where there is nothing so beaten upon both in Old and New Testament as that we should trust in God and not upon our selves and that this which belongs to every child of God that shall be saved is no conceit of impossibility but this faith belongs to every child of God therefore not impossible to be attained and this is plainly proved Gal. 3. 26. where it is said Ye are all the Sons of God by faith there is none the Son of God but by believing in the Son of God and Act. 13. 40. So many as were ordained to eternal life believed which shews that all such shall have this faith that is a true and a saving faith not the counterfeit faith of the world for it is a gift common to all Gods children without which a man cannot be a Son of God A third hindrance is a conceit that it is very hard and difficult though not impossible a man may labour will some say seven years and never attain thereunto But admit it be hard as it is indeed so to flesh and blood to which every good course is irksom yet consider that the first point in Christianity is to deny our selves and to go to Christ alwayes knowing that whatsover the first Adam lost the second Adam Christ Jesus hath it for thee Nâ—w Christ he hath bidden thee to take upon thee his yoâ—k and that is part of it even this conquering and triumphing faith and whatsoever belongs to Christs yoak it is easie Iohn 14 1. Ye believe in God believe also in me saith Christ where he commands thee to believe and Mat. 11. 28. Christ calls thee to come to him if thou be heavy laden and weary of thy sins Why shouldst thou then fear any thing when he can make all things easie to thee Go therefore to God in Christs Name he hath promised to give thee above all thou canst ask or think This conceit of difficulty in obtaining such a faith it belongs onely to sluggish and slothsul Christians who yet notwithstanding for the things of this world will sit up all night and ride and run through thick and thin Be not thou less careful and diligent for thy soul this faith this excellent thing will quit all thy pains if thou dealest not in thine own wisdom and strength but goest out of thy self and seekest it of Christ which if thou doest then shalt thou find it no hard thing but easie because God will give it thee in the use of the means if thou be constant therein Let not therefore this misconceit by any means hinder thee A fourth let or hindrance is a conceit that it is either needless or at least not of such absolute necessity but that a man may do well enough though he come not to such assurance and confidence in his faith as to insult and triumph therein And this is a conceit that hinders those that are more forward in profession then others and in the performing of some duties more careful yet go not home to God so throughly as they should but keep their souls aloof as it were from God but without this faith it is impossible for them to know whether they be elect or reprobates hypocrites or the true children of God indeed and therefore let such know it is of absolute necessity 2 Cor. 13. 5. Know ye not that they are in the faith saith the Apostle except ye be as reprobates Let not therefore any such conceit still possess thee but seeing this saith is of absolute necessity as the truth of Gods Word shews pluck up thy heart and go to God for it A fifth impediment is a conceit that this is the onely way to open a gap to all licentiousness but who are they that say thus surely none but Athiests that fear neither God nor man or else Papists that are blinded themselves and would blind others Oh that such learned men as many of them be should be so grossly ignorant of Gods truth Indeed they that have not this faith may open a gap to all licentiousness but no true believer that hath found this conquering and insulting faith for he is the most fearful man of all other to commit sin and before this a man never makes conscience of sin Act. 15. 9. and Act. 26. 15. when this once comes it opens his eyes and makes him pry into his own heart to see what a dunghil it is and so makes him labour to cast out all his filthy affections and sinful lusts and to endeavour after holiness and righteousness so far is this from making a man licentious for it is the very roâ—t from whence all holiness of heart and life flows and therefore let no man suffer this conceit to hinder him from seeking this faith We shall be kept to the possession of that salvation we once believed and hoped for if we could quite lose it again then must there be something stronger then the power of God but we know that cannot be for God onely hath power to consume all things from the earth in a moment with the breath of his nostrils and therefore there is nothing above his power O then in how blessed an estate are they above all the world whom the Lord hath pleased to set in such an estate as once to be assured of this faith and walk in it Beware therefore of conceits a conceit had almost made the Iaylor to kill himself Acts 16. 27. 2 Kings 7. 19 20. a conceit hindered the Prince go thou therefore by sound judgement from the Word of God false suppositions and conceits make men so differ as they do All conceits at last will fall on thy head and thou with thy false conceits as chaâ—t be blown away labour thou therefore for truth and right in all things that will be a Buckler which will defend thy head but make account the Devil will hinder thee herein what he can for he knows well enough if thou once get this thou wilt soon be gone out of his Kingdom Now come we to consider the means which God hath appointed to work this faith and encrease it in our selves which be indeed abundant but the main means of all is the lifting up the standard The preaching of the Gospel of Jesus Christ And therefore we are diligently to attend at wisdoms posts to hear Gods word Rom. 10. 14. It is that which opens the heart and so lets in Christ who by his spirit doth inable us from an inward light and power to say Lord I believe and therefore am assured of my salvation This faith leaves not a man with his sins about him to go on in the course of this world still doubting for he can tell how he came by his faith and it is not a common but a true substantial faith that will never fail when hee comes to stand most in need of it and is no conceit or bare imagination gotten by contemplation but a settled perswasion arising from Gods
may be reputed thus and thus but not to any other end for know that a man may desire grace but if the aim of his desire be for his own end the desire is sin the same that Simon Magus his was Therefore I beseech you not to defer put not off the opportunitie and remember what the Lord saith in Hebr. 3. To day if you will hear my voice harden not your hearts That is this is the day now have you the opportunitie the candle is in your hands and you may light your souls by it the word is near you well then light your candles by it you may now light them whilst the fire is here but if you will not now how will you do when the fire is out That is when you shall be either taken from the means or the means from you therefore labour to know the spirit and Judge aright of him if you would get him The second means to get the spirit is faith and the best means to get faith is to be conscionable and constant in hearing the word Preached That is the Preaching of the word is a means to get the spirit And therefore the Apostle said Received you the Spirit by the work of the Law or else by Faith Preached Gal. 3. That is you may know whether you have the Spirit or no by this examine whether you have gotten â—aith by the Preaching of the word Our Saviour saith that The Tree is known by his fruit That is the branch cannot bear fruit except it receive vertue and strength from the root so if we get not faith in Christ and be joyned with him we shall never get the spirit Therefore if you would get the spirit you must get faith for faith is the knitting and the drawing grace it will draw the spirit into the soul and it will knit him fast unto the soul that it can never depart from it Faith will recover the spirit if it seem to want his power of working in the soul it will return him if he seem to depart away it will enlarge the heart if the spirit seem to be scanted in it that is it will widen the narrow bottle of our hearts And you know what our Saviour said to men and women in the Gospel be it unto you according to your Faith Therefore if you would get the Spirit you must get faith in your hearts That is if you would get a large measure of the Spirit then get a large measure of faith for what is the reason that men thrive not in the Spirit but because they thrive not in faith The third means to get the Spirit is an earnest desire joyned with prayer that is to desire and pray earnestly for the Spirit is a means to get the spirit An instance of this we find in Elishaes servant he earnestly desires and prayes that the spirit 〈◊〉 Eliah his Master might be doubled upon him Not that he meant that he might have as much more again but that he might have a greater measure of the spirit then other of the Prophets and he did obtain his desire for he was indued with a greater measure of the spirit then other of the Prophets were Even so if you would but desire and pray earnestly for the spirit you might get him Solomon desired wisdom and prayed for it and he had it and that in a larger measure then those that went before him so if you would pray for the spirit you have his promise in Luke 11. 14. That he would give the holy Ghost unto them that ask him and this he doth speak by way of opposition If you that are evil can give good things unto your children then much more will God give you his Spirit That is if a man or woman will be importunate for grace and the spirit as a childe will be unto the father for bread then he cannot deny you But you will say if he were my father and I were his childe then it is true he would give me his spirit But alas he is not for any thing I know neither my father nor I his childe To this I answer suppose thou be not his childe in thy own apprehension yet look back unto the 14. verse and see what importunitie doth Though a man would not open his door and give his neighbour that which he would have yet in regard of the importunitie of him that asketh he will open and give him what he would have this do you though you may have a denial sometimes That is no answer at all or an angry answer yet take no denial and your importunitie will at last prevail with him And to encourage you against former runnings out from God the Apostle saith that he giveth and upbraideth no man That is as no man meriteth at Gods hand so no man shall be upbraided with any railing to shame him he gives unto all men that come unto him that is without exception of persons without any by-respects freely and reproacheth no man That is he will not lay before him either that which might hinder him from coming to him or him from receiving him he might do but he will do neither And you know the promise made to the Disciples They must go to Ierusalem And he will after a certain time send the spirit but they must wait for him And this they did by constant prayer and they had the promise made good unto them for they had the Holy Ghost which came upon every one of them Acts 2. So if ye be constant in prayer what though for the present you get him not yet at last you shall have him thus much for this means If you would have the spirit you must pray and desire him earnestly The fourth means to get the spirit is to obey him and this you may do when you give him good entertainment that is when you indulge him with heavenly thoughts and do what he would have you to do out if you slight him That is set light by him and will not obey and be ruled by him you will never get him And this you do when you resist grieve and quench the spirit you resist that power when you resist the light which the spirit hath wrought in you That is when you fight against it against illuminated reasons and arguments This is a great sin You grieve the spirit when you mingle two contraries together That is when with the profession of Religion you joyn corrupt speeches and actions And you quench the spirit when you neglect the motions of the spirit and the means by which the spirit is got or increased or kept Nâ—w if you do thus you shall never get and retain the spirit But if on the contrary you love cherish and obey the spirit you shall have him and keep him The fifth means to get the spirit is this If you would get the spirit then you must wait upon those means
purse he cannot abide to let it be tryed but if it be sound and good he is not affraid to bring it to the touchstone God in this case will take nothing for currant but what hath his own stamp upon it The word of God hath that in it that will try us let us therefore every one deal sincerely with our own hearts as in the sight and presence of Almighty God that so we may know whether we have this blessed Grace of Faith or no. But before we come to this let us consider these grounds First That all that live under the Gospel have if not though it be called the word of Faith and be the very meanes to beget Faith For this look 2 Thess. 3. 2. where it is given as a reason why those that truly receive the Gospel are so reproached and hardly dealt withall by the world even because all men have not Faith for if all had Faith then could all be of the same minde and Holinesse Righteousnesse and Love would be their delight Secondly That this triumphing Faith which upholds a man and opens his mouth to speak upon grounds of Faith is so far from being a common giâ—t to all that but few indeed have it It is a special and peculiar grace that makes a man triumph over condemnation That this was hard to be found the Prophet complains in his dayes Isa. 53. 1. Lord Who hath believed our report And that not among the heathen onely but even among the people of God The like complaint Christ takes up in the very words of the Prophet Iohn 12. 38. Rom. 10. 16. He admires at the paucity of true believers So now the sound of the Gospel hath come to all of us but who shewes this faith of Gods elect in them This also we may see in the parrable of the sower wherein is set forth the estate of the visible Church Where there is but one sort of the four kinds of hearers that bring forth this fruit Three sorts come to hear some but for fashion sake or compelled thereunto some to get knowledge onely some to carpe scoff or catch somewhat to run to rulers with or to judge that which shall judge them one day This triumphing faith it ariseth from an Immortal seed of Gods word alone Thirdly That though there be but few that have this faith yet not the poorest and meanest of Gods children if they have any true hope of Gods mercy but in his time shall come to it Act. 13. 48. As many as were ordained to eternal life believed whosoever is Gods childe shall have this faith and therefore Titus 1. 1. it is set out to be a pecular grace and gift of God that onely belongeth to the elect Gal. 3. 6. all are said by faith in Christ to be Gods sons Iohn 10. our Saviour shewes as none will so none can believe but such as are Gods sheep that is his elect even those that are chosen in Christ to eternal life The fourth thing we are to consider as a matter to bee believed is That those that have this faith that will save their souls they may know they have it Which is against Bellarmines reasons of diffidence and doubting First They may know it to themselves for their comfort and next they may make it known to others by the fruits thereof 1 Cor 2. 