Iesus Christ. Where the three Persons are again mentioned and their Concurrence to our Salvation 2. That Words proper to their personal Operation are used for there is Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost The Father is represented as the Fountain of Love and all Goodness and as expressing and exerting his Love by the Son and Spirit By the Grace of Christ is meant all that gracious Provision which he hath made for Man's Salvation both in the reconciling God to us and procuring the Mission of the Spirit Communion is ascribed to the Spirit because all is applied or communicated to us by him Or thus our Salvation is ascribed in Election to the Love of the Father in Redemption to the Grace of the Son in Sanctification to the Communion or Participation of the Holy Ghost 1st The Love of God Love is ascribed to the Father for the Love of God is the Cause of all consider his giving Christ for us or giving Christ to us and us to him 1. In giving Christ for us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting Life Christ did not merit electing Love but Love rather moved God to give Christ for Sinners Love appointed the Son to be our Redeemer there was the Bosom and Bottom-Cause 2. In giving Christ to us Iohn 6.37 All that the Father giveth me shall come to me And him that cometh to me I will in no wise cast out John 17.6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word And in time he doth execute and accomplish this out of his meer Love Ier. 31.3 The Lord hath appeared to me of old saying Yea I have loved thee with an everlasting Love therefore with Loving-kindness have I drawn thee As by Elective Love the Heirs of Salvation were distinguished from others in God himself or in his Intention and Purpose so by Regeneration and converting Love they are distinguished from others in themselves and set apart from the rest of the World to be the Objects of his special Love and Instruments of his Glory Besides there is a Love of God whereby he loveth us when we are in Christ Jesus which is the Ground of our Safety and Preservation Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Iesus our Lord. 2dly The Grace of our Lord Iesus Christ. What is intended us by the Father is brought about by the Grace of the Redeemer and therefore all the Provision Christ had made for our Salvation is called Grace 2 Cor. 8.9 For ye know the Grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his Poverty might be rich That is ye know his gracious Condescension in submitting to such a mean Condition for our sakes So 1 Cor. 16.23 The Grace of Lord Iesus Christ be with you all Grace is God's Favour and Love which was first purchased by Christ by his Obedience and bloody Sufferings Rom. 3.24 Being justified freely by his Grace through the Redemption that is in Iesus Christ. Secondly applied by his Intercession which is also another Act of his Grace and therefore we come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help us in time of need Heb. 4.16 Namely having a great High Priest that is passed into the Heavens Iesus the Son of God ver 14. who knoweth our Infirmities Thirdly As it is bestowed by him as Lord of the New Creation upon such Terms as every way keep up the Honour and Interest of Grace in our Salvation Ephes. 2.8 By Grace ye are saved through Faith and that not of your selves it is the Gift of God All the saving Benefits we have by Christ are from Grace such as Reconciliation with God the Renovation of our Natures and everlasting Glory and Happiness they are all dispensed in a gracious way from first to last 3dly The Communion of the Holy Ghost Communion is ascribed to the Holy Ghost It may be rendred Communion or Communication The Spirit reneweth and changeth our Nature and worketh Faith and Holiness in us Light Life and Love are the special Benefits which he communicates to us He doth enlighten our Minds to understand and believe the great things prepared for us by God through Jesus Christ. It is said 1 Cor. 2.10 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God So Ephes. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Life for we live in the Spirit and are born of the Spirit that is have a new Life begotten in us therefore called a Spirit of Life before we lived as Men now as Christians And Love the Heart is bent and inclined to God It began in Love and endeth in Love Love of God endeth in Love to God This threefold Effect is expressed 2 Tim. 1.7 For God hath not given us the Spirit of Fear but of Power of Love and a sound Mind Life in Power as Light in a sound Mind And it is all together called the Divine Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature For it answereth to the Wisdom Power and Goodness of God 3. That all these Words imply Riches of Goodness Bounty and Liberality Love noteth a ready Inclination to do Good to others without the Excitement of external Motives it openeth and inlargeth the Heart to another and then the Hand cannot be shut 2 Cor. 6.11 O ye Corinthians our Mouth is open unto you our Heart is enlarged Grace is some good thing freely given So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion noteth a liberal Effusion or Distribution of the Graces of God's sanctifying Spirit and so it suteth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Love of God and the Grace of Christ Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Spirit is joined with Bowels and Mercies Phil. 2.1 If any Fellowship of the Spirit if any Bowels and Mercies that is if you have received any Good from Christ by the Spirit So Rom. 15.26 For it hath pleased them of Macedonia and Achaia to make a certain Contribution for
will be little enough to repent the loss of that which is past Consider a Man can never come soon enough into the Arms of Mercy nor soon enough out of the Power of Satan Present Necessity admits of no Deliberation therefore charge your selves to be more solid and serious Sin if you let it alone will gather more Strength Jer. 13.23 Can the Ethiopian change his Skin or the Leopard his Spots then may ye also do Good that are accustomed to do Evil. When a Stick hath been long bent it will hardly ever be set right again Some that have been late converted have much bewailed their Disadvantage their standing out so long till their Inclinations were fixed and that they have got a stubborn Nature so strong and ever apt to recoil upon them Consider we would not have God to put us off when we come for Mercy and are in present need and shall we put off God We would count a Delay to be as bad as a Denial therefore take heed of Delays in this kind for if ever you be called to Grace you will smart for it soundly Christ waited upon the Spouse for Entrance Cant. 5.2 My Head is filled with Dew and my Locks with the drops of the Night and then the Spouse waited for Comfort ver 6. I opened to my Beloved but my Beloved had withdrawn himself and was gone my Soul failed when he spake I sought him but I could not find him I called him but he gave me no Answer What is the Reason when the Work is begun and the first stroke is given to Sin that Christians walk so mournfully for a great while O they have made God wait long and stood out many a Call therefore the Lord exerciseth them with waiting Let all this work thee to comply with the Importunity of the present Conviction of the Holy Ghost Vse 2. Is to reclaim us when we are greedily set upon other Businesses and Projects than the great Business of our Lives as to get Wealth Honour and great Estates Remember what is thy Duty and Work in this present World Consider 1. The shortness of Life We have a great deal of Work to do in a little time therefore we should not waste it every day we are nearer to the Grave We are sensible of the Decays of others but not of our own thou seest others wax old and die remember thou thy self art going that way When two Ships meet one another in the Sea the other Ship seems to fail faster than yours tho both pass away alike because you are not sensible or do not observe your own Motion We see others are mortal but do not number our own Days This is a Point of Prudence Psal. 90.12 So teach us to number our Days that we may apply our Hearts unto Wisdom A Man would think of all Points that were plainest and soonest learned yet it is very hard to learn the lesson of our own Frailty I mean to learn it by Heart to learn it practically 2. The Uncertainty of Life We know not when Death will surprize us it is ill to be taken unprovided when Death comes to say Hast thou found me O my Enemy Every day we have cause to look to it more are mistaken in reckoning upon Life than upon Death Thou art asleep in the Wolf's Mouth there is no Remedy but imploring the Shepherd's Help A Carnal Man that goeth on in Sin provoketh God to his Face and trieth whether he will cut him off yea or no. We are sure to live to enjoy what we provide for Heaven but we are not sure to live to enjoy what we provide for the World A Man may not rost what he took in hunting but when he cometh to enjoy his Estate God cutteth him off Luke 12.20 Thou Fool this night thy Soul shall be required of thee then whose shall those things be which thou hast provided And shall my Master come and find me idle 3. After Death followeth Eternity the great Amazement of the Soul Now if Death find you at Peace with God Eternity will be comfortable and Death sweet Body and Soul part but God and the Soul meet When we can see Angels ready to do their Office and Conscience becometh our Compurgator I bear you witness you have spent your time in this World in obeying and serving God and then Body and Soul take leave of one another it is a blessed parting But now when you have not regarded your Work you are then delivered up to Satan by such an Excommunication as shall never be reversed Accursed till the Lord come and then Body and Soul meet to be tormented for ever It is a sad parting when Conscience falls a raving and we curse our selves and the day of our Birth O that ever such a Creature were born O that I had been stifled in the Womb and never seen the Light 4. The necessity of working out our own Salvation God's Stipulation with Mankind is not made up all of Promises something is required Holiness is the way to Salvation Men that live as they list can claim nothing The World is a common Inn for Sons and Bastards in the time of God's Patience he keeps open House for just and unjust but no unclean thing entreth into Heaven At the great Rendezvouz God maketh a Separation Psal. 1.5 The Vngodly shall not stand in the Iudgment nor Sinners in the Congregation of the Righteous The wicked shall not be able to look Christ in the Face nor vail themselves in the glorious Assembly 1 Cor. 6.9 10. Know ye not that the Vnrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God Our Desires settle into Opinions we think God will not damn his own Creatures and an universal Hope is natural 5. The Folly of not doing our Business To get bodily Supports is but our Errand by the by these Souls were not given us to scrape up Wealth and only to provide and purvey for the Body Let us use them to the end that God gave them to think of Eternity Luke 10.41 42. Martha Martha thou art careful and troubled about many things but one thing is needful And Mary hath chosen that good part which shall not be taken away from her Martha was careful to entertain Christ in her House but Mary to entertain him in her Heart The one thing needful is the Care which every one ought to have of his own Salvation Every thing is best that helpeth us on towards Heaven and that is evil that hindreth us in our pursuit of Heaven This will appear to be the greatest Wisdom at length and not to spend your Lives in getting Honours or Pleasures or screwing your selves into the Favour of great Personages It is commonly said of a Man that hath gotten an Estate that he
Interest and are drawn with the Cords of a Man as first the Fire is kindled and then it sendeth forth much Smoak afterwards we love God out of pure Affection at length as the new Nature gathers Strength and Perfection Men rejoice in God's Glory as much as in their own Salvation it is a simple Act of Adoration in Heaven it will be so we shall rejoice in God's Glory as much as in our own Interest and Profit 2. It informs us of the Reason why the World and Sin have such a Power over Men why they lie under the Power of present things we do not awaken our Hopes and consider Blessedness to come so much as we should It is not only a difference between Sinners and Saints but between Christian and Christian one is more heavenly than another As there is a difference between ordinary Subjects and Courtiers those that are always in their Princes Eye and Company are more polite in their Manners than others so the oftner the Soul is in God's Court the more holy our Hopes will have an Influence upon our Practice It is Hope that carries the Soul aloft out of the reach of Temptation as Birds when flying on high in the Air need not fear Nets nor Snares nor the Crafts of the Fowler Keep Hope alive and then a Christian cannot fail Heb. 3.6 Whose House we are if we hold fast the Confidence and the rejoycing of Hope firm unto the end If a Man had such a lively Hope and some taste and feeling of Heaven and Blessedness to come and a constant groaning after them if we could but glory in our Hopes as much as if we had present Possession then we need not fear miscarrying 3. It informs us that it is a false Hope that doth not urge to Practice and Strictness of Life Some Men make full account to go to Heaven but make no preparation for it their Course is another way there is not only an Unsutableness to their Hopes but a Contrariety If there were only an Unsutableness it were enough to discover the Cheat for we are to be made meet to be Partakers of the Inheritance of the Saints in Light Col. 1.12 and to walk worthy of God who hath called us to his Kingdom and Glory 1 Thess. 2.12 and to walk worthy of the Vocation wherewith we are called Ephes. 4.1 There is a Sutableness between a Man and his great Hopes When David was a Shepherd he spent his time in keeping his Father's Sheep and had the Heart of a Shepherd but when he was called to be King then he behaved himself like a King like a Shepherd of the People So a Christian discovers his Hopes in his Disposition and in his Practice and doth walk as an Heir of the Grace of Life There may be a slight Hope which hath no Efficacy but those serious Sighs and hearty Groans I speak of certainly they will work a Sutableness in the Temper of our Hearts and the Constitution of our Souls and we shall be more holy there will be more worthy walking more Detestation of Sin more Contempt of the World more Diligence in the Spiritual Life When you walk as if your Hopes were altogether in this World when Princes in Scarlet embrace a Dunghil when those that are called to great and glorious Hopes live as if their Happiness were only here below heaping up Wealth Treasure and Worldly Conveniences to themselves it is a Lamentation If you saw a Man labouring in filthy Ditches and sullying himself as poor Men do with Mire and Dirt who would believe he were an Heir apparent to a Crown and called to inherit a Kingdom So when we live as Men of the World when there is an Unsutableness between us and our Hopes how do we walk as the Heirs of Grace But now when there is not only an Unsutableness but an open Contrariety in their Practice and yet they think to go to Heaven it is as if a Man whose Journey lay North should travel just South Can that Man look to be filled up with God when God is not in all his Thoughts Can he long for the Company of Christ that slights his Ordinances Can he prize the Communion of Saints to whom good Company is a Prison Can he look for an immaculate and sinless State to whom Purity is an Eye-sore and who hates the Power of Godliness Yet many such deceive themselves with false Hopes when there is not only Unsutableness but a plain Contrariety 4. It informs us That an assured Interest in Heaven is no Ground of Loosness or Laziness Comfort serves to quicken but not to slacken our Endeavours The more we look for Heaven the more it engageth us to Strictness of Life The Apostle after he had professed his Assurance We are confident and willing rather to be absent from the Body and to be present with the Lord 2 Cor. 5.8 What then v. 9. Wherefore we labour that whether present or absent we may be accepted of him Here is a sure Recompence our great Care is that we may live and die in his Grace because we are confident we shall live with the Lord when we depart from the Body Jude 21. Keep your selves in the Love of God looking for the Mercy of our Lord Iesus Christ unto Eternal Life When God is so gracious in Christ providing such great things for such unworthy Creatures as Eternal Life and we come to receive Glory out of the hands of Mercy what a mighty Engagement is this to make us watch against all Decays and Coolings of Love Vse 2. To exhort us to this Expectation or looking for the blessed Hope The method and way is first to believe then to apply then to expect 1. Believe it that there is such a Happiness reserved for the Children of God Next to God's Being we are bound to believe his Bounty Heb. 11.6 He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him These two Principles that God is and that he is a Rewarder are the Fundamental Notions that keep up all Religion There is a Mist upon Eternity to a carnal Heart they are led by Sense and believe no more than they see Heb. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen Fancy and Nature cannot out-see Time and look beyond Death Faith holdeth the Candle to Hope and then we are able to look into the other World and to see a happy State to come Now because Faith is weak in most and we waver more in the Belief of God's Bounty than of his Being his Godhead is manifested by present sensible Effects but we scruple his Rewards which are wholly to come therefore let us strengthen and help Faith as much as we can The Word is clear in this Point Now God hath been true in all things Fidelis in omnibus in ultimo non deficiet He that hath been faithful in
in all our Enjoyments 7. In his Obedience to his mean Earthly Parents Do you think this is a slight Matter Christ was God blessed for evermore yet he submitted to his poor Parents It is said Luke 2.51 He went down with them and came to Nazareth and was subject unto them Thô his Parents were mean and despicable yet he was subject to them and as it is most probable he wrought in their mean Trade for the Iews said Mark 6.3 Is not this the Carpenter Not only the Carpenter's Son but the Carpenter and Iustin Martyr says he was employed in making of Yokes and Ploughs The Great God becoming Man was subject to his Parents What a Lesson hath Christ set to Children Whatever you be you can be no greater than Christ and your Parents can hardly be meaner than Ioseph and will you be stubborn and Disobedient and rather govern than be subject 8. In the Sweetness and Beauty of his Conversation and yet in a strict and winning way Many mens Troubles come from themselves they are rough and sowr and do not walk amiably There is a great deal of Wisdom required of Christians that they should walk so strictly and yet so pleasingly that they may both represent and endear their Religion to others As it is said of Athanasius that he was Magnes Adamas he was a Load-stone to draw the Hearts of the People and an Adamant in the resistance of Sin But what do I speak of Athanasius when a greater than Athanasius is here Jesus Christ did so sweetly dispose himself in all kind of Conversation that he grew up into Favour both with God and Man Luke 2.52 And Iesus increased in Wisdom and in Stature and in favour with God and Man The meaning of which is this the Lord Jesus was always perfect and full of Holiness and not capable to receive more than he had but he growing from a Child to a Man he grew more in Wisdom and Favour with God and Man As for Example Suppose the Sun in the Firmament were a Vegetative and growing Creature it would be full of Light the first moment of its Creation yet growing bigger it 's Light would encrease thô it were always full so Christ was always full of Knowledge and full of Grace yet according to his Receptivity and Capacity so was Grace conveyed to him How many are there that decline and pass from Zeal to Lukewarmness from Exactness in the ways of God to Liberty and Licentiousness This is to be a falling Star and to imitate the Apostate Angels who fell from the State of Purity and Blessedness in which they were to a State of Sin and Misery But Christ encreased in Grace and in favour with God and Men it was a high point of Wisdom in Christ so to carry all things that he might gain upon all that he conversed with 9. In the Holiness and Purity of his Life Though he lived in the midst of Enemies that hated him and were watchful and malicious to spy out all Occasions against him yet saith he Iohn 8.46 Which of you convinceth me of Sin◠The Devils themselves acknowledge his Holiness Mark 1.24 I know thee who thou art the Holy one of God The Apostle telleth us Heb. 4.15 He was in all points tempted like as we are yet without Sin and 1 Ioh. 3.5 In him is no Sin and 1 Pet. 2.22 Who did no sin neither was guile found in his mouth He took upon him our Natural but not our sinful Infirmities Christ took the Nature without the Sin of the Nature the Sun of Righteousness was like the Beams of the Sun that shines all over a sinful World without being tainted with it's pollution Heb. 7.26 Such an High Priest became us who was holy harmless undefiled separate from sinners Christ suffered the Torments of Hell at least equivalently to free us from Hell yet he would not nor could commit the least Sin thô it had been to free all men that ever had been in the World Now as he which hath called you is holy so be ye holy in all manner of Conversation 1 Pet. 1.15 Imitate Christ in his Holiness which was a part of his Glory and will be of yours Matth. 5.8 Blessed are the pure in heart for they shall see God Here we should be walking Pictures of Christ that others may see the Face of Christ in us Tread in his Steps Live so holily that if the Bible should be lost it may be found again in our Holy Lives 10. In his wonderful Patience and Meekness Never any suffered so much and never any suffered so patiently How much wrong do others do but will suffer none And how much wrong did Christ suffer but did none 1 Pet. 2.23 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Isa. 53.7 He was oppressed and he was afflicted yet he opened not his mouth he is brought as a Lamb to the slaughter and as a sheep before the shearers is dumb so he opened not his mouth And Isa. 50.6 I gave my back to the smiters and my cheeks to them that plucked off the hair I hid not my face from shame and spitting Iob though a Pattern of Patience yet in the extremity of his Afflictions fell into Impatience and cursed the day of his Birth but there was no Iniquity in Christ no guile found in his mouth not one impatient word fell from him he was made up all of Patience Now in this should the Saints imitate Christ Rom. 12.12 Be patient in Tribulation The Example of Christ's Meekness should be the great allay to us when we are transported with the gusts of Passion What an unconformity is there between Christ and us when there are such mists raised in the Soul that the Light of Reason cannot be seen Men drunk with Passion how unconformable are they to the Meekness of our Saviour Christ rendred sweet Language for bitter Blessings for Curses did Christ do so so should Christians 11. In Love to his Enemies Take that eminent Example of Christ who died for Enemies Rom. 5.10 When we were Enemies we were reconciled to God by the death of his Son As for those Enemies which were the Instruments of his Death which shed his Blood yet when he was upon the Cross he breathed forth his Soul in Prayer for them Luke 23.34 Father forgive them for they know not what they do He would give his Enemies the Morning-Market of the Gospel He gave his Disciples charge to go abroad into the World that Repentance and Remission of Sins should be preached in his Name among all Nations beginning at Ierusalem Luke 24.47 there where his Blood was shed there would he have the Vertue and Comfort of it preached And the Apostle presseth this same Duty upon us from this Example of Christ Col. 3.13 Forbearing one another and forgiving one another if any man have a quarrel against any even as
waited for the Promise Our Respect to the Word is made up of a mixture of Obedience and Dependance there must be a Consent to both and we must resolve for the Holy and Heavenly Life Faith is an Act of the Will as well as of the Understanding Heb. 11.13 These all dyed in Faith not having received the promises but having seen them afar off and were perswaded of them and embraced them Besides being perswaded there is embracing The promises of God in him are Yea and in him Amen unto the glory of God by us 2 Cor. 1.20 And they are exceeding great and precious Promises 2 Pet. 1.4 In one place you have both 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Iesus came into the World to save Sinners Therefore embrace them you must with all your Hearts and submit to this way of Covenanting with God 4. Your Judgments must highly esteem these Promises and your Hearts find full Contentment and Satisfaction in them We read often of receiving the Word with Joy and the confidence and rejoycing of Hope Heb. 3.6 Usually the Word of God hath too cold and slight Entertainment in our Affections and we do not value those precious Promises as we ought to do they should be dearer to us than our Lives and give us more Satisfaction than all the Enjoyments of the World Psal. 119.111 I have taken thy Testimonies as an heritage for ever they are the rejoycing of my Soul they do you good to your very Heart and the more you are acquainted with them the more you will see the worth of them Luke 6.23 Rejoyce and leap for joy for great is your reward in Heaven And of the Eunuch when he had sealed Covenant with God Acts 8.39 It is said he went his way rejoycing Faith cannot do its Office that it begets an Holy Gratitude to God to draw us off from the Allurements of Sense and fortifie us against Adversities and Troubles and engage us to the Duties of Christianity which are distrustful to Flesh and Blood unless it did fill our Hearts with an higher and better Joy than the World yieldeth Surely 't is Comfortable to be pardoned and reconciled to God to be in the Way and under the Hopes of Eternal Life Thirdly The Effects which these Acts produce These may be stated by the several Uses for which the Word of God serveth 1. T is the Seed of a New Life 2. The Constant Rule of all our Actions 3. The sure Charter of our Hopes 4. Our Strength and Preservation against all Temptations from the Devil the World and the Flesh. 5. Our Comfort and Cordial in all Afflictions 1. 'T is the Seed of a New Life 1 Pet. 1.23 Being born again not of Corruptible seed but of Incorruptible by the Word of God which liveth and abideth for ever And Iames 1.18 Of his own will begat he us with the word of truth that we should be a kind of first fruits of his Creatures And also 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be partakers of the Divine Nature When we so believe the Pardon and Grace and Blessedness offered that our Hearts are changed into the Life and Likeness of God for the Truth is not rightly owned and believed till this Change be wrought both in Heart and Life then we are cast into the Mould of this Doctrine Rom. 6.17 Ye have obeyed from the heart that form of Doctrine that was delivered to you Gospel Truths serve not for Speculation or meer Talk and Discourse but for Sanctification and therefore if this Seed be sown and engrafted in your Hearts and you begin to live to God an Holy and Heavenly Life you have the surest Evidence of your Faith for Causes are made sensible to us by their Effects 'T is usually brought as a proof of the Word the Sanctifying Vertue of it so 't is of the Sincerity of your Faith for the Word profiteth not unless it be mingled with Faith and since both Faith and the Word concurr to this Effect it may be ascribed to either Surely therefore if we believe the Word of God and value it as we ought it doth leave the Impression of God's Image upon us for it is the fairest Draught and Representation of God that ever was in the Law and Life of Christ 2 Cor. 3.18 If our Souls and Lives be a Transcript of the Word this Image is thence deduced to us by the Spirit and of necessity it must be so for Christs comforting Promises of Mercy and Glory are made to these New Creatures who live the Holy and Heavenly Life They have God's mark and Signature upon them and therefore are said to be sealed to the day of Redemption Eph. 2.30 and Eph. 1.3 This Renovation of the Soul is the Seal of God the Pledge of his Love and the Earnest of the heavenly Inheritance 2. The Constant Rule of all our Actions There is a fixed determined Rule from whence we cannot swerve and vary without Sin and if we would have Communion with God here or enjoy him hereafter We must keep close to this Rule Gal. 6.16 As many as walk according to this Rule peace be on them and mercy and upon the Israel of God This Rule that is the Word of God which directeth us as to our General Path and Way and all our steps or particular Actions Psal. 119.105 Thy Word is a lamp unto my feet and a light unto my paths We must hide the Word in our Hearts Psal. 119.110 Thy Word have I hid in my heart that I might not sin against thee We must consult with it upon all occasions as willing to understand our Duty Psal. 119.24 Thy Testiminies also are my delight and my Counsellors And because we may mistake thrô Error of Mind or be tempted aside thro' aversion of Heart and manifold Temptations Therefore we must earnestly beg it of God Psal. 119.133 Order my steps in thy VVord and let not any Iniquity have dominion over me And we must use all study our selves Rom. 12.2 and constant watchfulness Eph. 5.15 See then that ye walk circumspectly not as fools but as wise Now that which I say is this When the Word ruleth the main Course of our Lives and teacheth us how to live in the World soberly righteously and godly the tenderness of the Word and high respect to it that we dare not transgress it whatever Temptations we have so to do sheweth that Faith hath obtained its effect in us For trembling at the Word fearing of a Commandment and whatever of that kind is spoken of in the Scripture they are all Fruits of Faith 3. 'T is the Charter of our Hopes Iohn 20.31 These things are written that ye might have life through his Name 1 Iohn 5.11 This is the Record that God hath given unto us eternal life and this life is in his Son Now the Work of Faith
