the Apostles given to him that he might trouble and vex them and not suffer them to have any rest but God would turn it to an Holy Use to purge you from your dross your worldly and carnal Affections Sathan desireth to trouble us but thereby God doth cleanse and refine us He would have liberty to do his worst to drive you from the Faith of Christ but though somewhat of that is granted to him yet the power of the Devil is limited both as to tempting and hurting Cribratione Satanae non perditur sed purgatur frumentum The Corn is not spoiled but cleansed by Satans sifting 2. Here is Comfort propounded to sustain them under this great danger where observe two things 1. The means of disappointing Sathan I have prayed for thee that thy faith fail not 2. The Event delivered in the form of a Direction Peter should recover out of this lapse and be a means to strengthen others And when thou art converted strengthen thy brethren 1. The means of disappointing Satan I have prayed for thee c. Mark to Sathans desires there are opposed Christs Prayers There is more force in Christs Prayers than in Sathans Temptations More particularly consider 1. Who prayeth 2. For whom he prayeth 3. For what 1. Who prayeth Jesus Christ the Mediator and Advocate of his People The Devil is the Accuser but Christ the Advocate to whose Mediation and Intercession it must alone be ascribed that we do not finally miscarry Christ is ready to pray for he knoweth the Heart of a Tempted Man Heb. 2.17 18. Wherefore it behoved him in all things to be made like unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people for in that he himself hath suffered being tempted he is able to succour them that are tempted And his Prayer is effectual Iohn 11.42 And I know that thou hearest me alwaies Christ doth not only perfume our Prayers or stay till we pray for our selves but prevents them by his own Intercession when he foresees the danger 2. For whom he prayeth I have prayed for thee that is for Peter What for him only No but the rest of the Disciples also The Remedy was prepared for them before the Tryals came and the Plaister fitted before the Wound was made But was it for the Apostles only No but for all Believers Iohn 17.20 Neither pray I for these alone but for them also which shall believe on me through their word Christ here upon Earth did pray first for the Colledge of the Apostles and then for all Believers So in Heaven he hath a watchful care over us that we may not faint under the Temptations of Sathan 3. For what he prayeth That thy faith fail not that is may not utterly miscarry Here observe 1. The Grace prayed for Faith The Grace most necessary and upon which other things depend All matters that concern Christ and his Kingdom depend upon Faith 2 Pet. 1.5 6. Add to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness If Faith fail not other Graces will not fail 1 Pet. 5.9 Whom resist stedfast in the faith And Faith is the Grace most assaulted in the present Tryal For Peter was put to it whither he would own and acknowledge Christ to be his Lord and Master To Faith there belong two Acts Believing with the Heart and Confession with the Mouth Rom. 10.9 10. If thou shalt confess with thy mouth the Lord Iesus Christ and believe in thy heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth to righteousness and with the mouth confession is made unto salvation This last was put to the Tryal 2. How far it was prayed for in the word fail not Christ prayeth not that our Faith should never be tryed and assaulted nor that we should be exempted from trouble but kept from the Evil Iohn 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil Not that we should be never oppugned but not expugned Neither that it should be not in any degree weakned but not extinguished Faith doth not fail totally as to the Habit and Root of it in their Heart though the Habit may be much weakned and diminished and its proper and natural Action obstructed and interrupted such as is Confession with the Mouth Christ foresaw his approaching denyal of him and foretold it but Peter did not utterly forsake the Faith as appeareth by his speedy Repentance As a Candle smoaking and newly blown out easily sucketh â—ight and flame again so did he recover himself out of that Surprize 2. The Event delivered in the form of a Direction wherein 1. Is intimated his Recovery and Being converted Peter had denyed Christ with Oaths and Execrations A foul fault But Christ recovered him by his look that no Man might despair and after his Resurrection bringeth him to a threefold Confession Iohn 21.15 16. Lovest thou me more than these and lovest thou me and lovest thou me Now the Coar of his Distemper was gotten out Lovest thou me more than these Is thy love to me so great as thou didst seem to affirm it when thou saidest Though all men forsake thee yet will not I Is thy love surpassing the love of all other my Disciples What was Peters answer Lord thou knowest that I love thee That is sincerely Being taught by his smart experience he dareth not make comparison with all others no more comparisons now Peter had been under a severe Discipline which taught him Humility and before all the Disciples he testifieth his Repentance which was first acted in secret Now he was grown more jealous of himself he would not boast of such a singular love But observe the terme converted Recovery out of a soar Temptation is a kind of second Conversion Grace is battered and bruised and so many things are necessary to put us in joint again Denyal of Christ even out of weakness is a loss not easily recovered First Peter had Christ's look Luke 22.61 And the Lord turned and looked upon Peter which pierced his very heart upon which he went out and wept bitterly verse 62. And then Christ's Message Mark 16.7 Tell his Disciples and Peter that he goeth before you into Galilee there ye shall see him Be sure to tell Peter a little to revive and comfort him He was now full of tears and grieved at heart for his former offence then Christ appeared to him alone as Luke 24.34 The Lord is risen indeed and hath appeared to Simon Therefore the Apostle saith 1 Cor. 15.5 That he was seen of the Cephas then of twelve Then afterwards he is brought publickly upon the Stage to acknowledge his Love to Christ Iohn 21.15 16 17. So hard a matter is it to set a Member in