12. That we may know saith the Apostle the things which are given us of God in Christ which is spoken in common to all that truly believe and not onely to any special person the true beleever hath such a light going along with his faith that he comes to know though not perfectly yet truly and infallibly that God hath chosen Adopted and sanctified him c. He takes hold of the promise of Salvation upon Gods commandment Faith is that which receiveth the word and promise and cherisheth himself in a special manner in the Word and Sacrament The Devils works are in darknesse God gives his in light and therefore his children are called Saints in light Col. 1. 12. and Iohn 15. 10. He that believes in the Son of God hath the witnesse in himself So that thou needest not have others tell thee that thou dost believe for if thou hast faith indeed t is not so hid and buried in thy heart but that thou mayest know it Secondly Others also may know it as it manifests it self in the fruits Rom. 1. 8. Their faith was spoken of far and near which was known by their wonderful change they were become new creatures such as were now of a holy life and conversation for which Paul thanks God and desires to be with them to be comforted with their faith and his own Nâ—xt to this considâ—r that this triumphing faith wheresoever it is kindled it will endure the tryal even the fire of Gods spirit it will endure also the fiery tryal of affliction 1 Cor 3. 13. It is not a chaffie or counterfeit faith that all the troubles or temptations can blow away But being begotten by the word it pacifies the conscience and stablishes the heart in the bloud of Christ And purges the heart to make it fit for the Holy Ghost to dwell in also it works by love and makes a man not churlish and froward but loving and that even to his very enemies for Christ sake thy heart will tell thee thus much and make thee say I thank God I have this faith in me Lastly seeing it is thus namely that it is the duty of all every one that lives under the Gospel to prove his heart and search it to the bottom 2 Cor. 13. 5. Examine your selves whether you be in the faith this shewes that it is not a thing to be taken as granted that we have this faith except we find that we have it indeed but to search and try our selves for it Because else we are in a great danger even in the state of reprobates Therefore examine thy self and if thou hast it bless God that ever thou wert born to be brought to such a blessed state wherein thou mayst thus triumph Now for the notes whereby thou mayest try thy self they may be these The first is taken out of Rom. 8. 15. yea have not received the spirit of bondage to fear again but the spirit of adoption whereby we cry Abbâ—… Father Thou hast found thy self before to have bin in an estate of bondage as those believing Romans there who were accepted in an estate of fear and bondage under the curse of the Law and condemnation even in despair of themselves the spirit of Bondage for that time shews us the law that condemns us and makes it to triumph over a man so long as it lasts try therefore if thou hast felt thy conscience set on thee and found thy self to be condemned for thy sins Thus all Gods children truly converted indeed have felt though some more some less and lyen under it some a longer
God A eighth and a chief means is the word preached Rom. 10. 17. Faith commeth by hearing and hearing by the word of God Therefore be careful to come as thou oughtest to the word and bring others under the sound of the Gospel which is the word of faith submit thy self to it and God will not fail thee this do and it shall com it will come yea it must needs come because God is faithfull and unchangeable stumble not therefore at any thing that is said by the faithful Ministers of Gods word if any weakness pass bear with it and take all in the best part If thou get this â—aith thou shalt eat and drink and slâ—ep and trade and live in the world with more comfort then ever thou didest and after live with the Lord Jesus for ever The last means is prayer which serveth as bellows to blow up all pray that thou mayest see consider and take to heart thy woful and lamentable estate by nature then will thy sighs and groans bestrong and powerful with God Pray with all that God will be pleased to humble thee and inable thee to do all as aforesaid To stir thee up to this lay thine ear and hear how the damned souls in Hell that neglected and refused grace do roar yell and howl that now would give worlds if they had them to enjoy the time that the Lord affords thee to repent in consider these things wisely and the Lord give thee understanding in all things CHRIST THE FOUNTAIN OF STRENGTH to all his SAINTS 2 TIM 2. 1. Thou therefore my son be strong in the grace which is in Christ Iesus NOw that we are met together to receive the Lords supper and to be partakers of that holy Sacrament we are seriously to consider what we are to do When we draw near to the Lord in such a holy business you shall find that there are two things to be done One is that every man is to examine himself that is to try whether there be any grace in his heart or no any beginnings of grace because if there be no grace a man eats and drinks his own damnation or judgement to himself Another thing is if there be any grace then the end of the sacrament is for the confirmation and the strengthening of this grace and to build him up further therefore we must consider how we should grow in that grace This text will help us in both these For in this inquisition whether there be anygrace in our hearts or no we must examine it by some characters of grace Now the principal character is that it makes a man strong grace giveâ— a man power and strength which is intimated in this Thou therefore my son be strong in the grace which is in Christ Iesus And then for the growth of grace the question is where we shall have it Surely it is to be drawn out of the fountain that is in Iesus Christ be strong in grace that is the grace that we receive from Iesus Christ. Now we do not take it immediately from him we do not come so near to the well-head but we draw it by certain conconduit-pipes there are certain veins and arteries that convey this grace from Christ to the heart of a Christian certain duggs by which we suck it from him and those are the Lords Ordinances the word and sacraments This text will give us opportuuity of both these The scope briefly is this when the Apostle had told Timothy what his own sufferings were how many difficult cases he had passed through saith he thou art my son thou must go in the same steps thy father hath gone before thee thou must also suffer persecution thou hast also the ministery of grace committed to thee therefore be strong in the Lords work But how shall he be strong Saith the Apostle nothing strengtheneth but grace be strong through the grace or in the grace c. that is it is onely grace that strengtheneth in the inner man that makes a man able to do spiritual and holy duties But whence shall we have this grace Saith he be strong in the grace which is in Christ Iesus that is the grace which is received from Christ Jesus not onely that which is received at our first conversion but which we receive continually As the Air receives light from the Sun by a continual influxion so there is a continual influence of grace from Christ. Adam had grace originally inherent in him but it is not so with us there is not that inherency though there be that also yet it differs from the other because the grace that we have now is wholly received from our conjunction with Christ Jesus We should therefore presently lose all if there were a disjunction between Christ and us And that is the ground why we cannot fall from grace because we cannot be divided from Christ. Now I say in these words you shall see a character or property of grace Thou my son be strong in the grace which is in Christ Iesus This point then you see doth first offer it self to us evidently That It is the property or nature of grace to make us strong to make us able to perform the duties of new obedience So that now when you are to come to the Sacrament and to consider whether you have grace that is a business in which you may occupy your minds to consider whether you have this character of grace that it make you strong and able to do the work of the Lord. For the opening of this point I will do two things First I will shew you what grace is what is signified by this word Grace that we may understand what is meant by it Secondly I will shew you the reason why it makes us strong First of all grace it is a supernatural peculiar quality wrought in our hearts by the Holy Ghost whereby we are enabled to please God in all things First I say grace is a quality for you must know there is a double grace mentioned in the Scripture There is the grace of justification which is a thing in God alone it is his favour to us whereby he accepts us in his Son Rom. 6. 14. Sin shall have no dominion over you for you are not under the Law but under grace that is you are in the state of grace or favour with God so in Rom. 3. Ye are justified freely by his grace that is of his meer favour not of debt or due not by works But now there is mention made likewise of grace in other places where you shall see it is taken for an inherent quality as in Heb. 12. the last verse but one Seeing we have such a kingdom let us have grace in our hearts to serve him with godly fear and reverence Mark it Let us have grace to serve him that is let us labour to have this holy quality of grace wrought in our hearts that it
we find it is powerful whereas the form is weak and powerless and inefficatious having a form of godliness saith the Apostle but denying the power So that if you would know whether it be right godliness indeed that you have consider whether it have the power of godliness or no whether it be strong in you for if it be weak and inefficatious that it is able to do little certainly it is not godliness And therefore you may know it by the strength of it it is powerful As you may see by all that which makes up godliness The Word of God is a powerful Word that Word that begets this godliness Therefore the Apostle saith 1 Thess. 1. 5. The Gospel came to you not in word but in power And St. Paul speaking of it in another place he saith It is the power of God to salvation I say it is a powerful Word that doth the thing for which it is sent It hath such a power to heal the soul of a man that is sick to death As we say of Medicines that they are good when they are powerful to do the thing that they are applied for So this Word is powerful to work this change to beget godliness So the Holy Ghost is a spirit of power and therefore Act. 10. 38. It is said that Iesus Christ was anointed with the Holy Ghost and with power That is wheresoever the Holy Ghost is there is much power accompanying of it therefore you have them commonly put together the Holy Ghost and Power Till you be indued with power from on high that is till you receive the Holy Ghost that shall make you powerful Even so certainly it is that as the Word and the Holy Ghost which make up godliness in the hearts of men are powerful and mighty so is godliness it self very powerful You will say powerful in doing what It is powerfull in bringing all into subjection to it it brings every thought and every lust and every unruly affection into subjection It is as a powerful Kingdom set up in the heart of a man for there is a Kingdom of Christ which is set up in the heart of the regenerate and he rules by his Scepter the rod of his mouth his word and that Kingdom is powerful to bring all into subjection As it is 1 Cor. 4. 19. 20. The Kingdom of God is not in word but in power That is the Kingdom of God whereever it is found whereever it is set up in a mans heart that is regenerate it not onely teacheth him what he shall do consisting in word but it powerfully ruleth there it brings all into subjection there it makes a man strong to bring down all his lusts to mortifie all his corruptions That as we say of a good rider he is powerful to master and to break the horse he is powerful to guid and to over-rule him Such a thing is godliness in a mans heart Let a mans heart be never so rebellions yet when this Kingdom comes it is a Kingdom of power it brings all into subjection So again it is powerful in enabling us to perform not onely to purpose and intend well but it enableth us to do also it doth not only breed in us good conceptions as oft-times men have but when the children come to the birth there is no power to bring forth So many times men have good purposes and desires but there is no power to bring them into execution But now this godliness enableth us to do to perform all that we purpose Again it enableth us to resist When a temptation cometh a weak man is not able to stand out the bankes are too weak for the stream they are not able to resist the billowes the tempest but godliness makes a man powerful to do all this The form is but weak it makes you able to desire or to purpose and resolve it may be but it doth not bring the thing to act it doth not overcome and overmaster your unruly lusts it brings not all things into subjection It enableth you to take good purposes to your selves but you have not ability to perform those good purposes They are in a weak heart like new wine in old vessels they are weak they last not they continue not there So it is where there is this form onely and no more men purpose well but have no strength to bring them forth And so again where there is but a form you are weak in resistance you are not able to stand out against temptations but when you are assaulted with sutable temptations agreeing with your own lusts when the occasion is present and the temptation is strong you are able to do nothing by way of resistance when there is but a form But where there is true godliness there is a power and ability You see these two things then It is true and not counterfeit whereas the form is counterfeit Secondly where there is godliness indeed there is a power but where there is a form onely there is weakness and no power I will but name the rest Thirdly Where there is true godliness there is substance where the other is onely there is but a shaddow of it You will say what is the substance The substance is that reality in every duty As for example to receive the Sacrament to receive it after a common fashion as men do it that come to it out of custom with some kind of slight and overly preparation but they fail in the substance the substance of receiving is to receive it with faith and love And so again to hear the word to hear it negligently in a common fashion is but the shaddow of hearing there is something like to hearing which carrieth a resemblance of it but the substance of hearing is to hear so as to practise to hear and obey to hear so that the word may work powerfully upon your hearts this is the reality and substance of it And so to pray in a customary manner is the shaddow to do it in an humble and holy fashion is the substance and reality Godliness if it be right it is substantial It is not a meer shaddow and resemblance But I can but point at things Again Fourthly Godliness wheresover it is indeed it goes through with the work it brings the thing to pass but where there is onely a form it sits down in the middle it gives over it holds not out Fifthly And lastly to conclude all the form is but partial but true godlines is total and universal it makes a man do every thing it makes a man able to suffer every thing Where there is but the form onely it makes a man but partial in the duties of godliness he is but here and there in it These things I should have enlarged but so much shall serve for this time and for this Text. A PATTERN OF Wholesome Words OR Pauls Charge to Timothy IN A Treatise on 2 Tim.