to live righteously towards all Men giving to all their Due in all Relations Superiours Inferiours and Equals owing nothing to any Man but Love a Debt which we must always pay and always owe That we may adorn the Doctrine of God our Saviour in all things ver 10. This is that which recommends Religion to the Sons of Men 't is this Well-doing which puts to silence the Ignorance of foolish Men 1 Pet. 2.15 For Men are not much concern'd what we are to God if we be unjust false treacherous unfaithful and over-reaching towards our Neighbour And thirdly that we demean our selves in all the Turnings of our Conversation holily towards God Let our conscientious discharge of First-Table-Duties be the Test of our Uprightness in those of the Second Let our Honesty and Sincerity in those of the Second evidence our Holiness in those of the First 2. Come we now to that pleasing View of the Grace of our Lord Iesus Christ Who gave himself for us that he might redeem us from all Iniquity and purify unto himself a peculiar People zealous of good Works Where we find a twofold Design of Christ in his Death and Sufferings 1. He had a noble Design for us he dealt with God gave himself for us to him 2. He had a Design upon us too that he might purify us to himself He redeems us from this present World as well as from Wrath to come Gal. 1.4 Redeems us from our selves as well as from Sin and Satan Takes us not only out of the Hands of the Law and Iustice but out of our own That they who live should not henceforth live to themselves but to him that died for them and rose again 2 Cor. 5.15 Secondly Because Faith is a Grace that has always the labouring Oar a Grace that bears the Heat and Burden of the Day that has the World and the evil One to overcome and that it may be victorious over those must first learn to lay hold on God's own Strength and overcome him too And because this Grace unites us to Christ and then draws Virtue from Christ to maintain that Union and support the spiritual Life and because it ventures far flies high and runs great Risques and has therefore great need of good Security let us again read our Author 's glorious Discourses upon Heb. 6.18 That by two immutable things in which it was impossible for God to lie we might have strong Consolation who have fled for Refuge to lay hold upon the Hope set before us A Word from a God that cannot lie is a sufficient Security for Faith to rest upon Upon this single Security we might safely venture the Weight of all our Souls the stress of all our Concerns 'T is upon this alone the Apostle Titus 1.1 2. encourages us to lay the Hope of eternal Life even upon the Promise of him that cannot lie But our gracious God knowing the weakness of our Faith the Fears and Iealousies of guilty Souls has added his Oath to his Word that from such double Security we might have strong Consolation O happy Souls for whose sakes God will vouchsafe to swear O miserable Sinners who will not give credence to a swearing God! a God that swears by Himself because he has no greater thing to swear by Had he sworn by the Heavens and Earth they shall perish and with them the Security had perish'd but he swears by Himself As I live saith the Lord And Faith having got this Ground to place its Engine upon is able to overturn the World What has it not been able to suffer when Divine Truth is its Warrant What has it not been able to do when the same Truth is its Security It has subdued Kingdoms wrought Righteousness obtained Promises stopped the Mouths of Lions quenched the Violence of Fire escaped the Edg of the Sword grew strong out of Weakness waxed valiant in Fight and turned to flight the Armies of Aliens Heb. 11.33 34. I will add it has routed Legions of Devils triumph'd over Death the Grave and Hell challeng'd the whole World to come in and lay any thing to the charge of God's Elect for it has a God to justify the believing Sinner a Christ that died for the Sinner once and lives for ever at the Right Hand of God to make Intercession for him Rom. 8.33 34. Now then let Faith know its Security The Oath of Man when yet every Man is a Liar puts an end to all Controversies amongst Men Let the Oath of God who can no more lâ—e than he can die put an end to our slavish Fears perplexing Doubts all our suspicious of God and his Word and let the Soul return to its Rest for God has dealt graciously with it But I have forgot my self and wrong'd thee too Christian Reader whilst we wander and lose our selves in these pleasing Anticipations For more abundant Satisfaction in these and many important Truths I refer thee to the following Discourses only have Patience to be advertised of two or three smaller Matters 1. Rest fully assured that though these Pieces are Posthumous Births they are not Spurious but the Legitimate and Genuine Offspring of the same Father with those that were first born They carry the Lineaments the Signature the Image of their Elder Brother and have been compared Line by Line Word by Word with the Author's Manuscripts by an unquestionable Voucher 2. Let it not offend thee that the same Truths and perhaps in the same Words are repeated which frequently happens in the Course of any Man's Ministry when the same Subject has been formerly handled and yet Care has been taken as much as could possibly be to prevent all Nauseousness yet sometimes it could not be done without disjointing and mangling the Sermons 3. Be so just as not to impute the Crimes of the Printer to the Author or Publisher which yet are such as an ordinary Charity may pardon or a small Ingenuity correct The rest is only to commit thee Reader and these Discourses to the Blessing of our gracious God with whom remember Thy unworthy Servant in the Service of the Gospel VIN ALSOP Jan. 17. 169â— Books wrote by Dr. Manton and printed since his Death THE first Volume of Sermons on the 119 th Psalm The second Volume of Sermons on Matthew the 25 th Iohn the 17 th Romans the 6 th and the 8 th and the 5 th of the second Epistle to the Corinthians The third Volume of Sermons on the 11 th of the Hebrews with a Treatise of Self-denial and several Sermons on the Sacrament and other Occasions Twenty select Sermons in quarto An Exposition on the Lord's Prayer in 80. Several Sermons on the Rise Growth and Fall of Antichrist on 2 Thess. 2. Several Discourses tending to promote Peace and Holiness among Christians Sermons on Christ's Temptations and Transfiguration Wâ—th Christ's Eternal Existency and the Dignity of his Person asserted against the Socinians Most of the Author's Works are to
actual Look as the Heirs of Salvation are distinguished from others by Election in the Purpose and Bosom of God so are they actually distinguished from others by effectual Calling 2 Tim. 1.9 Who hath saved us and called us with an holy Calling not according to our Works but according to his own Purpose and Grace which was given us in Christ Iesus before the World begâ—â— Why doth God pick and chuse and cull here and there The only reason is his own Grace and his own Purpose When we come to make choice we cull and pick out those things that are worthy of our Love and Respect And we favour none but for something whereby we may be allâ—red to love them but God saw nothing lovely in us but yet calleth us with an holy Calling according to his Purpose and Grace The same gracious Purpose that distinguisheth them from others before all Time doth in time make an actual choice and distinction between them and others by effectual Calling 3. Justification Rom. 3.24 Being justified freely by his Grace Mark the Apostle useth two words it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Grace and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely by his Grace freely to note the readiness of his Inclination and by his Grace to exclude the Merit of our Works or the meer Grace of God not excited or quickned by any Works of ours but acting of its own accord The Scriptures do with such emphatical and redoubled Expressions inculcate it because there are deep Prejudices in the proud Heart of Man rooted in his Nature against the Grace of God 4. Sanctification all the parts whereof are called the Graces of the Spirit because Gratiae gratiâ—â— dâ—tae they are not only wrought by the Spirit but freely given us of God Thus Faith is said to be God's Gift Ephes. 2.8 By Grace ye are saved through Faith and that not of your selves it is the Gift of God And it is given of meer Grace Phil. 1.29 To you it is given to believe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies graciously given it is the same word that is used Rom. 8.32 He that spare 〈…〉 own Son but delivered him up for us all how shall he nor with him also freely give us all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Grace that giveth Christ giveth Faith to believe in Christ that we may be possessed of his Grace 5. Glorification which is the Complement of all Salvation So Ephes. 2.8 By Grace you are saved through Faith and that not of your selves it is the Gifts of God Not only all the Means and all the Tendencies of Salvation are of Grace but Salvation it self from first to last it is all of Grace So that when we come to Heaven this will be our great Work to sing forth the Praises of Grace and to admire and glorify the Grace of God to all Eternity II. To limit the Point Thô it is of Grace yet not to exclude Christ not to exclude the Means of Salvation 1. Not to exclude Christ. The Merit of Christ stands well enough with the Grace of God Rom. 3.24 Being justified freely by his Grace through the Redemption that is in Christ Iesus Freely you will say How so when it was not without so great a Price and Satisfaction as the Blood of the Lord Jesus Yet however it is freely in respect of us it is by no Work of ours it was the exceeding Grace of God to appoint the Merit of Christ that it might be the greater ground of Confidence to us We do not look for things with such certainty which depend upon meer Grace and Favour and Good-will as we do when a thing is established by Merit and Desert Now Merit in us there could not be without wrong to Grace and therefore the Wisdom and Love of God hath found out this way of Merit in Christ that we might be the more confident of the standing of our Priviledges they being bought at so great a Price There was Grace in this that God gave Christ that the Satisfaction is not required of us and therefore indeed there is nothing doth so gloriously discover the Grace of God as the free giving up of Jesus Christ. God might require Satisfaction from the Party offending or the Person that had so sinned might bear the Blame and Punishment but the Lord hath so loved the World that he gave his only begotten Son and that not to Angels but to us Well then it is Grace to find out the Merit and Grace by which we are interested in it Christ's Merit is most free both on the part of God the Father freely sending Christ and on the part of Christ taking this Office upon him It was Grace that moved God to give Christ and Grace that moved Christ to give himself who loved me and gave himself for me Gal. 2.20 Nay after all this it is Grace that gives us Faith that so we may be interested in the Merit of Christ that we which sinned with both Hands earnestly might take hold of God with both Hands And our Salvation is carried on in such a way that we may confidently expect his Mercy whithout any violation of his Justice and Truth So that it doth not derogate from the Grace of God but much amplify and enlarge it This is a great part of the Grace that he freely sent Christ to make all sure between us and him 2. Not to exclude the Means of Salvation not Faith nor Obedience also if rightly understood Not Faith that may well enough stand with Grace Ephes. 2.8 By Grace ye are saved through Faith and that not of your selves it is the Gift of God There is a Condition required and that 's Faith but God himself gives the Condition that he requireth Grace cannot stand with any thing that is in Man and of Man as the Condition of the Covenant yet it stands with Faith because it justifies not as an inherent Quality in us or as a Work done by us but as it layeth hold of Jesus Christ and it is not of our selves but is the meer Gift of Grace And then for Obedience that is also subordinate to Faith as a necessary Fruit and Effect of it As Faith is the Instrument so Obedience is required as a Fruit of Faith thô it come not into Justification yet it is an Evidence of our Interest in Salvation It is required as a Testimony of Faith yet not as a Condition which is a Cause of the Thing promised It is required because thô it be not of Man yet it is in Man it is given of God but it is our Work The Papists to excuse the grossness of Merit say That our Works do not merit but as they come from the Grace of God and as they are sprinkled with the Blood of Christ. But mark it is not enough so to ascribe our Works to the Grace of God all Self-justiciaries will do so as the Pharisee that pleaded his Works Luke 18.11
Diis nec hominibus pepercit ad impietatem in Deos in homines adjunxit injuriam He spared neither the Gods nor Men to his Impiety against the Gods he added Injuries to Men he was both ungodly and unrighteous Vse Would we not then be counted ungodly let us take heed of all these Sins deny them all 1. How else will you look God in the Face at the Day of Judgment Psal. 1.5 The Vngodly shall not stand in the Iudgment nor Sinners in the Congregation of the Righteous He shall not be able to lift up his Head 2 Pet. 3.11 Seeing then that all these things shall be dissolved what manner of Persons ought we to be in all holy Conversation and Godliness The Day of Judgment is to take Vengeance of Ungodliness Iude 15. To execute Iudgment upon all and to convince all that are ungodly among them of all their ungodly Deeds which they have ungodly committed and of all their hard Speeches which ungodly Sinners have spoken against him It is the Day wherein God that is now hidden behind the Curtain of the Heavens cometh forth to vindicate his Honour 2. Great Judgments shall befal them in this World 2 Pet. 2.6 And turning the Cities of Sodom and Gomorrah into Asbes condemned them with an Overthrow making them Examples unto those that should live ungodly And 1 Pet. 4.18 And if the Righteous scarcely be saved where shall the Ungodly and the Sinner appear God's Jealousy is great Isa. 59.17 For he put on Righteousness as a Breast-plate and a Helmet of Salvation upon his Head and he put on the Garments of Vengeance for a Clothing and was clad with Zeal as a Cloke God is not only jealous of his Honour but he will be known and plainly profess himself so to be the Cloke of a Man being his outward Garment No such visible Providences as against Ungodliness So Exod. 34.13 The Lord whose Name is Iealous is a jealous God That is fit to make the Name of a thing which distinguisheth it from all other things of the same kind This distinguisheth the true God from all Gods whatsoever others are so far from being iealous Gods that tho their Worshippers went to never so many Gods yet to them it was all one they were good Fellow-Gods and would admit of Partners when they brought their Gifts like common Whores they received them without more ado The true God will admit of no Partners this he will severely punish and do them as much Harm as ever he did do them Good 3. It is the great Aim of the Gospel to promote Godliness 1 Tim. 3.6 And without controversy great is the Mystery of Godliness 1 Tim. 6.3 If any Man teach otherwise and consent not to wholesom Words even the Words of our Lord Iesus Christ and to the Doctrine that is according to Godliness So far Men are Christians as they are godly Men might be ungodly at a cheaper rate when they had not so much Means As the Angel said to Iacob Gen. 32.26 Let me go for the Day breaketh Now Grace appeareth we should deny Ungodliness 4. Ungodliness is the Root of all irregular Courses Gen. 20.11 I thought surely the Fear of God is not in this Place and they will slay me for my Wife's sake Godliness is the Bulwark of Laws and of all honest Discipline there can be no Honesty without Piety The first part of the Law provideth for Respects to God as being the proper Foundation for Respects to our Neighbour Without the knowledg of the true God the Heart cannot be clean Prov. 19.2 Also that the Soul be without knowledg is not good The Means are these 1. Purge the Heart from all Principles of Ungodliness There are many gross Maxims as that it is Folly to be precise that they have a good Heart towards God that it were better when there was less Knowledg that it is an easy matter to repent and have a good Heart towards God that it is in vain to serve God that Thoughts are free let us carry it fair before Men and all will be well when Men have done their best petty Sins are not to be stood upon These are the implicite Thoughts and Maxims of ungodly Men which are the ground of all sottish Practices purge your Hearts from them 2. Suppress all ungodly Thoughts and Motions all gross Thoughts of God Psal. 14.1 The Fool hath said in his Heart There is no God Shame may lay a restraint upon the Tongue but such Thoughts and Whispers do arise in the Heart Again that God is not so harsh as he is represented Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self That God cannot see through the dark Cloud Iob 22.12 13. Is not God in the height of Heaven and behold the height of the Stars how high they are And thou sayest How doth God know can he judg through the dark Cloud These are the Thoughts of carnal ungodly Men have a care of giving them the least Entertainment suppress them when they first rise in the Heart 3. Mortify vile Affections As the Air in some Countries is seldom clear but dark and foggy so it is with the Minds of carnal Men vile Affections steeming in the Heart cloud the Understanding and Judgment and beget ungodly Thoughts as a filthy Stomach sends up Fumes to the Head 4. Keep close to God's Institutions these keep up his Honour and preserve his Memorial Divine Truths breed Godliness False Worship and multitude of Ceremonies darken the Nature of God Images beget a gross Opinion of God as if he were a poor sensless thing that could do little good or harm God knows what is best and how he will be worshipped do not presume to be wiser than God his own Institutions keep up the repute of his Nature and Essence 5. Let us exercise our selves unto Godliness 1 Tim. 4.7 But refuse prophane and old Wives Fables and exercise thy self rather unto Godliness Give God the Honour due to him let him have your Love Delight Trust and Fear do all things with an aim at his Glory and worship him not out of Custom but out of Conscience so should we exercise our selves unto Godliness SERMON V. TITUS II. 12 And worldly Lusts c. GRace that teacheth us to deny Ungodliness doth also teach us to deny worldly Lusts. These are fitly coupled Ungodliness feedeth worldly Lusts and worldly Lusts encrease Ungodliness 1. Ungodliness feedeth worldly Lusts because when we leave God the chiefest Good then our Hearts go a whoring after every base Comfort Jer. 2.13 My People have committed two Evils They have forsaken me the Fountain of living Waters and have hewed them out Cisterns broken Cisterns that can hold no Water If Men are ignorant of God or do not seek after God the Heart lies open to every Object As when a worthy Match is refused upon some groundless dislike in a fond humour the next
World for he is to be accepted not only as our Lord and Lawgiver but as our chiefest Good as an All-sufficient Saviour You are under a Vow and alienate things once consecrated when you withdraw your Affections after you have once given them up to Christ What have Lusts to do in an Heart that is once dedicated to God Vse 1. Information It informeth us 1. How little Interest in Christ they have who are still under the Power of worldly Lusts. The Apostle giveth us this Note Gal. 5.24 They that are Christ's have crucified the Flesh with the Affections and Lusts. He doth not say that they are Christ's that believe that he was crucified or that he died for Sinners but they are Christ's that feel that he was crucified that by the Virtue of his Cross do crucify their own Lusts and sinful Affections What a Christian and yet worldly a Christian and yet sensual a Christian and yet proud You that are given to Pleasures do you believe in Christ that was a Man of Sorrows You that are carried out after the Pomp and Vanity of the World do you believe in Christ whose Kingdom was not of this World You that are proud and lofty do you profess an Interest in the humble Christ It is in vain for those to talk of his dying for Sinners and boast of the Excellency of his Cross that never felt the Virtue of it Gal. 6.14 God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the World is crucified unto me and I unto the World Your Affections to the World are still strong how can you glory in his Cross What Experience have you of the Goodness of it Have you gotten any thing by the Cross Are you planted into the Efficacy of it Rom. 6.5 For if we have been planted together in the Likeness of his Death we shall be also in the Likeness of his Resurrection Do you feel any weakning of Lusts and decay of Sin at least doth it put you upon Endeavours in this kind The Roots of Sin are in all but do you seek to mortify them Do you deny them in the way prescribed do you seek to prevent them with Diligence to suppress them with Watchfulness to resist them with Strenght and Resolution When there is not a constant Course of Mortification set up but Lust is let alone to reign without Controul you have no Interest in Christ. Mark it is said they crucify the Flesh there is a Work on your part Man is not wholly passive 2. It informeth us that true Mortification is proper to Grace Grace teacheth us to deny worldly Lusts mere Reason cannot Reason may sometimes convince us of Lusts but it cannot reform them in many things it is blind but in all weak The sublimest Philosophy that ever was could never teach a Man to go out of himself to deny his Lusts to despise the World Many of the Heathens were to Appearance temperate just sober and liberal but still the Lusts remained and therefore some in Despair have pulled out their Eyes because they could not prevail over a naughty Heart Sapientia eorum abscondit vitia non abscindit they hid their Sins but did not cut them off As an Oven stopped up is the hotter within so the Excess and Execution of Lusts being prevented they grew more outragious The Heart of Man will not be kept in order by any thing but by the Power of Grace We may argue fast vow pray promise and watch against Sin these are good means but not to be rested in for they are too weak to master Sin God hath reserved this Honour for his Grace in Jesus Christ Rom. 7.24 25. O wretched Man that I am who shall deliver me from the Body of this Death I thank God through Iesus Christ our Lord. We can have Deliverance no where else Are not Counsels of Reason able to help me No they cannot Is not a moral Course of Mortification able to help me as Fasting Watching Prayer No these may restrain it somewhat and lessen the Violence of it Satan may be outed for a time but yet he returneth with more Violence as the Jailor hangeth more Irons on him that is caught again after an Escape It is only the Grace of God that mortifies Sin Vse 2. Of Reproof of those that do not deny worldly Lusts but feed and serve them they act for their Sins rather than against them Nature is bad of it self and we need not make it worse these tempt Temptations and cater and purvey for Sin Therefore the Apostle useth that Phrase Rom. 13.14 Make not Provision for the Flesh to fulfil the Lusts thereof Men make it their Business to satisfy their boundless Desires forecast to fulfil their sinful Desires and Affections We must provide for the Body but not to fulfil every wanton Lust and loose Desire This may be done by outward Provocations when Men feed their Distempers and make Nature more lustful and more wrathful Iames 5.5 Ye have lived in Pleasure on Earth and been wanton ye have nourished your Hearts as in a Day of Slaughter The Heart is the Seat of Desires they reared up their Concupiscence by Excess and dainty Morsels and all those Courses by which Lust seemeth to be satisfied but is indeed inflamed As salt Water wets the Palate but inflames the Stomach so they nourished Lust by voluntary casting themselves on Occasions of Sin He who truly desireth to shun Sin will shun the Occasions of it Who would bring Fire to a Barrel of Gunpowder Gen. 39.10 And it came to pass as she spake to Joseph day by day that he hearkened not unto her to lie by her or to be with her As he would not yield to the Sin so not to the Occasion Or else it may be done by Meditation and Thoughts By Thoughts the Heart and the Temptation are brought together as a Match is first propounded before it is closed with Thoughts are Sin 's Spokesmen and fasten the Temptation on the Heart as worldly Thoughts admiring outward Excellencies Psal. 144.15 Happy is the People that is in such a case Wrathful Thoughts debase Men every Circumstance aggravates the Injury and Offence and so inflames their Spirits Or else by a free and uncontroled Use of the Senses Matth. 5.28 Whosoever looketh upon a Woman to lust after her hath committed Adultery with her already in his Heart Death getteth in by the Windows Eve saw the Fruit Gen. 3.6 And when the Woman saw that the Tree was good for Food and that it was pleasant to the Eyes and a Tree to be desired to make one wise she took of the Fruit thereof and did eat David saw Bathsheba 2 Sam. 11.3 From the Roof he saw a Woman washing her self and the Woman was very beautiful to look upon and this inflamed his Heart Solomon bids us Prov. 23.31 Look not thou upon the Wine when it is red when it giveth his Colour in the Cup
Disadvantage to your selves for a Man that hath begun to be strict and careful and holy and righteous and profess himself to be taken out of the Kingdom of Darkness and made experience of the Ways of Christ yet if he falls off he doth as it were after Trial pronounce to the World that Satan's Service is better than Christ's As Iacob kept wrestling till Day-light appeared and would not let go his hold-fast so till the Morning of Glory come still keep on and continue your Courage Or as Elisha would not leave his Master till he was taken from him into Heaven so be constant to the last let the World know you see no cause to leave Christ or to be weary of his Service and to begrudg the Strictness of Religion Matth. 20. you read some were called into the Vine-yard sooner some later but they all kept working to the End and Close of the Day There 's a different time of Calling some begin with God in Infancy some in riper Age but none must be weary of well-doing But how apt are we to turn aside from God Our Righteousness must be as the Morning Light that always increaseth till High-noon but our Righteousness is like the Morning-Dew it is gone as soon as the Sun breaks out in Strength and Power We have a great many Resolutions when we begin a Course of Godliness but soon grow weary Look as a tired Horse is ready to turn in at every Inn so upon every Occasion and Temptation we are ready to turn away from God but it is not enough to begin to live godly strictly righteously but while Life lasteth you must hold on in God's ways it must be during your whole present State and Abode here in the World II. The Reasons why this Duty of our heavenly Calling must be in the present World 1. Because this is the Time of Grace There is no other Time to get the Favour of God and an Interest in Heaven but here upon Earth Now we have the Means hereafter the Recompences Now Christ saith Come unto me all ye that labour and are heavy laden Matth. 11.28 Hereafter he will say Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World Mat. 25.34 Now he calls us to receive Grace hereafter we must receive either Vengeance or Glory In the Angels Song we find Luke 2.14 Peace upon Earth Here God proclaims Tidings of Peace and Reconciliation to the Creature if it will submit to God Now the Golden Scepter is held out and you will have no more such a Season This is God the Father's God the Son 's and God the Spirit 's Time but after this Life you shall have it no more It is the Time of God the Father's Patience and these are the Days of the Gospel when God the Son is offered to us and now we have the Advantage of the Spirit 's Impulses and his Convictions upon our Hearts But after this Life there 's neither Prophecy nor Gospel nor Conviction nor Means offered any more then comes Recompence and Retribution Zanchy speaks of some which had a Fancy that the Gospel should be preached hereafter in the other World to those that never heard of Christ in this World as to Children to Turks and Pagans to justify this Conceit they alledg that Place 1 Pet. 3.19 By which he went and preached to the Spirits in Prison But that 's a clear Mistake The Apostle speaks there how the Spirit of God went forth by Noah's Preaching in warm Conviction upon the Hearts of those that are now in Prison that were sometimes disobedient to the Warnings of Noah and are now held with Chains of Darkness in the Prison of Hell But however there is nothing to this World Now you have the Means and God's golden Scepter is held out Now Christ saith Come but if you refuse hereafter he will say Depart Now is the accepted Time now is the Day of Salvation 2 Cor. 6.1 2. This is the Time of our Exercise and Trial. 1. There must be this Exercise before we come to Heaven We do not leap into Heaven without any Preparation The Vessels of Glory must first be seasoned with Grace Col. 1.12 Who hath made us meet to be Partakers of the Inheritance of the Saints in Light First we are qualified and seasoned then filled brim-full As when the Virgins were chosen for Ahasuerus they were to accomplish their Months of Purification so we must have a Time of purifying and cleansing from Corruption before we can get to Heaven Balaam would die the Death of the Righteous but not live his Life Numb 23.10 Let me die the Death of the Righteous and let my last End be like his As it is said of the Snake that when it is stricken with Death stretcheth out it self straight though crooked before at oportuit sic vixisse you should have so lived You should be sober righteous and godly Enoch before his Translation had this Testimony that he pleased God Heb. 11.5 Some-thing must be done here there is no Triumph without a Warfare 2 Tim. 2.5 If a Man strive for Masteries yet is he not crowned unless he strive lawfully that is according to the Laws of the Race or Exercise so we cannot expect to die in the Lord unless we live in the Lord Rev. 14.13 Blessed are the Dead that die in the Lord from henceforth yea saith the Spirit that they may rest from their Labours and their Works do follow them Your Works die not when you die Eccles. 11.3 If the Tree fall toward the South or toward the North in the Place where the Tree falleth there it shall be In the time of the Law there was nothing to be gathered upon the Sabbath-Day but a double Portion to be gathered before those that provide nothing on the sixth Day had nothing on the Sabbath-Day The Sabbath is a Figure of Heaven of that eternal Rest we shall have there if we do not make Provision during the time of Life there can be nothing done afterwards 2. It is only here this is the fittest Place for Exercise Here are Difficulties Snares and Temptations and these serve to discover the Glory of Grace and this makes it worthy of Praise that we can act for God in the present World where so many miscarry 2 Tim. 4.10 Demas hath forsaken us having loved this present World Here is the fit Place for our Trial where we have so many Difficulties Snares Baits Avocations and Scandals to take us off from performing the Duty of our Heavenly Calling As Death leaves us so Judgment finds us Upon our Behaviour in the present Life both our everlasting Woe or Weal depends Hereafter is not a time of Labour but of Reward and Punishment there is no room for Exercise and Trial there no Snares in the next World Grace cannot be found worthy of Praise there for that is God's Day called the Day of the Lord 2 Pet. 3.10