Lesson which Grace teacheth was propounded Privatively and Positively Privatively wherein I have shewed what we must eschew and avoid viz. Vngodliness and worldly Lusts. II. I now come to the Positive Part where the Duty of Man is distributed into three kinds Look as in a moral Consideration there are but three Beings God Neighbours and Self so here the Apostle makes three Parts and Branches of our Duty that we should live soberly as to our selves righteously as to our Neighbour godly that the Lord may not be defrauded of his Portion Sobriety respects the Duties of our personal Capacity Righteousness the Duties of our Relation to others and Piety the Duties of immediate Intercourse with God I begin with the first of the Apostle's Adverbs That we should live soberly Sobriety is a Grace very necessary we can neither be righteous nor pious without it for he that is not sober he takes to himself more than is due and so can neither give God nor Man their Portion If he be unsober he will be unjust he robs the Church of his Parts which are quenched in Pleasure the Common-wealth of his Service the Family of their Maintenance and necessary Provision and then the Poor are robbed because that which should be spent in their Relief is wasted in Luxury And then he that is unsober cannot be godly for he doth not give God his Portion he robs God of his time and which is worse of his Heart for that being carried out to Pleasure it is deprived of the Fruition of God and transported from better Delights So that if we would discharge our Duty to God or Man if we would live righteously and piously we must live soberly Once more that you may a little conceive of the Weight and Consequence of this Discourse Sobriety is a part of Vertue 's Armor so much is intimated by the Apostle 2 Pet. 1.5 6. Add to your Faith Vertue and to Vertue Knowledg and to Knowledg Temperance and to Temperance Patience Vertue or Strictness of Life is rooted in Faith directed by Knowledg defended and maintained by Temperance and Patience by Temperance on the right hand and Patience on the left as Fortitude or Patience is necessary to arm Grace against Dangers so is Temperance or Sobriety to arm it against Pleasures and worldly Comforts It is hard to say which we need most Temperance or Patience we must expect Hardships and still we live among Snares but only Snares are more frequent than Troubles as more Birds are ensnared by the Net than killed by the Birding-piece Persecution hath slain its Thousands but Pleasures their ten Thousands Therefore you see Sobriety is of great Use in the spiritual Life As we need to press Faith as the Root of Vertue and Knowledg as the Guide of Vertue so we need to press Temperance and Patience as the Guard and Defence of Vertue Patience against the Troubles and Hardships that we meet with and Sobriety against the Comforts and Allurements of the present World Before I enter upon the Discussion of the present Argument let me first remove some Prejudices 1. Some Men think that to discourse of Sobriety will be to give you a moral Lecture not an Evangelical Discourse they would have us to preach Christ as if pressing the Duties of Religion were not a preaching Christ. Certainly we may preach that which Grace teacheth now Grace teacheth to live soberly The Truth is Men would be hinged and oiled with Grace and cannot endure the Strictness of moral Duties Here Conviction is easy and Conscience maketh Guilt fly in the Face and therefore Men cannot endure this kind of Preaching I tell you to preach Sobriety and Temperance is to preach Christ. It is said Acts 24.24 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. Paul Let us hear somewhat of Christ. Now what doth Paul preach of ver 25. And as he reasoned of Righteousness Temperance and Iudgment to come Felix trembled There is his preaching Christ. To preach Christ is to press whatever the Christian Religion requireth and in that manner and upon those terms And when Paul saith 1 Cor. 2.2 I have determined not to know any thing among you save Iesus Christ and him crucified it was because that was the controverted Truth the Truth then in Question and most opposed for the Doctrine of the Cross was to the Iews a Stumbling-block and to the Greeks Foolishness 1 Cor. 1.23 Now saith the Apostle as foolish a Doctrine as it is I have determined to know nothing else among you not to prescribe in other Cases but to confine our Meditations to the Doctrine of the Cross. There are other Arguments necessary and must take their turn and place 2. Some Men think that they are above these Directions to be taught how to eat and drink and that every Man hath Prudence enough to govern his Appetite But consider Christ thought meet to warn his own Disciples Luke 21.34 Take heed to your selves lest at any time your Hearts be over-charged with Surfeiting and Drunkenness and Cares of this Life A Man would think it a needless Direction to such holy Men yet saith Christ Take heed And certainly Sin is not grown less dangerous nor we more holy than the Apostles Besides now if ever is there need of such kind of Preaching some Men profess to live to the Height of the Creature and so make Lust as wanton as it is dangerous always to go near the Pit's Brink and he that doth all that he may will soon do more than he should It is a Character of prophane Men Iude 12. Feeding themselves without Fear The Throat is a slippery Place and had need be watch'd and kept with Fear We find that an over-spiritual Preaching hath made Men loose and careless and that moral Duties need to be pressed 3. Another Prejudice there is against this Doctrine Men shift it off to others We conceive of Gluttony Drunkenness and Covetousness otherwise than Christ did and therefore do not judg such Discourses necessary We conceive Drunkenness and Gluttony to be an outragious Excess when we hear of Gluttons and Drunkards we think of them vomiting staggering reeling not being able to speak or able to go faltring in Speech and Language But the Scripture sets out other manner of Drunkards these are the Effects the Punishment rather than the Fault And so when we hear of Covetousness then we think of some sordid Wretch or else of some Oppressor that gets Wealth by Rapine and Extortion or the apparent use of unlawful means and so we wipe our Lips and think we are clean But now that which is counted Surfeiting and Drunkenness and Covetousness before God is the over-charging the Heart Luke 21.34 Take heed to your selves lest your Hearts be over-charged c. A Man's Heart may be over-charged though his Stomach is not when he cannot freely meditate upon