those that are bruised reeds who complain with Paul that they cannot do as they would they are unable to pray and perform good duties as they would they find themselves still weak they are able to grapple with an easy lust but a strong one is too hard for them they are able to creep but not to run the way of Gods commandments Go to the word be conversant there and it will strengthen thee though insensibly as daily sucking makes a child battle though they see it not so if one be conversant in the word he will grow stronger by it and will make himself as a grey-hound comely to run and run apace not onely in plain wayes and like a child that cannot get up a pair of stairs but it will make him climb the craggiest rocks and will make him a victorious King able to overcome strong temptations as St. Paul said to the people when they asked him how they should do when he was gone he said I will commit you to God and his word of grace intimating that if they had that it were no matter whether they had him or no. Therefore if one have lost his first love his first beauty and colour let him go to the word and it will bring it again because it takes away the sickness that takes away the colour onely some cautions must be observed First It must be constantly read it is not enough when we are hindred of other businesses then to take a boâ—k in our hands by accident but it must be read constantly his is commanded the King who hath the greatest buâ—…s Deut. 17. 18 Ios. 1. 10. The word is commanded to be read day and night if we must read it day and â—ight the least that we can do is to read some part of it evâ—ry day The best way therefore is to bind our sâ—lvâ—s 〈◊〉 as 〈◊〉 privâ—te prayer so to reading for it is a part of the â—…rifice this is eviâ—â—nt in David that did edeeâ—… 〈◊〉 〈◊〉 his appointed food he had rather miss his meat thâ—n this Word he had rather keep a constant course in reading the word then in his appointed food Secondly It must be read with delight and meditation Psal. 1. 2 The blessed man delights in Gods Law and meditates in it day and night viz. he reads and doth delight in that he reads and meditates in it for both go together and therefore he is like the tree planted by the waters side that brings forth his fruit in due season but he that reads it without delight is as a dry tree that sucks no sap from the root and hence it is that meditating is put for reading Ios. 1. 8. Thou shalt meditate in it day and night and so I take all places to be meant where meditation is commended for want whereof a man is confused in those things that he most delights in and will be excellent in therefore the word must be read with delight Thirdly It must be read with prayer if we receive not our ordinary food without prayer much less spiritual why then should we read the word without it the means indeed hath a nourishing faculty inherent in it but yet we must pray or else it will not put forth his force the word bath a nourishing facultie going along with it whereby it nourishes but the holy Ghost must work and cooperate and unless he do so it cannot profit and this is the reason why many hear and profit nothing because the holy spirit works not with it and it works not because they pray not for it that so they may have it Luke 11. 13. God will give his holy spirit to them that ask him had we not need then to pray as David did Psal. 119. Lord teach me thy statutes and open mine eyes to see the wonders of thy Law he reads it but he knowes that prayer will fetch down the spirit pray then for it for that puts a nourishing faculty into the Word and the word nourisheth not without it If we do thus it will strengthen us if we be weak and heal us if we fall into a consumption of grace Fourthly It must be read or heard in faith that was the reason that it nourished not and why it did not strengthen because it wanted faith look what seed is thrown into baren ground it takes no root downward nor brings no fruit upward such is the word to an unfaithful heart but look what seed is sown in good soil and that is fruitful so is it with the word being heard with faith 1 Thes. 1 2. 13. It wrought in all those that believed as if he should have said it is believing of the word that makes it effectual otherwise it is as the shining of the Sun to blind eyes and falling of rain upon rocks Though they of themselves do lighten and be enough of themselves to lighten and make them fruitful yet the fault is not in the Sun nor the rain The word is a sword but faith sets an edge on it to divide between the marrow and the bones that makes it lively without which it is a dead word there is no life at all in it See it in particulars the word saith Thou shalt not steal Thou shalt not take the Name of the Lord thy God in vain did you believe this and seriously consider this that it is Gods commandement it would be effectual unto you to make you beware were that in Rom. 7. duly considered that the least sinne keeps on in the state of damnation it would make them look about them and try whether they were in the faith or no. If that in Gal. 5. were seriously considered that whosoever is in Christ hath crucified the flesh and the affections of it that if any lust be alive in us we are not Christians Were this well weighed it would make natural men know that they were in a damnable estate It is profitable therefore in reading of the word to joyn with it such disjunctions as these which follow either it is the word or it is not if it be then it is true or not true If true then infallible for so it is if it be the Word of God and thus ought we to build on it and guide our course of life by it Prov. 12. 13. if that were considered viz. That none should be established by wickedness then men would not get goods by inordinately and by unlawful means nor in an indirect manner if that 1 Cor. 6. 9. were considered that no fornicators nor adulterers shall enter into the Kingdom of Heaven if this I say were believed and applyed in particular men would not continue in it nor rest tell they were washed and sanctified if threatnings in the word were throughly believed they would make us fear if the promises were believed they would make us rejoyce if the commandements were believed they would make us obey Concerning outward things if one bring another newes of any true good if he
upon you the riches of his mercy now the more you can promise yourselves this from God the more you can expect it at his hands certainly the more you shall have of his mercy the less you do it the less you shall have if you do it not â—t all you shall have no mercy at all from God the more you can perswade your selves that God is mâ—rciful that he is loving and gracious and will be ready to do for you as you shall need the more of his mercy you sâ—all have according to the largeness of your faith so shall the largeness of the mercy â—â—e For evidence of this look into Heb. 11. the whole chapter shâ—weth what mercies faith bad what mercies Noah Abraham Moses and the Israelites had when they went through the red sea what mercies Samuel and David had the means they had to obtain al these mercies was their faith they beleived and therefore they had them you may there see how it is attributed to their faith The reason why they exceeded others in mercy was because they exceeded others in faith the reason why David was filled with mercy and goodness above others was because he attained to an higher pitch of faith then others Again the want of faith still hindred men from mercy and it is a good argument that is drawn from contraries now unbelief hindred Christs country-men from having any part in his miracles he could do nothing there because they beleived not it hindred the Israelites from that good land of promise they all died in the wilderness because they believed not so Mary she had like to have lost the raising of her brother Lazarus because she began to doubt for when Christ was upon the very point of doing the miracle and Mary she told him he had been dead four dayes Christ staied his hand and said to her Said I not to thee if thou believest c. as if he should say if thou believest not I will not do it The Apostles in the ship being ready to be overwhelmed with waves what was the cause because they doubted Why did ye doubt O ye of little faith Still mercies are kept from us for want of faith therefore it is true on the other side have faith and have mercy have faith in abundance and have mercy in abundance If you would have outward mercies do you believe that God is ready to give riches honour and life that is all a man can desire these God giveth to those that fear him believe this trust to it rest upon it Let Go I know you relie upon him for it the more yoâ— believe this the more you shall have even of these mercies And so for spiritual mercies hath he not promised to give his spirit to those that aske it and that great promise which he made when he ascended up on high that he would send down the holy Ghost the more you believe this the more of the spirit you shall have So for the forgiveness of sins the more you believe this the more assurance you shall have he hath promised to hear your prayers The more you can believe this the more you shall prevail in prayer In a word you know every one best what mercies you would have the more you believe that God is your father expecting it from his hands the more you shall have of any kinde of mercy As it was said of the faith of miracles if you have but faith you may say to this mountain be removed into the bottom of the sea it shal obey you the same may be said of justifying faith do but believe and this you shall enjoy for faith is not a bare opinion a bare perswasion for that is not operative to bring such mercies to you but faith seeth things that are not present as if present the things were before we believed them now God hath promised mercies in abundance they lie open to us the very believing of them is the taking and receiving of them God hath put them upon that Condition and not onely so but if you would have abundance of mercies add still to your faith therefore you have those words be it to thee according to thy faith that is if thy faith be great the mercies thou shalt have shall be great therefore you see now what use may be made of all that hath been said touching the riches of mercies that you might be convinced of this that according to your faith such shall your tastings be of the precious mercies of God the more you are perswaded of the greatness of his precious mercies accordingly shall you partake of them and accordingly will you look upon your selves as bound to obey and love him under the apprehension of his mercies The third meanes to obtain these riches of his mercy is humbly to rely upon the author of them as to desire much and to beleeve much so to depend upon him to wait upon him the more you do that the more readiness will you finde in him to shew you mercie I follow but the scriptures in this and set forth such mercies as is there set forth and this I take out of those places of scripture In thee the Fatherless and widow finde mercy God is still apt to help such as are in Prison and in a low degree Quest. what is the reason of that Ans. Bâ—cause such depend upon God such as have no other fathers to depend upon such are apt to depend upon God and he sheweth mercy to such not because they are fatherless but because they depend upon him So you have it exprest by the Apostle Widowes saith he that are left alone trust in God those saith he are widowes indeed they might have trusted in God while they had husbands but that is our weakness while we have other props we are apt to trust upon them but when they are taken from us we are apt to trust in God So the woman when she had spent all in Physicke then she came to Christ so if we depend upon him we shall be as the fatherl esse and widow that know not where else to have help This winneth God to you for dependance presupposeth trust for upon whom you depend upon him you trust now God will not fail those that trust in him for he hath put so much nobleness and ingenuity into the hearts of men that they will not fail those that put their trust in them now dependance is a trust in God therefore the more you depend upon God the more mercy you shall have he hath put that instinct into every Creature the hen you see covereth her chickens under her winges because they depend upon her He is worse then an Infidel saith the holy Apostle that doth not provide for his houshold because they depend upon him this is an instinct put into the very Infidels If God have put this instinct into the Creature will he not do it himself He
Heb. 11. That is faith in Christ made him to chuse grace before the things of this world but it was not thus with the other he chose it not out of faith as Moses did that is he saw not Gods Commandments carnal men they do many things but they do them not to this end for then and not till then is a spiritual man strong when he will let life riches honor pleasure liberty and all go for Christ which he cannot do without faith The natural man will never do this this is the only property of faith which is a supernatural work in the soul and therefore the Holy Ghost saith they suffered with joy the spoiling of their goods that is they let them willingly go life and liberty and all shall go before Christ shall go A noble Romane may do some thing for his country and for himself but there is a by end in it that is he doth it not in a right manner to a right end but the spiritual strong man doth all things in a spiritual manner to a saving end the one doth it for vain glory but the other in uprightness of heart For in faith there is a double work First it empties a man that is as a man that hath his hands full cannot take another thing till he hath let his handful fall so when faith enters into the heart of a man it empties the heart of self-love self-will that is it purgeth out the rubbish that is naturally in every mans heart and lets all go to get hold on Christ all shall go then life and honour profit and pleasure and he is the truely spiritual man that can thus lose the world to cleave to Christ and miserable are they that cannot and by emptying himself of himself he is filled with the power of Christ. Secondly As it empties the heart of that which may keep Christ out of the soul so in the second place he seekes all things in God and from God that is he first seekes Gods Love and Gods blessing upon what he doth enjoy and then he goes unto secondary means and useth them as helpes but a man that wanteth faith he will not let all go for Christ he will not seek first unto God in any thing but unto secondary means and then if he fails that is if he want power to supply then it may be he will seek unto God and hence it is that he will not lose his life or liberty or honour for Christ because he sees more power and good in the creature then in God Again this makes the difference between the Christian and Christian namely Faith and hence it is that some are weak and others are strong hence it is that some are more able then others for the greatest duties of Religion as for example Caleb and Ioshua can do more then the rest of the people and what is the reason but because they were stronger in the faith then others And so Paul said of himself that he could do more then they all because Paul had a stronger faith for the truth of a mans strength is known by his strength of faith that he hath it discovers whether he be naturally strong or spiritually strong for this is the first work of the spirit after Humiliation in the conversion of a sinner namely to work faith in him and no sooner faith but assoon strength and the promise followes faith He that believeth and is baptixed shall be saved but he that believeth not shall be damned Mar. 15. 15. And this is the course that we take first we preach the Law unto you and we do it to this end to humble you and to break the hard disposition of your hearts that so they may be fit to receive Christ And when we have thereby humbled you then we Preach unto you the Gospel beseeching and exhorting you to believe in Christ for the pardon of sins past present and to come and to lay down the arms of Rebellion which you have taken up against Christ and you shall be saved And yet notwithstanding how few are either humbled by the one or perswaded and provoked by the other but are as the Prophet saith having eyes and see not ears but they hear not that is seeing they do not see and hearing they do not hear as for example when a man is shewed a thing but yet he mindes it not that is the eye of the mind is upon another object that man may be said to see and not to see because he doth not regard it or a man that hath a matter pleaded before him hears it but his mind being otherwise imployed he regards it not in that respect he may be said to hear and not to hear because he mindes it not And what is the Reason that we Preach the Law and the judgements of God so much unto you and what is the Reason that we beseech and intreat you so often to come in and receive Christ and you shall be saved time after time and day by day and yet we see how little efficacie the word hath what is the reason that the word wants this effect in you as not to humble you what is the reason that you are not more affrighted with the judgements of God then you are what is the reason that you remain as ignorant and careless as ever you were but because you do not believe that is you want a true saving and applying faith for if you had the word would work other effects in you then it doth as for example if one should tell a man that such a benefit or Legacie is befaâ—n him that would raise him to great honour though before he lived but in a mean condition if this man did but believe it surely he would be affected with it and rejoyce So truly if you did but believe that Christs Grace and Salvation were so excellent and that Holiness and the strengthening of the Inward man would bring you to so happy a condition and estate as to be the heirs of Heaven you would rejoyce in Christ and grace onely Again if you did but believe that the word of God is true and that God is a just God I say if the drunkard did but believe that the drunkard shall be damned or if the Adulterer did believe that no Adulterer should inherit the Kingdom of God and of Christ or if the prophane person and the Gamester did but know that they must give an accompt for all their mispent time and idle words and vain communication they would not sport themselves in their sins as they do Again if we did but believe that God calleth whom and when he pleaseth and that many are called but few are chosen that is if a man consider that though here be a Church full of people yet it may be but a few of them shall be saved I say if a man did but believe this surely they would not defer their repentance That