the Fruit of his Sufferings When Christ was about to die he made his last Will and Testament Heaven was his by Purchase to bestow upon all his Heirs He had bought it at a dear Rate therefore now he shews what he would do with it Iohn 17.24 Father I will that those whom thou hast given me may be where I am that they may behold my Glory And then he is gone to Heaven again as our Harbinger to prepare a Place for us Ioh. 14.2 I go to prepare a Place for you to take up Mansions and Rooms for us in his Father's Palace He is gone as a Guardian or Feoffee in trust to seize upon Heaven in our Right to keep it during our Non-age and he will come again in Person as the Husband of the Church to bring us into his Father's House with Triumph therefore it is said Rev. 4.10 That the Elders did cast their Crowns before the Throne not as despising their Glory but as professing their Homage and Dependance and Rev. 5.8 9. The four Beasts and four and twenty Elders fell down before the Lamb c. saying Thou art worthy to take the Book and to open the Seals thereof for thou wast slain and hast redeemed us to God by thy Blood His Abasement was for our Preferment and therefore even here upon Earth may we bless God for the Elders represent the Church upon Earth for his great Mercy to us in Christ. 3. Consider how much we are engaged to God the Spirit who fits and prepares us for this happy State and seals up our Interest to us therefore it is called the Earnest of the Spirit Now he that hath wrought us for the self-same thing is God who also hath given to us the Earnest of the Spirit 2 Cor. 5.5 The Holy Ghost shapes and fashions all the Vessels of Glory fits and prepares them for Heaven It is the Spirit of God dwelling in us that wrought us and fits us for this great and blessed Hope therefore when-ever you think of it your Hearts should be raised in Thanksgiving It is not only their Duty to praise God that are in actual possession of Glory but ours also to whom these Hopes are revealed Rev. 5.8 There was a mixture of Harps and Vials full of Odours which are the Prayers of all Saints Compare this with Vers. 11. And I beheld and heard the Voice of many Angels round about the Throne and the Beasts and Elders Not only Angels and blessed Spirits but Saints on Earth all join in Consort praising the Lamb. We must praise the Lord in the time of our Pilgrimage for this great Estate reserved for us in Heaven 3. It informs us how desperately wicked the Hearts of sinful Men are that can run the hazard of eternal Death and forfeit this blessed Hope of eternal Life for a little carnal Satisfaction Survey all the Temptations of the World how much they come short of it If the Heart were not desperately wicked we would not be carried out to these things What is Vain Glory to Eternal Glory What are a few dreggy Delights to those Pleasures which are at God's right Hand for evermore What are the Riches of the World to our glorious Inheritance You would count him a mad Gamester that would throw away whole Lordships and Mannors at every Cast. A Sinner forfeits a blessed Hope that is above all the Kingdoms and Possessions of the World It is for this you will be the Scorn of Angels at the last Day Psal. 52.7 Lo this is the Man that made not God his Strength but trusted in the abundance of his Riches and strengthned himself in his Wickedness This will make you ashamed in the great Congregation that you were so foolishly bent to your own Ruin Nay this will torment you for ever nothing torments Men more than their foolish Choice Conscience will for ever tell them with what disadvantage they have forsaken God for a thing of nought Disappointment to a reasonable Creature is the worst vexation and what Disappointment is more than to be disappointed of our glorious Hopes and that for Trifles and a little carnal Satisfaction This will be our Shame and Torment to all Eternity We may guess at the gnawings of Conscience in the Damned by the Horrors of carnal Men when they come to die O then how do they bewail the Folly of their Choice O that they had been as mindful to serve God as to provide for the World as careful to satisfy the Motions of the Holy Ghost as to satisfy a Lust and carnal Desire When they are on a Death-bed and upon the Confines of Eternity then all worldly Comforts cease and there is a real confutation of the folly of their Choice a Sting then begins that never ceaseth Jer. 17.11 At his End he shall be a Fool. When he comes to die his Conscience will rage and call him Fool Beast and Mad-man for hazarding such eternal Joys for a Trifle 4. It informs us of the Excellency of the Gospel or Christian Profession Wisdom should be justified by her Children And all that do profess Religion should see the Excellency of it what there is in their Beloved more than in another Beloved Cant. 5.9 This there is in the Christian Religion there are purity of Precepts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes Then there is sureness of Principles of Trust and Dependance established between us and God that we may depend upon God with Comfort and Satisfaction there do you find rest for the Soul Ier. 6.16 Stand ye in the Ways and see and ask for the old Paths where is the good Way and walk therein and ye shall find rest for your Souls Then there are no such Rewards any where as in the Christian Profession 2 Tim. 1.10 Life and Immortality are brought to Light by the Gospel The Heathens had Dreams of Elizium Fields and Mahomet tells his Followers of a sensual Paradise but Life and Immortality is a Revelation proper and peculiar only to the Gospel The Heathens were at a loss for the Reward of Vertue Austin out of Varro gives us an account of 288 Opinions concerning Happiness and the chief Good of Man but now here is all brought to Light we may look beyond the Grave now and there is not such a Mist and Darkness upon Things to come God having acquainted us with the Gospel Nay there 's more revealed than was in the time of the Law If God had still kept this Secret in his own Bosom what a Support should we have wanted in our Trouble what Encouragement to the practice of Holiness O therefore prize the Gospel it is the Charter of your blessed Hope 5. It informs us what little cause we have to be slack in God's Work or to
of the Church he saw the Sign of the Cross say they with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this shalt thou Overcome But Eusebius describes it otherwise as an X the first initial Letter of Christ's Name But many of the ancient Writers went this way they thought that this way the Scandal of Christ is best taken away the Cross which is now the Scandal and Offence the World takes at Christ then shall be his Ensign and Royal Standard which shall be imprest upon the Heavens Look as Kings when they make a triumphant Approach have their Banner carried before them so Jesus Christ shall have his Cross which is the Sign of the Son of Man but in such a Point I dare not thus peremptorily dogmatize Others more probably and to which I encline interpret it of some forerunning Beams of Majesty and Glory which shall darken the great Luminaries of the World the Sun and Moon and so strike Terror into the Hearts of Men. The Glory of Christ which is described to pass through the Heavens like Lightning shall be like those Morning-Beams and Streeks of Light before the Body of the Sun be risen As Paul was struck blind with the sight of Christ he saw a Light from Heaven above the brightness of the Sun shining round about him Acts 26.13 Certainly some Sign there shall be that shall make the World fall a Mourning And it is notable that these Preparations and Beams of Majesty are sometimes exprest by Light and sometimes by Fire by Light to note the comfortableness of it to the Godly it is as the Light of the Sun which doth not scorch but refresh and revive and chear the Heart Light is comfortable But then at other times it is represented by Fire 2 Thess. 1.8 it is said The Son of Man shall come in flaming Fire or as the Apostle's word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Fire all a flame to shew the dreadfulness of his Appearance to the Wicked Look as Ioseph told the Butler and the Baker what Pharaoh would do to them hang the one and exalt the other therefore when the Messenger comes for them the Butler's Heart leaps for joy he was to be preferred but the Baker thought of nothing but dreadful Execution that was presignified Just thus shall it be with the Wicked and the Godly the Sign of the Son of Man shall be comfortable to the Godly but it shall be as a flame of Fire and devouring Burnings dreadful and formidable to the Wicked whose Execution and final Judgment now draws near So much for the Preparation Secondly The Appearance it self And there you must consider Christ's personal Glory his Attendance and his Work 1. His personal Glory Certainly that must be exceeding great if you consider the Dignity both of his Person and Employment 1. The Dignity of his Person Mat. 24.30 it is said he shall come in great Glory at other times in the Glory of his Father Mat. 16.27 that is he shall come as God's own natural Son with such a Glory as cannot be communicated to any Creature His first Coming is like the Carpenter's Son mean and despicable but his second Coming is like God's Son Now that you may conceive of this Glory you must guess at it by several hints There shall be great Glory put upon the Saints Then shall the Righteous shine forth like the Sun in the Kingdom of the Father Matth. 13.43 And Christ will be glorified in his Saints and admired in all them that believe 2 Thess. 1.10 But we do not come in the Glory of the Father when we are glorified we are not deified yet our Glory shall be so great that Men and Angels shall stand wondring what God hath done to us But now Christ is God-Man in one Person and that Mystery is now to be discovered to the uttermost the Union of the two Natures in his Person and therefore he must have such a Glory as never Creature was capable of nor can be He doth not only appear in the Text as our Saviour but as the Great God Guess at it again we may by other Appearances of God When Christ came to give the Law his Voice shook Mount Sinai that Moses trembled and quaked at the hearing of it Heb. 12.21 So terrible was the Sight that Moses said I exceedingly fear and quake Guess at it by the Light at Christ's Birth that came from Heaven and shone round about the Shepherds so that they were exceedingly afraid Luke 2.9 The Glory of the Lord shone round about them and they were sore afraid Guess at it by the Glimpse of his Divine Glory which Christ gave us in his Transfiguration Mat. 17.2 His Face did shine as the Sun and his Raiment was white as the Light when his Disciples fell upon their Faces and could not endure the shining of his Garments So by the Appearance of Christ to Paul that was struck blind for three days Acts 9.3 And suddenly there joined round about him a Light from Heaven And by the Terror the Prophet Isaiah felt when he saw God in Vision Isa. 6.5 Wo is me I am undone because I am a Man of unclean Lips and mine Eyes have seen the King the Lord of Hosts Because of some reliques of Corruption therefore was it terrible and formidable to him But this Glory though it shall be very great yet it shall be comfortable to the Saints for Sin and Weakness shall be done away 2. Especially if you consider his Office He is a Judg of all the World and therefore he shall come with all things that are becoming such a Judg. He shall sit upon a visible Throne where he may be seen and heard of all You know in earthly Judicatories when great Malefactors are brought to Trial the whole Majesty and Glory of the Nation is brought forth the Judg comes in gorgeous Apparel accompanied with the Flower of the Country Nobles and Gentlemen and a great Conflux of People to make it the more magnificent So here Christ the Judg of all the World comes becoming the Judg of the World that sits upon a Throne of Glory and Majesty Mat. 25.31 32. When the Son of Man shall come in his Glory and all his holy Angels with them then shall he sit upon the Throne of his Glory And before him shall be gathered all Nations All the World shall be summoned before him Thus for his personal Glory 2. In regard of his Attendants who are Angels and Saints this Appearance must needs be very glorious 1. There are Angels multitudes of them that come with Christ and with such a Glory as cannot be conceived of Matth. 25.31 When the Son of Man shall come in his Glory and all the holy Angels with him Mark the Emphasis of the Expression All the holy Angels shall come with him When a Prince removes the whole Court removes with him so when Christ removes out of Heaven the whole Court of Heaven removes with him As
was lost The sinking Disciples cried Lord save us we perish Mat. 8.25 It is long e're God bringeth us to this we never look after Christ till we are ready to perish and be undone Why should we make choice of a Saviour but in case of Danger Faith necessarily implies this a renouncing our selves not in Words but in the Temper and Frame of our Hearts You cannot practise swimming on shore or on the firm Land but then we strive to swim when we are ready to perish in the Flood so when you are utterly lost in your selves then you will look after Christ. 2. Be earnest with God for an Interest in Christ and for the Manifestation of it cry out with David Psal. 35.3 Say to my Soul I am thy Salvation You must chuse Christ as a Saviour Faith is a Consent to take Christ as God offers him you must consent to the Articles of the Covenant of Grace that you will have no other Saviour but Christ Lam. 3.24 The Lord is my Portion saith my Soul And go to God that he would ratify your Choice by his Consent desire God that he would say Amen that Christ might be thy Saviour You had better be a Beast than a Man if you have not an Interest in this Salvation The Death of a Beast is the end of his Wo and Labour but then yours begins The greatest part of Salvation is to be delivered from Evil to come therefore be earnest with God that your Interest in this Salvation might be cleared up SERMON XIX TITUS II. 14 Who gave himself for us c. IN this Paragraph I have observed 1. The Teacher 2. The Lesson 3. The Encouragements to Learning The Teacher is the Grace of God The Lesson is the whole Duty of our Heavenly Calling The Encouragements to Learning are twofold some taken from the Hope of eternal Life and some from the End and Effect of Christ's Death I have finished the former and now come to the latter sort taken from the End and Effect of Christ's Death So that whether we look forward or backward we still meet with Obligations to Obedience Forward there is a glorious and blessed Hope backward there is a great Obligation established upon the Creature The Lord Christ gave himself for us to redeem us from all Iniquity Certainly there is a lawful use of Hope that hath a great Influence upon Grace but the great Principle of the Gospel is Gratitude and Thankfulness to Christ therefore let us look upon this second Encouragement We enter upon other Services out of Hopes but we enter upon Christ's Service out of Thankfulness and Gratitude it is an ingenuous Service In this Verse you have 1. Christ's Act He gave himself for us 2. His Aim to redeem us c. And this is express'd partly by the Privative Part to redeem us from all Iniquity and partly by the Positive Part of it and purify unto himself a peculiar People zealous of good Works Here is Redemption and Sanctification I observe it the rather because both parts are suted to the Exhortation There was the Privative Part denying Vngodliness and Worldly Lusts and sutably hereunto we are redeemed from all Iniquity then the Positive Part living soberly righteously godly So Christ did not only die to free us from Hell but to make us holy where we have the inward Constitution to purify unto himself a peculiar People and the outward Conversation or the Sign and Manifestation of it zealous of good Works All these things are Arguments to enforce the Matter in hand There is the Act of Christ Shall Christ die for us and we cherish his Enemy Shall he be our Saviour and we hug and cherish that which is contrary to him Worldly Lusts and Ungodliness in the Heart Then his Aim he died to free us from the Bondage of Sin therefore they that would have their Sins live are said to put their Redeemer to Shame and make his Kindness void Then Christ died to make us a peculiar People and shall we live as the rest of the Multitude do We expect great Benefit from him therefore certainly we must be holy and not pick and chuse how we would have him a Saviour unto us I begin with the first thing Christ's Act He gave himself for us that is to be an Expiatory Sacrifice he gave himself to die for us Iohn 17.19 I sanctify my self for their sakes that is set apart my self as a Sacrifice 1 Tim. 2.6 Who gave himself a Ransom for all The Point is Christ's Willingness to suffer for the fallen and lost Creature I. I shall demonstrate it by some Expressions by which it is discovered II. Give the Grounds why Christ gave himself by such a willing Resignation to be our Propitiatory Sacrifice to be a Ransom to God I. For the Expressions of his Willingness And there I shall begin with his Eternal Longings to be with the Sons of Men before ever there was Hill or Mountain in the World Prov. 8.31 Rejoicing in the habitable Parts of the Earth and my Delights were with the Sons of Men. Mark long before ever the World was Jesus Christ was feasting himself with the thoughts of his own Grace and what he would do for Men. He desired the making the World and fixing the Bounds of our Habitation that he might be with us there was his End Angels were the Workmanship of his Hands as well as Men nay in their Frame and Constitution they were more noble Creatures than Man yet Christ doth not say My Delight was to be with Angels but with the Sons of Men. I was thinking of the Day I should come into the World and die for Men and purchase exceeding Grace for them The next Expression is Psal. 40.7 8. when God's Decree came to be express'd and made known to the Church see what Christ saith Lo I come In the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart For the understanding of this place you must know the Divine Justice is there introduced as proposing its Demands God in his Justice as it were speaking thus to Christ Son I am weary of Sacrifice and Burnt-Offerings Hitherto I have shewed my self gracious to the World whilst Burnt-Offerings stood now I resolve to shew my self Just as the Apostle explains this Rom. 3.26 To declare I say at this time his Righteousness that he might be just As long as God accepted of Burnt-Offerings he was a God of Patience and Forbearance and not willing to execute his Wrath upon Creatures Burnt-Offerings served the turn But saith God the World shall know though I pardon yet I will be just therefore now you must take a Body Man's Blood is tainted and you must be formed in fashion like one of them and stand in the Sinner's stead I shall expect from you Satisfaction for every Elect Person you must give your Cheeks to the Nippers and your Back to
I would Gal. 5.17 Go to Christ for help he was sent for this purpose to redeem you from Iniquity and dissolve the Devil's Work 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil It is his Office to purge the Church to set us at Liberty to destroy Satan's Power to free us from our Passions and Corruptions therefore go complain to him of the strength of your Sins for he will help you Vse 4. Comfort in our Conflicts You are sure of a final Victory before you enter into the Combate e're long we shall be out of the reach of Temptation and the Spirit shall be all in all Vse 5. Examination 1. Art thou sensible of thy natural Bondage so as to grieve under it As the Apostle Rom. 7.23 24. I see another Law in my Members warring against the Law of my Mind and bringing me into Captivity to the Law of Sin which is in my Members O wretched Man that I am who shall deliver me from the Body of this Death If it be not thus with thee Redemption by Christ will never be precious there is sighing and weariness they lay their sad Estate to Heart as the Church hung their Harps upon the Willows it is the Grief of their Souls that their Lusts held them in Captivity The Children of God complain more of the Relicks of Sin than wicked Men do of the full Power of it 2. Hast thou any Freedom Sense of Bondage is a good Preparative but it is not enough All Christ's Subjects are Kings they rule over their own Lusts though not freed from them altogether they strive against them and keep them under And there is not only a freedom from Ill but a freedom to Good Psal. 110.3 Thy People shall be willing in the Day of thy Power They do not serve God by Constraint but are free to Good and serve God with a great chearfulness as before they served their Lusts. Rom. 7.22 I delight in the Law of God after the inward Man They consult with the Word of God which was before their Bondage and Terror they have an Ability and Strength to do that which is Good there is a new Life in them yet so as they are still excited by the Spirit Vse 6. It informeth us what is true Liberty not to live at large John 8.36 If the Son therefore shall make you free you shall be free indeed Not to have Power and Sovereignty over others not to exercise Command and Authority over others but to subdue our Lusts not to be left to our selves to do what we please that is the greatest Bondage Rom. 6.20 VVhen ye were the Servants of Sin ye were free from Righteousness but to do the Will of God 1 John 3.5 And ye know that he was manifested to take away our Sins and in him is no Sin He died to take away Sin and to make us like himself that the World might know that he was a pure and holy Saviour SERMON XXI TITUS II. 14 And purifying unto himself a peculiar People c. IN this latter Branch I observed Christ's Act and then his Aim His Act he gave himself His Aim and Intention And here is the privative part of Deliverance To redeem us from all Iniquity This I have finished I come to the Positive part And purify to himself a peculiar People zealous of good VVorks He never communicates his Blessings where he doth not bestow his Grace He did not only free us from Hell but from Sin It is well for the Godly that Christ came to take away the proud and carnal Heart to take away Corruption and Iniquity which is their greatest Eye-sore But this is not all there is a positive Blessing Christ did not only come to deliver us from Sin but communicate Grace That he might purify to himself a peculiar People Two Points I shall open to you I. That whomsoever Christ maketh his People he first purifieth them or by purifying them maketh them his People II. Those that are purified are reckoned his Treasure or peculiar People Doct. I. That whomsoever Christ maketh his People he first purifieth them or by purifying maketh them his People Here I shall shew you 1 st The Necessity 2 dly The Manner of it First The Necessity of this Purification 1. In regard of God Father Son and Holy Ghost Every Person in the God-head in the dispensation of Grace hath a distinct personal Operation Election is ascribed to the Father Redemption to the Son and effectual Application to the Holy Ghost Now every one of these Operations respects Holiness Election Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we might be holy and without blame before him in Love Redemption Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Sanctification 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth It is for the Honour of every Person that their Intention may not be frustrate and chiefly upon this ground because by this means they would justify and honour their personal Operation to the World Those that are chosen by the Father must be of a choice Spirit Christ will not be the Head of an ulcerous Body he will not be like Nebuchadnezzar's Image whose Head was of fine Gold his Breast and his Arms of Silver his Belly and his Thighs of Brass his Legs of Iron his Feet part of Iron and part of Clay Dan. 2.32 33. A beautiful Head upon a Negro's Body is monstrous We are Vessels formed and set apart for the Master's use Those that are under his forming come new out of the Forge Unclean Vessels can never be used to any good purpose unless they be washed and sweetned They are to be looked upon as God's Choice Christ's Purchase and the Spirit 's Charge Or if you will have it in other Relations they are God's Children Christ's Members and the Spirit 's Temples God's Children must resemble their Father Christ's Members must be like their Head and the Holy Ghost will not dwell in a defiled Temple 2. With respect to themselves and their relation to one another they must be purified 1 Pet. 1.22 Seeing that ye have purified your selves in obeying the Truth through the Spirit unto unfeigned Love of the Brethren see that ye love one another with a pure Heart fervently The Purification of our own Souls maketh us to love Purity in others for Similitude is the ground of Delight and Complacency No Man can delight in the Purity of others unless he be in some measure purified himself Holy Men are only fit for this Communion and Society others go in the way of Cain Jude v. 11. Who was of that wicked one and slew his Brother And wherefore slew he him because his own
