20. not so much for crucifying the Lord of life the Gospel was tendred to them after Christ was slain 't was for not believing or refusing the Gospel If you will know what company there is in hell that Catalogue will inform you Fearful and Vnbelievers c. Rev. 21. 8. if you look to temporal Judgements that Nobleman was trodden to death for distrusting Gods power 2 Kings 8. 2. and could only see the plenty but not taste of it Nay 't is such a sin as God hath not spared in his own children Moses and Aaron could not enter into the land of promise because of their unbelief Numb 20 12. So Luke â— Zechary was struck dumb for not believing what God had revealed Christ did never chide his Disciples so much for any thing as for their unbelief Luke 24. 25. O ye fools and slow of heart to believe and Why doubt ye O ye of little Faith Matth. 8. 26. he chideth them before he chideth the wind the storm first began in their own hearts 3. 'T is the mother of all sin the first sin was the fruit of unbelief we may plainly observe a â—aultring of assent Gen. 3. 3 4 5. and still 't is the ground of all miscarriages of hardness of heart and Apostasie Heb. 3. 12 13. He that believeth not the judgements and threatnings of the word will not stick to do any evil and he that doth not believe the promises will not be forward to any good All our neglect and coldness in holy duties cometh from the weakness of our faith there is a decay at the 〈…〉 did we believe heaven and things to come we should be more earnest and zealous Many are ashamed of Adultery Theft Murder but not of Vnbelief which is the mother of all these 4. Final Vnbelief is an undoubted evidence of Reprobation See John 10. 26. Ye believe not because ye are not of my sheep And Acts 1â— 48. Unbelief is God's prison wherein he keepeth the reprobate world Rom. 11. 32. He hath shut them up under unbelief c. And shall I continue such a black note upon my self I know not how soon God may cut me off and if I die in this estate I am miserable for ever Lord I desire to believe help my unbelief 5. 'T is a sin that depriveth us of much good of the comforts of providence Nothing doth ponere obicem bar and shut out God's operation in order to our relief so much as this sin Mark 6 5. He could do no mighty work c. So John 11. 40. Said I not unto thee if thou would'st believe thou shouldst see the glory of God So also of the comfort of Ordinances Heb. 4. 2. The Word profited not because it was not mixed with faith in them that heard it So for Prayer James 1. 7 8 9. Nay it barreth heaven gates it excluded Adam out of Paradise the Israelites out of Canaan and us out of the Kingdom of heaven Heb. 3. 17 18. Well then Let us see if we be guilty of this sin Take heed saith the Apostle Heb. 3. 12. lest there be in any of you an evil heart of Vnbelief Many have an unbelieving heart when they least think of it 'T is easie to declaim against it but hard to convince men of it either of the sin or of lying in a state of Vnbelief 't is the Spirit 's work The Spirit shall convince of sin because they believe not in me There are many pretenses by which men excuse themselves some more gross others more subtile Many think that all Insidels are without the pale among Turks and Heathens alas many too many are to be found in the very bosome of the Church The Israelites were God's own people and yet destroyed because they believed not Others think none are unbelievers but those that are given up to the violences and horrors of despair and do grosly reject or refuse the comforts of the Gospel but they are mistaken the wholl word is the object of Faith the commandments and threatnings as well as the promises and carelesness and neglect of the comforts of the Gospel is unbelief as well as doubts and despairing fears Matth. 22. 5. But they made light of it He is the worst unbeliever that scorns and slighteth the tenders of Gods grace in Christ as things wherein he is not concerned Briefly then Men may make a general profession of the name of Christ as the Turks do of Mahomet because 't is the Religion professed there where they are born a man may take up the opinions of a Christian Country and not be a whit better then Turks Jews or Infidels as he is not the taller of stature that walketh in an higher Walk then others do They may understand their Religion and be able to give a reason of the hope that is in them and yet lie under the power of unbelief for all that as many may see Countries in a Map which they never enter into The Divel hath knowledge Jesus I know and Paul I know c. And those that pretend to knowledge without answerable practise do but give themselves the lye 1 John 2. 29. Besides Knowledge there may be assent and yet unbelief still the Divels assent as well as know they believe there is one God James 2. and 't is not a naked and inefficacious assent but such as causeth horrors and tremblings They believe and tremble and they do not only believe that one article that there is one God but other articles also Jesus thou Son of God Art thou come to torment me before my time was the Divel's speech where there is an acknowledging of Christ and him as the Son of God and Judge of the world and increase of their torment at the last day upon his sentence Assent is necessary but not sufficient Laws are not sufficiently owned when they are believed to be the Kings Laws there is somthing to be done as well as believed In the primitive times Assent was more then it is now and yet then an unactive assent was never allowed to pass for faith Confident resting on Christ for salvation if it be not a resting according to the word will not serve the turn there were some that leaned upon the Lord Micah 3. 11. whom he disclaimeth 't is a mistaken Christ they rest upon and upon him by a mistaken Faith 'T is a mistaken Christ for the true Christ is the eternal Son of God that was born of a Virgin and died at Jerusalem Bearing our sins in his Body upon a Tree that we being dead unto sin might be alive unto righteousness 1 Pet 2. 24. the true Christ is one that gave himself for us that he might purifie us to be a peculiar people zealous of good works and is now gone into heaven there to make Intercession for us and will come again from heaven in a glorious manner to take an account of our works Tit. 2. 13 14. But now when men lie
course or formality if it weaken the life and power of godliness in you from such turn away 1 Tim. 3. 5. your love to God and delight in God and converse with him in the spirit is forcecibly lessened fear the influence of such an opinion 2. You may judge Persons by it especially your selves where ever there is grace there will be fruits of grace and corrupt fruits shew a naughty tree if the clusters be clusters of Sodom and the grapes grapes of Gomorrha it sheweth the Vine was of that race and kind Eph. 5. 9. The fruit of the spirit is righteousness goodness and truth the Apostle instanceth in such fruits as concern civil commerce partly because by these we adorn our profession and set it off to others partly because here we have a frequent tryal these graces being of a daily use and exercise But I would rather apply it by way of Exhortation to those that profess the truth to honour it in their lives let your Manners be Orthodox least you expose the ways of God to suspicion Mat. 3. 8. Bring forth fruits worthy of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beseeming the change of your minds 2. The next evil property is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fruit and in the Application it implyeth that they bring no honour to God no good to others neither are they wise for their own souls To be barren and unfruitful under a profession of Christ is a signe of great Hypocrisie he that hid his Talent is called a naughty servant and because of his unprofitableness cast into utter darkness Mat. 25. A Vine is good for nothing if it be not fruitful not so much as to make a pin in the wall Now God compareth Israel to an empty vine Hos 10. 11. because they poured out all their strength and time and care upon their own interests Well then Be not barren and unfruitful in the knowledge of Jesus Christ 2 Pet. 1. 8 Grace is an active thing where it is it will shew it self garden trees must not be like the trees of the forrest if you would be fruitful 1. You must be planted with a right seed a wild vine will yeild but wild grapes The Trees of righteousness are of the Lords own planting Isa 61 3. and when you are grafted into the Noble Vine Christ Jesus then are you loaden with Clusters like the Vine of Eshcol John 15. 2. In me ye shall bring forth much fruit 2. There must be good husbandry and culture Isa 5. 2. 3 Psal 13. 14. Planted in the Courts of God c. that 's the kindly soil good fruit needeth the manure of Ordinances wild plants grow and bear of their own accord 3. This fruit must be ripe not buds and blossoms but fruit you must not be almost but altogether there must be not only the flowers and leaves of profession but the solid works of godliness 't is said here trees without fruit but 't is not said here trees without leaves see Iohn 15. 