our fixed Scope that his Honour and Glory may be at the end of every Natural and Civil Action Look as in all the Works of Creation Providence and Redemption God made it his Aim to glorify Himself in all so we should make it our fixed Aim and Scope to bring Honour to God in all our Work all other things are nothing to this Vse 1. Examination Art thou godly Hast thou been a diligent Hearer and Reader of the Word a religious Observer of the Lord's Day an earnest Worshipper of God zealous for his Glory against those that prophane his Name corrupt his Doctrine make void his Institutions an Enemy to Idolatry and Superstition a Lover of God's Ordinances It is an evidence of Interest in Grace to live godly Only there is a Form of Godliness 2 Tim. 3.5 Having a Form of Godliness but denying the Power thereof which is discovered by a pretence of Worship and a neglect of Honesty as the Pharisees made long Prayers but devoured Widows Houses or else by a disproportionate Zeal against Idolatry but not against Heresy or such Falshoods as yield no Gain It is not Zeal for God's Institutions when you do not hate every false Way 2 Tim. 2.16 But shun profane and vain Bablings for they will increase to more Vngodliness The Apostle speaketh of some that suppose Godliness is Gain 1 Tim. 6.5 that make a Merchandize of their Zeal Rom. 2.22 Thou that abhorrest Idols dost thou commit Sacrilege He speaketh to the Jews that gloried in their Privileges he had said before Dost thou steal dost thou commit Adultery But here Dost thou commit Sacrilege That was their Glory that they did not serve Idols but they robbed the true God they would not endure a false God or an Idol to be set up but in the mean time they defrauded the Temple of its Maintenance and Things consecrated But the closest Rebuke is ver 23. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God They were much in Worship but were not bettered by it they were not changed in Heart You do not feel the Power of it if the Heart be not new fashioned and put into a godly Frame Vse 2. To press you to exercise your self to Godliness 1. It is the Aim of the Gospel The Gospel is called 1 Tim. 6.3 the Doctrine which is according to Godliness invented on purpose to maintain and keep Godliness alive So Titus 1.1 The Truth which is after Godliness which preserveth the true Worship of the true God and right Thoughts of God Here in the Gospel the way to Eternal Life is discovered 2. It is the Aim of Providence All God's Dispensations seem to put us in mind of God and to draw us the nearer to him Afflictions to increase our Reverence and Watchfulness and Mercies to engage our Love and Trust. God complains of Israel that he had inflicted many Judgments on them and yet ye have not turned unto me saith the Lord Amos 4.8 9 10 11. So he complains of their abuse of Mercies Hosea 2.8 She did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold which she prepared for Baal The Mercies of God should be Cords and Bands of Love to draw us to God 3. Consider how God hath deserved it We are God's You that have Servants expect they should work for you their Strength and Time is yours Rom. 14.8 For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's A Christian is not Master of any thing his Affections his Interests his Time his Care his Strength all is the Lord's 4. Consider God hath given us sufficient Grace to live godly 2 Pet. 1.3 According as his Divine Wisdom hath given unto us all things that pertain unto Life and Godliness We cannot complain as the Israelites did of Pharaoh that he required Brick where he gave no Straw or as the Servant did of his Master that he expected to reap where he never sowed the Divine Power is engaged to help us How much do we walk beneath that Divine Power which he is ready to afford us Do not saâ— I shall never be godly if this be to be godly I am but Flesh and Blood what would you have me do 5. Consider the worth of Godliness it is our chief Duty First we must shew our Respects to the first Table because there are the great Commandments Matth. 22.37 38. Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Mind This is the first and great Commandments De loco modum de ordine statum de confinio meritum cujusque praecepti cognosces says Teâ—tullian It is the first Table and therefore most worthy the Object is greater God is greater than Man by the breach hereof we do more immediately sin against God He that wrongeth his Neighbour sinneth against God 1 Cor. 8.12 But when ye sin against the Brethren and wound their weak Consciences ye sin against Christ but not so immediately Godliness directeth Honesty which is otherwise but a civil Action proceeding from Interest and Self-love This is the great Commandment without it all other Graces are worth nothing 2 Pet. 1.5 6. Add to your Faith Vertue and to Vertue Knowledg and to Knowledg Temperance and to Temperance Patience and to Patience Godliness Civility is nothing Temperance is nothing Abstinence from Pleasures is nothing without Godliness Many Vertues are reckoned up as Patience Knowledg Temperance all these things the Lord requires not without Godliness therefore add Godliness God requires nothing but that which draweth the Creature to himself this bringeth us to the Well-head 6. Consider the Profit of Godliness I mention this to counterballance the Discouragements which you would meet with in the Ways of Godliness It will cost you trouble 2 Tim. 3.12 Yea and all that will live godly in Christ Iesus shall suffer Persecution Mark if they will live godly not civilly only if they are zealous for Christ's Institutions A Gallio will escape well enough but you have Encouragements 1 Tim. 4.8 Godliness is profitable unto all things having the Promise of the Life that now is and of that which is to come They have an Interest in both but the Promises of this Life are subservient to that which is to come If the Things of this Life hinder our progress to Heaven Grace should be content to be without them There is much Comfort with a little 1 Tim. 6.6 Godliness with Contentment is great Gain SERMON XI TITUS II. 12 In this present World HAving shewn you the Substance of the Lesson let me now speak of the Season of it when this is to be performed and that is in this present World Doct. That our Abode in the present World is the only time wherein we are to discharge the Duty of our Heavenly Calling
