already Lord help me that I may not be run down by my carnal Heart Temptations shake our Faith many times there is a perpetual conflict between Faith and Diffidence yet Faith fails not utterly there 't is still Psal 31.22 23. Psal 42.6 9. Faith upholds the Heart still Psal 116.7 Unbelievers they tremble and turn away from God but true believers in their greatest frights and fears do run to God Psal 56.3 make towards him still Were it an easie matter to believe such suddain fits of unbelief would not come so strongly upon believers themselves Secondly The Reson why many Professors count it an easie thing to Believe The main Reason is this and I will insist upon no other viz. Because they mistake a formal Profession of Faith for real believing this undo's thousands who because they are qualified as National Protestants for all worldly preferments here they rest and make no other use of their Religion as if the Articles of their Faith obliged them to nothing A formal Profession is general takes up Religion in gross but is not concerned in any one point of it But real Believing is particular brings down every Gospel Truth to our selves shews us our concernments in it Save thy self saith
Faith and work out thy own Salvation see you neglect it no longer no Man can save another Mans Soul by his Faith his own he may Faith busies it self about our own Salvation shews us what we must do to be saved were there more of this Faith among Professors we should every one have work enough upon our hands and not find it so easie a matter to secure our Souls into eternity General Professors carry it as if they had nothing to do were sure of Heaven already at this rate we may count it an easie matter to believe but when we come to die we shall not find it so any Faith may serve some Mens turns to live by but every Faith will not serve our turns to die by when we are dying in good earnest a feigned Faith signifies little to our comfort we see thorow it and sink under it If your Faith do not often call upon you to look to your own Souls it cannot be saving Faith he that seeks not to save himself let him talk what he will of his Faith it is not saving Faith that is intent upon the salvation of a believer and finds enough to do in carrying on that work with fear and trembling lest it should not go thorow with it You who have been at this work in good earnest don't find it so easie as some would make it new doubts new difficulties new temptations do arise every day that put the Faith of the best Christians to it if Faith do's not bestir it self the Devil may be too hard for you and your Faith too if the righteous are scarcely saved surely 't is no easie matter to get to Heaven you must run wrestle strive fight contend earnestly else you may miss of Heaven and come short of all your expectation of eternal glory I speak not this to discourage you but to awaken you to that diligence and care that so weighty a business calls for Saving Faith is to cast my Self and my own Soul upon Christ for salvation what ever your Faith may be 't is not come to saving Faith till you do this you may carry all your knowledge and all your Faith to Hell with you any Faith that is not saving but remains separate from it will prove a damning Faith to you 't will greatly aggravate your condemnation that you who knew such things believed such things assented to such Truths and Gospel Doctrins should never put forth an act of saving Faith for your own Souls in particular according to the import of those Doctrins 't is strange to see how many Professors do leave themselves quite out of their own Faith they will not be at the pains to act it for themselves but in general they believe as the Church believes but let me tell you 't is not the Church nor all the Churches in the World 't is not all the Angels in Heaven nor all the Saints upon Earth can believe for you you must every one believe for your selves and act your own business cast your own Souls upon Christ for Salvation else they will be eternally lost How many knowing historical Believers are there in Hell who have Prophesied in his Name Prayed in his Name have Written Disputed Argued strongly for the Faith have done every thing that belongs to a common Faith but could never be brought to put forth one act of saving Faith upon Christ for the Salvation of their own Souls Come unto me all ye that are weary c. is this done till you personally come to Christ for the pardon of your sins and for the Justification of your persons by name John Thomas Mary whatever your names are he or she I am sent this day to give you a particular call to come to Christ and I do warn every one of you and exhort every one to go to Christ by a personal act of your own Faith for eternal life he has purchased it for all who come unto him if you neglect it and will not go your blood be upon your own heads I have delivered my own Soul Brethren be perswaded to hearken to the invitation that is given you in the Gospel before it be too late O what a do is there to bring a sinner to Christ O that you would bethink your selves this day and set about saving Faith act that Faith that will save you and say Lord after all my Knowledge and long Profession after all my Praying Hearing Reading I now see these are but means in order to something else the end of all is real believing in Christ and I am now at last come to do that to commit my self wholly to Christ to cast my sinful Soul upon him for Righteousness and Life Lord help me to do this bring me to a through reliance upon Christ and keep me in the frequent exercise and lively actings of this Faith every day that I may see my self safe in him who is faithful and will keep that which I so commit unto him The Just shall live by his own Faith which he acts for himself and for his own Soul if you do not thus commit your selves to Christ every day by a renewed act of Faith you may lose the joy of your Salvation ere you are aware If you say this is done I will not ask you when you did it first that may seem too nice a question to some but I will ask you when you did it last I hope you do it every day if you are at any stand in your thoughts about this your wisest course is to act over this saving Faith more distinctly more particularly more frequently for the Salvation of your own Soul then your Faces will shine and your Hearts will rejoyce we shall know you have been with Jesus 'T is impossible to experience the power and efficacy of saving Faith till we act it in our own case for our own Souls then it comes home indeed to our selves then we feel the comfort of it we may own the general Doctrin of Faith and be little affected with it or concerned about it but when the Grace of Faith comes and makes a particular application of that Doctrin to thy Soul and my Soul then we believe for our selves and are filled with joy unspeakable and full of Glory that we should be received unto mercy have all our sins pardoned our persons accepted and our Souls eternally saved all this Faith makes out to us by name from such undeniable grounds and reasons that we cannot gainsay They count it easie to believe who shut all acts of self-denial quite out of their Faith they live as they did before it may be walk on more securely in their evil courses from a presumptuous perswasion of mercy at last pray God deliver us from such a Faith that gives encouragement to sin If your Faith do not strongly incline you to a holy Life you may be sure 't is not right saving Faith 'T is a sad thing to consider how little