4. here are branches in the Vine that are only Pampinarii 4. Fruit is for the owner the profit of trees returneth to the husband man and master see John 15. 8. and Phil. 1. 11. the spiritual life beginneth in God and its tendency is to him God must have the glory of all but you shall not be without the comfort of it Rom. 6. 22. Ye have your fruit to holiness and the end everlasting life the grave is but a winter it taketh off your leaves and verdure for the present the sap and life remaineth in the roots The next evil property taken from trees and applyed to men is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice dead if you apply this to the trees they may be twice dead either in regard of fruit as a barren thing is said to be dead as the deadness of Sarahs womb Rom. 4. 19. Or in regard of substance rotten and like doaty trees growing worse and worse or twice dead by an Hebraisme very dead as double is put for much but now if you look to the reddition of this similitude these seducers are twice dead both in regard of their natural estate dead in trespasses and sins and their Apostasie or decay of that life which they seemed to have by the grace of the Gospel wilful defection making their case incurable Heb 6. 5 6. 2 Pet. 2. 20. Now in this description you may observe a gradation 1. Whose fruit withereth 2. Without fruit 3. Twice dead First bad fruit and then leaves and then rottenness Note That deceivers and hypocrites grow worse and worse you have it from the Apostle Paul also 2 Tim. 3. 13. But evil men and seducers shall wax worse and worse deceiving and being deceived they deceive others and the divel deceiveth them the two states are now at a stay wicked men grow worse and worse and godly men grow better and better observe then which way is your progress and growth the glory of the Lord in Ezekiel departed by degrees first from the holy place then from the Altar of burnt offering then the threshold of the house then the City then the mountain which is on the East side of the City it stood hovering there as loth to be gone So the Spirit of God doth not all at once depart from men but by degrees first men suspect duties then dispute against them then shake them off and then come to beastliness and profaness Or if you will take the graduation thus first God is cast out of the Closet private intercourses are neglected then out of the Family then out of the Congregation and publike Ordinances seem useless things and then blasphemies and a profane vertiginous spirit ensueth first men begin to wrangle and sceptically to debate matters of Religion and within a while to oppose the truth the beginning is foolishness and the latter end is mischievous madness Eccles 10. 13. Again I observe Men that fall off from the profession of the truth are twice dead To natural they bring on judicial hardness when they seemed to make some escape from the misery of nature they relapse into it again and then their chains are doubled As a prisoner that hath once broken prison if taken again is loaden with irons Two ways do natural men come to be twice dead By custom in sinning and by a revolt from God after they had given their names to him By custome in sinning for by that means they are hardned in their way and given up to a reprobate minde so as to lose all sense of sin Rom. 1. 26. 28. and by revolt from God those that will after tryal forsake him no wonder if God leave them to their own choice to be held under the power of the Divel by a dark and foolish heart There is one clause yet remaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plucked up by the roots and then trees are past all hope of springing and sprouting again and so it fitly noteth their
called to excharge it which will you cause then to live at large and wallow in carnal contentments or be imployed in the serious and grave exercises of Religion surely one moment communion with God is better then all the mirth we can get by the pastime of an age Verse 20. But ye beloved build up your selves in your most holy Faith praying in the Holy Ghost HEre the Apostle cometh to exhort as all along with the description of Seducers he intermingleth exhortation the summe of the exhortation is to quicken them to the use of the means of perseverance and constancy Build up your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth the going on with a building already begun and fitly noteth that care they should take for the growth of their spiritual estate your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translâ—tâ— iâ—vicem build up one another that I confess is the Apostles â—nteâ—â— but first to press them to a care of their own Salvation and then mutually to care for one another See 1 Thes 5. 11. Comfort your selves together and edifie one another as ye also do and possibly this is spoken here by way of opposition to those that separate themselves in your most holy Faith By faith may be meant either the grate of saith of the doctrine of faith I rather suppose the latter that true and pure Religion which they had learned from the Apostles which was the foundation already laid unto which they should keep close If it be meant of â—aith the grace theâ— he perswadeth them to progress and to lay hold on the superstructure of good works and final perseverance Matth. 7. 24. This faith is called most holy in opposition to the profane mysteries of the Gnosticks and Valentinians 'tis an holy rule and maketh us holy John 17. 17. Sanctifie them by thy truth thy word â—â— truth praying in the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be â—â—nderâ—d â—â— with or by the Holy Ghost that is by hiâ— motion and inspiration and gifts and graces received from him elsewhere the Holy Ghost is said to pray in us Rom 8. 26. and here we pray in the Holy Ghost he prayeth in us so as we pray in him he prayeth in us to note the excitations of his grace we pray in him to imply the concurrence of our faculties which is to be noted against the Famulists who make the Spirit to be the immediate formal cause of all our actions as if in the productions of grace the Spirit did only make use of us as Bilhah did of Rachel to bring forth upon her knees Gen. 30. 3. and the action were wholly his own The Notes are these 1. 'T is not sufficient to be established or grounded in the faith but we must daily increase and grow more and more therein when the foundation is laid the building must go on piece by piece they that are contented with a little faith have no faith graces though imperfect are alwayes growing Luk. 17. 5. 't is the holy ambition of Christians to be more like God every day certainly their temper is contrary to the temper of Gods people that think they have learned enough know enough are holy enough none are so knowing but they may know more so established but they may be more here we are in a state of progress not of rest and perfection the Corn in the field groweth though in the Barn it doth not Eph. 21. 12. 13. Phil. 3. 13. A Christian is alwayes reaching forth and pressing onward and the nearer he cometh to Heaven his motions and tendencies arethe more earnest as a stone moveth faster the nearer it cometh to the Center the more he enjoyeth still he hath new motives to seek more Pro. 1. 5. A wise man will hear and will increase learning a good man would go to Heaven as fast as he can not make an hard shift but enter abundantly 2 Pet. 1. 11. 2. To grow in faith is a means to persevere in faith man is of an active nature either he groweth better or worse we shall not keep what we have received if we do not labour to increase in it as an house begun to be built goeth to decay and droppeth down more and more if we do not go on to finish it do we grow then or decline Did we observe our first coolings the mischief would not be so great but we like the Hen as long as there is one egg in the nest observe not how many are taken away as long as we have any tolerable affections to the things of God or somewhat to keep us alive we do not consider how many degrees of grace we have lost Faith take it for the grace is the proper foundation of holiness and good works Works without faith are but a roof without a foundation and faith without works is a foundation without a building good fruit supposeth a good tree Math. 7. The faith of Christians is a most holy faith no doctrine hath such pure precepts such high examples such raised motives such misterious inforcements such blessed rewards and all to encourage holiness if ever any thing were exactly fitted to its purpose surely the word is fitted to promote holiness the percepts of the Law require it the doctrine of the Gospel sheweth where vertue and power is to be had to perform it the promises incourage it the examples of God and Christ shew the height and exactness of it the examples of the Saints shew 't is possible the word and ordinances work it as being instituted by God for such a purpose and accompanied with the power of his grace Eph. 5. 26. God hath reserved this honour of sanctifying the heart to the doctrine of the Scriptures to evidence their divine original James 1. 18. He hath begotten us to himself by the word of truth this great change which is wrought in the heart of man is by the word a moral Lecture may a little fashion the outward man and reduce him to a civil course as Xenocrates his moral Lecture made Polamo leave his vitious and sensual course of life but regeneration is only found in the School of Christ Well then it you will know the best Religion observe where is there most holiness discovered and wrought Psal 19. 7 8 9. John 17. 17. In the word of God you have the copy of his holiness there is somewhat of good life and moral behaviour among Heathens but nothing of regeneration and genuine holiness Once more an impure life will not suite with an holy faith you dishonour God and disparage your religion when you walk as Heathens This holy faith is best kept in a pure conscience 2 Tim. 3. 9. From that building up your selves In building up that is in growth and persevereance there is a concurrence of our own endeavours we are living stones 1 Pet. 2 4. after we are converted and are not altogether dead and passive as in conversion after we have received