Works were evil and his Brother 's righteous 1 Joh. 3.12 Carnal Professors that creep into the Church unawares are full of Envy Strife and Wrath. How can we edify one another in the holy Faith unless we be first holy A Man would think they should be purified to the Love of God nay but they must be purified to the Love of the Brethren 3. With respect to the World A distinct Body should have a distinct Excellency They are a People distinct from the World they are set apart for God Psal. 4.3 Know that the Lord hath set apart him that is godly for himself They are a chosen Generation Many other Societies excel the Church for Strength Policy and worldly Pomp but Holiness and Purity is the Church's Badg Psal. 93.5 Holiness becometh thy House O Lord for ever God's peculiar People must have a peculiar Excellency upon a double ground 1. Because of Likeness to God Exod. 15.11 Who is like unto thee O Lord among the Gods who is like thee glorious in Holiness It is God's Glory and therefore the Churches God is rich in Mercy but glorious in Holiness his Treasure is his Goodness but his Honour is his Holiness and immaculate Purity as among Men their Wealth is distinguished from their Honour 2. Because all the Ordinances hold it forth especially the Ordinance of Initiation So that it is the greatest Hypocrisy in the World to pretend to be God's People and not to be holy because they wear the Badges of Holiness they all come in by the washing of Water Men forget their Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old Sins Men that are only whited over with the Name of Christians and Sin is still new and fresh as an old thing they forget the Effect of their Baptism That a washed Man should be so foul and noisom still sure they forget or do not know what it is to be baptized into Christ. Secondly The Manner how he purifieth them There is on Christ's part the Spirit and Ordinances and his Merit reacheth to both and on our part Faith 1. On Christ's part 1. The Spirit is necessary Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost The Holy Ghost applieth all the Grace which the Father intendeth and Christ hath purchased We are usually said to be saved by the Blood of Christ that was the Merit and Price There was a Grant on God the Father's part Rev. 19.8 To her it was granted to be arrayed in fine Linen clean and white An Authentick Act passeth in the Court of Heaven that we shall have fine Linen as Esther had Garments out of the King's Wardrobe But this is founded on Christ's Merits the Stream in which we are washed flowed out of Christ's Heart 1 Iohn 1.7 The Blood of Iesus Christ his Son cleanseth us from all Sin But then the Holy Ghost as the Executor of Christ's Will and Testament worketh and applieth all The Merit of the Creature is excluded by Christ's Merit and the Father's Grant the Power of the Creature is excluded by the Work of the Spirit he worketh with a respect to Christ's Blood As in the cleansing of the Leper the Bird was to be killed over running Water Levit. 14.5 So in the cleansing of the Sinner there is the Merit of Christ and the Work of the Spirit 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified in the Name of the Lord Iesus and by the Spirit of our God If we come to the Father the Father sends us to the Son otherwise he could not look upon us the Son sends us to the Spirit the Spirit sends us to Moses and the Prophets 2. The Ordinances Ephes. 5.26 That he might sanctify and cleanse it with the washing of Water by the Word These are the Ordinances that are specially consecrated and to which Christ's Merit reacheth he hath not only procured the Gift of the Spirit but a Blessing on the Means that we may use them with Confidence The Word helpeth us by way of Declaration and Offer and Baptism concurreth sacramentally by way of signing and sealing and so it is a Means to confirm and provoke the Faith of a Receiver to lay hold on this Grace The Ordinances are an help to call to mind Baptism It is not good to balk the known and ordinary Means of Grace Christ hath purchased a Treasure that cannot be wasted Iohn 17.19 And for their sakes I sanctify my self that they also may be sanctified through the Truth When you come to hear you come to receive the Fruits of Christ's Purchase 2. On our part there is required Faith which also purifieth Acts 15.9 Purifying their Hearts by Faith Christ's Blood cleanseth the Gospel cleanseth Baptism cleanseth the Spirit cleanseth Faith cleanseth all these are not contrary but subordinate neither Christ nor the Word nor the Spirit worketh without an Act on our parts As under the Law the Priest was not only to wash and cleanse the Leper who herein represented God but also after the sprinkling of the Priest he was to wash himself Lev. 14.8 And he that is to be cleansed shall wash his Clothes and shave off all his Hair and wash himself in Water that he may be clean to shew that some Work is required on our part The Work of Faith is to apply to wait to work by Reflection and to stir up Love 1. To apply the Promises of God the Offers of Grace in the Word and the Blood of Christ and all these to purge out Corruption It applieth the Blood of Christ urgeth the Soul with it he died to purchase that Grace which thou wantest The Water and Soap cleanseth but the Hand of the Landress must apply it and rub the Clothes that are washed This is called sprinkling the Conscience with the Blood of Christ Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Heart sprinkled from an evil Conscience and our Bodies washed with pure Water We should thus argue with our selves Surely Christ died to sanctify Sinners his Death cannot be in vain Grace is bought at a dear rate in the offers of the Word God maketh a tender why should I not accept of it Heb. 4.2 For unto us was the Word preached as well as unto them but the Word preached did not profit them not being mixed with Faith in them that heard it But we do not say What shall we say to these things By Faith the Plaister is laid on the Sore 2. In the Use of Means it waiteth for the sanctifying Virtue of the Blood of Christ and looketh upon them as Ordinances under a Blessing Isa. 45.24 Surely shall one say In the Lord have I Righteousness and Strength It casts out the Net at Christ's Commandment Micah 7.19 He will turn again he will have Compassion on us he will subdue our Iniquities and thou wilt cast all their Sins
purified as a covetous Man loves his Treasure or a proud Man his Jewels and Honours Give me leave to illustrate it by a few Scriptures where the World and the Saints are compared The World are said to be not a People 1 Pet. 2.10 How so not for want of Prowess or Policy or Pomp or worldly Splendor or civil Arts or Crafts many times in these things they excel the Church but they are said to be not a People that is in God's Account and Esteem they are but a confused Heap of Nations spilt upon the Earth by a general and looser Providence In Isa. 55.5 There is another Emphatical Expression Behold thou shalt call Nations that thou knowest not and Nations that know not thee shall run unto thee because of the Lord thy God It is spoken to Christ It is a strange Expression Is there any Terra incognita any Land that is unknown to him The meaning is which thou hast no more taken notice of nor taken Care of than a Man doth of those whom he never knew a People of no Esteem and Respect with God as if he had taken no notice that there were any such in the World So Acts 17.30 The times of this Ignorance God winked at In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he overlooked them The Vulgar read it despiciens he did despise them and our old Translation is better than the new God regarded them not It is usually taken to signify God's Indulgence that he did not deal so strictly with the World because they had so little means to keep them from Sin whereas the Scope carrieth it quite otherwise in another Sense God overlook'd or lightly passed over those times not caring what became of them that then lived before they were his peculiar People he overlooked and regarded them not but let them go on in their Sins though not unpunished Thus you see Foreigners to the Church are Strangers to God and wicked Men are as if they were not not in regard of God's general Providence so they are sustained and regarded he preserves Man and Beast not in regard of calling them to an account for their Sins they that are sometimes called no People are at other times called the People of his Curse But in regard of Value and Esteem as to special Communion with him they are not at all But now look upon the Terms that are bestowed upon the Church and Godly those that are purified Iames 1.18 they are called the first Fruits of his Creatures Under the Law the first Fruits were the Lord's Portion so all that are regenerated and called to Grace are the Lord's Portion Oâ—cumenius glossâ—th upon the Place the World is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Creature but the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Possession the World are his Goods and they are his Treasure The vast Territories of the blind World are but as a Common and Heath which God doth not look after but the Church is as a Garden inclosed in regard of his Love and special Dispensation Heretofore this was the Privilege of Israel to be God's Portion it was confined to them and that 's the Reason of that Expression Isa. 19.25 Assyria the Work of my Hands and Israel mine Inheritance or Portion God made all People but he chose these for his Delight and Habitation It was confined to them heretofore but it is not confined now the People of any Nation may be preferred to this Estate Those that are purified where-ever they are they are the Lord's Treasure and People But why doth the Lord esteem them as his peculiar People I shall give Reasons with respect to every Person of the Godhead 1. Because of God the Father's Choice he hath picked and culled them out of the World and therefore he esteemeth them above all others See what the Apostle saith 1 Pet. 2.9 Ye are a chosen Generation a royal Priesthood an holy Nation a peculiar People Therefore a peculiar People because a chosen Generation they are set apart singled out of the World for himself So Psal. 135.4 The Lord hath chosen Jacob for himself and Israel to be his peculiar Treasure He hath called them out and left all the World besides God's Choice puts a Value upon things Common Gold and Silver is not of such Value as that which was consecrated and dedicated to God Nay Gold and Silver was not so good as Goats Hair that was consecrated to the Uses of the Tabernacle The Dedication of a thing to an holy Use inhanceth the Price of it Now those that are chosen are consecrated and set apart by God for himself The Lord hath set apart him that is godly for himself Psal. 4.3 And therefore of greater Value than all the World because designed by God to be his Portion 2. Because of Christ's Purchase they are bought at a dear Price 1 Pet. 2.9 A purchased People that is the marginal Reading The Saints are valued not from themselves so much as in Christ he hath put Honour upon us as Adam put a Disgrace upon us Adam sold us for a Trifle but Christ did not redeem us at so cheap a Rate Ye are redeemed not with corruptible things as Silver and Gold c. but with the precious Blood of Christ 1 Pet. 1.18 19. We prize that which cost dear Christ was given in Ransom for us therefore doth God prize us 3. Because they are Vessels of the Spirit 's forming God delighted in all his Creatures they were all good the Product of the Spirit 's Incubation Gen. 1.2 The Spirit of God moved upon the Face of the Water But much more doth he delight in the new Creature his Workmanship in Christ Eph. 2.10 Partly because there is more goes to form the new Creature than the old and partly because their Being is more noble than the Beings of all other Creatures in this lower World 1. There is more goes to form them there is discovered more Wisdom more Power more Goodness The new Creature discovers more of his Power than the old It was a wonderful thing the making of the World and disposing of the Creatures into so many several Forms and Ranks a mighty Effect of God's Power but as there was no Help so there was no Lett or Hindrance nothing to oppose God's Work as nothing to facilitate it But when God comes to frame a new Creature there 's a Spirit of Rebellion and Opposition Then more of his Wisdom The Gospel is a better Theatre whereupon to see God than the World In the World there is much of his Wisdom but much more in the Mystery of Grace and in all his Transactions to bring Man to a purified State therefore here 's his special Delight Then for his Mercy Goodness and Love A great deal of Love God shewed in making Angels out of nothing but in some Sense there is more Love shewed in sanctifying Man for in the former there was no Hindrance to his Goodness but
here wronged Justice interposed and put in something by way of Bar against us yet notwithstanding the Demerit of our Sins he would take us into his Favour In the Creation God shewed himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Angels but in Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Man Tit. 3.4 After that the Kindness and Love of God our Saviour towards Man appeared 2. Chiefly because of the Life they live the new Creature hath a more noble Being than all the Creatures in the World and lives a more noble Life Put the whole World in the Ballance and it is not worthy to be compared with the new Creature those that are purified and sanctified the World is not worthy of them Heb. 11.38 Of whom the World was not worthy Look as the Life of Reason excels that of Sense and the Life of Sense that of Vegitation the Life of Beasts is better than the Life of Plants and the Life of Man better than the Life of Beasts so doth Grace excel Reason and the Life of Saints is a more noble Being than that of Men. I confess if you go upward we cannot say the Life of Glory as much excels the Life of Grace as the Life of Grace excels the Life of Reason there is a greater Difference between the Life of Reason and the Life of Grace than between the Life of Grace and the Life of Glory or between a carnal Man and a Child of God than between the most glorified Saint in Heaven and the weakest Believer on Earth The Difference between Glory and Grace is gradual but the Difference between the carnal Life and the spiritual Life is essential Glorified Saints and Saints here living the Life of Grace differ only in Degrees but the Life of Grace and the Life of Nature differ in kind There is more Difference between a Toad or Beast and a Man than between a Child and a Man Grace and Glory differ but as a Child and a Man only in Degree but Grace and Sense and Grace and Reason differ as the Life of a Toad and the Life of a Beast from the Life of a Man Vse 1. Information 1. That we should not value Men by their secular Interests but by their Relation to God The Lord doth not call the Potentates of the Earth his Treasure as he doth his Holy Ones Prov. 12.26 The Righteous is more excellent than his Neighbour Men may be mighty in the World yet base and vile in God's Esteem Dan. 4.17 He gives Kingdoms to the basest of Men. It is notable in the prophetical Visions of the great Monarchs of the World they are compared to wild Beasts Alexander the Mighty yet is called the Goat of Graecia Paul calls Nero a Lion They that brave it in the World as if they were Gods upon Earth yet in the Lord's Account they are but Beasts But now the Saints are the precious excellent ones of the Earth Psal. 16.3 Therefore we should not value Men by their outward Greatness James 2.1 Have not the Faith of our Lord Iesus Christ the Lord of Glory with respect of Persons If you have Relation to Christ he puts a Glory and Excellency upon you you are his Treasure Saith Tertullian Non ex personis fidem sed ex fide personas We must not measure the Faith by the Person but the Person by his Faith They are Fools that despise and vilify those upon whom God sets the greatest Price and admire those that are of lowest Esteem with God 2. It informeth us that the Judgment of God and the Judgment of the World are very contrary The World counts the Saints the Filth the Scurf and Off-scouring of all things and God calls them Jewels and Treasure Alas with God carnal Men are nothing worse than nothing It had been better for them saith the Spirit of God that they had never been born and they are viler than the Earth The blind World knows not how to value the Stamp and Seal of the Spirit When God hath impress'd his own Image the World knows not how to value them but God values them These are Coins and Medals God will keep in his own Treasure Certainly they are worthless Souls that despise them that count Purity a Disgrace It hath always been the World's Fashion to crucify God in Effigie in his Picture to despise oppress and scoff at them that bear his Image and resemble him and malign and scorn the Lustre of Holiness 3. It informs us how much it concerns us to be holy and purified for those he counts to be his Treasure God's Church is his Heritage but every one that lives in the Church God doth not count them to be his Jewels Many claim Acquaintance of him by virtue of Offices and Ministration in the Church yet they are disclaimed and disowned by God Mat. 7.22 23. Many will say to me in that day Lord Lord have we not prophesied in thy Name and in thy Name have cast out Devils and in thy Name done many wonderful Works And then will I profess uâ—â—â— them I never knew you depart from me ye that work Iniquity The Holy Ghost brings in some that had great Gifts and Employments in the Church And as when a Man entertaineth another with Strangeness we use to put him in mind by some Tokens so carnal Professors put Christ in Mind as it were by some kind of Tokens Do you not remember that we prophesied in your Name c. and we were employed in special Offices in the Church No verily I know you not he disclaims and disowns them 4. It informs us that it is dangerous to molest oppress and prosecute the Godly those that are purified because they are God's peculiar ones you meddle with the Apple of his Eye and to destroy them is Sacrilege Israel is a holy thing Ier. 2.3 Israel is Holiness unto the Lord and the first-fruits of his Increase all that devour him shall offend Evil shall come upon them saith the Lord. Sacrilege hath been always deadly robbing of Temples among the Heathen hath been always observed to be fatal to those that attempted it the Lord by his wise Providence was pleased to suffer the Devil to follow them with Tempests and Punishments to keep up the Notion of a Divine Power which is the Fundamental Principle and Ground of all Religion So when you oppress and destroy the People of God and malign them you devour that which is holy which will prove fatal and deadly Look as he told the Governour Acts 22.26 Take heed what thou doest for this Man is a Roman So God is very tender of these kind of Men they are his Jewels his Treasure take heed how you use them Vse 2. Exhortation and that both to carnal Men and to God's People who are his peculiar ones First It exhorts carnal Men to put in for a share in this great Privilege to be one of God's peculiar ones those that he counts his
therefore cast your selves upon God 3. Carry your selves as a peculiar People to him Wherein 1. You must not be contented with common Mercies Every distinct Society have distinct Privileges Now the Elect are a peculiar People and therefore should look after peculiar Privileges A Man may have outward things and here is nothing peculiar no Argument of God's special Love Cast-aways may have these things Psal. 119.132 Look then upon me and be merciful unto me as thou usest to do unto them that love thy Name Look not upon me as thou usest to do on the World in general but as thou dost on thy own People You must have renewing Mercies and sanctifying Mercies a holy Heart be kept from Sin and conformed to God Other Mercies a Man may have and go to Hell therefore be not satisfied with them Luther protested to God he would not be put off with Estate and the Favour of the World and with increase of Honour and Esteem Alas the multitude may have these things it is their Happiness Psal. 4.6 There be many that say Who will shew us any Good Lord lift thou up the Light of thy Countenance upon us 2. Be not contented with common Graces Thus far a Man may go and not be saved As for instance There are moral Inclinations in Heathens and they make Conscience of gross Sins It is not enough to keep from Theft Drunkenness Adultery a Heathen would discover those Sins by the Light of Nature and by such Arguments and Reasons as Nature suggests would avoid them And then Hypocrites may have flashes of Comfort Glances Wishes and good Moods though they have no constant Delight in Communion with God yet they have superficial Hopes and are much taken with Evangelical Strains and Tenders of the Gospel they have a desire to keep their Consciences quiet and peaceable but you should labour for Uprightness and special Graces Carnal Men desire to be secure rather than sincere that they may have some Delectations and superficial Tastes but you are to look after things that accompany Salvation Heb. 6.9 In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that have Salvation in them you should be contented with no Grace but that which is an undoubted Pledg and Evidence of Heaven not a loose Hope of the Gospel 3. Be not satisfied with a common Conversation How is that Partly thus You must not live according to ordinary Privileges and ordinary Hopes You must discover Self-denial as one trained up in the School of Christ. It is an Accusation the Apostle brings against the Corinthians 1 Cor. 3.3 Are ye not Carnal and walk as Men When Men pretend to be God's peculiar People and have nothing singular but are given to worldly Cares vile Passions and corrupt Affections as other Men are this hardens carnal Men. A Christian should live like a Wonder in his place by discovering much Self-denial and Mortification in his Conversation Mat. 5.4 For if ye love them which love you what Reward have you do not the Publicans the same It is the greatest Hypocrisy that can be in the World to profess to be a peculiar People and to deny your selves in nothing but do as others do we should live at another rate and be more Holy more Charitable more Heavenly 4. Do not live according to ordinary Examples We may not frame and fashion our selves to the Guise of the World because we are the Lord 's peculiar People Deut. 14.1 2. Ye are the Children of the Lord your God ye shall not cut your selves nor make any baldness between your Eyes for the Dead For thou art an holy People unto the Lord thy God and the Lord hath chosen thee to be a peculiar People unto himself above all the Nations that are upon the Earth Dead Fishes swim with the Stream A Christian should live in a Counter-motion to the World You cannot do as others do for you profess your selves to be distinct Especially we should consider this in times of general Defection not to run away from God Mich. 4.5 For all People will walk every one in the Name of his God and we will walk in the Name of the Lord our God for ever and ever When every Man sets up a distinct Religion that is the meaning of it then the peculiar People of God should hold together and shew forth special Zeal and special Strictness in the Ways of God in times of Coldness Indifferency and Neutrality in Religion Josh. 24.15 And if it seem Evil unto you to serve the Lord chuse you this Day whom you will serve whether the Gods which your Fathers served that were on the other side of the Flood or the Gods of the Amorites in whose Land ye dwell but as for me and my House we will serve the Lord. SERMON XXII TITUS II. 14 Zealous of Good Works I Come to the last Circumstance the outward Manifestation of Christ's Puririfying that he might make us zealous of good Works I shall consider it partly as the Note of Evidence of God's peculiar People and partly as it falls under the Aim of Christ's Death Doct. Zeal for or in good Works is a Note of God's People and a Fruit of Christ's Purchase Here I shall enquire I. What good Works are II. What it is to be zealous of good Works III. In what Respect and Place we are to put this Zeal or how it stands in order to the Death of Christ. 1. What good Works are I shall shew the Kinds of them and the Requisites to them First The Kinds of good Works Good Works for the Matter of them may be distributed into four Sorts or Ranks Opera Cultûs Acts of Worship Opera Vocationis Works of our own particular Function and Calling Opera Iustitiae Works of Righteousness Opera Charitatis Works of Mercy 1. Opera Cultûs Acts of Worship both Internal and External External to Pray Hear Read Meditate to be much in Communion with God So for Internal Acts as Faith and Repentance and Love All these are good Works and fitly placed in the first Rank of these we must be chiefly zealous because our Happiness lies in Communion with God It is notable Daniel would not omit Prayer for one Day though he was forbidden by the King and in danger of Death Dan. 6.11 Now when Daniel knew that the Writing was signed he went to his House and his Windows being open in his Chamber towards Jerusalem he kneeled upon his Knees three times a Day and prayed and gave Thanks before his God as he did afore-time Certainly they have little Zeal in them that care not to be frequent in Communion with God and call not upon his Name These are the chiefest parts of those good Works we must press and exhort you to where we are to be the more punctual because the Offence is immediately done to God If we do not Works of Mercy and Justice there the Offence is done to Men but neglecting the Works of Piety
the World God created all things by his Word Psal. 33.9 He spake and it was done he commanded and it stood fast This whole Fabrick of Heaven and Earth which we now behold with wonder was made with a Word And mark God's creating Word and Word of Promise do not differ they are both the Word of God and there is as much Force and Power in this Word I will take away the Heart of Stone as there was in this Word Let there be Light There is as much Power in this Sentence I will make your vile Bodies to be like to Christ's glorious Body as there was in that Word Let there be a Firmament God's Word was powerful enough to make a World when it was nothing before All the Works of God subsist by the Force of his Word Heb. 1.3 Vpholding all things by the Word of his Power It is but for God to say Let it continue let it be and either are accordingly One Word is enough to undo the World and one Word is enough to uphold and preserve it God's Word is the Declaration of his Almighty and powerful Will whatever he did in the World he did it by his Word Therefore if you have this immutable Ground if God hath deposited and plighted his Word you have enough to establish strong Consolation for it is powerful to all Purposes and Intents whatsoever 2. Consider the Certainty of it When the Word is gone out of God's Mouth it shall not be recalled The Lord prizeth his Faithfulness above all things The Scripture must be fulfilled whatever Inconveniences come of it Mark the whole Course of Providence and you will find that God is very tender of his Word he valueth it above all his Works Luke 21.33 Heaven and Earth shall pass away but my VVords shall not pass away God is not so tender of Heaven and Earth but that he will break it all to pieces rather than not make good his Word though it be a curious Frame and Fabrick in which he hath displayed much of his Glory yet that shall be dissolved Heaven and Earth do only continue till all that is prophesied of in the Word be fulfilled We shall enjoy the Comfort of his Word in Heaven when all these things are melted away with a fervent Heat Nay which is more God valueth his Word above the humane Life of Christ his own Son If God passed his Word for it his Son who was the Delight of his Soul equal to him in Glory must come from Heaven take a Body and suffer a cruel Death Lo I come in the Volume of the Book it is written of me I delight to do thy Will O God Psal. 40.7 God had passed his Word to the Church that it should be so therefore rather than he would go back from his Word he sent Christ to die for a sinful World There was no Promise of more difficulty for God to grant nor for us to believe than this of the Incarnation and Death of Christ yet rather than go back from his Word Christ must come and die an accursed and shameful Death Secondly The main thing is what ground of Consolation we have in God's Oath And there I shall I. Shew the Reasons why God gives us his Oath over and above his Word II. The several Advantages which we have by his Oath in Believing I. For the Reasons why God should give this Oath An Oath you know is given in Matters doubtful Philo saith An Oath is given for the manifestation of a Matter which is secret and doubtful and which cannot otherwise be determined To swear in Things apparent and Matters clear is to take the Name of God in vain All Matters which are clear are otherwise decided Matters of Opinion by Argument Matters of Fact by Testimony Matters of Promise by the single Word of the Party that promises if he be a Person of Honour and Credit but always an Oath supposes some Doubt and Controversy that cannot otherwise be determined And so much the Apostle intimates when he says Heb. 6.16 It is the End of all Strife or Controversy Well then God's Promises being of such absolute Certainty why doth the Lord deposite his Oath with the Creature since his single and bare Word is enough I answer the Matter it self needs it not but only in regard of us We look upon the Promises with doubtful Thoughts there is a Controversy between God and us we have hard Thoughts of God as if he would not be so good as his Word therefore his Oath is given not to shew the Doubtfulness of the thing that is sworn but the Greatness of our Unbelief Austin saith Est exprobatio quaedam infidelitatis nostrae God hereby upbraids us with our Unbelief when he gives us an Oath for the Confirmation of any Matter Briefly God's Oath is given us for two Reasons to shew us the Certainty and to shew us the Excellency of our Priviledges in Christ. Reason 1. To shew us the Certainty of our Privileges in Christ. The World makes it a Controversy and doubtful matter whether Christ came to die for Sinners yea or no whether God will save those that take Sanctuary at Christ God saith Ay and we say No and how shall the matter be decided Observe it and you will find that there are two things which we are apt to suspect in God his good Affection in making the Promise and his Truth in keeping the Promise We suspect his good Affection especially when we are in Pangs and Gripes of Conscience and we suspect his Truth in Straits and Difficulties whenever in the Course of God's Providence we are cast into such a Condition that we think he hath forgotten his Promise Now the Lord might be highly offended with us for those wicked Thoughts we entertain of his Majesty but in a gracious Condescention he is pleased to put an End to the Controversy by an Oath As if the Lord had said Do you doubt of this Will you put me to my Oath Here I am ready to take it and that the matter may no longer remain in Suspence I sware by my Life by my Holiness by whatever you count sacred and excellent in me That whoever among you whatever he be that is touched with a Sense of his Sin and Misery by Nature if he will run to Christ for Refuge take Sanctuary in Christ if he doth belong to my unchangeable Purposes of Grace I will surely without miscarrying bring him to a sure and eternal Possession of Glory and for the present I will be a Father to him and guide him and keep him as the Apple of mine Eye I will be his present Help his Guardian his Counsellor during the whole time of his Aboad in the World where he is only liable to Dangers This was the matter in Controversy and this is the Substance of God's Oath And I shall shew you how apt we are to distrust God in all this We suspect as I said either his good