thoughts leave a forcible impression upon the Soul The Papists talk of St. Francis and St. Clara that had the wounds of Christ impressed on them it is true in a Spiritual way deep thoughts leave the wounds and sorrows of Christ upon the heart and do cruciâ—e us it is true Morally as well as Mystically I am crucified with Christ Gal. 2.20 Certainly you find this by Experience that when you know not things you are not so throughly affected with them Serious Meditation hath this advantage that it doth make the Object present and as it were sensible therefore Faith which is a deep acting of the thoughts upon the Promises and upon Glory to come is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of things hoped for and the evidence of things not seen Heb. 11.1 It giveth the future Blessedness a present subsistence in the Soul and therefore it must needs ravish it It is a Principle in Nature Appetition followeth Knowledge and Desire is answerable to that certain and clear Judgment that we have of the Worth Value and Dignity of the Object Now it is not enough that the Judgment be once convinced but that it stay upon the Object for things loose their Vertue when we do not keep them in the Eye of the Soul When the Bird often leaveth her nest and is long absent the eggs grow cold and do not come to be quickned so do our desires grow cold and dull which otherwise by a constant Meditation are hatched into some Life Instance in any Affection Hope and Trust is ripened by constant thoughts of the Grace Power Truth Goodness and Unchangeableness 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 to him against that day Presumption is an inconstant careless apprehension and therefore soon overborn Psal. 9.10 They that know thy name will put their trust in thee that is that seriously consider it for the Hebrew word is used for consider they that know what a God thou art how Merciful True and Powerful thou art they will trust thee So for Fear so far as it is sanctified it is fed by a consideration of the dreadfulness of Gods wrath and displeasure Psal. 90.11 Who knows the power of thine anger according to thy fear so is thy wrath that is who doth seriously consider of it According to those awful apprehensions that they form within themselves doth Gods Wrath more or less move them So for Desire either of Christ or of Heaven Of Christ a serious consideration of the Excellency of Christ is that which ravisheth the Heart The Spowse formeth a Description of Christ and then she saith he is all desires Cant. 5.16 His mouth is more sweet yea he is altogether lovely Enough to ravish all our Desires The value of things lyeth hid when we do but slightly and superficially look upon them but when we meditate of them they are double to that which is seen at the â—â—rst blush Iob. 11.6 And thaâ— he would shew thee the secrets of wisdom that they are doubâ—e to that which is In Natural things serious thoughts are necessary much more in Spiritual because the Mind by long use having been enured to Earthly Objects and Profits had need to be much raised We see that we do insensibly receive teint from those Objects with which we do Converse and therefore we had need to be often and serious in meditating of the Excellencies of Christ that by a Spiritual Art he may be as usual an Object to us as the World So for Heaven when we do not hold our Hearts to the consideration of the Glory of it it doth not work upon us Moses Heb. 11.26 Had respect to the recompence of the reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had an eye to it the word noteth a serious and intent consideration we should again and again consider it and be sending our thoughts as Spies into the Land of Promise to bring us Reports and Tydings of it as Love between Men is maintained by constant Visits and Letters So for sorrow for sin past Psal. 51.3 My sin is ever before me and Ier. 31.19 Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth When we come deeply to consider our Errors and the unkindness of them that begetteth a sad sence So for hatred and displicency against Sin Evil Affections are nourished by thoughts and kept up in Life and Strength for thoughts are pabulum animae the Food of the Soul Rom. 7.13 Sin that it might appear sin working death in me by that which is good that Sin by the commandment might become exceeding sinful The sinfulness of Sin appears by considering the Purity of the Law the Majesty of God and the Kindness of Christ. So for Joy and Delight the Soul is feasted by Meditation it turneth the Promises into Marrow Psal. 63.5 6. My soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips When I remember thee upon my bed and meditate on thee in the night watches Hereby we discern their relish and savour Psal. 34.8 Oh taste and see that the Lord is good the thoughts taste and the relish is left on the Affections 3. It is an advantage to the Fruits of Grace in the Life it maketh the Heavenly Life more easie more sweet more orderly and prudent 1. More easie because it calleth in all the rational help that may be Reason which otherwise would serve the Senses and be enslaved to Appetite and Worldly Desire now is imployed in the highest and purest use and therefore when Reason is gained which is the leading faculty the work cometh on more easily Meditation putteth Reason in Authority and rescueth it from being prostituted to sence 2 Cor. 10.5 Casting down imaginations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ. And then for sense it maketh our Eyes to furnish us with matter Iob 12.7 8. But ask now the beasts and they will teach thee and the fowls of the air and they shall tell thee Or speak to the earth and it shall teach thee and the fishes of the Sea shall declare unto thee Every Element giveth in an help he that doth not want an Heart cannot want an Object the Air the Sea the Earth giveth Fewel for Wisdom and Spiritual Advantage But for want of consideration a Man is worse than the Beasts Prov. 6.6 Go to the ant thou sâ—uggard consider her wayes and be wise 2. More sweet It bringeth the Heavenly Life into more liking with us Duty to worldly Men is irksome and unsavoury because they loose the sweetness and blessedness of Communion with God Psalm 26.3 For thy loving kindness is