and overcome with the vehemency of any passion as mans is this maketh the wonder there is no blindness and passion in him that loveth and yet the thing that is loved is vile and uncomely 3. The frequency of the expressions of his Love It would weary the arm of an Angel to write down Gods repeated Acts of Grace Rom. 5. 17. The free gift is of many offences unto Justification We carry loads of experiences with us to Heaven Gods Book of Remembrance is written within and without This will be our wonder and amazement at the last day to see such huge sums cancelled with Christs blood Every day pardoning mercy is put in Our past lives are but a constant experience of our sinning and Gods pardoning We are weary of every thing but sin we are never weary of that because 't is natural to us The very refreshments of life by continuance grow burdensom Meat drink musick sleep the chiefest pleasures vvithin a vvhile need to be refreshed vvith other pleasures Man is a restless creature and loveth shift and change But now vve are never weary of sin we have it from the womb and we keep it to the grave and yet all this while we subsist upon God we subsist upon him every moment We have life and breath and hourly maintenance from him whom we thus grieve and offend Dependance should beget observance but in us 't is otherwise As a dunghill sendeth out vapors to obscure the Sun that shineth upon it so do we dishonour the God of our mercies and grieve him day by day How long hath God been multiplying pardons and yet Free-grace is not tyred and grown weary 4. Consider the variety of the expressions of his Love We have all kind of mercies we eat mercy we wear mercy we are encompassed with mercy as with a shield The Apostle saith 2 Pet. 1. 3. He hath given us all things that pertain to life and godliness that is as I would interpret all things that are necessary to life natural to life spiritual to maintain grace here and to bring us to glory hereafter He that hath an interest in Christ his portion is not straitened he hath a right to all things and a possession of as much as Providence judgeth needful therein we must not be our own carvers A man of mortified affections thinketh he hath provision enough if he hath things necessary to life and godliness and will you not love God for all this Certainly we do not want obligations but we want affections Look as too much wood puts out the fire and causeth smoak so the multitude and dayly experience of Gods mercies lesseneth the esteem of them We have but too many mercies and that maketh us unkind and neglectful of God What shall I tell you of Sabbaths Ordinances food rayment If a man would be but his own remembrancer and now and then come to an account with God he would cry out Oh the multitude of thy thoughts to us-ward how great is the sum of them Psal 139. Or if a man would but keep a journal of his own life what a vast volume would his private experiences make how would he find mercy and himself still growing up together Shall I shew you a little what a multitude of mercies there are I will not speak of the higher and choycer mercies such as concern the soul but of such as concern the body What a deal of provision is there for the comfort and welfare of the body I instance in these mercies partly because they are so common that they are scarce noted partly because carnal men prize the body most they prefer it above the Soul now the Lord would leave them without excuse they that love the body shall not want arguments to urge them to love God since he hath bestowed so much of his love and care upon the body to gratifie all the senses not only for necessity but delight There is light for the eye the poorest man hath glorious lamps to light him to his labours For the taste such variety of refreshments of a different sap and savour For the smell delicious infusions into the ayr from flowers and gums and aromatick plants For the ears musick from birds and men and all this to make our pilgrimage comfortable and our hearts better How many creatures hath the Lord given us to help to bear burdens how many things for meat and medicine If man had not been created last after the World was setled and furnished vve should have seen the vvant of many things vvhich vve novv enjoy and do not value First God provided our house and then furnished our table and vvhen all vvas ready then man is brought in as the Lord of all We are not affected vvith these mercies Hovv can vve sin against God that can look no where but vve see arguments and reasons to love him As Christ said Many good works have I done amongst you for which of these do you stone me So may the Lord plead I have done many things for you you cannot open your eyes but you see love you cannot vvalk abroad but you smell love and hear love c. for vvhich of those do you grieve me and deal so despightfully vvith me Let me now come to the Effects of Gods Love I shall only instance in those three great Effects Creation Preservation and Redemption Certainly that must needs be a great benefit out of which there flies not only sparks but brands and so that Love which can produce such fruits and effects must needs be exceeding great 1. Creation This deserveth love from the creature The fruit of the Vineyard belongeth to him that planted it and whom should we love but him that gave us the power to love All that thou hast all that thou canst see that thou canst touch is his gift and the work of his hands He gave thee the essence not of a tree a bird a beast but of a man capable of reason fit for happiness God made other creatures by a word of Command and man by Councel 't was not Be thou but Let us make man to shew that the whole Trinity assisted and joyned in consultation He made other creatures for his glory but not for his love and service God is glorified in them passively as they give us occasion to glorifie God the creatures are the harp but man maketh the musick All thy works praise thee and thy Saints bless thee Psal 145. 10. How many steps may a Christian ascend in his praise and thanksgiving We might have been stones without sense beasts and without reason born infidels and without faith We might have continued sinners and without grace all these are so many steps of mercy But Creation is that we are now to speak of and truly it deserveth a remembrance especially in youth when the effects of Gods creating bounty are most fresh in our sense and feeling We are always to remember our
under the power and reign of their sins and yet pretend to rest upon Christ for salvation they set up another Christ then the word holdeth forth and as the Christ is mistaken so is the Faith 't is not an Idle trust but such as is effectual to purge the heart for the true faith purifieth the heart Acts 15. 9. If besides profession knowledge assent and a loose trust they should pretend to assurance or to a strong conceit that Christ died for them and they shal certainly go to heaven this will not excuse them from unbelief this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grand mistake that the strength of Faith lieth in a strong perswasion of the goodness of our condition and the stronger the perswasion the better the faith If this were true hardness of heart would make the best faith and he that could presume most and be most secure and free from doubts would be the truest believer and the goodness of our condition would lie in the strength of our Imagina ion and conceit Alas many make full account they shall go to heaven that shall never come there The foolish Virgins were very confident and the foolish Builder goeth on with the building never suspecting the foundation nay let me tell you Assurance of a good condition as long as we lie under the power and reigne of sin is the grossest unbelief in the world for 't is to believe the flat contrary to that which God hath revealed in the word therefore none abuse the Lord and question his Truth so much as these do Where hath God said that men that live in their sins shall be saved nay he hath expresly said the contrary be not deceived neither Fornicators nor Adulterers nor Idolaters c. 1 Cor. 6. 