and neglected It is very sad when God is provoked to swear to the Damnation of any Creature Who are the Persons that may stand in dread of this Oath why they that believe not Heb. 3.18 To whom swear he that they should not enter into his Rest but to them that believe not It is the Sin of Unbelief after many tenders and offers of Mercy which provokes God to this Indignation Here is Oath against Oath the one to drive us the other to draw us and pull in the Heart to God If you continue in this course you shall have neither Part nor Portioâ— in Christ nor in the Land of Promise It is better to be satisfied with God's Oath in Mercy than to run the hazard of his Oath in Judgment Therefore speak to Conscience Do I come up to this Certainty and Confidence Is the Controversy ended between God and me Are all Suspicions laid aside Obj. But you will say I do not doubt of the Truth of the Gospel but of my own â—nterest I doubt that I am the Person to whom God hath sworn The Truth of God is sure but my Interest is not clear Sol. In Answer to this consider 1. It doth but seem so that all Doubts are about our own Interestâ— but it is not so indeed If once you were heartily perswaded of God's good Affection in Christ Doubts and Scruples about our own Estate would soon vanish Look as the Fire when it is well kindled bursts out of its own accord into a Flame so if Faith were once well laid in the Soul if Men could rest upon these two immutable things Consolation would not be so far from them if there were a firm Assent to the Doctrine of the Gospel there would not be so many Buts if you did firmly believe his Mercy in Christ it would soon end in a stedfast Confidence This appeareth from the nature of the thing All Uncertainty ariseth either from a Neglect of the great Salvation or else from Trouble of Conscience Now carnal Men neglect it because they are not perswaded of the Worth and Excellency of it and Men under Horrors of Conscience distrust it they are such Sinners they dare not apply it and are so full of Doubts and Scruples because they are not perswaded of the Truth of the Gospel See how the Apostle proposeth the Gospel 1 Tim. 1. â—5 This is a faithful Saying and worthy of all Acceptation that Iesus Christ came into the World to save Sinners of whom I am chief If negligent and carnal Men would but look upon it as worthy of all Acceptation and troubled Conscience look upon it as a faithful Saying there would be more regular Actings and Effects found in their Hearts and Lives the Negligent would give more Diligence and the Contrite would rise up into a greater Hope and Confidence If Men did believe the Worth of Salvation they would not run after lying Vanities If they did believe the Truth of Salvation for Sinners there would not be so many Scruples and Fears It is notable that the Scriptures very seldom do press Assurance of the Subject but Assurance of the Object in very many places to believe the Doctrine it self for there is the greatest Difficulty and in the Word of God we have no Precedent of any that were troubled about their own Interest If an Earthly King should proclaim a general Pardon and an Act of Grace to all Persons in Rebellion only on terms of Submission and laying down their Hostility and returning to their Duty and Allegiance the Doubt would not be of their own Interest but of the truth of his Intention to shew them such Grace and Mercy So it is with God he hath proclaimed Terms of Grace in the Gospel provided we will lay down the Weapons of our Defiance and return to the Duty of our Allegiance now that which we suspect is the Heart of God and the Gospel in the general whether there be Mercy for such kind of Sinners as we are 2. Because we cannot perswade Men to a Certainty against their Consciences what should hinder but that now you should establish your Interest and that you now make your Plea and Claim according to God's Word and Oath for Joy must arise from a Sense of it Your complaining is not the way to ease your Conscience but Obedience It is an Advantage to find our selves in an ill Condition not a Discouragement As the Woman in the Gospel made an Argument of that that she was a Dog Mat. 15.27 Truth Lord yet the Dogs eat of the Crumbs that fall from their Masters Table As when the Man-slayer saw the Avenger of Blood at his Heels this made him mend his pace and fly for Refuge so when we see we are under the Wrath of God this should make us more earnest to look after Christ and Salvation in and by him The Cities of Refuge under the Law stood open for every Comer and there was free Admission till their Cause was heard So Christ is the Sanctuary of a pursued Soul and whosoever comes shall be received Iohn 6.37 Him that cometh to me I will in no wise cast out God excludeth none but those that exclude themselves No Sin is excepted but the Sin against the Holy Ghost Therefore make your Claim till your Cause be heard The great Affront we put upon God's Oath is not so much doubting of our Condition but not running to Christ for Refuge If we still stand complaining of our lost Estate and do not attempt the Work of Faith we put an Affront upon God's Oath If the Lord had bid thee do some great thing I allude to the Speech of Naaman's Servants wouldst thou not have done it to be freed from Death and Hell How much rather when he saith unto thee Only come fly as for thy Life and see if I will cast thee out Take up a Resolution to try God and see if he will not be as good as his Word and Oath Say Lord thou hast given two immutable Grounds of Hope here I come I will wait to see what thou wilt do for me in Christ. 3. I answer Do but see whether thy Interest in Christ be not established or no Here is the lowest Qualification of an Heir of Promise and yet the highest and most solemn way of Assurance Here are two immutable Grounds and yet what 's the Description we who have fled for Refuge to lay hold upon the Hope set before 〈◊〉 Here is a driving Work that belongs to the Law implied in these words We fly 〈◊〉 Refuge then a drawing Work which belongs to the Gospel in these words To lay hold on the Hope set before us The Law begins and works preparatively as Moses brought the Children of Israel to the Borders then Ioshua led them into the Land of Canaan The Law shews us our Bondage and makes us fly for Refuge but then the Gospel pulls in the Heart to God There is a necessity of the preparing
in Christ I shall have strong Consolation And we have not only an assuring but an inviting Oath to help us in such a Case Ezek. 33.11 As I live saith the Lord God I have no pleasure in the Death of the Wicked Count me not a living God if I delight in your Scruples and in your Death 4. In Fears of Death We must die by Faith as well as live by Faith and then comfort our selves with the Promise and Oath of God called here two unchangeble things We need all the Props of Faith that can be used When all things are about to change then think God changeth not though I am changing apace As one comforted himself with that Passage Isa. 54.10 For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee neither shall the Covenant of my Power be removed saith the Lord that hath Mercy on thee Sight is almost gone and Speech doth even fail but God's loving Kindness will never be gone You are changing but you may look upon Death it self as an Act of Faithfulness and sent in Mercy to break the Shell that you may have the Kernel to dissolve the Union between Body and Soul that the Soul may flit away to God SERMON III. HEB. VI. 18 We may have strong Consolation c. Doct. II. THat the Fruit of this Certainty and Assurance which we have by God's Word and Oath is strong Consolation To make way for the discussion of this Point and to open the Words which the Apostle here useth I shall I. Enquire what is meant by strong Consolation II. How this strong Consolation ariseth from the Certainty and Assurance we have by God's Word and Oath III. How it is dispensed on God's part and how far it is required on ours I. What is meant by strong Consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two Terms Consolation and strong Consolation First Consolation There are three words by which the Fruits and Effects of Certainty and Assurance is expressed which imply so many degrees of it There is Peace Comfort and Joy Peace in the Scripture-Dialect notes Rest from Accusations of Conscience Comfort notes a temperate and habitual Confidence Then Joy notes an actual Feeling or an high Tide of Comfort or a lively Elevation of the Saints 1. Peace That we have as a Fruit of Justification Rom. 5.1 Being justified by Faith we have Peace with God There are no actual Doubts though we cannot say we have absolute Assurance This is the lowest degree of Assurance and it is a Fruit of the Holy Ghost as many of the Children of God have Encouragement to wait upon God though they cannot for all the World say they have an absolute Interest in Christ. 2. Then there is Consolation and Comfort which notes an habitual Perswasion of God's Love there is an habitual Confidence a serenity and chearfulness of Mind Though there be not high Tides of Comfort there is Support though not Ravishment It is called Everlasting Consolation 2 Thess. 2.16 17. Now our Lord Iesus Christ himself and God even our Father who hath loved us and given us Everlasting Consolation and good Hope through Grace comfort your Hearts and establish you in every good Word and Work There is a settled Comfort and he prayeth for the continuance and increase of it When the Heart is lightned or eased in Duties or Troubles it is bewrayed by a constant Chearfulness and Alacrity in God's Service and Support in Troubles 3. Then there is Joy or an high and sensible Comfort Rom. 15.13 Now the God of Hope fill you with all Ioy and Peace in believing that ye may abound in Hope through the Power of the Holy Ghost This abides not always it is a Festival Dispensation wherewith God entertains the Soul in the Day of his Royalty and Magnificence he useth it but now and then We have this high Joy either after the Pangs of the new Birth when deep Sorrows were occasioned by the Spirit of Bondage When David's Bones were broken then make me to hear Ioy and Gladness Psal. 51.8 Then we have the highest Comfort John 16.21 A Woman when she is in Travel hath Sorrow because her Hour is come but as soon as she is delivered of a Child she remembreth no more the Anguish for joy that a Man is born into the World Then our Apprehensions of Christ are most fresh Comfort being a strange thing is most welcome Trouble makes way for more Comfort for as our Trouble is most vehement so is our Comfort enlarged Or upon the solemn Exercise of Grace when we are carried on in high Assistance in Meditation Prayer receiving the Supper and the Word is revived upon the Conscience Or else in times of Suffering and Self-denial for God will always be even with a Believer 2 Cor. 1.5 For as the Sufferings of Christ abound in us so our Consolation also aboundeth by Christ. A Man is no loser by Christ but according to the Ebb of outward Comforts so is the Tide and Overflow of inward Comforts And when we have Experience of Christ's Sufferings we also have Experience of Christ's Comforts that at the same time God may have an Experience of our Faithfulness and we of his So that Comfort is a middle degree of Assurance between Peace and Joy a temperate Confidence and Support though we do not feel Ravishment and actual Sweetness as a Child doubteth not of his Father's Affection tho he doth not actually smile upon him Secondly The next Term is strong Consolation Why is it so called 1. It is called so either in opposition to worldly Comforts which are weak ravishing and washy The Consolations of the World seem to be strong till they come to be tried Carnal Joy makes a great noise but is soon gone As the crackling of Thorns under a Pot so is the laughter of the Fool Eccles. 7.6 None seem to lead such merry Lives as carnal Men but when it comes to the Trial when their Joy is put to it by Sickness Trouble Pangs of Conscience or Death it is soon spent Take away the Creature and it is gone it dependeth upon somewhat without them Or if the Creature continueth it availeth not before it cometh to trial wicked Men tremble at the very thoughts of Eternity Outward things cannot ease the Conscience if they could satisfy the Heart they cannot buy a Pardon Jer. 17.11 As the Partridg sitteth on Eggs and hatcheth them not so he that getteth Riches and not by Right shall leave them in the midst of his Days and at his End shall be a Fool. Prov. 11.4 Riches profit not in the Day of Wrath. Carnal Mirth is a merry Madness as a Bird in the Powler's Snare Prov. 9.17 18. Stollen Waters are sweet and Bread eaten in secret is pleasant But he knoweth not that the Dead are there and that her Guests are in the Depths of Hell a stollen fit of Mirth when Conscience is asleep Carnal Mirth intangleth
time come when the Strength of your Comforts will be tried Here you sit a brooding upon Wealth as the Partridg upon rotten Eggs and what then At his latter End he shall be a Fool Jer. 17.11 Why at his latter End Then he shall be so in the Conviction of his own Conscience his own Heart will call him Fool O Fool O mad Man that I was in lavishing out my Time Strength and Care upon that which will yield me no Comfort Mr. Fox tells us of a rich Cardinal when about to die cried out And must I die that am so rich Will not Death be bribed Will Money do nothing now This will be your Case and Condition when you come to die if you get not an Interest in this strong Consolation As that Pagan Emperor warbled out to his Soul O animula blandula vagula quo nunc abibis c. O where is this Soul of mine going You that now shine in Bravery that eat of the fattest and drink of the sweetest when your Day is gone what will become of you you must die and go from all this Nothing then but Peace of Conscience and spiritual Comfort will serve the turn O for one Dram of this Comfort then when Death is nigh and God is angry Men keep a great deal of Bustle now to get Honour and break through all Restraints of Honesty and Conscience to work themselves into worldly Greatness O but when they come to die how will this be upon their Heart What would they give then for Peace of Conscience and this strong Consolation which God vouchsafeth to the Heirs of Promise But then no Price will be given to God That look as a Husband when he surprizeth his Wife in her Adulterous Imbraces He will not spare in the Day of Vengeance he will not regard any Ransom neither will he rest content tho thou givest many Gifts Prov. 6.34 35. So when God hath surprized you in the midst of your Whoredoms when you have diverted your Respects from and been disloyal to him it is the Day of his Vengeance and he will take no Ransom What will a Man give in Exchange for his Soul There will be such a dying-hour which thou must expect it is hard by Christians have you Comforts strong enough to encounter the Terrors and Horrors of Death within a little while you will be put to trial 4. It informs us that Christians put a Disparagement upon their Comforts when they are dejected with every Fear and Trouble This is much beneath God's Oath the Merit of Christ and the Joy of the Holy Ghost and all the Provision the three Persons have made As for Instance 1. When your Comforts are too weak as you fain in every Affliction Prov. 24.10 If thou faint in the day of Adversity thy Strength is small Thou hast small Comfort if it will not bear thee out in outward Trouble God and Christ and the Spirit they are as it were trying their Skill I would speak it with Reverence to raise up a Confidence in Believers that shall be Affliction-proof now if you are presently gone when put to trial you disparage this strong Consolation and frustrate all the Provision they make for you Many a Heathen would do better upon moral Principles and behave themselves with a greater Generosity and Bravery of Spirit You know that Question Iob 15.11 Are the Consolations of God small with thee the meaning is Is all the Provision of Comfort and Grace and Joy in the Spirit too slender to bear you up in this Affliction What do you expect Christians Would you have better Provision than God hath made Dost thou expect greater Promises surer Mercies and a more able Christ to bear up thy Heart Are not all the Consolations of God able to raise you up Thus when you are overcome in every Trial. 2. When you are full of Doubts Bondage and servile Fears you disparage God's Consolation As for Instance when you cannot think of the Judgment without Horror Acts 24.25 As he reasoned of Righteousness Temperance and Iudgment to come Felix trembled or of Death without Bondage Heb. 2.15 Through fear of Death they were all their Life-time subject to Bondage Christians now and then we should be making Experiments and trying the Strength of our Comforts and say thus Can I venture my everlasting Estate upon this Confidence Would I be thus found if Christ were coming to Judgment 1 John 4.17 Herein is Love made perfect that we may have Boldness in the Day of Iudgment Take it for God's Apprehensions of his Love to us or our Apprehensions of our Love to God we should still be providing for that Day and citing our selves before Christ's Tribunal that we might see of what Strength our Consolation is SERMON IV. HEB. VI. 18 We might have a strong Consolation c. Vse 2. TO press you to look after this strong Consolation O! be not contented until you have the Fruit of God's Oath that you may be able to live up to the Provision and Preparation he hath made for your Comfort in the Covenant It is a Condescension that God will give us his Oath and this is the Fruit of it that we might have strong Consolation to see our Names in God's Book and our Heaven in Christ's Possession I shall press you with Arguments both of Duty and Profit First For Arguments of Duty 1. It is for God's Honour that his People should walk comfortably Two things there are which God glories most in the Holiness and the Comfort of his People in the Holiness as he is a God of Grace in their Comfort as he is a God of Consolation It is said in Scripture There is none holy as the Lord. God would have the World know that there is none can sanctify but he alone Moral Principles may change the Life but he only can change the Heart And then it is said there is none like him in Pardon Mich. 7.18 Who is a God like unto thee that pardoneth Iniquity God would have the World know that there is no Comfort so strong and sweet as that which he conveyeth In your Lives God will be glorified in Holiness in your Deaths God will be glorified in your Comfort Ier. 6.16 Where is the good Way and walk therein and you shall find Rest for your Souls Is there any such Comfort to be had as my People have as they have found in the way they have beaten the beaten Path of Faith Repentance and Godliness 2. As it is for God's Glory so for our Profit we look upon Comfort with Jealousy knowing we have deserved none we are guilty Creatures therefore are loth to entertain it even upon God's Terms Joy is the strength of the Soul Neh. 8.10 The Ioy of the Lord is your Strength and that in all Duties Satan knoweth that while the Conscience is kept raw the Soul is unfit for Action A Christian never acts so strongly so regularly as when he is filled
with the holy Spirit of Promise The Spirit stirreth up Faith in the Promise and then giveth in the Sense and Comfort of it And therefore if you first look for Evidence and see what Grace is wrought in you you pervert the Order of the Gospel the right Method is to begin with direct Acts and then to go on to reflex Acts first refresh the Soul with God's free Grace and Mercy 2. Then for God's Truth look upon what sure Terms Grace is conveyed to you In the Text you have God's Word and Oath God would over and above satisfy you If you will not trust him upon his Word yet give him the Credit you would give to an ordinary Man's Oath You have Promises of Grace written in the Scriptures put him in remembrance spread your Matter before the Lord and shew him his Tokens Lord whose are these Then you have Covenant and Seals which are as Indentures between God and you A Covenant is a solemn Transaction between Man and Man now God hath made a Covenant and sealed it in the Sacrament Then you have not only outward Seals but inward Assurances Earnest and First-fruits as if the Lord could never be bound fast enough to the Creature that is so loose and uncertain God hath given us his Word Oath Covenant Seals and Earnest which you should meditate upon if you would increase Delight 2. Get Assurance and Holiness which is an Evidence of your Title and Interest As Ahab was angry with the Prophet Micaiaâ— 1 Kings 22.8 I hate him because he doth not prophesy Good concerning me but Evil. So Sinners hate us because we speak not Peace and do not assure them of Comfort But alas in vain do we press Men to Comfort for till there be Holiness there can be no Peace or positive Certainty 1 John 2.3 Hereby do we know that we know him if we keep his Commandments This is the Evidence we must avouch in the Court of Conscience Tho Comfort be founded upon Christ's Merit yet it will be found only in Christ's Way Mark the distinctness of Phrase Mat. 11.28 29. Come unto me all ye that labour and are heavy-laden and I will give you Rest. Certainly it is Christ must give us Rest but when will he give it Ver. 29. Take my Yoke upon you and learn of me for I am meek and lowly in Heart and ye shall find Rest for your Souls when we abide in the Discipline of his Spirit God first poureth in the Oil of Grace and then the Oil of Gladness There is an inseparable Connexion between Comfort and Grace as between Fire and Heat if no Fire no Heat and if no Grace it is in vain to expect Comfort The Dispensation of the Spirit of Christ cannot be severed from the Application of his Merit Christ is first King of Righteousness then King of Peace Heb. 7.2 First he disposeth and puts the Soul into a holy righteous Frame and then settleth Peace and Quiet in the Conscience Alas for others God will not trust them with it and they cannot receive it God will not trust them with Peace and Comfort God trieth carnal Men with the Comforts of the World which they abuse to the neglect of God and therefore he will not bestow upon them the Comforts of his Spirit If therefore ye have not been faithful in the unrighteous Mammon who will commit to your Trust the true Riches Luke 16.11 When a leaky Vessel is tried with Water and will not hold it you will not put any precious Liquor into it so if you are carnal and abuse worldly Comforts Corn Wine and Oil to Riot and Excess do you think God will trust you with the strong Consolations and Ravishments of his Spirit Then you cannot receive it A Man may as well think to apply a Needle to his Finger and not be prick'd as to commit Sin and not find Trouble in his Conscience Comfort cannot be felt there where Sin reigns and besides a carnal Heart can have no spiritual discerning Therefore the Foundation must be laid in Grace and Holiness that is the Evidence 3. Labour after a sense of Grace Grace and a sense of Grace differ for the spiritual Acts of the Soul are not so liable to feeling as the Acts of the Body When I awake I know I am so but internal Sense differeth from outward A Man may be in a State of Grace yet not always know it as Iohn 14.4 5. Whither I go ye know and the Way ye know Thomas saith unto him Lord we know not whither thou goest and how can we know the Way A direct Contradiction Sciebant isti sed se scire nesciebant saith Austin The Apostles knew the Way but did not know they knew it We need an Interpreter to shew us our Righteousness Grace is so weak and there is such a mixture of Sin and Men so seldom come to an Audit that Conscience is extreamly puzzled to know whether there be Grace or no. Our Uncertainty in this kind may be reduced to these two Heads Want of Observance and Want of Judgment Inadvertency and Injudiciousness We do not take notice of the Acts of Grace through non-observance and because of the mixture of Weakness Conscience cannot judg of the regulation of our Actions We neglect Observation and therefore are to seek of Consolation You know there are two Questions go up in this Debate Whether I have done such a thing or no then Whether I have done it as I ought to do it It concerns first the Being of the Action and then the Regularity of it Congruousness of it with the Rule Therefore if we would get a sense of Grace we must be watchful to observe what is done and judicious to see whether it carry proportion with the Rule Now by Vse our Senses will be exercised to discern both Good and Evil Heb. 5.14 To get a sense of Grace the Soul must be heedful and cautious By long and much Acquaintance with God and the Work of Holiness we may be able to make a Judgment upon our own Actions Secondly How shall we keep the Soul in a constant Observation that we may be more at home and constantly take notice of the State of the Heart Here these Rules will be of use 1. As Doubts arise get them satisfied These are Hints from God that you should study your Hearts more Smothering of Doubts is dangerous it breeds Atheism and Hypocrisy therefore when they arise never dismiss them without an Answer and clear Satisfaction do not suspend it out of Self-love and carnal Fear As when we see the Smoke a coming we keep blowing to get it into a Flame So when the Spirit begins to set the Heart on fire keep blowing Doubts arise but bring them to an Head God offereth many a fair Occasion to Men to study their own Heart how it is with them if they neglect it all runs to Confusion and Uncertainty Well having your Hearts at an advantage get the
precious Death wrought out a perfect Reconciliation between God and us and procured the full Pardon of all our Sins and a perfect Liberty from the Pursuit of God's Wrath Iohn 8.36 If the Son therefore shall make you free ye shall be free indeed I mention these things because it is very comfortable to compare the Law and the Gospel Look as though you know a Man well yet you delight to view his Picture So though Christ be more clearly represented in the New Testament as a Sanctuary for Souls yet it is good to look upon his Picture and the Shadows of Christ under the Law Secondly It is the Property of Believers to fly to Christ for Refuge This flying may be explained with Analogy to the two terms of every Motion which are terminus à quo and ad quem from what we fly and to what and so we have the perfect Method and Course which the Spirit observeth in bringing home Souls to God In this flying to Christ as a City of Refuge there is a driving and a drawing Work the first belongs to the Law the second to the Gospel The Law driveth us out of our selves and the Gospel draweth us and bringeth us home to God First there is a Preparative Work of the Law which causeth Flight and Fear and is as the Avenger of Blood at our Heels to make us run as for Life But the Gospel hath the greatest Stroak in the Conversion of a Sinner it is the Gospel that pulls in the Heart of a Man to God In coming to Christ we are moved not only with Fear but Hope a Flight argueth Fear and there is an Hope set before us there is a Fear of deserved Wrath and a Hope of undeserved Mercy First the Law worketh Fear in us as a good Preparation to make way for the Gospel but then the Hope set before us in the Offers of the Gospel perfecteth the Work as Moses brought them to the Borders but Ioshua led them into the Land of Canaan Let us speak a little distinctly of these Points 1 st Let us speak of the Terminus à quo the Term from which we come or the driving Work it is comprized in these two things a Sense of Sin and a Sense of the Wrath of God pursuing for Sin 1. There must be a Sense of Sin A Man is satisfied with his Condition until he seeth his own Vileness in the Glass of the Law Rom. 7.9 I was alive without the Law once but when the Commandment came Sin revived and I died He had as great Hopes as most Men have Persons have a strong Conceit of themselves and a large Opinion of their own Righteousness until the Law of God comes upon their Hearts in full Evidence and Power and shakes their Confidence Then what wretched Creatures do we appear to our selves upon such Conviction I thought that I was thus and thus towards God but I see that I am wholly carnal and the Law is spiritual I had thought that I had a better Heart towards God but alas I was wholly overgrown with Lusts. This is like the awaking out of a Dream a poor hungry Man dreams that he is satisfied but awaking his Soul hath nothing So a Sinner says I thought my Estate was good but now I am convinced of the Unsoundness of my Heart O how poor and miserable and wretched am I in all spiritual Respects First or last we are thus humble Rev. 3.17 Thou â—ayest I am rich and increased with Goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Sottish Wretches think they had ever a good Heart towards God Matth. 19.20 All these things have I kept from my Youth up and they go on with a pleasing Dream and so are not so much as prepared for Christ. The Children of God are kept constantly humble they think none can have a worse Heart than they 1 Tim. 1.15 Iesus Christ came into the World to save Sinners of whom I am chief 2. There must be a Sense of the Wrath of God pursuing us for Sin Both are necessary Some are sensible of Sin but not of Wrath as the carnal and dissolute who cannot but know themselves wicked wretched Creatures but do not consider of Wrath to come Amos 6.3 Ye put far away the evil Day Hell is at a Distance and Judgment is to come they put off Trouble when they cannot put it away they sleep but their Damnation sleepeth not they adjourn their Work and leave their Souls at a desperate Pass Things afar off though they be marvellous great seem little a Star that is bigger than all the Earth is as a Spark or Spangle Their Consciences are not sensible of Wrath though their Hearts be full of Sin Wrath is not upon them nor the Avenger of Blood at their Heels they delay and dream of a devout old Age. But now God maketh them sensible of Wrath to whom he meaneth Grace though I confess in a different Degree They are solicitous if not anxious one time or other they are brought to this What shall I do Some more violently others more gently some are wounded at the very Heart others are pricked and a little stung at the Heart Acts 2.37 Now when they heard this they were pricked in their Heart as with an empoisoned Dagger No certain Rules can be given sometimes they that have good Education have least Terrors as being restrained from grosser Sins Trees long unprun'd have the more Cuts when they come to be lopp'd Some have more Terrors because they have withstood more Means Some that are called to greater Services have most Terrors he that hath received much Wrong by a bad Neighbour can speak worse of him than he that hath received less Injuries Those that are not called to such eminent Services God spareth them Work serveth instead of Sorrows Some have drunk most deeply of the Dregs of Sin they serve only for Monuments of the Power of God's Anger Sometimes Men or Women of the most excellent and acute Understanding are most troubled as having the clearest Apprehension of the Hainousness of Sin and Terribleness of Wrath. At other times it cometh from Ignorance as Fears are in the dark and weak Spirits are apt to be terrified There can be no certain Rules only this in general All feel some Smart Sin would not be bitter and Christ would not be sweet did not we taste it sometimes The Hart would not pant for the Water-Brooks if it were not chased Psal. 42.1 Every one cometh to Christ with their Load A Man that was never lost in himself will never be found in Christ. 2 dly Let us come to the Terminus ad quem from what we come to what they run to Christ as their City of Refuge 1. It implies Earnestness as in a Case of Life and Death A dilatory trifling Spirit shews we are not touched at Heart A Man scorched with the Wrath of