which are means for the getting of the spirit Neglect none of the means because you know not in which nor when the spirit will come it may be he will come now and not another time it may be he will breath upon you at such a ordinance and not at another In Acts 9. whilest Peter was Preaching unto them The holy Ghost came upon them that heard him So be diligent in waiting upon the means and the holy Ghost at one time or other will come Again he could have sent the spirit to Cornelius without the sending for Peter in Acts 10 But Peter must be sent for and he must Preach unto him and then he shall receive the holy Ghost Thus much for the means and for this time CHRIST the best INHABITANT Text EPHES. 3. 17. That Christ may dwell in your hearts by Faith I Have chosen this Text by reason of this Sacramental occasion which doth represent Christs dwelling in us and it is the second head of Pauls Prayer The first was That they might be strengthened in the inward man This That Christ may dwell in their hearts by faith Having in the former discourse opened the words I shall not need to adde any thing here The point hence arising is That it is a great prerogative of which all the Saints are partakers that they have Christ to dwell in their hearts The Apostle prayeth for it being directed by the spirit of God in his prayer and therefore we should esteem of it as of a great priviledge And as of that of which all the Saints are partakers because it is necessarie to salvation none are saved without it Now for the better understanding of it I will first of all shew you these two things 1. What it is to have Christ dwell in our hearts 2. What benefits we receive by his dwelling in them For the first what it is to have Christ to dwell in our hearts To this I answer That then Christ dwells in our hearts when as he works in them in another manner then he did before he hath other works and we see other effects then formerly First he shewes himself kinde and favourable to us inlightning giving comfort refreshing framing and ruling ouâ— spirits that beâ—ore he did not and he doth not in others he is said to dwell in the Temple because his eyes are upon it his ears are there open to hear the prayers of men his mercy seat is there T is true God fills heaven and earth yet he is said to dwell in the Temple because there he manifesteth his peculiar presence so the phrases of the Scripture are to be understood Go not up for God is not with you That is he will not assist you God dwells where he assists he dwells not where he helpes not That you may understand this consider these four particulars First where a man dwells he must come to the house and abide in it so Christ comes into the hearts of believers in whom he dwells and unites himself to them and their hearts to him And that is done by a double act of the Spirit First he humbleth and convinceth men of sin he makes some alive and us to be dead the way to life is death as the corn dies that it may live And this the spirit of bondage doth by putting an edge to the Law by making men desirous of Christ. Secondly the Spirit of adoption that unites us that perswades us that Christ is ours Love makes the union Faith is the agent in this union but it doth it by love as fire is said to heat though the qualitie doth it immediately when after sound humiliation we believe reconciliation with Christ there is a love to Christ then there is a union That is the first word he unites himself to the heart and it to him Secondly It is not enough for a man to come to the place to be conjoyned to it for a time but he must continue there else he dwells not there but is a stranger a dwell â—r must continue Christ abides with us for ever according to that everlasting Covenant which he hath made with 〈◊〉 Is 55. 3 He hath made an everlasting Covenant with us even the sure mercies of David He never seperates himself from us after he comes he continues for ever But it may be objected though Christ will not depart from us yet we may depart from him To this I answer that he will not suffer us to depart from him Ier. 32. 4. I will make an everlasting Covenant with them That is I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me we are knit together without separation he never departs from us nor we from him The reason why we continue in the state of grace is not because grace is of an unsatiable nature for it is a creature and may vanish as all other creatures do But it never failes because it is in Christ and supported by his arm of omnipotencie The light in the air may quickly perish but if the sun be ever with it it never perisheth â—o the water of a stream may fail but if there be a spring to supply it it never fails grace may perish as it did in Adam but men ingrafted into the second Adam can never fall because Christ is never severed from them we have his word for it he keeps us by his power There is an everlasting Covenant on both sides The Sacrament se ls this unto us That God hath made a Covenant that he will never depart from it and we set our seal by it that we will never depart from him Gal 5. 3. He that is circumcised is bound to keep the whole Law So he that receives the Sacrament is bound he engages himself to keep the Law of faith and he receives that oath when he was baptized Thirdly where a man dwells there he must delight else he is not said properly to dwell there a man that is imprisoned is not said to dwell in the spirit because he delights not in it Now Christ is said to dwell in us because he delights in us Esai 62. 4. Thou shalt no more be called forsaken but Hephsebah because the Lord delighteth in thee presence argues delight God delights in the Saints therefore he dwells in them he works in them that which is pleasing to them Artifex amat opus proprium He loves his own workmanship Thus First God delights in them as in those that are beautiful Cant. 4. 1 2 3. Thou art beautiful my Love thou art fair Thou hast Doves eyes thy teeth are like a flock of sheep which are shorn which came up from washing thy lips are a thread of Scarlet thy Temples like a piece of Pomegranate Secondly as one delights in a garden so God delights in them Cant. 4. 12. because he hath
Rom. 6. 1. the Apostle abhors even so much as to think of his former conversation to live in the corruption of it They that have this faith indeed there is an uproar as it were in their hearts against sin and when they are overtaken and stumble 2 Cor. 7. oh how careful are they to repent and pray to God to be washed from their sins And all this may serve to shew what kind of persons they be even the most fearful to sin and careful to please God of all others Paul after he was converted would rather never eat then he would justly offend his Brother and all because God had given him this triumphing faith This care and fear should be in all of us for he that is bold in sin say what he will he finds not this faith nor can triumph in it Sixthly It a man have this then is he the most forward unto and fruitfulness and abounding in good works above all others in the world for this faith it transplants and sets us being by nature wilde olives into Christ the true Vine who is no barren root but fruitful 2 Cor. 9. this we may see in the believing Corinthians charity he speaks of there and in the woman that cast all that she had into the Treasury and in Zacheus that gave half his goods to the poor faith opened his heart that before was nigardly and so Iohn 12. how did Mary pour out the ointment and that good woman Act. 9. 36. so full of chastity so also Acts 2. 4. they were now content all should be for Christ. Now these examples with many more are all set down for our learning and imitation if we will find indeed such a faith as will save our souls another day Seventhly he that hath this insulting faith he doth already conquer his enemies he finds the power of it dayly in giving him victory in some kind over his in-dwelling sin and strengthening him against the world and temptations leading him to sin though he find them not fully conquered yet is not his heart so fully and altogether taken up but that he hath some freedom in the midst of all the affairs and businesses of this world to set some time apart for Divine exercises to honour God he is not a slave to the world 1 Iohn 1. 5. this faith lifts him so up as he is above the dominion of the world though he may be often foiled yet gets he up again and gets ground of lusts daily and is not as many that are led away and made slaves to their pleasures profits c. This faith gets victory over the immoderateness of recreations and delights in some sort Lastly This faith 't is no phantasie of a mans brain but that which Gods Word is the ground of and therefore he that hath it it makes him receive the Ministers testimony to Gods Word which is true Now this faith it carries life in it whereby a man may know he hath it the Scripture is manifest for this Gal. 2. 20. The life that I live is by faith in the Son of God Hab. 2. 4. The just shall live by his faith and that righteousness which brings into Gods presence and favour it hath a light within which consists 1. In that if thou hast this triumphing faith then thou hast a sweet apprehension of Gods favour by an inward feeling of a reconciliation with an angry God whom thou hast so offended 2. In some peace of Conscience 3. Unspeakable joy in the Holy Ghost even when the world sets against thee and sorrows oppress thee 4 In a change a new creature the Dâ—vils image defaced and the Image of God that was lost restored 5. It shews it self also in warranting thy actions and letting thee see that the thing thou dost in regard of the substance is good also it covers the defects of thy actions in Christ and tells thee that God accepts of thy poâ—r endeavours in him and hereupon it is that Gods children when they find God reconciled to them and themselves once brought into his favour are so stirred up to good works and prayer also in afflictions that it is which keeps the heart close to God in his promises neither tying God to time means nor manner but waiting patiently for deliverance This faith also it hath his sence an eye an ear a hand c. likewise its voice both inward and outward when God sayes believe it makes a man find a spirit within sayâ—ng Lord I believe indeed it makes him also outwardly with the Publican confess his sin and wretchedness as also how doth a true believer pray he not onely speaks but even speaks because he doth believe Now of the lets to this faith there are a world of hindrances the Devil blows into the brains of men by ordinary conceits arising in their imaginations to hinder and keep them from such a faith as may assure their hearts that there is no condemnation belonging to them and so go on cheerfully about their business having all their wants supplied And there is indeed no Christian that is in Christ that can possibly be clean without them onely the difference is some have more some less but let us all well weigh them and they will appear all but conceits and to have no reality and truth in them 1. Now the first of these is That it is presumption which is a conceit the Papists take up and is in us all so far as we are naturally Popish we think this faith is but a presumption yet this is but a meer conceit for if we have faith it assures us through Christ that nothing can destroy us All presumption is either upon a mans own merit or Gods mercies as Divines acknowledge Now that faith doth neither of these it is plain for he first that knows Christ according to his Word layes hold on Christs merits and Gods mercy in him and so applies and rests thereupon before God labouring to bring forth fruit and so is assured of Gods love And this is no presum tion for he relies not upon his own merits but Christs 2. This faith builds not on Gods mercy at large but on his mercy in Christ he believes on him that hath satisfied Gods justice and therefore knows that God cannot but must needs shew mercy If this were presumption who would seek after it to lose his labour but this the Lord commands and therefore it is no presumption but obedience and duty to do it Nay if thou shouldst not seek after this faith and assurance it were a neglect and contempt of the Commandement of God A second impediment that keeps men from seeking this faith is a conceit that it is impossible ever to get it and this sticks too much in our unbelieving hearts and is strongly rooted in our ignorant Protestants that give themselves to other Books but not to the careful and conscionable reading of Gods Book
word even the root of all good works that can possibly be accepted in Gods sight And the first means whereby to come to such a faith is to see consider and take to heart what estate we are in without believing in Christ this is the first step thereunto and before this a man can never come truly to believe and so to be knit to Christ in the mariage bond of Grace Now what estate we are in before may easily appear by these particulars as That we all in Adam are fallen away and so have lost the image of God Are wholy under the guilt of sin The children of Gods wrath In the power and snares of the Devil Under the curse of the Law howsoever we may bless our selves and the world think us blessed c. And lastly guilty of eternal condemnation and so endangered to be swallowed up of the gulfe of Hell when we are dead without we get this faith Now by all this we may see what need we have to get into the rock Christ it being the estate of every child of Adam Kings Emperors c. even all and every one by nature Which when the poor soul strucken with the word comes to understand aright and feel it as in the presence of God then he comes To think how he shall be brought to God again How he may be born again being of such a sinful case How he may get the heavy curse removed How he shall come to get out of the power and snares of the Devil How to come to be a child of Gods love To think how he shall be freed from the gulfe of Hell when he dies Now when a man sees this and is convinced throughly thereof in his judgement hee cannot be quiet until he hath sought some remedie then hath he set the first step to this blessed estate of true saving faith Examples hereof we have Act. 2. In those three thousand that were converted at one Sermon who having their case layed open cryed out what shall we do to be saved and that was the first step to their believing for after that they came to believe so likewise Act. 16. 30. The Iaylor when he came in trembling and desired to know by what means to come to salvation then the Doctrine of faith took place even so we before we can attain to this faith that triumphs against condemnation we must go out of our selves and run to God onely in Christ without whom we perish And the reason many find not this faith is because they have a general and conceited faith wherewith they content themselves which makes them to slubber over all things and so live and die in the same even because they come not soundly to understand by the word of God their woful and lamentable estate by nature the true and effectual knowledge whereof is the first step to true saving faith A second means is when a man not onely sees it soundly and so doth effectually go out of himself but also resolveth to cast away that sin he sees in himself a man may come to consider his estate deeply and yet go on in wicked courses But when he can desire with all his heart to bee rid of all his sinne and cast it off it is a special meanes and a further step to this faith at least to the manifestation of it to us Repent and believe is the voice of the gospel No man can believe except he repent and cast off sin so no man can repent except he believe and have some hope that his sins may be pardoned Many see their sins yet cast them not away and therefore the conscience beats them off and will not let them believe It tels them that Christ and such a soul cannot stand together The door is shut if thou makest not account in thy affection and conversation to leave all sin 1 Io. 3. 6. whosoever saith the Apostle sinneth hath not seen God So that the soul hath a second step to believe when a man truly repents of all his sins 2 Cor. 6. 17 18. Then God offers himself as a father to a man when he casts off such as are lin be as it were of Satan and of the fellowship of darkness that is when a man casts off his evil company and all sin that may defile his soul and make him unworthy to be Gods child and therefore when a man casts off sin and the instruments of sin then is he fit to believe and God will be ready to shâ—w himself unto him not a judge but a father Rev 3. 19. When a man begins to be zealous for God and amend his sinful wayes and courses and leaves cherishing those abominable sins that before he hath lived in and for want of this resolution to take Christs part against sin it comes to pass a mans heart and conscience will not let him come to lay hold of Christ even because he harbors Christs enemies that will not suffer him to come in A third means is when a man renounces as well his own righteousness as his sinnes It is Christs righteousness that must make us righteous before God that is our justification to eternal life There is to say the truth no righteousnesse before a man comes to be in Christ onely 't is call'd an outward righteousness and is so taken before men and therefore if thou wilt come to this faith thou must cast off all not conceit of righteousness but thine own righteousness indeed For that cannot further thee in this point as thine own sins cannot hinder thee What hindred the Jewes and Papist and thousands of Protestants at this day from faith that should uphold their souls but a conceit of their own righteousness The Jewes they would perform obedience to the law and venture their salvation upon that righteousness Rom. 10 2â— And therefore they could not believe So the Papists now they do still in part stick upon their own righteousness whereas there is none in himself righteous but God alone Iehouah who is righteousness as he proclaims himself We lost all in Adam and recover all again in Christ. Many ignorant Protestants and some that have knowledge also will not stick to say that if a man have a good meaning dealing righteously and serving God he shall be accepted all which is nothing without Christ for the more a man goes on in good intentions before he be in Christ by faith all his performances are but cursed abominations and so further off from faith and that which God hath most severely punished as he did Saul his good intention without obedience unto him But may some say if it be so then it is better to sin and not do good works â—t all Not so for then thou encreasest thy punishment thy sin is the less if thou hast a good meaning because thou thinkest that thou dost that which is good if thou knewest and thoughest otherwise thy condemnation