9. so that you give God the lie or conceit that he will break his word for your sakes nay in a sense you even dare him to make good his truth He hath said Be not deceived you shall never enter c. and you say Though I am an Adulterer a Drunkard a Worldling I shall go to heaven for all that Now in a little while you shall see whose word shall stand God's or yours Jer. 44. 28. Once more The word is not supposed to be without all kinde of power men may have some relish of good things and some experience of the powers of the world to come and yet be in an unbelieving state See Heb. 6. 5. Where the Apostle speaketh of a common work opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to things that do accompany salvation v. 9. or have salvation necessarily annexed to them they may have some feeling of the power of the truth and yet afterwards make defection out of a love to the world and worldly things they may have many spiritual gifts change their outward conversation make a glorious profession and be thereupon enrolled among the Saints yea be of great use and service in the Church though for their own ends and interests remaining all this while unrenewed and having their worldly inclinations to honour esteem pleasure profit unbroken and unmortified for there is no such enemy to faith as a carnal worldly heart Therefore let men pretend what they will when they are as eager upon the world as if they had no other matters to mind and the love of outward greatness doth sway with them more then the love of heaven and the praise of men more then the approbation of God and carnal ease and pleasure more then delight in God How can they be said to believe John 5. 44. for such kind of lusts and earthly affections are inconsistent with the power and vigour of saving faith therefore till the bent of the heart be towards heavenly things and carnal affections be soundly mortified unbelief reigneth I pitch it upon this evidence partly because the great drift of conversion is to draw off the soul as from self to Christ and from â—in to holiness so from the world to heaven See 1 Pet. 1. 3. Begotten to a lively hope and 1 John 5. 4. He that is born of God overcometh the world Assoon as we are converted the heart is drawn and set towards heavenly things partly because the main thing to be believed next to God's Being is his Bounty Heb. 6. that we may make God our rewarder and partly because the main work of Faith is to draw off the soul from sensible things to things unseen and to come Heb. 11. 1. so that whatsoever glorious profession men make or whatsoever service they perform in the Church or whatsoever experience they have in the enlargement of gifts yet if they be careless of things to come and eager after the things of the world Faith is not throughly planted for a main thing wanting in these temporaries was a resolution to serve God for God's sake or to make him their pay-master which can never be till carnal inclinations to the honours pleasures and profits of the world be subdued and we are willing to lay down all these things at Christ's feet taking only so much as he shall fairly allow us for our use Thus much for the hainousness of unbelief in the General 2. Let me tell you that all unbelief is not alike hainous as will appear by these considerations 1. Total reigning unbelief is a black mark such as lie under it are in the high way to hell John 3. 18. He that be-@2lieveth not is condemned already The Law hath condemned him and whilest he remaineth in that estate the Gospel yeildeth him no hope John 3. 36 The wrath of God abideth on him and if he die in it he is miserable for ever Rev. 21. 8. Fearful and Vnbelievers are reckoned among the Inhabitants of hell First he is condemned by that ancient sentence That whosoever sinneth shall die which is not reversed but standeth in full force till faith in Christ John 8. 24. If ye believe not that I am he ye shall die in your sins and if we continue refusing the counsels of the Gospel to the condemnation that is already to the condemnation of the Law there is added a new condemnation for despising the Gospel But now partial unbelief where faith prevaileth though there be many doubts and fears leaveth a man obnoxious to temporal judgements but not to eternal ruine 2. All unbelief is the more hainous the more means you have to the contrary as counsels warnings promises clearly held forth See John 15. 22. If I had not spoken to them c. and John 2 19. Light is come into the world c. The word is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a witness Matth. 24. 14. with Mark 13. 9. first to them and if not received then against them Did not I warn you saith Reuben to his Brethren Every offer and warning will be as so many swords in your Consciences One observeth well That twice Christ marvelled once at the unbelief of his Countrymen the Galileans that
which we must use may be reduced to two hearts 1 Cautions 2 Directions 1. Cautions 1 Take heed of setting God a task Psalm 78. 20 Can the Lord prepare a Table in the Wildernesse c. so Matth. 26 40. if thou be the Son of God come down from the Crosse this is to go beyond the promise and to indent with God upon conditions of our own making so Matth. 4. if thou be the Son of God turn these Stones into Bread so when we prescribe to God in matter of allowance We would have God maintain us at such a rate be so fed so cloathed have so much by the year such Portions for our Children he that will be rich c. 1 Tim. 6. 9. God never undertook to give us meat for our lusts when we subject his Providence to our direction and prescribe what he shal do for our satisfaction we do but make a snare for our selves 2. Take heed of betraying faith by distrusting present means 't is an usual thing Luke 16. If one come from the dead they would beleeve if we had Oracles or Miracles or God did speak to us from Heaven as heretofore then we should not faulter in our trust as we now do but by this excuse you impeach the Scriptures Moses and the Prophets are a sufficient ground for saith and extraordinary means will not work on them upon whom ordinary do not prevail there were weaknesses then and so there will be whatsoever Dispensation God use Man is Man still they beleeved not though he opened the Clouds and commanded Manna from Heaven Ps 78. 23. 3. Take heed of â—ff's in principles of Faith Foundation stones if laid loose indanger the whole building take notice of the first hesitancy Gen. 3. Yea hath God said So Matth. 4. 3. If thou be the Son of God c. there was a plain Oracle from Heaven determining it a little before Thou art my beloved Son but the Divel would fain draw it to an IF 4. Beware of sin doubts are the fumes of sin like the vapours that come from a foul stomack uprightnesse begetteth serenity and clearnesse as in nature there is often a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circular generation vapours beget showers and showers beget vapours so in moral and spiritual things there is such a circular generation unbelief maketh way for sin and sin for unbelief sin will weaken trust it cannot be otherwise shame and horrour and doubt these are the consequences of sin God never undertook to bear us out in the Divels work 2. Directions 1. Strengthen your Assent to the Word of God fire if well kindled will of it self burst out into a flame so assurance and comfort would more easily follow if there were a through and undoubted assent to the truths of the Word we take them up hand over head and then when a temptation commeth no wonder that the building tottereth when the foundation is so weak there are several degrees of assent conjecture which is but a lighter inclination of the mind to that which is probable opinion which is a stronger inclination to think that that which is represented is true but there is formido oppoâ—ti 't is mixed with hesitancy and doubts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak faith or firm adherence upon sufficient conviction yet doubts may arise and in time of temptation this degree of Assent may be overborn but above this there is a through certainty or assurance of understanding Col. 2. 2. We should never cease till we come to this 't is a great mistake to think that we need not look after the setling of our assent to the truths of the Word but take these for supposed but in an hour of temptation we are made sensible of our folly herein and if I am not mistaken much of our carelessenesse and unsetlednesse of life doth proceed from hence 2. In setling assent begin with natural principles and then go on to those which are spiritual and mystical As Gods Being and Gods Bounty in the everlasting rewards Heb. 11. 6. the necessity of purity and holinesse Heb. 12. 