5.14 Wherefore he says Awake thou that sleepest 2. Have you been drawn to Christ by the Cords of the Gospel Have you been brought to him as a Sanctuary for your distressed Souls as the Man shut up himself in the City of Refuge 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that Day Here is my Anchor and Safety 3. Are you begotten to a lively Hope Do you often look within the Vail and groan and long for your everlasting Hopes Do you send Spies before-hand into the Land of Promise a few Thoughts thither What hearty Groans are there and Sighs of that happy State Rom. 8.23 And not only they but our selves also who have the First-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body Doth it quicken you and make you mend your pace whatever Difficulties you meet with Rom. 5.2 We rejoice in hope of the Glory of God Vse 2. Conviction It sheweth the hardness of their Hearts who have neither felt the Law-work nor the Gospel-work but remain like the Smith's Anvil softned neither with Hammer nor Oil neither driven by the Threatnings of the Law nor drawn with the glad Tidings of Salvation neither Iohn nor Iesus worketh on them Of such Christ speaketh Mat. 11.17 We have piped unto you and you have not danced we have mourned unto you and you have not lamented A rude and stupid People not affected with any kind of Musick In times of Rejoicing the Jews had their lighter Notes fitted for Mirth in times of Lamentation they had their Minstrels and mourning Women that had venales lachrymas beating their Breasts and crying Alas my Brother and ah Lord and ah his Glory Jer. 9.17 Consider ye and call for the mourning Women Notable movers of Passions they were It was a thing so common among them that the Boys would imitate them in the Streets To these Christ likeneth a stupid People that are moved with no kind of Doctrine neither with Judgment nor sweet offers of Grace Alas they are far from the strong Comfort here spoken of Vse 3. To perswade you to this Temper Three sorts of People usually we speak to 1. The carnally Secure 2. Those that are affected with their Condition 3. Those that esteem Christ and embrace him that own him as ready and willing to save Sinners 1. For the carnally Secure that never made their Peace with God never fled for Refuge nor took Sanctuary at the Grace of Christ. Our Work is to make them sensible of the Avenger of Blood that is at their Heels O poor Wretches will you sleep when your Damnation sleeps not Within a little while what will become of you In the ordinary Course of Nature you have but a few Years to pass over in this World but for ought you know the Wrath of God which makes Inquisition for Sinners may seize upon you a great deal sooner you may not live out half your Days that is so long as in an ordinary Providence you might expect Psal. 68.21 God shall wound the Head of his Enemies and the hairy Scalp of such a one as goeth on still in his Trespasses God may take you by the hairy Scalp while you are in your youthful Freshness before Baldness and old Age cometh and Infirmities seize upon you That which is measured by Time will soon come about Every Day you are a step nearer to Eternity O what will become of you When you are at odds with God Death way-layeth you in every place it may take you Sleeping Eating Drinking Ah poor Man what Refuge hast thou What Buckler to catch the Blow of God's angry Indignation and ward off the Strokes of his Vengeance O fly Sinners for Refuge the Lord knows how soon Destruction may seize upon you while you are yet in Health and Strength there is no other means but Christ. Surely this driving Work would prosper more if Men were not wanting to themselves to improve the Conviction of the Word When God shews you your natural Face and begins to startle and awaken you O let not Conviction die No Iron so hard as that which hath been often quenched and often healed So no Heart so hard as when it hath worn out many Convictions Make use of Remorses of Conscience and your own trembling Fears lest you are given up to a Spirit of Slumber 2. To those that are affected with their Condition to seek for Salvation in Christ alone You which are troubled about your Eternal State own Christ as a City of Refuge his Arms are always open to receive poor trembling Sinners that fly thither from the Wrath of God You do but go about while you seek else-where Jer. 31.22 How long wilt thou go about O thou back-sliding Daughter for the Lord hath created a new Thing in the Earth A Woman shall compass a Man that is when God hath set forth Christ born of a Woman why will you weary your selves to go about This City of Refuge stands open for all Corners own Christ as the only Remedy One who was long exercised with Troubles of Conscience and at length came to some establishment gave this Advice I will never look for that in the Law which is only to be found in the Gospel and I will never look for that in my self which is only to be found in Christ and I will never look for that on Earth which is only to be found in Heaven These three things are the Causes why Men are kept in Trouble You will get nothing but Weariness and Discomfort by running about and looking to Duties and legal Qualifications and therefore while you are affected with your Condition own Christ. 3. To those which are fled to Christ and owned him as the only Sanctuary for poor Souls Press onward to take hold of eternal Life Now you have fled from deserved Wrath run to take hold of undeserved Glory You are past the worst the rest is more easy The Apostle Rom. 5.11 12. puts a much more upon this Much more being reconciled we shall be saved by his Life as if that were a more easy thing Now the worst Brunt is over And not only so but we also joy in God through the Lord Iesus Christ by whom we have now received the Atonement When you are reconciled to God you may look to be entertained as Friends being adopted in Christ you may look for a Child's Portion If God would pardon your Sins and take you with all your Faults quicken your selves to be more diligent in the pursuit of Eternal Life and put to your best Strength You will have many ups and downs in the World but bear it with Patience Heaven will pay for all But here is a Doubt May we look to the Rewards I answer Yes else there were no room for Hope for Hope is nothing else but a longing
and at Christ too little and therefore was full of Fears and began to sink So the Disciples were afraid to perish tho Christ himself were in the Ship Mat. 8.26 Why are ye fearful O ye of little Faith It is Mark 4.40 How is it that ye have no Faith A little Faith is as no Faith in great Trials Well then there is no way to ease our Hearts of Trouble but by exercising Faith To make this more expresly to appear to you I shall consider again what is Trouble the nature of it and what are the causes of it and then you will discern that Faith is the proper Remedy First For the nature of this Trouble It consisteth 1. In a Fear of Danger 2. Sorrow for some Disappointment in the Creature 3. A fretting dislike of God's Dispensations 1. Fear is vanquished by Faith That appeareth by that Opposition Prov. 29.25 The Fear of Man bringeth a Snare but whoso putteth his Trust in the Lord shall be safe Or as it is in the Hebrew shall be set on high There is no conquering either the Allectives or Terrors of Sense till Faith represent something greater to be feared and loved 1 Iohn 5.4 This is the Victory that overcometh the World even our Faith It much out-weighs all Temptations What is a Prison to Hell a fiery Furnace to everlasting Burnings the Creature to God or the Threatnings of Men to the Lord's Promises Do but shut the Eye of Sense and open that of Faith and you will see that God is only worthy to be feared and trusted and then the Creature will be nothing to you we shall comfortably do our Duty and not fear what Man can do unto us We have more encouragement to be faithful to Christ than the World can present Allurements or Affrightments to the contrary If Man be our Enemy and God be our Help and Second what need we fear Psal. 16.8 I have set the Lord always before me because he is at my right Hand I shall not be moved God is set before us either in a way of Reverence or in a way of Dependance either for seeing him in all our ways making him our Witness Approver and Judg so it is an Act of Holy Fear or as looking up to him as our Helper and Deliverer so it is an Act of Faith and Confidence And he that thus often looketh to God is carried through all his Fears and Cares and may easily despise all the frightful things in the World therefore why should your Hearts be troubled Believe in God and believe in Jesus Christ. It is a Fault in Christians to be immoderately fearful in times of Trouble and Danger Faith puts it self under God's special Protection upon a two-fold Perswasion of God's Power and Presence 1. His Power God is greater than the Creature and all the Terrors which Sense can present to us from the Creature Dan. 3.17 18. If it be so our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine hand O King But if not be it known to thee O King that we will not serve thy Gods nor worship the golden Image which thou hast set up If Men bind God can loose if they threaten to kill God can save 2. His Presence Heb. 13.5 6. Let your Conversation be without Covetousness and be content with such things as ye have for he hath said I will never leave thee nor forsake thee So that we may boldly say The Lord is my helper and I will not fear what Man shall do unto me The Lord will stand by his People and deliver them when it shall be for his Glory Now till we come to this Courage and Constancy of Mind and fearlesness of Men we never have the Generosity of Christians 2. Sorrow is vanquished by Faith 1. As it diverteth the Heart from present things to future and maketh things absent present and recompenseth Losses and Disappointments in the World with the hope of greater things in the World to come Faith sheweth better things to be enjoyed Heb. 10.34 Ye took joyfully the spoiling of your Goods knowing in your selves that ye have in Heaven a better and an indaring Substance Spoiling of your Goods is either by Violence or by Fire and Confiscation It goeth near to the Hearts of Worldlings to part with their necessary and convenient earthly Comforts But to a Believer it is more easy for Heaven is infinitely better and more precious than all the Wealth of the World If the World be our Darling or any created Comfort be overvalued it will fill our Hearts with sorrow to be deprived of it A Christian that hath Heaven in Hope and Reversion cannot be poor he is richer than all worldly Men though God's Providence hath given him little or left him little 2. The Sting of present Evils is removed by the Pardon of Sins and the Sense of God's Love You are secured from Death and Wrath and God in Christ is your Father Rom. 5.1 2 3. Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ. By whom also we have access by Faith into this Grace wherein we stand and rejoice in hope of the Glory of God And not only so but we glory in Tribulations also If his Love be shed abroad in the Heart it is no great matter what we feel in the Body The Venom of the Affliction is the Curse due for Sin that is gone when we have first made sure of our personal Reconciliation with God and Acceptance with him in Christ. 3. Not only is the Venom gone but every Condition is useful and hath a Blessing in it to the Godly We know this by Faith Rom. 8.28 We know that all things work together for good to them that love God Psal. 119.71 It is good for me that I have been afflicted that I might learn thy Statutes And ver 25. I know O Lord that thy Iudgments are right and that thou in faithfulness hast afflicted me Our wise and faithful God would not bring it upon us if he did not know how to make a good use of it By this we may discern whether God chasten us in Anger yea or no Whether our Crosses be Curses The Cross which maketh thee better than thou wert it cometh with a Blessing and as a Blessing It is not the sharpness of the Affliction that we should look to but the Improvement If it be improved the bitter Waters are made sweet if we are more godly wise and religious All God's Dispensations to his People are good and tend to good Luther hath a saying Qui tribulantur sacras literas melius intelligunt securi fortunati eas legunt sicut Ovidii carmen Those that are in trouble understand the Scriptures better the secure and prosperous read them as a piece of Ovid. It maketh us more serious keepeth us in a relish of spiritual Things While God is striking we feel
rideth on Horse-back than he that goeth on Foot These are the Points Doct I. That what we have received from God is both a Gift and a Trust. Datum and Commendatum differ A thing may be given as a Gift that is not committed as a Talent as Money given to a Beggar and an Estate put into the hands of a Factor 1. There is some Difference in the Benefits themselves There are dona sanctificantia administrantia Gifts for Sanctification and Gifts for Ministry The one are given us for our own good the other for the Profit of others Gifts are for the Body or Community in which we live saving Graces for the Salvation of the Person that hath them The one sort serve to make us useful to Men the other to make us acceptable to God A carnal Man may come behind in no Gift As we use Stamps of Iron to leave an Impress upon Pieces of Silver and Gold So God may make use of their Gifts who shall perish for ever to form Christ in his own Children for these are given us indeed but for the Good of our Brethren But sanctifying Graces are given nobis nobis both to us and for us not only to do Good to others but for the saving of our own Souls such as Saving-Knowledg Faith Hope Love of God c. Now there being such a Difference in the things themselves well might our Lord use these two Words given committed But 2. Here it noteth rather the double Conveyance of these Benefits They are given for they are dona Dei the Gifts of God And they are Talenta commendata nobis Talents committed to our Trust. The giving noteth Grace in the Giver which is God and the committing a Charge in the Receiver As they are given they call for Thankfulness but as they are committed for Faithfulness both must be regarded by us I. As they are Gifts flowing from the mere Grace of God for it is not said from him that hath much but to whomsoever much is given The Conveyance is by Deed of Gift or free and liberal Donation They are à Deo from God as the Author for every Good and every perfect Gift is from above and cometh down from the Father of Lights James 1.27 And they are ex dono for the manner For what more free than Gift And what hath less of Debt than Grace I will prove it thus There is a Difference between Men and Men it must come about some way or other Now that any thing should come to us either it must be 1. Ex debito as a due Debt to our Natures then all would be alike happy and alike gifted and graced But by Nature all are equal they the same common Nature and the same common Misery All have one Maker Have we not all one Father Hath not one God created us If there were two Principles a good and an evil God and you made by the good and they by the evil God as the Marcionites dreamed then it were another matter but that is a blasphemous Error For they differ or agree if they differ which of them is stronger that he could impede and hinder the other For agree they cannot as Origen reasoned against them No we were all made by the same God and he made us all of the same matter The first Man out of the Dust of the Ground and for the rest of the World the Apostle telleth us Acts 17.26 He hath made of one Blood all Nations of Men to dwell upon the face of the Earth All their Parts essential Properties and Faculties are the same They are all Men endowed with Reason have an immortal Soul and for the Body our Flesh is as the Flesh of our Brethren Nehem. 5.5 Yea they are all involved in the same common Misery All Sinners all Children of Wrath and guilty of eternal Damnation Now there being such a Parity and Equality in Misery What can be due to our Nature The Apostle useth this Argument Rom. 3.22 23. The Righteousness of God which is by Faith of Iesus Christ unto all and upon all them that believe for there is no difference For all have sinned and come short of the Glory of God That Righteousness which God freely giveth by Christ must save all for there is no difference between one and another Tho there may be a diversity of States in the World yet that doth not take away Identity of Nature Others are reasonable Creatures as well as we and we are Sinners as well as they If God doth bestow any common and saving Gifts upon any it is meerly of his free Bounty 2. Or else it must be ex pretio by way of Purchase But we have nothing to pay for all is God's already There is indeed a Price given to purchase all necessary Grace for us but not by us but by Christ who gave himself a Ransom for all 1 Tim. 2.6 to redeem us to God Or ex merito by way of Merit or great Desert on our Parts But a Creature can merit nothing of his Creator Rom. 11.35 Who hath first given to him and it shall be recompensed to him again God is Debtor to no Man The Fountain oweth nothing to the Stream but the Stream all to the Fountain Nor doth the Sun owe any thing to its Beams but the Beams owe their All to the Sun It remaineth then that it must be ex dono by way of Gift free Gift There is no cause in the Creature why God should make this difference no inherent Worth to move him so to do all is of free Donation Vse This sheweth 1. Whom to thank 2. Where to seek any good Gift or Grace that we stand in need of 1 st Whom to thank Whatever Excellency you have or however you are dignified from others Are not all these things the free Gifts of God And should you boast of that which is God's free Gift and of which you are but Receivers 1 Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory as if thou hadst not received it The Apostle intimateth there that to give is a blessed thing but to receive is an humbling thing Wilt thou glory of that which never could be thine unless it had been bestowed upon thee by the singular Grace and meer Favour of another The Glory belongeth not to the Party receiving but to the Person giving Therefore we should not rob God of his Glory and sacrifice to our own Net and Drag As we have nothing but from God so we should have nothing but for God All the Gifts you have you receive from him and not from your selves and therefore you must use them for him and not for your selves 1. Do you differ in Health Strength Beauty it is from God He might have stamped the Deformity of our Souls upon our Bodies and we might all come into the World blind
and maimed with croocked Bodies distorted Limbs that the Shape of our Bodies might discover the Depravation of our Souls If it be not so give God the Praise and pity others We read Iohn 9.1 2 3. As Iesus passed by he saw a Man that was blind from his Birth And his Disciples asked him saying Who did sin this Man or his Parents that he was born blind Iesus answered Neither hath this Man sinned nor his Parents but that the Works of God might be made manifest in him We are not to make a perverse Judgment or censure others but to admire the secret Wisdom of God and bless him if he hath given you a better Constitution and a Body fit for Work and Service 2. Do you differ in the Endowments of the Mind in a quick Wit clear Understanding solid Judgment and the Vivacity of Natural Parts whilst others are more heavy and blockish Who must have the Glory of this God or you Iob 32.8 There is a Spirit in Man and the Inspiration of the Almighty giveth them Vnderstanding You are to help the weaker and glorify God that you have a more acute discerning otherwise your Understanding may undo you and your unsanctified Wit may be your eternal Ruin as many wit themselves into Hell 3. Is it that you flow in Wealth and Honour and have great Power and Interest Will you therefore vaunt your selves unseemly and despise and oppress the poor There are three Proverbs Prov. 14.31 He that oppresseth the Poor reproacheth his Maker Prov. 17.5 Whoso mocketh the Poor reproacheth his Maker And again Prov. 22.2 The Rich and the Poor meet together the Lord is the Maker of them all that is they live one among another and have need of one another Now God that forbiddeth the Poor to envy the Rich doth forbid the Rich to despise the Poor for otherwise they dishonour God This Injury and Contempt is to despise the Wisdom of God who would have some low and poor others dignified with Honour and Estate God hath laid this Burden upon them The Heathens that acknowledged a God and a Providence said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that upbraided another with the Defects of Nature did not upbraid the Person so much as Nature it self So we that own a particular Providence may know that to upbraid any Man with his Poverty is to upbraid God who hath laid this Burden upon them We have cause to give Thanks that we are not as they that our Maker hath put a difference when they labour hard for the Supplies of Life they come to us more plentifully and easily 4. But chiefly is this difference to be understood with respect to spiritual things that we have the Means of Grace and are called to the knowledg of the Truth while others are left to their own ways sitting in the shadow of Death Surely it is a great Favour that we are not put to spell God out of the dark Book of the Creatures that we are not put to learn the Majesty of God from those natural Apostles the Sun and the Moon nor his Goodness from Showers of Rain and fruitful Seasons But shall not God have the Thanks and Praise Psal. 147.19 20. He shewed his Word unto Jacob his Statutes and his Iudgments unto Israel He hath not dealt so with any Nation and as for his Iudgments they have not known them Praise ye the Lord. There is a kind of Election and Reprobation within the Sphere of Nature or the Dispensation of external means as they are ordered by God's Providence The Benefit of Scriptures and Ordinances is a great Benefit How much hath God done for us above many others Our Lot might have fallen in Places of the greatest Idolatry and Antichristian Barbarism where we might have sucked in Prejudices against the Gospel with our Milk But to have a standing there where Salvation is usually dispensed is a great Mercy 5. Is it that you have many common Gifts and Graces which are denied to others Some have great Gifts for the good of the Body Mystical Common Christians have common Gifts some have what others have not Heb. 6.4 5 6. For it is impossible for those who were once enlightned and have tasted of the heavenly Gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the Powers of the World to come if they shall fall away to renew them again to Repentance c. compared with ver 9. But Beloved we are perswaded better things of you and things that accompany Salvation tho we thus speak To be nearer the Kingdom of Heaven is an advantage and to have some common work of the Spirit as Compunction After I was instructed I smote upon my Thigh Jer. 31.19 Awakening Grace Ephes. 4.14 Awake thou that sleepest and arise from the dead and Christ shall give thee Light 2 Tim. 2.16 That they may recover themselves out of the Snare of the Devil who are taken Captive by him at his Will God's Reproof Prov. 1.23 Turn ye at my Reproof behold I will pour out my Spirit upon you Job 36.10 He openeth also their Ears to Discipline and commandeth that they return from Iniquity God sanctifieth Providences to make us serious Psal. 94.12 Blessed is the Man whom thou chastenest and teachest him out of thy Law 6. Is it that you are a Christian not by outward Profession but spiritual Acquaintance with God Gal. 1.15 It pleased God who separated me from my Mother's Womb and called me by his Grace to reveal his Son in me There is a revealing Christ to us and a revealing in us that you are not carnal obstinate unbelieving as others but chosen out of the World John 15.19 and 1 Iohn 5.19 We know that we are of God and the whole World lieth in Wickedness that we are separated from the World and called to the Communion of God in Christ. 7. Is it that you are inabled in this Estate to do any thing that concerneth the Glory of God The Romans were wont to cast Garlands into their Fountains So we must ascribe all to God 1 Cor. 15.10 By the Grace of God I am what I am Luke 19.16 Thy Pound hath gained ten Pounds You must not rob God and put the Crown on your own Head no all must be laid at his Feet Rev. 4.10 The four and twenty Elders fell down before him that sat on the Throne and worshipped him that liveth for ever and ever and cast their Crowns before the Throne They have their Crowns from him and hold them of him and their only Design is to improve them for him 8. That among the serious Worshippers of God there is any difference between you and others either in Gifts or Graces or knowledg of his Will Iohn 14.22 Lord how is it that thou wilt manifest thy self to us and not unto the World That you are not lost in the Crowd and Throng That God should call you out to any Eminency