Worship and Conversation He did indeed observe the way of the Christian Worship which they called Sectarisme or Heresie and Paul was accused to be a ring-leader of the sect of the Nazarens verse 5. But yet this was agreeable enough to the Religion of the Iews for the substance which he proveth by his Faith Hope Carriage and Conversation Here is in effect all Christianity delivered to us in one prospect and view 1. An Account of his Faith at the bottom of all Believing all things which are written in the law and the prophets 2. His Hope as the immediate fruit of it And have hope towards God And the principal Object is The resurrection of the dead both of the just and the unjust When we shall injoy the full of what we wait for 3. An Account of his Manners where you have a brief Description of a Christian Conversation Herein do I exercise my self to have alwayes a conscience void of offence both towards God and towards men My business is not to discuss all these branches of Christianity apart and in their full Latitude but to give you the summ and Delineation of all Religion in one view Therefore observe Doct. That true Christianity is such a believing the truths contained in the Scriptures as produceth an hope of Eternal Life and is expressed in an impartial uniform and constant obedience Here is Pauls Apology Faith at the bottom Hope as the immediate Effect and Product of it and an Holy Conversation as the fruit and consequent The same Method is observed in other Scriptures as 1 Tim. 1.5 The end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned The Commandment is the Gospel-Institution and this received with a pure Heart and Faith unfeigned produceth a good Conscience which shews it self in love to God and Men by a true and lively Faith in Christ The Holy Ghost purifieth the Heart and Conscience and so produceth Love 2 Pet. 1.5 6. Add to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness In the Chain of Graces Faith is the Root of all I shall 1. Examine the Expressions here used 2. Give some Reasons why this is true Christianity I. Examine the Expressions here used First Concerning Faith Believing all things that are written in the law and the prophets 1. Here is the Object or things believed Things written in the law and the prophets 2. The Extent All 3. The Act believing First The Object Things written in the law and the prophets Law and Prophets is an expression commonly used for all the Scripture then extant Matth. 11.13 For all the prophets and the law prophesied until Iohn And Luke 16.29 They have Moses and the prophets let them hear them The Books of the Old Testament are thus called We Christians who have received the Canon and Rule of Faith more inlarged are said to be built on the foundation of the prophets and apostles Eph. 2.20 So that now the Object of our Faith is Prophets and Apostles The Object of Faith may be considered Formally or Materially Materially Such things as God hath revealed Formally Because God hath revealed them If God hath revealed what is in the Writings of the Apostles then we are to believe them God's Veracity is the ground and support of our Faith into which it is ultimately resolved His Instruments in revealing are the Prophets and Apostles We know God hath revealed the things written by them partly because these Writings are delivered to us by the Universal Tradition of the Church and the Testimony of Christians thorough all Successions of Ages in whose experience God hath blessed these Writings for Conviction Conversion and Consolation And partly because of the consent between the Prophets and the Apostles the one foretelling whatever the other declared as accomplished Acts 26.22 Having therefore obtained help of God I continue unto this day witnessing both to small and great saying none other things than those which the prophets and Moses did say should come Partly because the Doctrines have an impress of God upon them as every thing that hath passed his hand hath How do I know a Flie Gnat or any other Creature to be made by God God hath set his signature upon them Psal. 19.1 The heavens declare the glory of God and the firmament sheweth his handy work So the Scriptures agree with the Nature and Properties of God As God is Wise Powerful and Good these Doctrines become his Wisdom they have the stamp of his Moral Goodness which is his Holiness and as for his Power they that feel it not fear it Iohn 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved There is something that alarmeth the Conscience And partly because it agreeth with the Nature of Man so far as a Man hath any good left in him It agreeth with the necessities of Man his guilty Fears and his Desires of Happyness For his guilty Fears Men that by reason of Sin are afraid of Gods Justice cannot be quieted by any other means but are by this Ier. 6.16 Stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and you shall find rest for your souls Matth. 11.28 Come unto me all you that labour and are heavy laden and I will give you rest In Life and Death the Conscience is quieted So for desires of Happiness Men rove and grope about for some satisfying good Acts 17.27 That they should seek the Lord if happily they might feel after him and find him And Psalm 4.6 There be many that say who will shew us any good Life and Immortality are brought to light in the Scriptures and the way to obtain it clearly revealed Psalm 16.11 Thou wilt shew me the path of life in thy presence is fulness of joy and at thy right hand are pleasures for evermore Partly because God hath witnessed and attested it by his Spirit Acts 5.32 We are witnesses of these things and so is also the holy Ghost Without by Miracles and other wonderful Effects within by inlightning the Heart and Mind inclining and exciting us to believe it upon these Motives and Arguments 2 Cor. 4 6. God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ so as to discern Gods Impress Upon these accounts we receive what is written in the Prophets and Apostles as revealed by God Secondly The Extent All things A Believer receiveth all Truths which are of Divine Revelation whether Precepts Promises Threatnings Doctrines or Histories But then we must distinguish of an implicite or explicite Faith With the latter we can only believe those things which we know what we know not we cannot believe with an explicite
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