14. the fall and misery of the creature and then our redemption by Christ c. I observe the Apostles when they came to gain men to faith began with truths suited to their capacity and present understanding With the vulgar they evince Creation and Providence by arguments taken from showers of rain and the courses of nature Heb. 14. 16 17. with the Philosophers they urge the notions of a first cause and a first mover and those inclinations in nature towards an eternal good Acts 17. 3. Urge your hearts with the truths you assent too and work them upon your affections Rom. 8. 31. Heb. 2. 3. and Job 5. 27. 4 They observe the disproportion of your respects to things present and things to come If the Judgement Seat were fiâ—ed and the Books opened how would natural men tremble now faith should make it as present Heb. 11. 1. the Apostle â—aith I saw the dead small and great stand before the Lord c. Revel 20. 12. faith which is the evidence of things not seen should see it as if it were in being the light of faith differeth not from the light of Prophecy in regard of the certainty of the thing which is to come or the assured expectation of it the light of Prophecy requireth a special Revelation and differeth in degree from the light or sight of â—aith as it causeth rapture and exstatick motions but as to the seeing of things to come with certainty there they agreed well then if you would discern the strength or weaknesse of your faith observe how differently you are affected with what is present and what is future So also how differently you are â—ffected with things visible and things invisible with things temporal and eternal if upon easie terms you might have a good bargain for lands and riches how readily would men imbrace the offer for temporal profit what pains will they take but now in things of soul-concernment we are not alike affected which is an argument we do not beleeve them in all cases t is good to put spiritual things in a paralel temporal instance we are taught that wisdom Mal. 1. 8. Offer it now to the Governour c. would we do thus to an earthly Potentate as we do to God If an able potent friend promise help in troubles how are we cheared with it If God promise the same things we are little comforted if every offence that we commit were liable to the notice of man our punishment should be to hold our hand in scalding Lead for half an hour men would be more afraid to offend then now they are in the sight of God who knoweth all their thoughts and hath threatned eternal torment if the tasting of such a meat would bring present death who would be so fool-hardy as to meddle with it nay when a thing is but likely to do us hurt as
judged him as one forsaken of God but now he cometh as one discharged of that debt and burden and as one highly honoured by God the Father Once more he cometh in all things befitting the worlds Judge accompanied with Angels as his attendance sitting upon a visible Throne that he may be seen of all heard of all in earthly Judicatories when great Malefactors are to be tryed the whole majesty and glory of a Nation is brought forth the Judge in gorgeous apparel accompanied with the flower of the Country Nobles and Gentry and a great conflux of people So hear Christ cometh forth as the Judge accompanied with Angels and Saints powerfully executing the work of that day And the onely begotten Son of God is manifested but this is a day of manifestation not onely of the Son but of the Sons of God namely the Saints who are then set forth in their best robes In Winter the tree appeareth not what 't is the sap and life is hidden in the rooâ— but when Summer cometh all is discovered so now it doth not appear who are Gods nor what they shall be but at this day all is manifest When Christ shall appear we shall appear with him in glory they shall attain to that fulness of glory as their hearts could never conceive 't is said 2 Thâ—ss 1. 10. Christ will be admired in them the Angels shall stand wondering what Christ is about to do with Creatures that but newly crept out of dust and rottenness every one of them shall shine as the Sun and what a great and glorious day must that be when there is a constellation of so many Suns They shall share with Christ in the glory of his Kingdom as being associated with him in judging the world The upright shall have Dominion over them in the morning Psal 49. 14. those that are now scorned persecuted opposed every where in the morning of the Resurrection when they awake to meet Christ then shall they have dominion over the carnal world therefore sentence beginneth with the godly as execution doth with the wicked the Elect are first acquitted before the ungodly are condemned that they may joyn afterwards with Christ in judging the world 2 Cor. 6. 2. Again 't is great in regard of the manner of process but of that see verse 15. 3. The consequences of this day they are three 1. The sending of the persons judged into their everlasting state 2. The resigning up of the Kingdom to the Father 3. The burning of the world 1. The sending of the persons judged into their everlasting estate the Elect into glory and the wicked into torments Matth. 25. 34. Come ye blessed of my Father c. you have been too long absent from me come receive the fruit of your faith and hope but verse 41. Goe ye cursed c. they are banished out of Christs presence with such a terrible ban and proscription as shall never be reversed As Humans face was covered and so led away to execution so are they chased out of Christs presence with horror yelling and houling with the voice of Dragons and begging for mercy but find none Now from this sentence there is no appeal 't is pronounced by Christ as God-Man On earth many times Gods sentence is repealed if the nation will repâ—nt c. Jer. 18. 8. and so though God doth never change his dâ—cree he doth often change his sentence but the day of patience is now past and therefore this sentence can never be recalled Again the execution is speedy Here many times the sentence is passed but sentence is not speedily executed upon an evil doer Eccles 8. 11. Once more this execution beginning with the wicked in the sight of the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather ye first the Tares c. Matth. 13. 30. which worketh the more upon the envy and grief of the wicked that they are thrust out whiles the godly remain with Christ seeing execution done and the godly have the deeper seuse of their condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Contraries put together do more heighten one another in the execution of the wicked they may see from what they are delivered by grace Again the sentence is executed upon the whole man and that for ever body and soule are partakers as in the work so in the punishment and reward and 't is eternal for the reward is built on an infinite merit and the punishment is eternal because an infinite Majâ—sty is offended and in the next world â—on are in their final estate without possibility of change therefore God is never weary blessing the good and â—â—â—sing the wicked 2. The next consequent is the resigning and giving up the kingdom to the Father spoken of 1 Cor. 15. from 24 to 28. Kingdom may be put for Roâ—al Authority or Subjects governed as the people we call sometimes the Kingdom of England or Kingdom of France Christ is ever head of the Earth and in Heaven we subsift not onely by virtue of his everlasting merit but everlasting influence for he is the life Iohn 14. 6. And therefore I take Kingdome here in the latter sense for the subjects or the Church who are resigned or presented to God Eph. 5. 27. as the fruits of Christs purchase as a prey snatched out of the teeth of Lyons the form of presentation you have Heb. 2. 13. Behold I and all the little ones which thou hast given me Oh what a great and glorious day will this be when we shall see Christ and all his little ones following him and the great Shepherd of the Sheep going into his everlasting folds and all the Elect in his company with their Crowns on their heads singing O grave where is thy victory O death where is thy sting when all enemies shall be broken and the Church lodged in those blessed mansions what applauses and acclamations will there be between them and Christ between them and the Angels them and their fellow Saints how should we strive to be some of this number 3. The next consequence is the burning of the World which is set forth at large in 2 Pet 3. per totum The passages there are literally to be taken for the fire there spoken of is compared with the Waters of Noah which was a judgement really executed and by this fire it is probable the world will not be consumed but renewed and purged for 't is compared to a melting fire 2 Ret 3. 10. And the Apostle saith elsewhere the creature shall be delivered from the bondage of corruption Rom. 8. 21. And in the everlasting estate God will have all things nâ—w even the world it self the use of this renewed world is either for an habitation to the just or that it may remain as a standing monument of Gods wisedome and power 1. This burning doth not go before the day of judgement but follow after it for it seemeth to be an instrument of vengeance on the wicked 2 Pet. 3.