it is most probable to imagine that he intended he should smite the Rock with it as was before done at Rephidim Exod. 17.6 Thou shalt smite the Rock and there shall come Water out of it that the People may drink But here there is no Command of smiting therefore some think he should only have lifted up his Rod in the Eyes of the People as the Signal of former Miracles Others think his Error was in smiting twice when once had been enough to declare their Faith and Reliance on God's Promise But the Scripture doth seem to refer us to another cause their Disobedience and Unbelief not manifested in his smiting so much as in his speaking Psal. 106.32 33. They angred him also at the Waters of Strife so that it went ill with Moses for their sakes because they provoked his Spirit so that he spake unadvisedly with his Lips Therefore the Sin was Impatience mingled with Diffidence and this in the sight of all the People 1. He was in a great Passion more than was usual with him at other times as appeareth by the manner of his speaking Ye Rebels and also the doubling of his Stroke sheweth the Heat of his Anger Now the Wrath of Man worketh not the Righteousness of God James 1.20 The Passion was in it self a fault but withal it disturbed him so that he could not discharge that Duty which was incumbent upon him in the manner that he ought to do it with Faith and Affiance in God or so as he might set out his Goodness Power and Truth He spake in a Provocation not as became a meek and faithful Servant of the Lord that desired to glorify him in the Eyes of the People 2. There was Unbelief and Distrust in it Must we fetch you Water out of this Rock A Speech that savoured of doubting which needed not considering what an express Promise they had from God Therefore God saith Numb 20.12 Because ye believed me not They spake as if it were impossible to fetch Water out of the Rock when God had assured them of the contrary or at least such an abundance for them all as might be sufficient for all the Multitude with their Beasts and Cattel Or if their Faith in God's Power was clear they might doubt of his Mercy that God would do such a thing for a murmuring and unthankful People 3. There was Scandal in it In this they did not endeavour as they ought to set forth God's Glory and Power in the Eyes of all the People They should have charged the Rock to yield forth Water and have given the People a good Example of believing and obeying God's Words in their greatest Straits ver 12. Ye believed me not to sanctify me in the Eyes of the Children of Israel That is they did not publickly before the People shew Affiance in God as became them Therefore the words are to be noted ver 13. This is the Water of Meribah because the Children of Israel strove with the Lord and he was sanctified in them Tho Moses and Aaron sanctified him not by Faith and Obedience yet God sanctified himself 1. Among the People by giving Water for their Thirst So it 's said Isa. 48.21 When he led them through the Deserts he caused the Waters to flow out of the Rock for them he clave the Rock also and the Waters gushed forth And as for them so for their Cattel yea the wild Beasts of the Wilderness had benefit by this Mercy of God to his People So Isa. 43.20 The Beasts of the Field shall honour me the Dragons and the Owls because I give Waters in the Wilderness and Rivers in the Desert to give Drink to my People my Chosen 2. He was sanctified in Moses and Aaron by punishing their Disobedience Thus it is taken Ezek. 38.16 That the Heathen may know me when I shall be sanctified in thee O Gog before their Eyes that is by punishing them for their Sins for thereby God makes himself known to be an holy and powerful God So Levit. 10.3 I will be sanctified in them that come nigh unto me and before all the People I will be glorified either by doing good to them that serve him aright or by punishing them that transgress his Precepts This is the History Now observe it in three things 1 st The State and Quality of the Persons 1. Moses was an eminent Servant of the Lord faithful in all his House Deut. 34.5 So Moses the Servant of the Lord died Tho Men be holy for the main yet it doth not justify their Failings or excuse their evil Actions as if they were not Sins nor hinder God's Wrath from breaking out upon them temporally tho they be exempted from eternal Condemnation For God is no Respecter of Persons Behold the Righteous shall be recompensed in the Earth much more the Wicked and the Sinner Prov. 11.31 If the Faults of the Righteous whom God loveth with a Fatherly Love in Christ be not without Chastisement surely the Wicked cannot escape Their Sins are not by design but by surprise not committed with a strong Will but out of Frailty and being commited they are retracted by Repentance As Moses often mentioneth this Sin and at his Death maketh here an acknowledgment of God's Justice against him for it that his Example might be a warning to all People not to disobey God's Commandments or disbelieve his Word Yet God will be known to be an holy God by the notable Inconveniences God's People often bring upon themselves here in the World This Truth is ushered in with an Ecce Behold the Righteous shall be recompensed in the Earth that is observe the just and most wise Government of our supream Lord Behold it it is a certain Truth and deserveth our most solemn Consideration Many Miseries we may have in our Pilgrimage for they are recompensed upon Earth and our Chastisements are confined only to the present Life 2. He was a very meek Man Numb 12.3 Now the Man Moses was very meek above all the Men that were upon the Face of the Earth This Commendation the Spirit of God giveth to Moses tho by Moses his own Pen. Now Meekness is a Vertue which keepeth a mean in Anger and avenging our selves when we are offended wronged and contemned Yet this meek Man could be thus angry Psal. 106.32 They angred him also at the Waters of Strife and ver 33. They provoked his Spirit In the holiest Men there are Relicks of Sin unmortified and such Weakness as they may readily fall into Sin in the hour of Temptation and such Sin as may cost them dear Who would have thought his Spirit should be so grieved and imbittered It is a dangerous Sin to mingle our Passions with God's publick Service or to go about the Work that he sets us to do with any carnal Perturbation Therefore we had need watch over our selves 3. He was a Man greatly provoked yet this doth not exempt him from Blame and Correction Tho Men
by without some mark of his Displeasure for a Warning to others and that he may be known to be an holy and righteous God Ezek. 38.23 Thus will I magnify my self and sanctify my self and I will be known in the Eyes of many Nations and they shall know that I am the Lord that is by his Judgments he will shew that he is the Ruler of the World and ruleth with Equity 2. The other special Reason is to shew his Love to his People because they are his People he will reclaim them and will not altogether lose them whereas he lets others walk in their own Ways That sharp Afflictions may proceed from Love appeareth from that of the Apostle Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth And that it is to reclaim them appeareth by that 1 Cor. 11.32 But when we are judged we are chastened of the Lord that we should not be condemned with the World that being amended by our Stripes we may be kept from those Punishments which shall light on the Wicked to all Eternity So that it is an Argument of his paternal Love to his Children and Servants when to promote their Repentance he dealeth thus sharply with them permitting them to be persecuted and troubled in the World Vse 1. It informs us that God may be angry with his People He was so with Moses Deut. 4.21 The Lord was angry with me for your sakes With David 1 Chron. 21.7 And was displeased with this thing therefore he smote Israel The Lord was displeased with David for numbring the People So again 2 Sam. 11.27 But the thing that David had done displeased the Lord. God's Anger is the Offence taken and his Will to punish Their Sins are a great Offence to him a greater in some respects than the Sins of others If the ignorant World who know him not and are Strangers to him and his Grace dishonour his Name and transgress his Laws they do but according to their kind He expecteth better things from you whom he hath owned and adopted into his Family and embraced with the Bowels of his tenderest Mercies Others run blindfold against God you with open Eyes strike at him therefore it is a greater Offence to him and Grief to his Spirit His Anger also implieth his Will to punish Though you be not Vessels of Wrath as the Reprobate nor Children of Wrath as all were in their unregenerate Condition yet you may be Children under Wrath. And it is a dreadful thing to be under God's Anger it is dreadful in it self and it is dreadful in the Effects It may cost you dear here in this World you may lose much of the Comfort of your Pilgrimage and sweetness of your Service by your Folly for God will make you know what an evil and a bitter thing it is to forsake the Lord Jer. 2.19 that the smart of the Correction may teach you more Wisdom 2. It teacheth us a Lesson of Circumspection and Watchfulness that we fall not into God's Displeasure Good Men may prophane and pollute their best Engagements for God with such Excesses of Passion as may be very provoking to him Therefore Christians had need always live with the Yoke of Christ upon their Necks and his Bridle in their Mouths Such a strict Course may be tedious at first but Use and the pleasure of Holiness maketh it easy You are in danger not only of obvious Temptations but Sins that we little think of Therefore we need always to stand upon our Guard lest the Faults of an Hour may cost you many Days mourning Well then let your Eyes be in your Head and look right on Prov. 4.25 26. Let thine Eyes look right on and let thine Eye-lids look streight before thee Ponder the Path of thy Feet and let thy Ways be established As he that would not stumble had need look to his Way Our End and our Rule must always be before us You are in apparent danger when your Passions will not allow you Season to deliberate and Reason to consider what you are a doing nay Sin already hath too much surprized the Heart 3. It teacheth us a Lesson of Self-reflection When God denieth you many Privileges and Favours which are useful to your Service is it not because of some Sin of yours which hath brought this Evil upon you Have you born the Name of God up and down in the World with Honour and sanctified him in the Eyes of the People as you ought to do Lam. 3.39 40. Wherefore doth a living Man complain a Man for the punishment of his Sins Let us search and try our Ways and turn again unto the Lord. Surely we have no cause to complain of God since all the Evils we suffer we procure to our selves It is Sin hath exposed us to manifold Annoyances and Afflictions There is a Cause and a narrow Search will shew us for what Cause and then our Affliction will not be so bitter as Repentance will be sweet and lovely to us 4. It teacheth us a Lesson of Patience and humble Submission We should look up to the Hand of God in all Punishments Corrections and Trials As David did on Shimei's Cursing 2 Sam. 16.11 Let him alone and let him curse for the Lord hath bidden him He looked upon God as the supream Cause correcting him for his Sins against whom he was not to repine Not that Shimei had any Command from God so to do but was only permitted by his Providence We must not look to the Stone but to the Hand that casts it and this should breed Humility and Patience in us If we had not provoked God to Anger to cast us into these Troubles they would never have come Therefore we must accept the Punishment of our Iniquity Mich. 7.9 I will bear the Indignation of the Lord because I have sinned against him When God is angry we must humbly stoop under his afflicting Hand without repining 5. It teacheth us a Lesson of Prayer We must not give over the Cause as hopeless for we have to do with a good God who aimeth not at our Ruin but the righting of his own Glory Moses prayeth to reverse the Sentence but in this Case God would not do that to preserve the Harmony of his Providence for Moses was only to lead them to the Borders but Ioshua to bring them into Canaan who was therein a Type of Jesus Christ who leadeth his People into the Land of Rest. But yet God gave him a sight though not leave to enter there is a Mitigation And David prayeth Psal. 6.1 O Lord rebuke me not in thine Anger neither chasten me in thy hot Displeasure It is a Mercy if the Judgment break not out in all Extremity against us 6. It teaches us a Lesson of Thankfulness because Eternal Mercies are sure whatever liberty God taketh in the disposal of our Temporal Interests we may still bless God for Christ and Heaven Aye you will say if
the Soul are better than those which concern the Body as far as the Soul excells the Body and Heaven excells the World where was the fault of all this I will shew that by and by only I mention now there was a Leven of Legalism he thought to Earn Heaven by his Doing What good thing must I do As Matthew repeats the Question Mat. 19 16. Thus far we have the Character of the Man fair he was one that comes about a very serious and momentous Question to Christ a Question that should be more on our Heart Secondly Let us consider the Person by whom it was put by a Young Man in the prime of his Age by a rich Man in the fulness of his Wealth by a Man of good Rank as well as a good Estate by a Ruler while he was in his Power and Empire 1. We find him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Young Man Iulius Pollux tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that had not yet accomplished his fourth Septenary that is not yet full twenty eight years of Age. Young Men are usually vain and there is nothing they mind less than the Salvation of their Souls If an old Man had put this question to Christ it had been the less remarkable it is time for them to think of another World that have one foot already in the Grave but this young Man comes to Christ to enquire after Eternal Life O that other Young Men would imitate his Example and go so far as he who yet fell short as we shall see in the process of the Story There is an ignorant and prophane Conceit which possesseth many Mens minds that it is not necessary for Young Men to study the Scriptures or to trouble themselves much with thinking of Heaven and Life to come because they are young and strong and lusty and likely to live many years therefore they think it is more proper for them to follow the World and to mind the things of this Life and let Old men alone to think of Heaven But this is flat contrary to the Word of God which requires us to Remember our Creator in the days of our Youth Eccl. 12.1 He that gave all deserves our best that our first and flowry years should be consecrated to him while the effects of his creating Bounty are most sensible upon us Psal. 119.9 Wherewithall shall a young man cleanse his way The World will say What have Young Folks to do with so serious a work when Old-age hath snow'd upon their heads and the smart experience of more years in the World hath ripened them for so severe a Discipline then it is time to think of Repenting and of cleansing our Hearts from Sin and providing for our Last End and great Account O No God demands his right of the Young Man that his Heart be seasoned betimes with Grace In the Word of God we read of Iosiah a young King of Phineas a young Priest of Daniel a young Prophet and Timothy a young Evangelist O that Young Men would apply their Hearts to Religion and make progress therein First Consider how convenient and Reasonable it is that God should have our First and Best The Flower and best of our Dayes is due to God who is the best of Beings Under the Law the First fruits were God's the Sacrifices were all offered Young and in their Strength Lev. 2.14 If thou offer a Meat-Offering of the First-fruits unto the Lord thou shalt offer the Meat-Offering of the First-fruits green Ears of Corn dryed by the Fire They were not to stay till they were ripened God will not be kept out of his Portion When Wit is dulled Ears heavy Body weak Affections spent is this a fit Sacrifice for God In respect of Eternal Life which we look for we should begin betimes to lay a Foundation If a man has a great way to go it is good rising early in the Morning Many set out too late never any too soon And for the Conveniency of it Young men are most capable of doing God Service they are best able to take pains in the Service of God and working out their own Salvation they are fittest in regard of strength of Body and Mind the Faculties of their Souls are most vigorous and the Members of their Bodies most active they have quick Wits much Firmness of Memory and strength of Affection It is not fit to lay the greatest Load on the weakest Horse the weak Shoulders of Old men are not fit for the Burden of Religion Secondly Consider how Necessary it is because the Lusts of Youth being boiling Hot need the Correction of a more severe Discipline Young men are inclined to Liberty and Carnal Pleasures and are more apt to be led aside from the right way by the motions of the Flesh and are self-willed and head-strong in their Passions therefore they need look after the World to come and to exercise themselves in Holiness more than others do As the boiling Pot sendeth up most Scum so in the fervours of Youth there are the strongest Inclinations to Intemperance and Uncleanness Who so eager in Desires so bold in Enterprizes so confident and presumptuous as they Therefore they ought to be most heedfull watchful and seriously Religious lest they be caught in the Devils Snares We read of Youthfull lusts 2 Tim. 2.22 Flee also Youthful lusts Therefore Youth had need to be seasoned with the Doctrine of the Scriptures 2 Tim. 3.15 And that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation through Faith which is in Christ Iesus The heat and violence of their Lusts is broken with a care of the World to come Thirdly Consider the Profit of it 1. The Work is more Easie the sooner it is taken in hand whereas the longer it is delayed the more difficult Sin groweth stronger by Custom and more rooted Ier. 13.27 I have seen thy Adulteries and thy Neighings the lewdness of thy Whoredoms and thine Abominations on the Hills in the Fields Wo unto thee O Ierusalem wilt thou not be made clean when shall it once be There is not such another Tyrant in the World as Sin by every Act it gathereth Strength A Twig is easily bowed but when it groweth into a Tree it is not moved The man that was possessed of a Devil from his Childhood how hardly was he cured Mar. 9.21 When the Disease groweth Inveterate Medicines do little good If you would know what you should do to inherit Eternal Life learn it Young and then the way of the Lord will be strength to you Lam. 3.27 It is good for a man that he bear the yoke in his Youth 2. You hereby provide for the Comfort of Old Age. If you serve God in your good dayes he will help you the better over those evil dayes wherein there is no Pleasure Isa. 46.3 4. Hearken unto me O house of Iacob and all that remain
of Faith There were Moralities among the Heathens far more exact than are to be found among many Christians As Dogs excell Man in acuteness of smell and sense it is their Perfection so do many Heathens excell abundance that go for Christians in Temperance Justice Meekness and a command of their Passions they that were never acquainted with Christ and the Spirit were civil and harmless therefore to be a meer Moral Man certainly is not enough Paul saith of himself before he was acquainted with Christ that he was as touching the Righteousness which is of the Law blameless Phil. 3.6 And the Apostle hath taught us to live Godly as well as Soberly and Righteously in this present World Titus 2.12 There is a living in Communion with God as well as being fair to Men and therefore a Man may be civil and harmless but such as are not Vicious rather than Vertuous and Gracious the meer Rational Life is one thing and the Spiritual Life another thing Then take the Comparative part they live better than others so did the Pharisee Luk. 18.11 God I thank thee I am not as other men are yet Christ saith Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Among Blind men the Purblind is a kind of King and guide of them all A man may not be as bad as others and yet not so good as God requires Gal. 6.4 Let every man prove his own work and then he shall have rejoycing in himself alone and not in another It is a miserable thing when a Man hath no other Ground of Confidence but the Sins of others he is good because others are worse he hath no rejoycing in himself but only from the sinfulness of others Or suppose that a Man be better than himself was heretofore there is a Moral Change as well as a Supernatural a Reformation as well as a Regeneration As a wanton Young Man that came in to Zenocrates his Lecture half drunk with his head crown'd with Rose-buds and when he heard a Discourse of Temperance he was converted by his Lecture and betook himself to a sober Course So a Man may cast off his Youthful vanities and may be changed from being Riotous to be more sober and yet be far from Grace A Sow washed is a Sow still What is short of Regeneration is short of Salvation Therefore do not think because of a civil orderly Life you do enough this is a sottish Principle and keeps us from the Righteousness of God 2. Here is another of their Errors They are born and bred up in the bosom of the Church and true Religion and because they are Baptized and profess the Faith of Christ therefore they think they ever had Faith and a good Heart towards God and do not see why or from what they should be Converted It was a wonderful thing to Nicodemus to hear that a Man should be Born again as strange as if a Man should enter again into his Mothers womb John 3.4 They are wholly Ignorant of any Change of Soul or State and mind it not So the Jews when Christ told them of being made free from the Bondage of Sin Iohn 8.33 We be Abrahams Seed and were never in Bondage to any man how sayest thou Ye shall be made free Alas Men neglect their inward Spiritual Estate and are not sensible of setting their Souls free from the Fetters of Lusts and Carnal Affections that they may pursue their chiefest Good Nothing so hard and heavy as Spiritual Bondage and yet is little known and little discerned in the World They live in the Bondage of Sin with as much delight as Fishes in their own Element and all this while they are pufft up with Carnal Dreams of their own Priviledges and Worth These are the Men that are said to need no Repentance Luk. 15.7 that is in their own Conceit those that do not see why or from what they should be Converted 3. They own no difference between a State of Nature and a State of Grace they know no such thing as passing from Death to Life and therefore are never troubled about it All the Lord's People are holy Numb 16.3 and it is factious to make such Distinctions they have put no difference between the holy and prophane neither have they shewed difference between the clean and unclean Ezek. 22.26 As if all were of one Lump and all should fare alike and therefore think themselves as good as the best 4. That those that are blameless before Men and well spoken of in the World need not doubt of their acceptance with God O No God's Tryal is one thing and Mens another Men see no further then the Outside but God regards the frame of the Heart 1 Sam. 16.7 Man looketh on the outward appearance but the Lord looketh on the heart Therefore thô a Man cannot be justly taxed before men yet this is nothing before the All-seeing God Psal. 143.2 Enter not into judgment with thy Servant for in thy sight shall no man living be justified Non dicit cum hostibus tuis sed cum servo tuo David doth not say Lord enter not into Judgment with thine Enemies but with thy Servant 5. Another sottish Maxim is That petty Sins are not to be stood upon They shall do well enough if they never Sin more nor worse as the Omission of good Duties in their Closets or Families lesser Oaths vain Speeches idle Sport whereas Christ saith By thy words thou shalt be justified and by thy words thou shalt be condemned Mat. 12.37 Light things may weigh heavy in God's Ballance Well then until the Soul be dispossessed of these sottish Conceits it cannot be but they must overween their own Righteousness and think too well of themselves and of their Estate before God Thirdly Self-love is the Reason of it Prov. 16.2 All the ways of a man are clean in his own eyes but the Lord weigheth the Spirits A Man is very Blind and partial in his own Cause and will not own any Opinion and Conceit against himself There is an Emphasis in that his own Eyes surely Man would favour himself and be friendly to himself we have a double Instance of this in Scripture Iudah was severe against Tamar when he thought her to be with Child by another Man Gen. 38.24 Bring her forth and let her be burnt But when she shewed him the Tokens the Ring the Staff and Bracelets and that he was the Man then he becomes gentle enough So David when his own Story was represented to him in the case of a third Person that took away the Ewe-Lamb from the poor Man he says in a heat As the Lord liveth the man that hath done this thing shall surely dye 2 Sam. 12.5 but when the Prophet closeth with him and told him Thou art the man all this is spoken to thee he was more calm All this is spoken to
me ye might have peace in the World ye shall have tribulation but be of good cheer I have overcome the World 2 Cor. 1.5 For as the Sufferings of Christ abound in us so our consolation also aboundeth by Christ. Iacob when he slept and had an heap of Stones for his Pillow had then the Visions of God and usually when we are taken off from the Comforts of the World then we have the clearest manifestations of the Love of God Rom. 5.5 The Love of God is shed abroad in our hearts by the Holy Ghost which is given unto us It is an Honour for us to suffer with Christ and for Christ Phil. 1.29 For unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake And all this how bitter soever it be for the present will end well Acts 14.22 We must through many tribulations enter into the Kingdom of God After this howling Wilderness there will be a Canaan We have had our times of good and is it nothing to pass over so much of our time in Peace and Comfort Iob 2.10 Shall we receive good at the hands of God and shall we not receive evil 4 VSE If all that enter themselves Disciples of Christ must prepare for the Cross then are we indeed prepared for it You will think all this needeth not in times of Peace when Religion is under the Covert and Protection of the Laws and we are not called to the Afflictions of the Gospel yet certainly such questions as these are not to be entertained coldly and carelesly Have you prepared your shoulders for the Cross of Christ it is necessary to put it to you 1. Because of private Crosses which are incident to all such as Loss of Goods and Relations Pains of Body Sickness Reproach Contempt and the like There is none get out of the World without some Execises 1 Pet. 5.9 Knowing that the same afflictions are accomplished in your Brethren that are in the World Heb. 6.12 That ye be not slothful but followers of them who thro Faith and Patience inherit the Promises All the Heirs of Salvation have their Conflicts before they come to enjoy their Hopes The Earth is a middle place between Heaven and Hell and partaker of both it is only evil that is in Hell and only good that is in Heaven but here our State is mixed our Afflictions are tempered with some Comforts and our Comforts seasoned with some Afflictions Earth must be Earth and Heaven must be Heaven here we must expect our Tryals Iob 2.10 Shall we receive good at the hand of the Lord and shall we not receive evil therefore we need to be provided there is Good that need to be tryed and Bad that need to be purged out 2. Because we should be always ready to encounter the greatest difficulties Tho' we do not always lye under Tribulations and Persecutions yet we should be alwayes prepared Preparatione Animi as Ioseph prepar'd for the Years of Scarcity in the Years of Plenty The wise Virgins had not only Oyl in their Lamps but Oyl in their Vessels we should not only have Grace for present use but against future Temptations Now have you indeed this Preparation of Heart and because a Man may crack and vaunt it before the Temptation cometh let us consider who hath this Preparation of Heart so as chearfully willingly and patiently to bear the Cross and who hath it not 1. He that is not Strict and Holy in a time of Peace will not be chearful in a time of Trouble Acts 9.31 Then had the Churches rest c. and walking in the fear of the Lord and in the comfort of the Holy Ghost were multiplied When we are not called to Passive Obedience and Suffering our active Obedience should be more chearfully performed Now where is it so Our Fathers suffered more willingly for Christ than we speak for him they were not ashamed to dye for a Crucifyed Jesus they endured the Fire better than we can a Frown or Scoff 2. He that is not mortified to the World but loveth a Flesh-pleasing Life is but ripening himself for Apostacy Iames 5.5 Ye adulterers and adulteresses know ye not that the friendship of the World is enmity with God whosoever therefore will be a Friend of the World is the Enemy of God A fond and delicate Person that hath a Value for Worldly Contentments will be grieved when he cometh to part with them He that is corrupted with Prosperity will be dejected with Adversity but no Man is prepared but he that is Crucifyed to the World by the Cross of Christ that liveth in a holy Weanedness in the midst of his present Enjoyments Gal. 6.14 But God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the World is crucifyed to me and I unto the World 3. He that is not abounding in Charity and willing to part with Temporal things in a way of free distribution will be loth to part with them by constraint and by way of Sacrifice and voluntary Surrender to God when he calls for them I offer this because the Churches that were free from Persecution are still charged with the Duty of Charity and it is a general Precept Gal. 6.10 As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of Faith Because he that will not part with his Superfluities willingly to God will never part with his Substance and the main of his Estate with rejoycing when it is made a Prey to the Violence of Men. It is irrational to think that he that grudgeth at a Command that requires him to part only with a little of his Temporal Conveniencies will not storm at the Violence when all is taken away Iames 5.1 Go to now ye rich Men weep and howl for your miseries that shall come upon you There are their howling times when that Wealth which they sat abrood upon is taken away in an instant 4. He that cannot digest lighter Afflictions how will he bear greater Ier. 12.5 If thou hast run with the Foot-men and they have wearied thee then how canst thou contend with Horses and if in the land of peace wherein thou trustedst they wearied thee then how wilt thou do in the swelling of Iordan The Prophet was all in a Pet because the Men of his Town and Neighbourhood had conspired against him and were very troublesome to him God tells him If thou canst not bear this how wilt thou do when thou art exposed to greater Tryals There are private Persecutions therefore Father and Mother are put into the Catalogue of things to be renounced by us when we take to Christ Luke 14.26 If any Man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple If a Frown and Disgrace and loss