your hearts are estranged from God how much you have forgotten God He is your Lord your Master you must be his servants therefore renew it now and bring your hearts back again This is indeed the very renewing of the Covenant and a drawing near to God and it giveth strength unto you and makes the union more firm that is the more that we are perswaded that he is our Husband and that we have married our selves to him the greater is the strength of affection And you shall find it by experience every grace is strengthened and enlarged by this and every sin is abated and mortified and subdued This is done in the eating of his flesh and the drinking of his blood So that every Sacrament day a man renews his assurance he reneweth his union with God in Christ this is properly feeding upon Christ you are strengthened by it your hearts are more established in well doing there is more joy and more peace your faith is increased which encreaseth every grace you are more weaned from the world As when the heart of the wife draweth near to the Husband it is more weaned and alienated from strangers This I say is to eat the flesh of Christ and to drink his blood when withal you add a right application of all that Christ hath done for the enabling of you to the duties of godliness A FORM of GODLINESS NO GODLINESS VVithout the POWER 2 Tim. 3. 5. Having a form of Godliness but denying the power thereof from such turn away YOu know the point that we delivered to you in the morning out of these words That It is Godliness that is required of every man that is only acceptable to the Lord. We gave you the reasons of it and made some Use of it And before we come to the other point or to some further Use that we should make of this we will add a word or two to that which we prest in the morning that we should not content our selves with any thing but godliness For we are apt to be deceived in this case to mistake and to think that our common care of serving God and that moral vertues and civility are godliness But it is enough for you to know that the Lord accepts nothing but that which is more then nature that which himself hath wrought in us by his holy Spirit Aristotle himself though a Heathen man was able to say that natural vertues are very like the true they come so near it that there is nothing more like As natural meekness will do as much as the best moral meekness nay as much as any spiritual meekness stupidity will do as much as Christian courage and natural temperance and ability in a man to rule and govern himself There are many of these natural vertues which for the outside for I speak of that and for the shew for some kind of performance may go as far as those that are spiritual But there is a great difference between them because the one sort proceed but from nature and they look but to a mans self And you shall find they alway have this property they are done without difficulty without resistance without any reluctancy therefore they are not praise-worthy there is no thanks for any man to do such an action Indeed they are beautiful things as I told you then the flowers of the grasse the flower of the flesh is beautiful they are the works of Gods own hand for he hath wrought them in us but he himself must have the glory and not we That which we must look for is spiritual vertues spiritual graces which the Apostle exhorts us unto Add to your patience vertue to vertue temperance and brotherly kindness and then to all add godliness Godliness which makes a man look to God it hath alway the flesh to resist it it doth what it doth with some difficulty and reluctancy For the stream of nature is still running a contrary way This is that you must labour for therefore remember this rule that godliness is something alwayes above nature If therefore there be no more in you then what you have by nature or by education or practice be assured it is not right As you see it in the earth the earth is able to bring forth grass and some kind of flowers of it self but if you will have it bear corn and wine things of a more pretious nature there must be plowing and sowing and planting there must be some other seed cast into it then is found in the earth there must be some work of man upon it So it is with our hearts by reason of those engravings of the moral Law and the work of nature in us we are able to do much we are able to bring forth many excellent flowers we are able to do many things that are very good and beautiful though they be not spiritually so But that which is godliness that is it which must be wrought by a supernatural power there must to follow the metaphor be plowing and sowing that is no man living hath this thing which we call godliness in him but it must be wrought after this manner First there must be a plowing of the heart he must be humbled he must be taught to know that he is a child of wrath a man that never hath had any of this plowing that hath never been thus humbled in the sence of sin and the apprehension of Gods wrath he may be assured that he hath nothing in him but nature he hath nothing in him that is of a supernatural work that is the work of the sanctifying Spirit he hath nothing of that yet wrought in him for that is never done without plowing Again this is not all for a man may be plowed he may have quick and sharp terrors of conscience and yet have no feed sown there may be harrowing you know where there is no fowing It was the case of Iudas and Achitophel and so it is the case of divers others and therefore we must go further there must be seed thown into the heart by the hand of God by the sanctifying spirit that is after a manâ— heart hath been thus hurried he must come home to God by Christ and have his heart calmed by the assurance of Gods love When he is thus united to Christ by faith after he hath been humbled then the Lord soweth seed what seed The immortal seed of his Word which by the operation of the sanctifying Spirit of God works that in the heart which is above all natural principles Now when this is done there is a crop which God is delighted in a crop pleasing and acceptable to him For we shall never bring forth fruit to the spirit till the same spirit hath sown our hearts with these spiritual and supernatural graces This onely I add that when I have exhorted you not to content your selves with moral vertues that you may know in a word what this
1. 13. being the sum of sundry Sermons Preached by the late faithful and worthy Minister of Jesus Christ IOHN PRESTON Dr. in Divinity Chaplain in Ordinary to his Majesty Mr. of Emanuel Colledge in Cambridge and sometime Preacher of Lincolns Inne LONDON Printed by I. T. for Francis Eglesfield at the sign of the Marigold in St. Pauls Church-yard 1658. A PATTERN OF Wholesome Words 2 Tim. 1. 13. Keep a true pattern of wholesome Words IN this Epistle Paul speaks to Timothy as to a Minister After the salutation he addes two exhortations First To stir up those which were in him Secondly Not to be ashamed of the testimony of the Gospel verse 8. Next of all he adds this Exhortation Keep a true c. In the words as there are two parts so two points First The words of a Minister must be wholesome Secondly He must have a pattern or systeme of wholesome words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Original is have hold a pattern The words of a Minister must be wholesome The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that stands in two things First In nourishment Secondly In healing That is they must be such as will make a supply of that which is wanting and if any be fallen it will heal them They must be like Ezechiel his tree the fruit whereof is good for meat and the leaves for medicine Now that the words of a Minister may be wholesome four things are to be taken heed of First That there be no evil no poyson in them for first evil words corrupt good manners if in our ordinary talk there must be no evil much less when a man stands in Gods stead And besides they bely God in them for he spake them not Gods words are pabulum animarum the food of souls Now such as the meat is such is the complection so what food the soul feeds on such is the temper of it if on wholesome food a good heart if on unwholesome an evil heart Secondly They must be such as are not onely pleasing to the pallat and delightful to the taste as some Sermons that are neatly made which like musick tickle the ears for the present but leave no fruit behinde them but they must be good for substance Thirdly They may be such as go down to the Stomack and yet not breed good bloud and that is when the woâ—d is delivered in vain Phylosophy and in pythanology for these breed windy and flatulent humours whereas the words of ministers ought to be such as the holy Ghost speaks they must be full of spirit and full of power Fourthly They must take heed that they be not raw frigid and undigested but they must have heat and vigour As raw meat nourisheth not at all or very little so indigest words hinder nourishment Therefore Ministers must be like the furnace in Daniel seven times hotter then the rest Ministers are the salt of the earth if therefore they have lost their savour wherewith shall they season others if they be cold how should they heat others if dead how quicken others therefore Paul bids Timothy verse 6. stirre up the Gifts of God which are in him When therefore words are unfit and weak they hinder nourishment But some may say what positive rule will you set down that words be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wholesome words Conform them to Gods Word the purer the Word the wholesomer 1 Pet. 2 2. As new born babes desire the sincere milk of the Word to grow thereby As it is true in Philosophy Nutrimor ex iis ex quibus constamus We are nourished of the same things of which we are made as the word of faith begot us so it must nourish us Now that is pure which is plenum sui and hath nihil alieni that is no other thing mingled with it as we say that is pure air or water that hath nothing mixt with it so that is the pure Word when no heterogenea are mixed but the Word onely either for substance or unfolded is delivered So Paul in this Text bids Timothy keep the true pattern of wholesome words which he had heard of him if these things perswade not I will add some Reasons First because Ministers are feeders of the people If thou lovest me feed my sheep The Word of God is the childrens bread and it is unlawful either to defraud them of it or to give them other instead of it Now there can be no feeding unless the meat be such as is fit for nourishment for otherwise it will not make them fat Ministers are the Stewards of the Word of God Now 1 Cor. 4. 2. It is required in a Steward to be faithful Now their unfaithfulness stands in two things First to the children when they rob them of their portion of the bread of life and salvation and become guilty of their blood Acts 20. 26. I take you to record saith Paul that I am free from the blood of all men as if he had said if I had spent my time in things that would not profit you I had been guilty of your blood Secondly They are unfaithful to God they are his flock feed the flock of God Acts 20. 28. Now what will God say when he shall come and find his flock starved suppose that a master give his servant provender and he either for idleness or turning it to his own advantage doth not feed his cattel but starve them will he not be displeased with him what then shall that great shepherd say to those Ministers who by idleness or turning it to their glory and advantage do not feed his flock 1 Cor. 3. 17. They that destroy the Temple of God them will God destroy Again they must be pure words no Heterogenea must be mixed And why because if there be it takes away the efficacy of the word it will not work because God delights not to work with it 1 Pet. 2. 2. As new born babes c. as if he should have said that if the word be not sincere they cannot grow by it so 1 Cor. 1. 17. Christ sent me to preach the Gospel not in wisdom of words least the cross of Christ should be made of none effect that is if I had preached in wisdom of words none would have been converted and so Christ should have died in vain But may we not adorn it it will adde strength to it Saint Paul saith that it will do so in our own conceit but the foolishnesse of preaching is the strength of God unto salvation When the walls of Iericho fell down it was not the Rams horns that did it nor was it the water that healed Naaman but God that sanctified those plain means So God having sanctified the foolishnesse of preaching it is powerful to the conversion of many And if one speak with the tongue of an Angel if God did not sanctifie it it would not be effectual Secondly Because God is
jealous of his word which is the rule of his worship what jealousie is we may see by the Emperour who would not onely have his wife without fault but also without suspition of fault so God would not onely have his word to be without mixture but he would not have it to come nigh it and therefore we must consider that Ministers are Embassadors and interpretors First Embassadors and therefore ought to deliver their embassage as nakedly as may be they are interpreters and therefore the less they mix of their own the better it is so the more purely the word is delivered the better it is The Orators of Athens were then suspected when they began to speak besides the matter making excursions into florid expressions So there is a suspition in the Ministers when they mix their words with Gods God is not pleased with it Secondly Because the native colour of the word is best when it is without any other tincture if the face be fair enough what needs it painting other things since the fall being out of order there are arts to reduce them but the word is pure as being immediate from the spirit it is enough to adorn the word with it own ornaments it needs no beauty but it own it is best when it is steeped in it own liquor because whatsoever is added unto it doth not adorn it as conceits do an oration but detracts from it something as for men of a masculine virtue to be calamistrati est compti for them to be effeminate it doth not add but detract from their gravity so the word being of a Masculine Oratory when such light things are added it detracts from the beauty of it Thirdly Because words are pictures and characters of things Preaching is the Character of the word and the word is the character of Gods mind The word is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first pattern preaching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made according to that pattern it must resemble that and the more the better the excellency of the picture is that it come as near the thing pictured as may be as our measures must be no bigger then the standard so must our preaching be equal to the standard viz. the word of God May we not adde something to it to beautefie it and make it acceptable to the ear and digresse from the standard a little It is not enough that it be either broader or longer then the word but as it must be like the word as for matter so for manner look what oratory you find in the Word that use and though you cannot reach it yet you must aim at it A Painter would have his Picture like the person pictured in every thing in the cast of the eye and colour of the face so must it be in preaching as in the Word there is no affectation you must square your preaching to that Fourthly Because we must abstain from the appearance of evil suppose the drink be never so good yet if it be muddy the stomack goes against it when the husks of meat gives a suspition of rottenness the eater is offended That therefore no offence be given we must deliver pure words as near as we may May we use no art nor author I speak not against the use but the abuse of them the coralaries and uses are these First If the Minister must keep a pattern of wholesome words whatsoever then is different from wholesome words must be abstained from and hence two sorts of words are reproved First When there is a tincture of error and falshood in their words that are not sound for Doctrine squinteyed words that speak not plainly but border on errour as when words tend to Popery and Arminianism this is the means to bring heresie into the Church for it comes into the Church as water into a ship that comes insensibly and by little and little but sinks the ship on a suddain and therefore it is said the envious man soweth tares in the night when none saw him whereas if he had sown in the day every one would have resisted him or at the least have taken heed of him Paul saith they come creeping into widdowes houses but it is secretly and unawars whereas if they did knock at the door and come in violently every one would have a weapon to keep them out so Gal. 2. 