which these three things are considerable 1. The state of Sodom 2. The sins of Sodom 3. The judgement The first will shew you Gods mercy the second their guilt the third Gods justice Usually these three follow one another great mercies make way for great sins and great sins for great judgements 1. I begin with the state of Sodom There 1. the quality of the place there were sundry goodly Cities of which Sodom was the principal fairly situated in the plain of Jordan full of people and well supplyed with Corn Wine and Oyl and all earthly contentments 't is said Gen. 19. 10. Sodom was pleasant and as the Garden of the Lord. And yet afterwards this was the place which was the Scene of so much wrath utter desolation What may the wourld learn from hence that we must give an account for common mercies God reckoned with the servant that had but one Talent Matth. 25. The world is a place of tryal all men have a trust committed to them The Talents of the Heathens were fruitful seasons food and gladnesse Act 14. 17. God that never left himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a witness hath left us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse a plentiful soil doth not argue a good people but a good God Sodom was pleasantly and richly situated If we had nothing else to answer for but an Island of blessings how poorly have we discharged this trust 2. Take notice of their late deliverance four Kings made war upon them by whom they were carryed captive and rescued by Abraham Gen. 14. 15 16 Deliverances from war and captivity leave a great engagement When God hath once spared us if we repent not the next turn is utter destruction Deliverances if not improved are but reprivals we are not so much preserved as reserved to a greater misery hoisted up that our fall may be the more dreadful snatched out of one misery that we may be cast into a worse Oh what have we to answer for our late deliverances Sodom was but once saved in war we many times 't is to be feared that passage recordeth our doom Psal 166. 43. Many times did he deliver them but they provoked him by their counsel and were brought low for their iniquity deliverances not improved are pledges of certain ruine 3. Gods patience in bearing with them Sodom for a long time slept quietly in their sins unmolested undisturbed the times of Sodom cry to me the Lord profered Abraham if there were but ten righteous persons found there he would spare the Cities in four Cities not ten righteous persons God is silent as long as their sins would let him be quiet but then when he could no longer bear he goeth down to take vengeance how long doth the Lord protract the ruine of these wicked Cities justice is his strange work but 't is his work mercy doth much with God but not all justice must be heard especially when it pleadeth on the behalfe of abused mercy God that would spare the sinner yet hateth the sinne When a people do nothing but weary justice and abuse mercy the Lord will raine from the Lord c. Gen 19. 24. Christ will enterpose for such a peoples destruction Heaven will rain down Hell upon a people so obstinately wicked The Lord is gracious but not senselesse as he will not always contend so not always forbear 4. Lots admonition it seemeth he frequently reproved them and therefore do they scorn him Gen. 19. 9 This one fellow came in to sojourn amongst us and he will needs be a Judge his soul was not only vexed with those leud courses but as occasion was offered he sought to disswade them Thence learn That God seldome punisheth without warning the old World had Noahs ministry and Sodom Lots admonitions the Lord may say to every punished people as Reuben to his breren Did not I warn you and you would not hear Gen. 42. 22. Seldome doth he hew a people with the sword but first he heweth them by Prophets means of conviction aggravate both the sin and the judgement Ah we have a clearer light and therefore must expect an heavier doome Matth. 10 15. sins are aggravated not onely by the foulnesse of the Act but the degrees of light against which they are committed Sodom sinned sorely as to the act but they could not sin against so much light as we do therefore it shall be easier for them at the day of judgement 5. They had the benefit of Magistracy those were Cities that were brought into government we read of the King of Sodom Gen. 14 2. but it seems he did not enterpose his Authority but rather connive at and tolerate the wickednesse of this people yea rather approve and partake with them in their abominations Consider when the vices of inferiours are dissembled and winked at by Governours the Lord himselfe taketh the matter in hand and then look for nothing but speedy ruine the guilt of a Nation is much encreased when sin is tolerated yea favoured and countenanced especially when righteousnesse is rather restrained and curbed then sin as the affronts done to Lot witnessed the end why Magistracy was ordained is then perverted 1 Tim. 2. 2. Rom. 13. 5. namely for the punishment of evil doers and that goodnesse be encouraged they were punished for allowing the filthinesse of strange flesh What will become of us if Magistrates should be carelesse and wink at yea countenance strange opinions as horrid and as much against the light of Christianity as that was against the light of Nature Secondly let us look upon the sinnes of Sodom See Ezek. 16. 49. Loe this was the iniquity of thy Sister Sodom pride fulness of bread and aboundance of idleness neither did she strengthen the hand of the poor and needy to which adde the sins of the Text and then this black roll is compleat I shall consider 1. The Sins 2. The Aggravations 1. The Sins 1. Pride 'T is hard to enjoy plenty and not to grow haughty prosperous Winds soon fill the Sailes but blowing too strongly overturn the Vessel how few are able to carry a full Cup without spilling to manage plenty without pride men grow rich and then high minded and that 's the next way to ruine 2. Idlenesse an easie carelesse life maketh way for danger God sent all into the world for action standing pooles putrifie and things not used contract rust so doth idâ—e persons settle into vile and degenerate lusts 3. Fulnesse of bread that is corporal delights Luk. 17. 28. They eat they drunk they bought they sold they builded their whole lives were but a diversion from one pleasure to another how soon are earthly comforts abused into luxury and excesse Fulnesse of estate maketh way for fulnesse of bread and many beastly sins 4. Vnmercifulnesse you never knew any Prodigal but they were also uncharitable as Sodom here and the Epicure Luk. 16. and you shall see James 5. 4
sin that pulleth God out of the throne you enter into judgement with him as David on the other hand prayeth Enter not into judgement with thy servant O Lord Murmurers either deny his providence or tax it Implicitely they deny it as if God did not set out to every man his portion if men did believe that God did govern the world even as he made the world why do they not complain of creation as well as providence we would laugh at him that would murmure because God did not make him an Angel or a Star why is it not as ridiculous to murmure because God hath made thee a subject and not a Prince a begger and not a rich man a servant but not a master but that they own the hand of God in one and not in the other as if the world were governed by blind chance Or else they tax providence of indiscretion or unrighteousness 't is marvellous to see how murmuring robbeth God of all his attributes it clippeth his Soveraignty we will not let him do with his own as it pleaseth him the great contest between him and us is whose will shall stand his or ours it limits his power and slghts it when God doth not satisfie us we think he cannot Psal 78. 20. We set him a task and if God perform it not we question his sufficiency 't is a contention with our Maker an entring into the Lists with God as if we could make our party good against him Psal 78. 17. We tax his wisdom Men will be teaching God how to govern the world for we prescribe to him as if he did not understand what is fit for us he pleaseth us not in his wisest dispensations and bear it out as if we could mend his works Job 21. 22. Shall any teach God knowledge seeing he judgeth thâ—se that are high They that disallow of Gods proceedings take upon them to be Gods Teachers Twaâ— a blasphemous speech of Alphonsus Si Deo a consiliis adâ—uisset in creatione Mundi multa sc consulius ordinaturum If he had been of Gods Council when he made the world he would have ordered many things better Many abhor the blasphemy and yet think almost to the same effect if they had the governing of the world such men should not prosper and such and such things should not be done thus do we darken counsel with wo ds without knowledge and cast a reproach of folly and injustice upon Gods providence Again to his goodness we are injurious by disvaluing what we have in comparison of what we expect Mal. 1. 