they be prevented 1 Thes. 5 19 20. Quench not the Spirit Despise not Prophesying Our spiritual vigour is soon quenched our spiritual strength soon abated our spiritual gust and delight soon lost if once we despise Ordinances Every Grace when it is wrought needeth support and increase There is something lacking to Faith and something lacking to Love and something lacking to Knowledge And if that which is lacking be not supplied we shall lose what is wrought in us For it fareth with a man going to Heaven as it doth wiâ—h a man rowing against the stream if he doth not go forward he goeth backward Surely they that are acquainted with the spiritual life cannot live without Ordinances Painted Fire needeth no fuel but true Fire will go out unless it be fed and maintained Where-ever there is life because of the depastion of the natural heat upon the natural moisture though the stomach be never so full for the present yet anon they will be hungry again So because of the constant Combate between the Flesh and the Spirit Divine Love and Carnal Concupiscence where-ever there is spiritual life there is a necessity it should be fed with new supplies of Grace ministred by the Ordinances An hungry Conscience must have satisfaction 4. Utility and Profit That maketh the Children of God value the Ordinances they get more here in one day than they get in the World in a thousand A man may moil in the World all the days of his life and what gets he Many times his labour for his pains Psal. 127.2 It is in vain for you to rise up early to sit up late to eat the bread of sorrows The Lord doth justly punish the painfulness of some who toil like Infidels in the use of means with a sad disappointment They work their hearts out and nothing cometh of it Whereas those who have God's blessing thrive insensibly and are very prosperous But put case they have the World at Will what will it profit them when they come to die Iob 27.8 What is the hope of the Hypocrite though he hath gained when God taketh away his Soul They have a sad bargain of it who have spent all their days in heaping up wealth and have hunted for that which they shall never waste Or if they wallow in sensual Felicity yet it must be left at length But now by the Ordinances men get God for their Portion And he is an Everlasting Portion they are a means to help us to the Fruition of God Prov. 8.34 35. Blessed is the man that heareth me watching daily at my Gates waiting at the Posts of my doors for whoso findeth me findeth Life and shall obtain favour of the Lord. Spiritual Wisdom is more than all Worldly Riches and to find Christ is to find Life Now this is obtained by waiting at his Gates and at the Posts of his doors that is by a daily attendance upon the means of Grace 2. Point That God's People do not only value and esteem his Ordinances but they value and esteem them above all Worldly things We have given you some Reasons of their Respect to Ordinances simply Considered now Comparatively For it is not enough to constitute us Religious that we have some Respect for God his Ways and Ordinances when we have a greater Respect for other things to be a little for God and more for the World No it must be your great business to wait upon God and to redeem time for spiritual Uses counting an hour spent with him to be your sweetest time and the meanest Service about him to be your greatest preferment and to injoy his love is more than to injoy the greatest Treasures in the World Reasons I. Worldly things cannot give out so much of God to us as the Ordinances do and therefore they are incomparably better than any earthly things whatsoever 1. They give out more of God for the present than any earthly thing can We taste God in the Creatures they are sanctified to the Heirs of Promise 1 Tim. 4.4 5. Every Creature of God is good and nothing to be refused if it be received with thanksgiving For it is sanctified by the Word of God and Prayer They are a Glass wherein to see our Creators Goodness and Wisdom and Power But the Creatures besides their Spiritual use have a natural use to maintain the present Life But the Ordinances have wholly a Spiritual use The Creatures and earthly Comforts which we injoy do not so immediately tend to the Glory of God Their immediate use is to Comfort man during his Pilgrimage and to inable him to serve God but Ultimately and Terminatively they tend to the Glory of God Though man be not to use them meerly for himself and to sacrifice them to his own Will and Pleasure or to satisfie his own fleshly Mind yet their natural use is for his Comfort and to inable him to serve God But there is more of God discovered in the Ordinances than in the Creatures and they do more immediately tend to God 2. These are the means of our Eternal Felicity Earthly things are given us as an Invitation Spiritual things as an Evidence Earthly things are not given us in the first place but as an Additional supply Mat. 6.33 Seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you Wisdom is good with an Inheritance Eccl. 7.11 Well then surely Ordinances if we have the effect of them are a more blessed evidence of Gods favour Psal. 65.4 Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Court we shall be satisfied with the goodness of thy house even of thy Holy Temple By this means God pursueth his Eternal Love and bringeth us to Eternal Glory and Blessedness One beam of the Light of Gods Countenance is more worth than all the World what then is the Eternal injoyment of God Now the Ordinances are a means to this end to bring us to the Everlasting Fruition of God Psal. 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee II. Reason God is not loved unless he be loved with a Transcendant Superlative Love And this must proportionably descend upon other things as they relate to God for every thing is good according to it's Vicinity and nearness to the chiefest good and last end There is a four-fold rank of good things The first is of that which is loved and desired only for it self and for no other and all other things for its sake So God only is good The second rank is of those things that are desired for themselves and the sake of some other thing also as Knowledge Grace and Vertue The third rank is of those good things which are meerly desired for some other goods sake as the supplies of the outward Life Estate and the like in order to service these may be desired The