4. they come in privily to spie our liberty Therefore it is a true saying Principia Haereseos sunt verecunda the beginning of heresies are bashful and if they were not so promoted the endeavours of them that trade in heresie would not become so effectual for who will take poyson by it self but when it is mingled with milk and a fish will not take a bare hook but when it is baited for when so it is not easily discerned If one bring a plain piece of brass none will take it but if it be guilt and have the Kings stamp on it one may be deceived so when heresies are propounded in words that are not distastful many are deceived all deceit comes by similitude as we may say of virtue saepe latet vitium proximitate boni vice oft lieth hid under a shew of good so of truth falsehood often lieth under a likeness of truth It is an act therefore of prudence to discern between things that are alike for every one can discern between things that differ besides what reason is there that if the meaning be good the terms should be ambiguous when we see how ready people are to take things by the wrong hand and the most Orthodoxal writers have been mistaken though the Fathers have writ well yet how much have they been wrested by the Papists to maintain errors though indeed there be some fault in them Let us come to Paul whose words are without exception Peter saith many did wrest the word of God to their own perdition great need then is there that words should be plain easy and perspicuous therefore the fathers that lived presently after Pelagius admonished the people saying Cavete fibras virulentiae Pelagianorum take heed of the strings of the heresies of the Pelagians Hence may arise this question whether it be good to symbolize with our adversaries whether it be a good policie to be used that they do not flie further from us Such is not the policie of God but of Satan First mark Gods institution of the Church for the Jewes if he did ever appoint symbolizing with Nations How often in Leviticus would he not have them do many things because the nations did them when as otherwise they might have been done For what other cause did he command the Cananites to be slain man woman and children why else would he have the Kings burnt and their ashes cast into the brook Kidron and their names blotted out of mens memories if it were possible Therefore this course should not be affected because it
believe how doth he rejoyce on the contrary if we tell one of an evil about to happen to him as if a Physician should tell a man he should die presently if he should believe it it would make him sad if one told another of a good course of life if he did believe it to be so he would take it so if there be any promise in the word if it were believed it would make a man to rejoyce if we did believe any threatnings we would fear them more then any cross if we did believe any direction we would follow it faith is the pen that writes the word in the heart to wit in the will which hath an influence in the whole man therefore God mâ—kes his convenant that he will write his word in their hearts Fifthly It must be received with an honest heart Luke 8. 15. it is required and it is the quality of the fruitful ground to receive the seed of the word into an honest heart that is when a man comes with resolution to do whatsoever he sees to be Gods will And it stands in two things First To be easy to be convinced of a truth to be hard to be convinced of an untruth is a sign of an honest heart Ier. 4. 3. 2 These that Ieremy told they should not go into Egypt would not believe but said he spake falsely and the reason was because they were unwilling to staâ— in Iudea whence it is plain that if the will be bent to do a thing the understanding will hardly hold the contrary Let reasons be brought out of the Scriptures to prove usury unlawful and to prove that sabboths must be kept holy if men will not be kept in or will not be so straight laced they will not be convinced the spirit must convince them Otherwise for the Minister to speak without the spirit is as it were to bring a letter 〈◊〉 written without a candle to read being dark For the Minister may bring reasons but if the spirit light us not to read them they will not profit us nor convince us Secondly It stands in doing whatsoever we are convinced of See an example of an honest heart to be considered in Cornelius Act. 10. 33. we are here present saith he to Peter to hear whatsoever is commanded of God to hear viz. to obey See in Nathaniel behold a true Isralite in whom there is no guile This is guile in a mans heart when he makes a shew to do many things and deceives himself in doing them See in Paul when he was strucken down to the earth Act. 9. he said Lord what wilt thou that I do and I will do it And so he did not onely in doing but suffering for him and such a heart is in every man after conversion for till then he will not give his shoulders to the yoke See an example of an honest heart seemingly in Iohanan Ier. 42. where he bids Ieremy to go to God and see if they should go down into Egypt there he made a shew that he would do whatsoever God commanded yet after he tells him he intends it not unless the word should run with the streams of his affections Ezech. 14. 3. these men saith God have set up idols in their heart yea and a stumbling block before their faces So that there is an Idol in the hearts of many when they come to hear and that hinders their profiting by it and hearing by accident that makes it worse as we see in Physick impurum stomacum quo magis nutrieris eo magis laseris an impure stomack the more it is nourished the worse it is because the stomack is of that nature that either it assimulates the meat into nourishment or else rejects it but unto an unhonest heart the word is a reproach and therefore when in the Word it meets with admonitions it swells and is moved at them as if it were provoked by a defamation This concerns Ministers onely if the words of a Minister must be wholesome then Ministers must behave themselves accordingly And there are six advertisements for them First That concerns the act of doing and the five other the manner First If the words of a Minister must be wholesome then he must be diligent because his words must be health and Physick if he neglect this then he hinders them both of the profit of health and Physick And as none must do this so especially not those that have a flock depending on them For if he be worse then an infidel that provides not temporal food for his family what is he then that provides not spiritual food for them that depend on him asmuch as a family doth upon a master if he loves not his brother that hath this worlds goods and seeth him want and gives not to him how then doth he love God that hath spiritual food and seeth others want and gives it not As we count rich men cursed who are hoarders up of corn when the year is plentiful by not bringing it into the markets So there is no famine of the word knowledge doth abound as water in the sea yet a famine is made because Ministers bring it not out into the congretions that the people may feed thereof and live As any thing has more in nature so it communicates more to others The greatest luminary gives the greatest light the fullest fountain the most water the most fruitful soil brings forth the most fruit so ought we in good things to do as the preacher did Eccl. 12 9. The more wise he was the more he taught the people knowledge The Word is Physick therefore they are the Physicians and must heal them least they take that complaint Ier. 8. last Is there no balm in Gilead is there no Physitian there Why then is not the health of my people recovered Let us make up the similitude a little the word is balm the Ministers the physicians the people patients now we reckon him no better then a murtherer that being sent to a sick man should take his fee and all this time he is with him spend his time in sporting and let his patient die so if the people that are sick for knowledge send for a Physitian a Minister and give him his fee and he neglect them and they perish he is a murtherer Though many perish ex morbo non ex defectu medici by reason of the disease and not the defect of the Physician yet this is the fault in most Again if the word be food then the Ministers are shepherds and a shepherd must not feed himself with ease and pleasure not but that these may be conveniently taken but he must not spend his time in them See if this induction be not made Ezech. 34. 23. Wo to the shepherds that feed themselves should not the shepherds feed the flock they eat the fat and clothe them with the wooll they kill them that are fed by other But here because they
these as of smiths small plates wherein they shew their workmanship they cost much pains but profit least so these spend their enterals like the spider and do no good but only to shew their skill is it not better to take grapes from the tree then painted grapes to fetch in haeterogenea because this is much failed in we will shew the causes of it First They then shall want applause and bring contempt to themselves They shall get better applause then they should have if they had the other viz. the applause of God Shall the Heathen man esteem his conscience pro amplissimo Theatro and shall not we esteem the testimony of our conscience above other things we that have the life of Christ in us and believe the scripture that God rewards them that do good and shall we be carried away more to please the inordinate appetite of curious hearers then for conscience towards God Hear what Saint Chrysostom said of him self for it is remarkable When I first began to preach I was a childe and delighted in rattles in the applause of the people but when I was a man I began to despise them so ought Ministers to be rather delighted fletu then plausu populi with the weeping then the applause of the people But secondly their auditory will not rellish it when Pithanologia is not mixt with their preachings Though they be bound to please a good hearer yet they are not bound to please the inordinate appetite of hearers and if their taste be vitiated they must see quid morbus non quid ager postulat What the disease not what the sick party requireth There is a disease called malacia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pica wherein the party desires coals and ashes for the humors that possesses the mouth and the stomack Now a good Physitian will not give him coals but labour to purge him of that disease and feed him with good meat so suppose the Auditory be inordinate Hearers they must not be pleased for morbi augentur similibus diseases are increased by their likes but they must seek to purge the peoples stomacks of these impure humors and feed them with wholesom food Is it not for more reason that those which are of uncircumcised ears should be healed then that the Word should be mingled to please them Is it not better that they should be purged to taste the pure water then that their food be squared for them But for the quoting of humane testimonies c. if they be lawful to be used why should we be restrained And herein before I come to the reasons I will promise these six rules or grounds wherein I will lay down the restraints and liberties the cases wherein we may or may not use them First whatsoever we deliver in preaching must be per se credibile and that by primary authority in it self not derived from others this is plain 1. Because the Ministers are Embassadors yea Gods own mouth Ier. 15. 19. Now this they cannot be unless they deliver the word purely 2. Because the hearers must receive it as Gods word and if they must so hear it Ministers must so preach it therefore purely 3. Because in preaching we preach to the consciences of men and this we do not unless the word be Gods for he beholds the conscience and tries the heart and the reins and therefore unless we speak it from God we cannot do this 4. That which we deliver in preaching must be received with faith and that not humane whereby I believe there was a City of Rome and such a man as Pompey though I saw him not but divine and that is true that omnis fitles fundatur in Verbo Dei that all our faith is grounded on the Word of God and unless that all that we deliver be Gods Word this faith will not be grounded on it so that this is true that all exhortations must by the Word be interpreted or applyed not the sayings of men or quotations of Authors because the Mininister is Gods Embassador and the Word must be delivered as Gods Word by faith otherwise we shall never speak to the conscience To this ground are four liberties First we may use them in case of application though the rule it self is to be proved and confirmed by Scripture yet when we come to apply it to the manners of men if for proof that they are guilty of such a fault we produce an Author we shall rightly do it So Paul Tit. 1. 12â— One of your own Prophets have said the Grecians are lyars evil beasts slow-bellies Mark the manner of speech he proveth not thereby that they ought to be such for that he takes as proved otherwise but when he comes to apply it he tells them that one of their own Prophets said so so 1 Cor. 1. 11. It hath been declared to me by them of the house of Cloe that there are contentions amongst you he doth not prove by any of the house of Cloe that there ought to be contentions amongst them but when he came to apply it he tells them that some of the house of Cloe told him so If we were to shew the gross Idolatry that was in the wisest of the Heathen and produce Homer or Plato to shew it we should use them right So if we were to shew the Atheism and wickednâ—sse of the Popes if we use Platina or any other of their Prophets to shew it we use them right Secondly we may use them for instances as suppose we were to prove that the moral Law was written in the heart by nature we may prove it by Rom. 2. if when it is proved we bring an instance out of Plutarch or Seneca we shall rightly use them So for Historical relation if we were to prove the change of the Sabboth we might do it by Scripture but if we did produce the History of those that lived presently after the Apostles we in so doing shall use it aright So for the fulfilling of prophesies when we find prophesies in Esay Ieremy and we bring Heathen Authors to shew the event of them we shall use them aright Thirdly in case of consutation if we were to confute error we may produce Authors that so we may not seem to fight with our own shadow and to fasten that on them which is not true So Christ used the Pharisees Mat. 23. that said Whosoever sweareth by the Temple it is nothing but whosoever sweareth by the gold of the Temple is a debtor And as he did it in the general so may we in the particular Fourthly comparatively to shame Christians with the practice and judgement of the Heathen who see more in their own light then we do in the Sun-shine of the Gospel 1 Cor. 11. 14. Paul proves by the Law of nature that it is a shame for a man to wear long hair doth not the Law of nature teach you that if a man have long hair it is a shame