2 Wherein hast thou loved us As if they had nothing because not fully what they expected 't is mans nature to forget what is granted and pitch only upon what is denyed as children in a pet throw away what they have if you do not give them more saith Haman All this availeth me nothing c Esther 5. 13. and the whole Kingdom of Israel would not content Ahab when he falleth sick for Naboth's Vâ—eyand 1 Kings 21. 4. As in the body if one humour be out of order or one joynt broken the soundness of all the rest availeth us nothing a little is enough to set the creature a complaining His Justice also we tax as if he did defraud us of our due we think somwhat is due or else why do we complain Matth. 20. 13 Friend I do thee no wrong c. 2. 'T is injurious to others it puts us upon acts of violence and sedition the murmurers are called rebels Numb 17. 10. Schisme in the Church and sedition in the Commonwealth are but the fruits of murmuring men do like their own rank and station and then murmure and then perturb all Oh that I were a Judge saith Absolom and afterwards breaketh out into open rebellion thin exhalations end in great storms servants would be masters and the poor would be rich and subjects would be in office and power and by giving vent to their repining thoughts inflame the zeal of persons like minded with themselves till all be embroyled in blood and confusions 3. 'T is injurious to our selves man is a foolish creature what doth he get by complaining of God Who shall right us Before what Tribunal will you put him in suit Of all sins murmuring is most unreasonable but very peruitious what do we get by it but disquiet and judgement 'T is like spitting against the wind the drivel is returned upon our own heads disquiet it breedeth us a murmuring spirit is a greater evil then any affliction like a sour vessel it turneth all things that are put into it into sowrness most mens misery ariseth from their discontent if their heart and their condition were suited they would do well enough in the world we trouble our own peace if we could learn to frame our minds to our estates as the skilful Musician letteth down the strings a peg lower when the tune requireth it we should pass to heaven more comfortably Again it bringeth down judgement expressions tending to Gods dishonour have a loud cry in his ears Mi iam was smitten with leprosie for murmuring and Dathan and Abiram swallowed up alive fiery serpents and plagues and exclusion out of Canaan were Israels judgements when they were sick of the fret see 1 Cor. 10. 10. Neither murmure ye as some of them murmured and were destroyed of the destroyer Let us now make Application Beware of murmurings 't is a greater sin then the world taketh it to be here I shall speak of two things 1. Murmuring at the Times and publike changes which have hapned amongst us 2. Murmuring in our own private case 1. Murmuring at the Times 't is a repining age we live in many factions are disappointed and therefore the most are full of discontent forgetting that all this is the work of a wise God Mistake me not I list not to become the Times Advocate it little beseemeth us to be Patrons of publike miscarriages or Factors for any Private Interest Therefore let me proceed with the greatest Scripture evidence and conviction and state what is murmuring at the Times 'T is forbidden Eccles 7. 10. Say not thou that the former times were better then these for thou dost not enquire wisely concerning this Now what is the sin taxed in this Scripture I answer 1. Not godly sorrow and complaining to God and bewailing the corruptions of the times No the Mourners in Sion are marked for preservation Exek 9. None are better friends to publike Interest 't were well if these Doves of the Vallies had more company this is no sin for this is the only way of entring our protest and being free from the corruptions of the age God hath bound up all Politique Bodies in the same bundle and we are concerned in others sins 't is the art of divine mercy by this means to prevent publique ruine by interesting his people in the welfare of those places where they live that every man in this
best seen in the light of his own Spirit the Heathens could say non loquendum de Deo sine lumine we need light from God when we come to speak of or to God That sense of the Lords greatness and those fresh and awful thoughts that we have of his Majesty in prayer they are stirred up in us by the Holy Ghost he uniteth and gathereth our hearts together that they may not be ravelled and flittered abroad by impertinent and vain thoughts Psal 86. 11. Leave men to themselves and they will do as foolishly as a man that is to gather a posie for his friend and filleth it fuller of stinking weeds than flowers we shall mingle many unfavoury worldly thoughts or deal as basely and affrontingly with God as if a man under the Law should mingle Sulphure and Brimstone with the sweet perfumes that were in the Censer lust will be interposing in prayer and out-talking grace therefore that we may be reverend and heedful we must use the help of the Spirit praying in the Spirit and watching thereunto with all perseverance Eph. 6. 18. Well then when thou goest to prayer look upon the Holy Ghost as appointed by the Father and purchased by the Son to help thee in this sweet and comfortable service Rom. 8. 26. the Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goeth to the other end of the staff and beareth a part of the burden we are tugging and wrestling at it and can make no work of it but the Spirit cometh and puts under his shoulder and then it cometh off kindly 2. It informeth us how much they sin that are so far from praying with the Holy Ghost that they do not pray with their own spirit alas this is but babling when the heart doth not go along with the lips 3. It informeth us of the priviledges of the Saints God is their Father willing to hear prayers Christ is their advocate willing to present their requests in Court and the Spirit a Notary to indite and draw up their requests for them oh what incouragement have we to go to the throne of Grace Surely we do not improve our priviledges or else we might have more comfortable access to the Father through Christ by the Spirit Eph. 2. 18. Verse 21. Keep your selves in the Love of God looking for the mercy of our Lord Jesus Christ unto eternal life THe Apostle goeth on directing to the means of perseverance as before he mentioned two duties Conference and Prayer so here two graces â—ove and Hope Keep your selves that is use the means we are kept by the power of God unto Salvation but because of the concurrence of ouâ— endeavours 't is ascribed to us your selves Some interpret it as before alii alios keep one another In the Love of God it may be taken for that love which God beareth to us or else for the Love wherewith we love God which is fitly called the Love of God partly because God is the object of it partly because the Author of it be commandeth or begetteth it increaseth it perfecteth it in the Soul in this second sense I take the Love of God here namely for that grace wrought in us and the great work committed to our care is to keep it encrease it and discover it in all the operations of it looking the formal act of hope for the mâ—rcy the cause is put for the effect for all that good which we shall receive at Christs coming 't is called mercy because his proceeding with the Elect at the last day will be upon terms of grace of our Lord Jesus Christ 'T is so called because 't is purchased by Christ and dispâ—nsed by him John 17 2 he hâ—th power to give eternal lifâ— and at his coming he introduceth his people into their happy estate John 14 3 unto everlasting lifâ— our happiness in Heaven is sometimes called everlasting life at other times everlasting glory Observe hence 1. In perseverance there is a concurrence of our care and diligence Phâ—l 2. 12 13 Work out your own Salvation with fear and trembling for c. The main work is Gods he that hath begun a good work must perfect it Phil. 1. 6. and the same Jesus that iâ— author is also finisher Heb. 12. 