Heb. 2.15 Who through fear of Death were all their Life-time subject to Bondage At Death these Fears are more active and pungent 1 Cor. 15.56 The Sting of Death is Sin and surprize the guilty Soul with greater Horror and Distraction then they are summoned to their great Account If the Soul were mortal why should Men be afraid of Torments after Death They anticipate the Miseries of the Life to come not as it puts a Period unto their natural Comforts but as it is an Entrance into everlasting Miseries 4. The Scripture directs to this Argument the Justice of God for the Comfort of the Faithful 2 Thess. 1.5 Which is a manifest Token of the righteous Iudgment of God The Sufferings of the Faithful are a Demonstration of a future Estate there is a God If there be not a first and Fountain-Being how did we come to be for nothing can make it self Or how did the World fall into this Order This God is just for all Perfections are in the first Being If we deny him to be just we deny him to be God and the Governour of the World Rom. 3.5 6. Is God unrighteous who taketh Vengeance God forbid for then how shall God judg the World Now it is agreeable to the Justice of his Government that it should be well with them that do well and ill with them that do evil or that he should make a difference by Rewards and Punishments between the Wicked and Obedient It seemeth uncomely when it is otherwise Prov. 26.1 As Snow in Summer and as Rain in Harvest so Honour is not seemly for a Fool. When the Wicked are exalted Men look on it as an uncouth thing Now this Reward and Punishment is not fully dispensed in this World even in the Judgment of them that have no great knowledg of the heinous Nature of Sin and the Judgment competent thereunto Yea rather the best are exercised with Poverty Disgrace Scorn and all manner of Troubles their Persons molested their Names cast out as odious when the Wicked live in Pomp and Ease and oppress them at their pleasure Therefore since God's Justice doth not make such a difference here there is another Life wherein he will do it otherwise we must deny all Providence and that God doth not concern himself in humane Affairs and that a Man may break his Laws oppress his People and no great Harm will come of it Zeph. 1.12 The Lord will not do Good neither will he do Evil. And God would seem indifferent to Good and Evil yea rather partial to the Evil and to favour the Wicked more than the Righteous which is Blasphemy and a diminution of God's Goodness and Holiness Psal. 11.6 7. Vpon the Wicked he shall rain Snares Fire and Brimstone and an horrible Tempest this shall be the Portion of their Cup. But the righteous Lord loveth Righteousness and his Countenance doth behold the Vpright Obedience would be Man's Loss and Ruin and so God would be the worst Master 1 Cor. 15.19 If in this Life only we have hope in Christ we are of all Men most miserable They that forsake the sinful Pleasures of this Life hazard all their natural Interests row against the Stream of Flesh and Blood would be ill provided for by their Religion Therefore there is another Life wherein God will reward his People Secondly I shall urge other Arguments for the Immortality of the Soul 1 st The Capacity of the Soul argueth the Immortality of it Now it is capable 1. Of Civil Arts. 2. Of owning the distinction between Good and Evil. 3. Of knowing Immortality and Matters of everlasting Consequence 4. Of knowing God and his Attributes 5. Of the Divine Nature which consists in the Knowledg and Love of God 6. Of a sweet familiar Communion with him Let us see how all these Capacities will prove the Matter in hand 1. The being capable of Civil Arts will prove the Soul's spiritual Substance far excelling the Beasts in Dignity for it is capable of all kind of Learning and witty Inventions as Grammar and the knowledg of Tongues and Rhetorick to form and polish our Speech Logick to refine our Reason Ethicks to order our Manners Medicine to cure the Distempers of our Bodies by Physicks or by natural Philosophy it knoweth all kind of Things all Ranks of Beings from God and Angels to the smallest Worm yea it acquireth such Skill as to make use of all Creatures for its own benefit James 3.7 For every kind of Beasts and of Birds and of Serpents and things in the Sea is tamed and hath been tamed of Mankind The Power and Skill of Man is large and reacheth through the whole Creation by one Means or other Man mastereth them Now what doth this signify but that Man hath a Soul different from the Souls of the Beasts Iob 35.11 He teacheth us more than the Beasts of the Field and maketh us wiser than the Fowls of Heaven And that will contribute much to the matter in hand Solomon puts the Question Eccles. 3.21 Who knoweth the Spirit of Man that goeth upward and the Spirit of a Beast that goeth downward to the Earth Mark there he asserts that the Spirit of the Man goeth upward and the Spirit of the Beast goeth downward there is an Ascent ascribed to the one and a Descent to the other upward implieth Heaven and heavenly things downward the Earth and earthly things The humane Soul ascendeth to God the universal Judg of all the World whose Throne is in Heaven but the Soul of the Beasts taketh its Lot among all earthly things which are at length resolved into Earth Water and Air. In the Creation God is said to breath into Man the Spirit of Life not so of the Beast So in the Dissolution the one returneth to God the other leaveth off to exist and when they die they are no more 2. It is capable of owning the Distinction between moral Good and Evil. He that doth not acknowledg it is unworthy the Name of Man for to love or hate God is not indifferent nor to kill a Neighbour or hunt an Hare in the Woods to use lawful Matrimony or for a Man to pollute himself either with promiscuous or incestuous Imbraces Now if our Souls differed not from the Soul of a Beast they could have no such Apprehension or Conception The Beasts know Pain and Pleasure but they have no Knowledg of Vertue and Vice as is sensible to every one that considereth them but Man hath Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shew the VVork of the Law written in their Hearts Well then Man hath a Life beyond this a further End of his Actions than a Beast which is to approve himself to God to whom he must give an Account whether he hath done Good or Evil. For a Conscience supposeth a Law and a Law