unto him If in this case we say an Heathen Writer saw this and why should not we thus we use them aright Secondly Christ receiveth not mans testimony Iohn 5. 34. and he gave the reason ver 36. Because I have a greater witness then that of Iohn If it be objected that Iohn bare record of Christ and all the Disciples were sent forth as witnesses of him in all Iudea and Samaria I answer they were not co-witnesses but declaratory witnesses as a Praeco or Cryer witnesseth that he speaks nothing but that which is suggested from the chief Speaker and a Scribe that he writes nothing but that which was dictated unto him from another and those which had been present at some things that they relate nothing but what they have seen and heard And this distinction of a declaratory witness I have from that place in Iohn where it is said He confirmed his witness by signs and wonders Now none can be witnesses declaratory because they see not Christ nor have their doctrine immediately from the Holy Ghost May I not say it is so interpreted because they agree in it No the Scripture receives no witness but his own as the light cannot be seen but by the light so the Word is not to be interpreted but by the Word to say this is the sence because Augustine Calvin and other Writers say so it is not reason enough if we will give a sence it must be because the litteral sence is so Secondly because the sence of it agrees with other places of Scripture Thirdly because it is answerable to the analogy of faith To this restraint there is this liberty though the Word receive not the witness yet the men that deliver it may So Amos in the 11. Chapter useth an external argument when he would evidence that he was a true Prophet he useth this witness ver 14. I was a heardman and the Lord took me as I followed the flock so Paul Gal. 2. 9. Cephas and Iohn gave to me the right hand of fellowship So in preaching though the Word need no witness yet the men that preach it may and that First in case of partiality if the nature of the point be such that gives suspicion of partiality as in a point of controversie we may alleadge these that are not partial as for the Supremacy of the Pope when they alleadge that place On this rock will I build my Church If we being thought partial did alleadge Augustine who lived before the Pope challenged to himself Universall Authority and proved that by this Rock was meant this profession we use them aright Secondly if the person be suspected of novelty he may produce an Author to shew that what he saith is not new but that which was used before This reason Augustine gives why he uses Cyrill and Optatus in his Book against the Pelagians not to confirm but to shew that he neither spake nor taught any other doctrine but that they did before And therefore it is observeable that Fathers in their Sermons did not quote them And well were it if those that followed them so much in other things would follow them in this But in case of controversie so they did and that with this caution to shew that it was no new doctrine they taught so we may shew that we teach no new thing not onely by modern Writers but also by antient Thirdly in case of singularity to remove that we may produce the confession of Churches Canons and Councels and the consent of Orthodoxal Fathers Fourthly in case of explication of an Hebrew word that we produce examples of men that write in the same tongue and shew the meaning for as much as the Holy Ghost writ in that language we shall use them aright So for Chronology and Geography in explication of Daniels weeks against the Jews if we produce Authors to shew how many Kings of Persia there were how long they raigned we use them aright Thirdly the third ground is taken from the Office of a Minister a Minister as a Minister ought onely to use Gods Word not mans the reasons are First from his Name he is a Minister of the Gospel therefore not a Minister of humane learning humane sentences are humane sayings 1 Cor. 4. 1. We are dispensers of the mysteries of God and not of men Secondly a Minister as a Minister speaks from God to men but when he produceth humane sayings he speaks from man to man Thirdly as he is a Minister so the weapons of his warfare are spiritual and mighty through God not carnal that is not humane sayings Therefore when he useth humane learning he speaks not as he is a Minister 2 Cor. 10. 4. Humane testimonies are carnal weapons therefore to this there is this liberty that although a man do that not as he is a Minister yet if in preaching some passage require it he may speak from men to men and fight with carnal weapons True it is that when a man confutes with carnal and Philosophical reasons he shoots with their own bow and contends with their own weapons yet may they use them 1. For such reasons though they be humane yet they may convince so Goliahs head was cut off with his own sword 2. Though they beget no faith yet they may dispose to it 3. Though they build not up so directly them that believe yet they are helps to take away scruples and to answer objections and temptations and in this regard he may use them onely with some due cautions When the nature of the point and the Auditory requireth it such points seldom fall out but when they do we may do it That it be done with intimation that it is an external argument lest those that hear it mistake it This observed a Minister may lay aside the person of a Minister and use mens arguments and reasons Acts 17. 23. speaking to the people that were ignorant saith I saw it written on the Altars to the unknown God when he would prove that they were created he saith In him we live we move and have our being as one of you have said we are all his off spring As if he should say this Poet hath authority with you else it were but a weak argument and if he did it so may we Suppose we were to prove the Scriptures to be the Word of God we may prove it because its that on which faith is grounded if in this we do produce humane reasons we do aright The fourth ground concerns the use of humane learning and it is this That the excellency of humane wisdom is not to be used in the testimonies of God That is not in preaching the Gospel I alleadge the Apostles own word I came not unto you in the excellency of speech or of wisdom contrary to those that think if the Divine truth be found learning may be laid in it and the ground work may be wrought with gold If any think
themselves straightned in this opinion see 1 Cor. 2. 1. I came to you saith Paul not in excellency of speech or wisdom what wisdom doth he mean not Divine wisdom for that he had in aboundance but humane wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I came not to shew the testimony of God by it But I esteemed to know nothing among you but Christ and him crucified That is I accounted nothing else worth the knowing to this there are these liberties It may and ought to be studied as it prepares the understanding to deliver the Divine truth and therefore Students are to be exhorted to study it as a necessary help so that he is a Lay-man that wants it It may be used in preaching yet not in the substance and words of the Author for that is to mingle chaff with wheat It is certain all our weapons must be spiritual yet we may sharpen our weapons at the forge of Heathen Writers they may have an influence into our Sermons as the Stoicks say When we give hey unto our beasts we look not for hey again but for fruit wool and milk So we must not utter them in the same words but digest and turn them in succum sanguinem that the understanding may be strengthened and then we may deliver them the better The Israelites must not put the jewels that they took from the Egyptians into the Temple in the same manner but melted So humane Writers may not be used in the same fashion we take them but melteâ— turned into another shape we may use them Paul is plain for it I came not in the excellency of speech or wisdom where two things are spoken against 1. the mingling of the Word with corrupt glosses 2. delivering it so mingled The fifth groâ—nd concerns humane elâ—quence and that is this we must not use the excellency or wisdom of words but deliver the word in the plain evidence of the spirit and of Power That is that there be no mingling of humane learning with divine mysteries in shewing the testimonies of God though the words be pure matter we may not set an excellent stile upon them but plainess which becomes the gravity of it The word may be delivered in an high still yet so as pearls that it may shine in its natural brightness otherwise it rather beautifies the speaker then the word I appeal to the consciences of men if in these deliverances it doth not sapere aliquid humani and though we think not so at the first yet many on their death beds have said it If this seem to slight see the Apostle I came not saith he in humame wisdom that is in tricks of wit and in the thirteenth verse which words we speak not in the words that mans wisdome teacheth but which the holy Ghost teacheth He was not onely careful that his master was found but that his words were also plain 1 Cor. 1. 17. Christ sent me to preach the Gospel not in the wisdome of words And what can be meant by this but that curiousness of stile which rather weakens then strengthens the work To this there is this liberty that when we cannot well express our selves otherwise when some sentence taken out of an Author will more pithily express our mind we may use it onely these cautions observed The phrase must not be light or metrical speeches that it stand not upon paranomasias and verbal conceits that it do tickle the ears and move laughter or poetical allusions as the hire of a whore might not be brought into the temple though it was silver because of the baseness of the thing whence it was raised so though they be as fit as others yet they must not be brought into sermons because of the base ground whence they were raised Let it not be done frequently or with affectation but occasionally when we meet with it and so that ordinary people may know that it comes by the way the better to express our mind In this case it is not meet the Author should be named for if it be to express our minde the naming of the Author is needless See the ground of this liberty 1 Cor. 15. 34. where when the Apostle would use that frame of words or expression which came into his mind he is silent touching the Authors name And if the Apostle out of a Poet why may not we out of some other express our mind Let not the words be light but full of gravity fitting the matter in hand It must not be done frequently but seldom It is not alwayes convenient to name the Author Christ useth this in his preaching Sometimes he took a proverb to express himself and sometimes alludes to such sayings among the Jewes and if we take short speeches to express our selves more pithily we do no more then Christ and Paul did The sixth ground is concerning the use of unknown tongues and it is this That the word is not to be spoken in an unknown tongue 1 Cor. 14. halfe a chap. spent in the proving this Whence I gather that to an auditory of Schollars a man may speak a sentence in it own words because to them it is known onely this must be observed that it be not vainly done as in quoting Scripture in Latine sometimes when English would serve to express it better 2. Upon the same ground I gather that to an auditory of Common people we may not use a Latine phrase or sentence because to them it is not known It is true indeed we may not speak a whole sermon in Larine but some words we may use Where God absolutely forbids a thing he forbids it not secundum majus minus but altogether But we interpret it afterward Notwithstanding that is not to be done for 1. It is idle and needless why may not English alone serve it is an idle word and if that be at no time to be spoken much less in preaching the Gospel 2. It is usually done out of ostentation For when men hear them they think they do it to shew their learning and so do it out of vanity if the auditory be mixt a Latine word may sometimes be used if wholly Ignorant then not at all By this you may see how far we may go in using humane sayings Now the using of them in other cases as for ostentation and vain glory or such like is not to be done I will adde some reasons and answer some objections 1. Reason We may not do it because ordinary quotations of Fathers not in some named Cases have the nature of a confirming testimony though we intend it not yet the nature of the work is such though it be not intentio agentis yet if it be conditio operis it excuseth him not as if a man swear and say I thought it not it excuseth him not if we quote Saint Augustine it is as much as if we quoted Saint Peter or Saint
Iohn If it be without intimation though we intend illustration and not confirmation yet the condition of the work is such Suppose a stranger come what difference would he know between Saint Augustine and Saint Peter 2. It is needless for whatever we deliver out of other authors it is either dissonant or consonant to the word If it differ why do we use it at all if it be agreeing the word is profitable of it self Christ receives not witness from men and to do that is to bring a candle into the Sun-shine or to cast water into the Sea When the Sun-shine of the Gospel makes a thing clear what needs the candle of humane testimonies be used 3. God delights to work by his own ordinances The word is the power of God to Salvation if we were able to speak with tongues of Angels and God wrought not by it it would not convert a man but would be like pens without ink or conduit pipes without water To work is proper to the holy Ghost as it is proper to fire to heat and he onely makes the means effectual The Rams hornes will do more if God work with them then the best trumpets And the waters of Iordan will heal when all therivers in Damascus will not and when God saith my word is sufficient unto Salvation what need others and this is Pauls reason why he was not ashamed of the simplicity of the word because it is the power of God unto Salvation Suppose their sayings were more choice then Scripture as some think they be yet to convert the heart they are not so effectual Gold is not so good as iron to make a knife but if a man would have a knife to cutt steel is better so suppose they were choicer sayings yet to convert the soul the word onely must be used Suppose upon the use of humane learning some should be converted the praise would be to mans wisdom and not to Gods 1 Cor. 1. 17. I preach not so saith Paul least the Crosse of Christ should be in vain as if he should say it would be attributed to my oratorical perswasion and not to the power of God if I should preach in the wisdom of words The Word is not bettered by it but made worse the Word is better without and that in three respects 1. It is more powerful without it it cuts deeper The Word is a two edged sword the more naked the sword is the deeper it cuts but when we clothe it with humane sayings it is put into a scabbard so the purer the Word is the more effectual it is Therefore Paul said I delivered it not in eloquence of words least Christs Crosse should be in vain 2. It is never the whit more beautiful for add mixture of heathen beauty with it but more beautiful without it as they say of a Diamond quicquid absconditur perditur so much as is hidden is lost though it be in gold because it is better all might be seen so to have the Word purely delivered is better then if it be covered in golden sayings and so much as is buried is lost because it is more excellent Gold is not covered because it is better then iron and when the Word which is Gold is mixt with humane sayings why say we that it is adorned 3. The Word is not better in regard of the perspecuity of it 1 Cor. 2 1. Paul would not speak in the excellency of speech or of wisdom because it is the power of God unto salvation As if he should say if I should so preach it would not be evident that God spoke by it A glasse the freer it is from painting the better it transmits the light so the freer the Word is from humane sayings the better it transmits the power of the Holy Ghost 6. It is against the example of the prophets Christ and the Apostles in their preaching to the people and howsoever we are not to live by example but by rule when we have to do with men but when the example is Christ then it is absolute Now we find it in all probabillity that they did not quote them though their Sermons be not fully but briefly recorded yet we do not find in their Epitoms any quotation of Authors but saith the Lord Iehovah the Lord of Hosts c. Neither let any object they had no Authors for the Church continued long before there were as ancient as these there were Colledges and schools of prophets besides the Apocrypha 7. Consider that the use and custom is not good it is dangerous when quotations come into request the Scripture goeth out and Religion falleth the exalting of humane wisdom is advanced As when Popery overspread the earth quotations were much in use Luther renewed the Doctrine of Christ and preached it purely The Authors grew out of request the Scriptures rose up and grew And we read in Sleiden that Luther being to dispute with Cardinal Cajetan d sired that nothing might be quoted but the Scripture but could not obtain it and Religion had never gotten the upper hand had not the Scriptures been heard more then they were before we are apt to give too much to them and deifie them and though the Fathers were Excellent in their times yet it is too much to deifie them though the Scriptures be chief Judge yet they are Assessors yea the truth is they are more esteemed then the Scripture with many for we retain no other sense then what they have agreed on not but that they may be used but for them to step into the Pulpit and speak when God doth this is too much In this regard we ought to abstain because it is doubtful whether they may be used or no in doubtful cases men will be scrupulous and whatsoever is not of faith is sin so that this is the case though we are not sure they may be used yet we are sure they may not in this case chuse the surest part and leave that which is doubtful we may quote the Scripture but whether Fathers or no it is doubtfull and we ought to chuse that which is certain The Scriptures are sufficient and able to make a man perfect to every good work 2 Tim. 3. 16 17. some interpret it in all works of the Ministery what is there that can be desired that is not here Here is milk for babes meat for strong men Heb. 5. 14. if thou desire elegant dressing Eccle. 2. The Preacher sought out pleasant words if powerful dressing which is chiefly to be aimed at this is fittest no writing so full of arguments to convert the soul and work on the soul as this go no further but content your self with it It is done for illustration not for confirmation therefore it may be done The ground of this answer is in the first reason for whatsoever is intended yet it is conditio operis why should they bring in Paul and Ieremy to be a testimony