2. the deeper radication of the habit the defence of it the growth and perfection of it the ability to act is all from God 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen and settle you but yet a concurrence there is of our care and endeavours a child in the womb is nourished by the mother liveth by the life of the mother feedeth by the food of the mother but a child born liveth a more distinct and separate life of its own though it still be under the mothers care and provision so 't is with us after grace received we have a power to act and do what is necessary for the preservation of the spiritual life Well then let us not neglect the means you must not lye upon the bed of ease and think that God must do all he doth all indeed but in us and by us Idle wishes will do us no good as long as our hands refuse to labour Again Men that have grace had need look to the keeping of it Why first we our selves are prone to revolt this people loveth to wander and they erre in their hearts though under the immediate conduct of God 'T is noteable in Scripture that we read of a decay both of faith love and obedience which are the three main graces some that left their first faith 1 Tim. 5. 12. Others that left their first love Rev. 2. 4. and as to obedience we read of the first wayes of David aâ— distinguished from his latter 2 Câ—ron 17. 3. he walked in the first wayes of his father David David in his latter time fell into scandalous crimes 2. We are assaulted with continual temptations an importunate suiter by perseverance in his suit may at length prevail Sathan will lose nothing for want of asking those that refused at first may yield afterward Long conversing with the world may taine the Spirit a deformed object when we are used to it seemeth less deformed in dwelling lust though long restrained breaketh out afterward with the more violence Rose trees sâ—ipt in June bear in the winter many that in youth have held an hard hand over sin in their very old age have found their lusts more violent 3. A man of long standing is apt to grow secure and negligent as if he were now past danger when his condition was doubtful he seemed to be more diligent and serious but when the labours and difficulties of our first entering into favour with God are well over and a man hath gotten some freedom from the terrors of the Law and some peace and confidence he is in danger of security by which all runneth to waste in the Soul see Rev. 3.
Christ is set forth praise and blessing praise hath respect to his excellency and blessing to his benefits Eph 1. 3. We may praise a man for his worth though we have no benefit by him and so we are bound to praise God for the excellency of his nature though he had never done us good but now when he is our God and our Saviour and hath shewed us so much of his goodness and mercy in Christ we should be ever praising him Phil. 4. 20. Now unto God and our Father be glory for ever and ever Amen Glory is due to him as God much more as our Father his worth and excellency though he were a stranger to us doth deserve an acknowledgment but when we consider what he is to us and what he hath done for us then we can hold no longer the heart being affected with a sense of his kindness breaketh out to our Father to our Saviour be glory for ever and ever Well then consider the Lords excellencies more and observe his benefits and work them upon the heart till you be filled with a deep sense of his love and find such an impulsion in your Spirits as you cannot hold from breaking out into his praise I come now from the description to the ascription to him be glory c. Can we bestow any thing upon God or wish any real worth and excellency to be super-added to him I answer no the meaning is that those which are in God already may be first more sensibly manifested Isa 64. 2. Make thy name known among the nations 'T is a great satisfaction to Gods people when any thing of God is discovered they value it above their own benefit and safety see Psal 115. 1. they preferre the glory of mercy and truth before their deliverance 2. More seriously and frequently acknowledged 't is a great pleasure to the Saints to see others praise God Psal 107. 8. Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men 3. More deeply esteemed that God may be more in request more in the hearts of men and Angels Gods children no not count it enough that God is glorified by themselves but they desire also that God may be glorified by others as fire turneth all things near it into its own nature so is grace diffusive good men are loath to go to Heaven alone they would travel thither by troops and in company But let us more particularly take a view of this ascription and so first what is ascribed glory majesty dominion and power Let us open these words Glory is clara cum laude notitia excellency discovered with praise and approbation and notech that high honour and esteem that is due to Christ Majesty is the next word which implieth such greatness excellency as maketh one honoured preferr'd above all therefore a stile usually given to Kings but none so due as unto Christ who is King of Kings and Lord of our Lords The third term is dominion which implieth the foveraignty of Christ over all things especially over the people whom he hath purchased with his blood The last word is power which signifieth that all sufficiency in God whereby he is able to do all things according to the good pleasure of his will From hence observe 1. A gracious heart hath such a sense of Gods worth and perfection that it would have all things that are honourable and glorious ascribed to him therefore are divers words here used When we have done our utmost we come short for Gods name is exalted above all blessing and above all praise Nehem. 9. 5. Yet 't is good to do as much as we can Love to God will not be satisfied with a little praise I will praise him yet more and more love inlargeth the heart towards God if there be any thing more excellent he shall have it well then 't is a sign of a dead heart to be a niggard in praises to be sparing careless or cold this way 2. When we think of God 't is a relief to the Soul to consider of his glory majesty dominion and power for this is that which the Apostle would have to be manifested acknowledged and esteemed in God as the ground of our respect to him it incourageth us in our service we need not think shame of his service to whom glory and power and majesty and dominion belongeth It hearteneth us against dangers surely the great and glorious God will bear us out in his work it increaseth our awe and reverence shall we serve God in such slight fashion as we would not serve the Governour Mal. 1. 8. 't is a lessening of Gods majesty you do not treat him as a great and glorious Potentate Mal. 1. 14. It inviteth our Prayers to whom should we go in our necessities but to him that hath Dominion over all things and power to dispose of them for the glory of his majesty It increaseth our Dependance God is glorious and will maintain the honour of his name and truth of his promises When we are daunted by earthly Potentates 't is a relief to think of the majesty of God in comparison of which all earthly Grandure is but the dream of a shadow Again God that hath a soveraignty over all things and such an almighty power to back it will not be wanting to do that which shall make for his glory 2. The next consideration in this Ascription is the duration now and ever Thence note The Saints have such large desires for Gods glory that they would have him glorified everlastingly and without ceasing they desire the pre sent age may not only glorifie God but the future when they are dead and gone the Lord remaineth and they would not have him remain without honour they do not take death so bitterly if there be any hopes that God will have a people to praise him and their great comfort now is the expectation of a great Congregation gathered from the four winds united to Christ presented to God that they may remain with him and glorifie him for evermore 't is the comfort of their hearts to see this Congregation a making up every day that there are Saints and Angels to praise God whilest others grieve and dishonour him they prize their own salvation upon this ground that they shall live for ever to glorifie God for ever see Eph. 3. 21. Ps 41. 13 Psal 106 48. Now this they do partly from their love to Gods glory which they prize above their own salvation Rom. 9. 3. Partly in thankfulness to God for his everlasting love to them God is from everlasting to everlasting and his love is from everlasting to everlasting Psal 10â— 17. he was their God and will be their God for ever and ever and therefore they purpose to be his people and to praise him for ever and ever Well then get these large desires for Gods glory that he may be