Suspicion for Charity thinketh no Evil 1 Cor. 13.5 nor upon an uncertain Hearsay Isa. 11.3 Neither reprove after the hearing of his Ears not upon flying Report or forged Stories or the Censures of any But here we must distinguish between the Reproof of a publick and private Person and a bosom-Friend 1. Mere private Persons are not bound to use Inquisition themselves nor are they to be too suspicious and credulously give Ear to Slanders If private Persons were bound to search and find out Faults that they may reprove them the Obligation were intolerable the number of Sinners being so innumerable as they are and a Man could hardly avoid the Imputation of a Busy-body and Whisperer Therefore it is a good Rule of Austin Do not seek out what thou mayst reprove but seek to mend what thou dost reprove Therefore private Men are not bound to search and find out Faults The Knowledg of another's Sin is not scientia juris which all are bound to have but scientia facti which none are bound to to whom the particular Care of others Souls doth belong by Office for par in pares non habet imperium Equals have no Power over one another The Fault must be known either by certain Knowledg or common Fame when you see your Brother sinning 2. A Superiour and bosom-Friend may go upon Suspicion but then his Reproof must be rather by way of Caution than Charge and by virtue of special Friendship that as no Guilt so no Blame may rest upon his Friend A Superiour is to search out the Matter 2. Not if he hath repented already For to upbraid Men with past Sins is to â—ake in the Filth which God hath covered The elder Brother said Luke 15.30 Assoon as this thy Son is come which hath devoured thy Living with Harlots thou hast killed for him the fatted Calf There is a Difference between the Correction of a Superiour and the Reproof of a Neighbour the Correction of a Magistrate respects the common Good or the Example of others and therefore whether the Man repent or no he may be corrected and punished for his Faults and he must patiently indure the Punishment But Brotherly Reproof respects the private Good of the Party admonished or reproved to remove the Fault not to inflict Punishment the End is obtained if thou hast gained thy Brother But yet here is an Exception if we have good Cause to suspect his Repentance is not thorow and sincere or if he be in Danger of a Relapse into the Sin again 3. If it be evident he shall do no good by his Reproofs For all means are required in order to the End Therefore when there is no Appearance of doing good at all or that our Reproof will be profitable or attain its proper End we are not bound in such a Case Ministerial Reproof must be given though there be no Hope Ezek. 2.5 And they whether they will hear or whether they will forbear for they are a rebellious House yet shall know that there hath been a Prophet among them The Waters of the Sanctuary must flow whether Men drink of them or no. But in private Reproof we are bound while there is Hope and while they are not incorrigible Yet there is this Exception every Attempt must not discourage us noâ— every Reproach and Scorn make us give over the Cause as remediless but we must reprove and reprove again as long as we have any Hopes of reducing them into the right way 2 Pet. 1.13 Wherefore I will not be negligent saith the Apostle Peter to put you always in Remembrance of these things Let us do our Duty and trust God with the Event Those that for the present do storm and rage may afterwards come to themselves again especially if God stirreth us up by the secret Motions of his Spirit to continue our Indeavours Acts 17.16 Paul's Spirit was stirred in him when he saw the City wholly given to Idolatry Impulse of Spirit doth determine Circumstances of known Duty though it doth not constitute new Duties 4. When the Party is likely to be the worse rather than better if he be reproved Prov. 9.7 He that reproveth a Scorner getteth to himself Shame and he that rebuketh a wicked Man getteth himself a Blot if it provoketh them to rail So Matth. 7.6 Give not holy things to Dogs neither cast ye your Pearls before Swine lest they trample them under their Feet and turn again and rent you Some are so wedded to their Sins that God's Providence calleth upon us to let them alone No good Statue can be made of crooked or knotty Timber A vitious Stomach turneth all things into Choler Rain maketh a spungy morish Ground the worse Blowing increaseth the Fire A Dunghil stinketh the worse the more 't is stirred Some are contemptuous and scornful their Corruptions are irritated by seeking to restrain them Therefore if he sinneth the more grievously that is a worse Inconveniency than the Reproof can bring good Yet we must take heed that we do not censure People to be such without a Cause the Reasons for our Omission of such a necessary Duty must be clear and sure such as we can urge and avouch before God himself we must not put by the Duty upon slight Conjectures but still remember that God seeth and will consider it It is very notable that Cautions against rash Judging are given before the Direction of not casting Pearls before Swine and Dogs Matth. 7.1 Iudg not that you be not judged 5. When it will be rationally presumed that he will amend without our Reproof As Alms ought not to be given to one that is indeed in Poverty when we know there are those that will plentifully relieve him So in the Case of Reproof when neither by our Selves nor by the Help of any other a Man is likely to be awakened then we are bound to reprove him or procure another that may do it more succesfully for some are capable to manage it with more Wisdom than our selves I confess this must be taken cautiously A general Presumption that another will do his Office doth not absolve us in Foro Conscientiae because this Duty ariseth not from any voluntary Contract or Paction between Men and Men but from the Law of God our supreme Governour and Judg binding every one and therefore we must do our own Duty and not think to be discharged by the Zeal and Diligence of others And besides a Presumption that others will do it may cause it wholly to fall to the Ground As Luke 10.33 The good Samaritan had not been absolved from Uncharitableness if he had presumed that the Priest and Levite would relieve the distressed Man or if not they that some other of his Country-men that came that way and were nearer to him by Nation and Blood and more charitable than the former that they would relieve him but he neither minded the one nor the other but performeth his Duty he saw a miserable Spectacle