confirmation of it for notions be scattered in Scripture as cards that are mingled but when every shuit is gathered and put together they make up a pair In application of it to the particular persons of men but of this afterward Performed by an Embassador or Minister for if a private man not designed by the Church speak publickly it makes him not a preacher for he must be an Embassador commissioned In the stead and name of Christ for if an Embassadour speak from himself and not from Christ he speaketh not from God to men but from men to men 2 Cor. 5. 20. Wee are Embassadors for Christ as if God did beseech you by us Ministers are Embassadors sent on purpose from Christ and what they speak is in Christs Name and declare what is told them The Apostles from Christ and we from them as praecones In this consider the matter and the manner The matter of preaching is the word the adequate object of it is that Luke 16. They have Moses and the Prophets let them hear them 1 Pet. 4. 11. If a man speak let him speak as the Oracles of God The manner in which two things are considerable For the manner of interpreting For the manner of dividing First It is necessary that there be Gramatical Analysis of the sence of the word if need be some are so plain that they need it not Let a Rhetorical Analysis be added as explaining the metaphors and figures in it and then let the sense be given which being confirmed First from the scope of the text Secondly from the collection of other Scriptures Thirdly from the Analogy of Faith Let the Logical Analysis be given because it makes a thing to be better known when it is known in the Parts From the manner of delivering the word to the people in it there are two things First A discovering the point Secondly The applying of it It may be wondered why the delivering c. is divided into proposition and applycation but I answer it is not simple but relative diviing of it to the people and that includes First severing and Secondly applying also Suppose we were to give a loafe of bread to children the parts must be divided from the whole Secondly It must be given unto them So let the point be gathered from the text and and severed one from another and Thirdly let it be applied First For severing in it there are two things First let it be collected directly for a clear collection giveth light to it here then is to be noted that the point must be such a conclusion that the medius terminus be in the text Let it be evident to them that it is so collected that the main thing may have a good ground that it be not slightly but evidently collected Secondly For applying it in two things 1. The preparation and clearing it 2. Deducting from it The preparation which consists in explication and confirmation First explication when the main point is collected and severed from the text it is a proposition that hath a subject and a predicate if either be obscure it is needful it should be opened and here is a place where common places may be used sometime it may be omitted if the point bâ—perspicuous or used more or less as he seeth good Secondly Let him shew the extent of it by two things 1. bringing it to particulars 2. When it needs limitations to give caution Secondly Confirmation and that two wayes First By conferring it with other places of Scripture So did Paul here this rule is observed that the places bee not many but pregnant and that wee do not barely name the words but open them and shew how the point is confirmed from them Secondly Let reasons be added and though the point otherwise be cleared for the truth yet adde Reasons Because when we know the ground we know it the better and it increaseth a mans assent and makes him yield the more Here wee may annex answering of Objections or resolving of questions replying that which is deducted from the point In it two things are considerable 1. The substance of the thing deduced 2. The working of it on the hearts of the hearers Two consectaries of this may be added to four heads 1. For Doctrines informing the judgement 2. For confutation of Errours 3. For reproof of sin 4. For Exhortation to some virtue or to the performance of some duty The ground of these four is in 2 Timoth. 3. 16. All Scripture is given by inspiration and is profitable for Doctrine that is the first So for reproof or redarguation that is the second For correction that is the third For instrustion or exhortation that is the fourth If there be a question whether these words be so meant See 2 Timoth. 4. 〈◊〉 Be instant in season and out of season to rebuke to reprove the word is to check for sinne Exhort with all long-suffering and Doctrine Object 1 Cor. 14. 3. It is said the Scripture is profitable to comfort why is not that a distinct head Answ. It is to be refered to the head of doctrine for if it be a thing the judgement is informed by as properly a doctrine the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of it is on the minds of men and they are several as the Consectaries are First the working of a Consectary that tends to preaching 2. Shew how evidently it is delivered from the main points for then it works kindly upon the hearts of the Hearers and frees the Minister from finister respects at that time 2. If the nature of the point or the condition of the Hearers do require it then reduce other places of the Scripture that tend to the pressing of it 3. Answer objections by clear distinctions Secondly in confutation applying of it First it is necessary that it be shewed how evidently it is drawn from the main point for that will be like the breaking out of a great light that scatters mist. 2. Let the errors be evidently declared 3. Let reasons be brought to confute them and annexed to that in the Text so that first they be sound 2. That they be clear to the understanding of the Hearers and here may be an addition of answering objections 2. Shewing ones opinion 3. Resolving scruples 3. For reproof that they may be absolute in six degrees 1. Let the sin be set forth in its colours and weighed in the ballance of the Sanctuary and so the hainousnesse of it may be seen 2. Let it be described to the full by bringing it down to the particulars else it will be too big a net and men will find evasions but if it be brought to the threads of particulars none will get out and if it be delivered in gross it will fasten on none 3. Let the persons be notified that are guilty not by name or circumstances that the Congregation may know but that they may be convinced in their consciences
Christ said to his Disciples Let these sayings c. that is these works mark what I have done what you see you have an experiment of my power and then he gives the reason For the Son of man shall be delivered into the hands of men c. but they understood not these sayings You will say how could this be understood it seemeth hard Let those sayings sink down into your ears for the Son of man shall be delivered into the hands of men As if he should have said remember now you have an experiment of my power and Godhead let it be a means to strengthen you for the dayes will come when your faith will be put to the tryal when I shall be delivered into the hands of men when you shall see me crucified and then you will be ready to stagger and waver in your hearts Therefore now when you see an experiment of my power and ability lay it up in your hearts that you may be stablished in that day So in divers places in the Psalms David took that course when he was in trouble and fear and perplexity he brings out of his Treasury ancient things pledges of Gods love and so he recovered himself So if a man can but get hold of a promise of God he may work himself and wind himself into the Armes of God for this is like a rope or a line taken out from him if a man take hold of it by Faith and depend upon it That is the power of the Word of Truth Isay 50. 9. I said not to Iacob seek my face in vain but I the Lord declare faithful things I declare faithful words So when God I say hath given a man a promise that he will not leave him nor forsake him First there is in every promise of that nature there is a spiritual truth in it and in the heart of a man that is a believer there is a spirit of Faith likewise and these two know one another Now the spirit of Faith in the man meets there with the spirit of truth and power in the Word in regard it comes from God these joyn together and draw a man close to God So though a man see not God yet he rests his soul and stayes upon him because he leans on that promise As as a Mariner at Sea that casts an Anchor that holds the Ship he sees not the Anchor that falls to the bottom yet he knows the Cable will hold it safe the Ship may tosse the length of it but no further So the Anchor that the soul hath in the promises of God it is fixed now though a man see him not stand by and strengthen him in the tryal yet he hath the Word of truth for it And these promises though it be a long time ere they speak yet at such times as these then they speak Before then they are sealed up and it is not known perfectly what treasure is in them whether they be empty or any thing worth but when there comes a day of tryal now is the the time the Lord hath made such promises for such a day And here I must give you a caveat concerning this means If you will be strong in the Lord make not haste that is the phrase that is used he that believeth maketh not haste That is he gives the Lord liberty he lets him move round in his sphere he is not ready to snatch deliverence out of his hand but let the Lord take his own leisure for then he will do things best And this is an item that must be understood The Lord notwithstanding those promises that are plentifully made for the safety and preservation of his yet many times he deferres the fulfilling of them to the last cast Many times he will use all that liberty that he hath left himself for indeed therefore it is left he may use it when it seems good in his eyes I mean a liberty in regard of the means how he will help and of the time when he will help us but further we know he hath left himself no liberty but hath bound himself and it is impossible he should deceive us if we rest and rely on him for this and cast our selves in the armes of God Nay we make no question as long as we have the promise of God and keep our hearts and our faith close cleaving to that we are sure the Lord in his own time will remember us and come to us to deliver us Remember that which is said Psal. 9. Salvation belongs to the Lord. Therefore if it belong to him let us take heed that we ascribe it to him not to be strong in any other Even as the making of any thing in Art belongs to such and such a Trade shoos to a shoo-maker there are none makes them but those of that trade and so for other things so Salvation belongs to the Lord there is nothing in heaven or earth that can work salvation but he all the help that is done in the earth he doth it himself Now the onely way for a man to make him his friend that is able to work it is to ascribe it to him to acknowledge it belongs to him that he hath been the doâ—r of it from the foundation of the World and so will continue this blessed trade and gracious manner of working and doing for his So much now for the fift means be strong in the Lord. A sixth means is this Wee must likewise compell and work our hearts to take this cordial you have it Rom. 8. 28. We know saith Saint Paul that all things work together for the best to those that love God I say let us have this perswasion in our hearts ready that all things shall work together for the best therefore they shall not hurt thee Now he saith they work together that is to be marked the Apostle saith not that this or that thing alone worketh for good to the servants of God As now there are divers ingredients in a receipt if a man take one or two or three they may poyson and kill and be deadly but altogether being tempered by the Physician are a preservative and save life So if a man stay Gods leisure as before I said to adde one thing to another to do that he hath to do as well as that he hath done when you put all together and make the up shot of all you shall see and acknowledge it for the best David saith It was good for him to have been in adversity Now certainly whatsoever hath been true in regard of the time past hath been true for the present then as now It was as true for David when he was in adversity to say it is good for me to be afflicted as well as after when he was come out of it to say it was good that he had been for if it were not good then it was never good Therefore in regard of this the assurance
a sign There is another asking of a sign when it is to confirm our faith when the intention is good and the heart is upright Thus Hezekiah asked a sign and the Lord gave him a sign hence observe that The Lord tenders a weak faith He will not quench the smoaking flax nor break the bruised reed but he is ready to supply it when it is but as a grain of mustard-seed When Hezekiah had not faith enough to believe what the Prophet had told him from the mouth of the Lord the Lord added a sign But I come to the next words And Hezekiah did not render according to the mercies the Lord bestowed upon him Whence this is the observation I will deliver to you that When the Lord bestowes a mercy he looks for praise and thankfulness and that it should bear a proportion to the blessing received For so the words are brought in Hezekiah prayed and the Lord answered him and gave him the thing he desired but Hezekiah rendered not to the Lord according to the Mercies bestowed upon him implying that the Lord looked for something at his hands he expected that he should be thankful Hezekiah was ready to glorifie himself when the Amhassadors came from the King of Babylon and he did not render according to the mercies received This the Lord observed and it is set down noting that when the Lord bestowes a mercy he looks that we should be thankful and that our thankfulness should be according to the mercies This is a point that needeth no proof that the Lord looketh for thankfulness Onely I will shew you why this is a thing that the Lord makes so great account of You must consider that this duty of thankfulness of all other that we can offer to the Lord it is the most free it is the greatest testimony of sincerity and ingenuity in us for when we pray to the Lord it may proceed out of self love but when we are thankful that comes out of love to the Lord prayer may tend to our own profit but thankfulness tends to Gods Glory therefore we should be the more abundant in this duty because the nature of this duty is such as is more commendable it is more free it is a testimony of more sincerity and ingenuity in us Besides it is a duty that stirs us up more to think well of the Lord and to speak well of him for when we come to give thanks for mercies it pitcheth our thoughts upon his goodness and upon the great works he hath done for us and this causeth us to think better of the Lord and makes us the more willing to obey him and therefore it is an acceptable duty Again it is a commendable thing Psal. 33. 1. Rejoyce ye righteous for it is a comely thing to praise the Lord. That is it is a duty of that nature that it is not onely comly at some times as things are comely commonly with reference for nothing in it self is comely but in reference to such and such things but now thankfulness is of that nature that it is alway beautiful and comely at all times because it iâ— simply so and therefore it continues for ever You know it is the commendation of love that it shall continue when prophesie and faith and other graces shall faile so it is the commendation of thankfulness that even in heaven it is comely for there we shall praise the Lord for ever But now you must know that the Lord doth not onely look for thankfulness but that we should render according to the mercies we have received so that in our thankfulness there must be these four conditions First you must consider that when you come to give thanks for any mercy to the Lord it is not such a free-will offering as that you may chuse whether you will do it or no but you must know that you are bound to it therefore this word yielding here it shewes that it was such a debt as Hezekiah did owe to the Lord. When you are to give thanks therefore you must not go about this duty as if you might do it or not do it and it is no great matter but that it is such a thing as the Lord requires For when the Lord bestowes any mercy upon us he keeps this property still in his own hands to have thanks rendred to him Sutable praise and thanksgiving is the rent and fine as I may say which the Lord would have us give him for all the things we enjoy Now when we do not give him praise we with hold that from him which is his due As when a rent is due to a Land-lord and is not paid him you detain that from him which is his right And you see in this verse that when Hezekiah did not render according to the mercies received wrath came upon him When wrath shall come upon a man for neglecting of a duty it is an argument that it is not so free as that he might neglect it if he please but that he must do it of necessity This is the first thing that you are to consider that the Lord requires it exactly at your hands it is a thing that you owe to the Lord. Secondly you must render according to the mercies received that is there must be a suitableness and proportion between your thankfulness and the mercies bestowed Wherein two things are to be observed One is when you have many mercies you must be much in thankfulness when all that you have are mercies you must alway be giving thanks You shall see it 1 Thes. 5. In all things give thanks for that is the will of God towards you that is it is not enough to be thankful to God for some mercies no nor for mercies in general to say God be thanked for all his benefits and so to name them in the gross but in all things give thanks that is for every particular thing for every mercy received And this is a special thing and a thing that we are exceedingly apt to fail in that we do not give thanks for all things If we could come once to take notice and to particularize the variety of mercies that we have received they would be as so many sparks to kindle a flame of love and to knit us to the Lord when as it may be mercies in the general will not so much affectus And besides when we give thanks so in the general onely we are apt to forget them but when we give thanks in particular for things this quickens us and keeps us near to the Lord. Therefore you must remember this that in your giving thanks you are to remember every thing in particular to render to the Lord according to the mercies bestowed Again Thirdly according to the mercies received This is another condition that the extent of your thankfulnesse be according to the greatnesse of the mercies For you shall observe in the