stiffle our Convictions so as they come to nothing Matth. 13.22 He also that receiveth seed among the thorns is he thâ—t heareth the word and the cares of this world and the deceitfulness of riches choak the word and he becometh unfruitful They will distract the Head with Cares and put out all Thoughts of our Eternal Condition If a Man begins to do some outward thing it wiil make us soon weary of Religion and attendance on Holy Duties as if all time laid out upon God were lost and they cry out When will the Sabbath be over that we may set forth wheat Amos 8.5 The Heathens counted the Jews a foolish People as Seneca saith because they lost a full seventh part of their lives he speaks it with respect to the Sabbath So other Men are of his Mind they think all lost that is laid out upon God And it distracts us in Duty and carries away our Heart Ezek. 33.31 They come unto me as the people cometh and they sit before thee as my people and they hear thy word but they will not do them for with their mouth they shew much love but their heart goeth after their Covetousness It interlines our Prayers and holy Services with worldly Projects and Thoughts Nay it turns Religion into a Trade and Market Men live by it it makes Religion to serve their worldly Ends they make a Market of their Devotion as the Sechemites for then say they their Substance and their Cattle will be ours VSE To inform us of the Evil of Worldliness We need to be set right in that for most Men stroke it with a gentle Censure They will say he is a good Man but a little worldly as if it were no great matter to be so nay Men are apt to applaud those that are guilty of this Sin Psal. 10.3 They bless the Covetous whom the Lord abhorreth He that by hook and crook gets Honour and Riches is the only prudent Man in their Account If our Children are Loose and Drunkards and Riotous we are offended but if we see them worldly we are not troubled O it is a foul Sin but the Men of the World will not believe it surely we have too mild thoughts of it and therefore we do not watch and strive against the Love of the World Luke 12.15 Take heed and beware of Covetousness the words are doubled for the more vehemency he doth not say take heed only but take heed and beware of Covetousness Sins that are more gross and sensual are easier discovered and such a Sinner is sooner reclaimed but this is a secret Sin that turns away the Heart from God And to make you more careful to avoid it in Scripture a Covetous Man is called an Idolater Eph. 5.3 and Covetousness is called Idolatry Col. 3.5 and is that a small Crime What to set up another God who are you that dare to harbour such an Evil in your Bosoms and make no great matter of it Will you dethrone that God which made you and set up the World in his stead It is called Adultery Iames 4.4 It is a breach of your Conjugal Vow You did promise in your Baptism to renounce the World and give up your selves unto Christ's Service and will you cherish such whorish and disloyal Affections as will carry you to the Creature instead of God O we cannot think bad enough of such a Sin 4 Doct. A Carnal worldly Man may be sorrowful when he cannot win Heaven in his own way When he cannot get Heaven and his own will in the World also as this Young man was when he could not be a Christian at a cheaper rate He departed from Christ sad as loth to miss this Felicity and yet loth to pay so dear for it There is a Sorrow that worketh Repentance to Salvation never to be repented of 2 Cor. 7.10 but this is of another Nature it makes a wound in the Conscience and doth no more It troubled him much that he had moved this Question when he did not find Christ's Answer according to his desire and expectation And this is just the Disposition of a Man that hath a sense of Eternity and yet is wedded to his Lusts Fain he would be happy hereafter but will not leave his Lusts now so they are troubled they cannot have Christ and the World too Christ for their Consciences and the World for their Affections They love this World and yet would fain be saved in the world to come and therefore are grieved when they cannot have both On the one side they are troubled with a sense of Religion and on the other side with a fear of losing their worldly Interests See a like trouble in Herod Matth. 14.9 The King was sorry nevertheless for his Oaths sake and for them that sat with him at meat he commands it to be given her He was loth to put Iohn to Death and yet loth to deny her So Balaam would have the Reward and yet loth to go against the Express Command of God 21 st and 22 d. Chapters of Numbers So Pilate was loth to condemn Christ against his own Conscience Thus shall we be affected till we seek God with our whole Hearts This Sorrow of the Young Man will give us some Light as to the difference between those conflicts that are in a Gracious and Renewed Man and those conflicts that are in the Unregenerate There are conflicts in both yet they differ much In the Unregenerate Graceless Soul the conflict is between Conviction and Corruption Conscience wrestles with their Lusts and Lusts wrestle with Conscience and so Men are sorrowful upon Carnal not Godly Reasons whereas the conflict in the Regenerate is in the same Faculty Carnal Reason against Spiritual Reason and Carnal VVill against Spiritual Will Carnal Affections against Spiritual Affections the Battle is fought in every Faculty In the Conflict betwixt the Flesh and Spirit in the Regenerate the Spiritual part prevails Herod and Pilate and Balaam had a Conflict Natural Conscience did restrain them for a while but at last they yielded And here the Young Man yielded and went away sorrowful This Conflict and Sorrow may have a wound in the Conscience but it doth not prevail to cause them to look after Heaven on Christ's own Terms The last Point is taken from the Reason of his heavy and sorrowful Departure For he had great possessions He had them is that a Fault Here is no Note of Crime put upon him as to his getting of them He is not taxed with an insatiable desire of Riches nor with unconscionable means to get them only it is said that he was marvellously Rich and had great Possessions and therefore he went away sorrowful so that the Point will be this 5 Doct. That the Disease of Worldliness is very incident to great Persons and Men of Quality If we have not a mortified Heart the very having an Estate may prove a Snare to us I observe this because many please
themselves in this that they have not got what they have by Extortion or Cousenage or by any fraudulent or unlawful Means that their Heritage comes to them lawfully in the fair way of Providence but if they have it and they look not to their Hearts it will enchant them It is not the means of gathering Wealth but the deceitfulness of it however gathered that choaks the Word The very possession and presence tho' it be not greedily sought for nor unlawfully purchased may inchant our Minds and render us unapt to obey Christs Commandments Take three Propositions 1. That it is possible yea very likely that our Hearts may be inordinately set upon Wealth lawfully gotten and therefore God gives us that Caution Psal. 62.10 If Riches increase set not your heart upon them Tho' they should encrease by God's Providence yet consider a Man may drink too freely and be intoxicated with his own Wine The Mind may be inchanted with a secret delight and desire to retain and encrease Riches lawfully gotten A man may be a Slave to his Wealth and loth to part with it upon Religious Reasons It is very likely it will be so when men have any thing in the World Saith Austin Nescio quomodo cum superflua terrena diliguntur arctiùs adepta quam concupita comprimunt nam unde juvenis iste tristis discessit nisi quia magnas habebat divitias Aliud est enim nova incorporare quia desunt aliud jam incorporata divellere illa enim velut cibi repudiantur ista vero velut membra praeciduntur I do not know how it comes to pass but so it is there is more Danger in possessing Wealth than in getting it this Young man went away sad for he had great Riches And it is one thing saith he to refuse that we have not another thing to part with what we have we may refuse that we have not as we do some meats but that we have we are loth to part with it as we are with the Members of our Bodies Covetousness is not to be determined by a greedy Thirst only but also by Complacency Delight and Acquiescence of Soul in worldly Enjoyments Tho' we would not desire more yet if our Hearts be glued to that we have already we are unapt for the Kingdom of God these are torn from us as Members In short It is the Corruption of our Nature that we are very prone to affect worldly Goods too much and so much the more by how much the more plenty and abundance of them is enjoyed The Moon is never in an Eclipse but when she is at the full so when we are at the full these things prevail over us They that have much Flax and Gun-powder in their Houses had need be careful to keep Fire from it so a Christian that enjoys a great store of Wealth had need look to his Heart that Corruption do not meet with it that Aversion from God and Conversion to the Creature is so Natural to us that when we have great store of the Worlds Goods we are ready to set our Hearts too much on them 2. Proposition That the gathering of a Spiritual Disease is very secret and insensible Bad Humours breed in the Body and are not discovered till a strain much more Distempers breed in the Soul e're we are aware and therefore the more Caution is necessary Prov. 30.9 Give me not riches lest I be full and deny thee and say Who is the Lord Every Man is afraid of Want and Poverty but who is afraid of Riches yet Agur is as much afraid of that as of Poverty Our greatest Learning is to learn how to abound The worldly-minded judge Riches and abundance a happy Condition O blessed is the Man they will say that is in such a Case it is the summ of every Man's wish but to be shye of the World to suspect Danger in Plenty it can never enter into their Hearts But alas as a rank Soyl is apt to breed Weeds so many Snares are incident to this Condition and this sort of Life Alas they that have great and plentiful Estates how apt are they to pamper the Flesh to grow forgetful of God slight in holy things to be wedded to worldly Greatness A corrupt Heart will take Mischief in every course of Life as a Drunken man will stumble in the plainest way but especially in a plentiful Condition As soon as men have any thing in the World their Heads are lifted up above their Brethren and they grow proud scornful of God's Word slighting of Holy things and we are wholly enchanted with pleasures of such an Estate but consider not the Snares that secretly are laid for their Souls 3. Proposition There is no Means to prevent the Danger but by the continual Exercise of Good works and a prudent Carefulness to improve our Substance for God's Glory and helpfulness to others Look as we clip the wings of Birds that they may not fly away from us or as we cut off the superfluous Boughs of Trees that they may not hinder their growth and heighth So this should be your Care not to joyn House to House and Field to Field for then our desires will swell into so vast an Excess and Proportion as will not become Grace and hopes of Heaven No but your business should be how you should honour God Prov. 3.9 Honour the Lord with thy substance and with the first fruits of all thy increase Give Alms and all shall be clean unto you Luke 11.41 A Man's Care should rather be for contracting and cutting short his Desires and how to make use of it in order to Eternal Life Unless there be this constant Solicitude upon the Heart it is impossible for a Rich man to enter into the Kingdom of Heaven SERMON X. ON MARK X. v. 23. And Iesus looked round about and saith unto his Disciples How hardly shall they that have Riches enter into the Kingdom of God YOU have heard this Young Man was loth to sell all and yet loth to quit his Hopes of Eternal Life He did not go away murmuring and frowning against Christ but because he could not bring both Ends together He went away sad for he had great possessions The Instance of this Young man had raised them all into wonder and therefore when they were full of Thoughts about it our Lord would make use of this for the Instruction of his Disciples You find our Lord edifying his Disciples upon all occassons and improving every Occurrence for their Good As a wise Man passing by the Field of the Sluggared learns Wisdom and hath a sensible discovery of the Loss and ill Effects of Idleness and careless Indiligence So by this Young Rich Man's Refusal of Christ's Terms the Disciples might know the Snares of the Wealthy and what a pull-back from Christ the Love of the World is Surely they that were sent forth to gain the World need such an Instruction partly that they might be
They do not make us corrupt or put Corruption into us but only discover the Corruption that is there already as when we fill a leaky Vessel the unsoundness of it is seen as soon as it is fill'd it begins to run out Our Corruptions are drawn out by these things and plainly discovered to the World when the Fault is not in the Riches but in the Lust. 2. When Wealth is spoken of as an Estate full of spiritual danger it is rather to check our desires of it than to lessen God's Bounty as if there were no Obligation upon us by thâ—se Temporal Blessings If we covet and seek great things for our selves we do but run into the mouth of Temptation 1 Tim. 6.9 They that will be rich fall into Temptation and a Snare and into many foolish and hurtful Lusts which drown men in destruction and perdition We are to bless God for his Bounty but we are to guard our own Hearts and contract our desires before the Will of God is declar'd When we ask Riches we know not what we ask Do not aim at great things for your selves in the World 3. Wealth considered not as sought by us but as given by God needeth peculiar and special Grace to improve it because we must not only look to the manner of Acquisition but to the manner of Fruition It is true we have honestly acquired it it comes to us fairly but then we must see how we enjoy it Some are rich because they are wicked having gotten their Wealth by unjust and indirect means but others are Wicked because they are Rich being corrupted by the Enjoyment of them There are some Gifts of God that are Absolutè bona so absolutely good that they can never be evil such things do certainly make the owner or him that possesseth them good too as the Graces of the Spirit Faith in Christ the Love of God Fear of his Name but one may be rich but yet never the better Nay consider Man in statu lapso fallen from God to the Creature he is easily made worse and usually is too and that by the good things he doth enjoy if the Lord doth not vouchsafe to him his Grace 4. I Answer again When Temporal Blessings follow Eternal then it is well as Wisdom with an Inheritance is good And Solomon asked Wisdom and with it God gave him Riches and Honour in great abundance but where they are given singly and apart so they are given to God's Enemies Elijah was poor and Ahab rich Paul that holy Man was in Prison and bound with a Chain and Nero at the same time Emperor of the World God hath Gifts for all his Creatures some in one way some in another shall find him a good God Jesus Christ that gave his Holy Spirit to the best of the Apostles gave the Bagg to Iudas Nay Jesus Christ himself that had the Spirit without measure chose a poor Estate He that made a Fish to pay him Tribute could as well have made Men to do so he that multiplyed a few Loaves could have encreased his Stock he that made the World could have built himself a stately Pallace but when he was rich yet for our sakes he became poor 2 Cor. 8.9 that he might lanctifie holy Poverty in his own Person and honour by it his own Example and usually he cuts his Children short while wicked Men live in Plenty Therefore they that meerly have Riches that is that have it apart from Grace are in a worse Condition than those that are kept low and bare As a Child may be Dieted for its Health while a Servant is left to a free Allowance so God knows our Weakness And they understand nothing in Divinity that do not know this that God works congruously and will not only give strength but will also abate the Temptation it self and not suffer us to have over much in the World lest it should become a Snare to us So much for the Persons spoken of They that have Riches 2. The Priviledge in Debate that which is denyed or hardly vouchsafed to them is Entering into the Kingdom of God By which is meant 1. The Kingdom of Grace and so the meaning is they are uncapable of the Doctrine of Christ as the thorny Ground was of the good Seed Now what are they that answer to the thorny ground they that are choaked with the Cares and Riches and Pleasures of this Life Luk. 8.14 that 's the Heart wherein Christianity cannot enter with any good effect and success these choak and destroy many hopeful seeds of Grace which would otherwise spring forth in a lively diligence and earnest pursuit of that one thing necessary And this may be the meaning of how hardly do they enter viz. the great difficulty of rich Men's becoming the Disciples of Christ and the truth is at the first setting forth of the Gospel it was verified by plain Experience for it is said Matth. 11.5 among other Miracles which Christ wrought he tells us the poor have the Gospel preached unto them it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all to be Gospelled and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not many wise men after the flesh nor many mighty nor many noble are called 1 Cor. 1.26 not many of that Order and Rank 2. Entering into the Kingdom of God may be expounded of being made partakers of his Glory in the Kingdom of Heaven this follows necessarily upon the former for if they are uncapable of Grace they are uncapable of Glory And this is true too Iames 2.5 Hath not God chosen the poor of this World rich in Faith and Heirs of the Kingdom And this was such a truth that even the Scoffers and Opposers of the Christian Religion took notice of it Iulian the Apostate in his Epistle to Ecebolius speaking scoffingly of those Passages saith I have taken away from these Gallileans some of their wealth that they might not be deprived of the Heavenly Kingdom which their Master promised them 3. The thing spoken of these Persons with respect to that Priviledge there the Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesichius a form of Admiration And the matter How hardly It is not an utter impossibility but a very great difficulty All Men are saved with difficulty If the righteous scarcely are saved 1 Pet. 4.18 It is no easie matter but it is more difficult for them than others It is passionately expressed Oh how hardly it is the greatest difficulty imaginable such as made the Disciples wonder they were astonished at his words Ver. 24. Afterwards it is set forth by the Proverb of a Camel passing through the Eye of a Needle Ver. 25. Many foolish Conceits men have about this whereas in truth it is nothing but a Iewish Proverb to shew it is a very unusual thing of extraordinary difficulty not to be removed but by the Almighty Power of God but with God all things are possible V. 27. Not
2. Consider Carnal Confidence Effectivè in the Influence of it the Effects of it are very mischievous 1. It is the Ground of all Miscarriage in practice When Men think they cannot be happy without Wealth or so much coming in by the Year then they will soon come to this they dare not obey God for fear they shall lose their worldly Comforts wherein their Happiness lyes It is notable when the Holy Ghost speaks of keeping the Commandment and that the Commandments of God are not grievous to his People presently he speaks of Victory over the World 1 Ioh. 5.3 4. For this is the love of God that we keep his Commandments and his Commandments are not grievous For whatsoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Why what is the Reason of this conâ—exion The World is a great Hinderance and Let in keeping the Commandment Unless a man overcome his worldly Appetites and worldly Desires he cannot keep the Law of God to any purpose And therefore David saith Psal. 119.36 Encline my heart unto thy Testimonies and not to covetousness Implying that while our Hearts are carried out so strongly after worldly things we can never be thorough and upright with God in the way of his Testimonies 2. It hinders us from looking after heavenly things It is impossible a Man should in good earnest seek things above whilst be trusts in the World and promiseth himself a long and happy Life here Trust is Acquiescentia cordis the Rest and Complacency of the Soul it seeks no further when it hath something to rest in therefore when we rest here all other Happiness is neglected there is no want in their Condition Luke 12.19 Soul thou hast much goods laid up for many years take thine ease They cannot endure to think of a Change of leaving this and going to a World to come of shooting the Gulph and launching out into another World and therefore make no Provision for Eternity Well then trusting in Riches is bad as it takes off the Heart from depending upon God's Providence for the present for so far a Creature exempts it self from the Jurisdiction and Dominion of God but much more bad as it takes us off from depending on God's Promises for the future as it flatters us with hopes of long and happy days and causeth us to put off all Thoughts and all Care about Eternity and Blessedness to come He that trusts in Riches judgeth all his Happiness to be in this Life let him enjoy the World to the full and he hath enough here is his Happiness and his Heaven too he saith as that Cardinal He would not give his Portion in Paris for his Portion in Paradice Tell a worldly man of laying up Treasures in Heaven and of the Riches of the Heavenly Inheritance he smiles at it and will not give a foot of Land here for an Acre in Heaven Tell them of growing rich towards God and it is but a Fancy Luk. 12.21 So is he that layeth up treasure for himself and is not rich towards God So they may enjoy present satisfactions they will give God a discharge for other things As the Rubenites and Gadites would stay on this side Iordan and consented to abate their Portion in the Land of Canaan because they were already in a Rich Countrey so they can be content to abate Heavenly Happiness for if it be well with them here they are satisfied for other things they need not trouble themselves 1 Cor. 15.32 Let us eat and drink for to morrow we shall dye and there is an end of the World with us 3. It is the ground of all the Disquiet and Discontent of Mind that we meet with If a Man would live a happy Life let him but seek a sure Object for his Trust and he shall be safe Psal. 112.7 He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. A Man that puts his Confidence in God if he hears bad News of mischief coming towards him as suppose a bad Debt a loss at Sea Accidents by Fire Tempests or Earthquakes as Iob had his Messengers of evil tydings which came thick and threeâ—old upon him yet he is not afraid for his Heart is fixed on God He hath laid up his Confidence in God therefore his Heart is kept in an equal poyse he can say as Iob The Lord hath given and the Lord hath taken away blessed be the name of the Lord Job 1.21 His Comforts did not ebb and flow with the Creature but his Heart was fixed trusting in the Lord. But now when a Man puts his Joy and his Contentment under the Creatures Power he is always liable to great Dejections and anxious Disquiets Ier. 49.23 They have heard evil tydings they are faint-hearted His Life and Happiness consists in the presence of Creatures and in the Affluence of the World which being mutable so must his Comfort needs be So that he that trusts in Riches to be sure doth but make way for sore and sad Troubles of Spirit Good David when he had abused his Prosperity to a Carnal Trust and Security he felt the more trouble afterwards and so gives us the Instance of himself in this kind Psal. 30.6 7. I said in my prosperity I shall never be moved Lord by thy favour thou hast made thy Mountain to stand strong thou hidest thy face and I was troubled He shall never want Troubles that placeth his Trust in any thing on this side God but is up and down as his worldly Comforts ebb and flow whereas a Christian who makes God his Trust and the Favour of God his greatest Interest is like the Nave or Center of the Wheel which still remains in its own place and posture in all the Circumgyrations and turnings about of the Wheel So in all the turnings of Providence when the spokes are sometimes up and sometimes down sometimes in the Dirt and sometimes out of the Dirt the Nave and Center is still where it was Well then if you would be acquainted with true Peace let not your Hearts be set upon great Estates which are liable to so many Changes but trust in the Lord and your Heart shall be established III. I come to give some Signs and Discoveries of this secret Evil Confidence and Trust in Riches 1. When Men oppress and do that which is evil and think to bear it out with their Wealth Power and Greatness as if there were no God above to call them to an Account or as if there had not been or could not be such a turn of Humane Affairs as God can lay them low enough and their Honour be laid in the Dust and the Poor and Afflicted shall be Exalted God hurls the World up and down that Misery may not want a Comfort nor Power a Bridle sometimes God puts up this sometimes the other sort of Men that still by all these Changes he may
down from Heaven for their aspiring But the Son of God was equal with God the Father He thought it no robbery to be equal with God Ver. 6. and yet he made himself of no reputation took upon him the form of a servant and was made in the likeness of man and being found in fashion as a man be humbled himself Ver. 7 8. Certainly if any had Cause to stand upon his Terms Jesus Christ had much more That Preface is notable and very magnificent Ioh. 13.3 Iesus knowing that the Father had given all things into his hands and that he was come from God and went to God And what follows He washed his Disciples Feet Ver. 4 5. Thus the Boughs that are most laden hang their heads and the Sun at the highest casts the least shadow Jesus Christ indeed was high excellent and glorious yet he would condescend to set his Disciples such a Pattern of Humility But now who more proud and disdainful than the Rich when Men have any thing in the World they grow high and lofty On when we consider the Pride of Man to Man we may more stand wondering at the Condescentions of God to Man As soon as a Man hath any Estate in the World he is altered presently 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minded Many that in their low Estate were humble and meek in Prosperity grow proud and disdainful Many that were forward and zealous grow cold and slothful in spiritual things many that while they were kept dependant upon God were diligent in Hearing profitable in Conference thought it no disgrace to instruct their Families were patient of Reproof but when the World comes in upon them no such matter As the Moon is never Eclips'd but in the full so all the Grace that they seemed to have it is under an Eclipse when they are in the full of Prosperity 2. In Purity and Holiness He that saith he abideth in him ought himself so to walk even as he walked 1 Joh. 2.6 And 1 Ioh. 3.3 Every man that hath this hope in him puriâ—ieth himself even as he is pure And 1 Ioh. 4.17 As he is so are we in the World Now Prosperity and true Holiness seldom go together they are Afflictions that promote Holiness They verily for a few dayes chastened us after their own pleasure but he for our profit that we might be partakers of his Holiness Now no chastening for the present seemeth to be joyous but grievous nevertheless it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby Heb. 12.10 11. Then are men most serious when they feel the Rod and are pinched with some Necessity but when they are full they wax wanton kick with the Heel and throw off all respects to God and Godliness Secondly As the Difficulty ariseth from the General Duties that are common to them with others so it ariseth also from this More is required of them that are rich and great in this World than of others They should be Eminent and Exemplary for Holiness They have larger Accounts to make to God than others for our Account must be according to our Receipts Luk. 12.48 Vnto whomsoever much is given of him shall be much required and to whom Men have committed much of him they will ask the more Among Men this is a constant Rule and so it is with God the Account is according to the thing with which ye are trusted they that have more must account for more Now certainly more is required of Great and rich Men than of others upon four accounts They have greater Obligations more Opportunities for spiritual Improvement they have larger Abilities and Advantages of honouring God and because of the Influence of their Example 1. They have greater Obligations Certainly they to whom God hath been more bountiful are bound to be more dutiful than others It is not enough to render to God but we must render according to what we have received It was Hezekiah's Fault 2 Chron. 32.25 Hezekiah rendered not again according to the benefit done unto him The Rent must be paid according to the Value of the Farm God will not accept that at the Hands of a Rich Man which he would accept from a Poor Man which hath not such great Obligations A Man that hath tasted of the Bounty of God's Providence and hath had Fulness and Plenty of all things it is required he should serve God more chearfully than others Deut. 28.47 Their Duties are greater and their sins are greater As you know the Prophet aggravates David's sin by the Mercies he had received in the 2 d Sam. 12.7 8 9. I anointed thee King over Israel and I delivered thee out of the hand of Saul And I gave thee thy Master's House and thy Master's Wives into thy bosom and gave thee the house of Israel and of Iudah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandment of the Lord to do evil in his sight They have tasted more of the Bounty and Goodness of his Providence and have had more than others to revive the sense of God and keep up the memorial of God in their Hearts 2. They have more Opportunities of being free to good Duties as being not so straitly bound to bodily Labour for present Maintenance nor burdened with so many Cares and Distractions of this Life and so have more time and leisure for studying the Mind of God in his Word and improving themselves in the Knowledge of the Truth and Meditating the Statutes of God as David professeth he did all the day long And look as the Apostle speaks of married and single Persons 1 Cor. 7.32 33. He that is unmarried careth for the things that belong to the Lord how he may please the Lord but he that is married careth for the things that are of the World how he may please his Wife They that are in a single Estate have more leisure to attend the Service of God greater Opportunities of Holy Privacy and Meditation upon the Promises of God are less distracted and divided with the Cares of the World and have nothing else to do but to serve God and study to please him So it is true of Poor and Rich those that live in a plentiful Condition O what a great deal of Time and Leisure have they for religious Duties better Education more Helps more Advantages therefore they are more bound to addict and give up themselves to the study of Divine things A little Knowledge of God he will accept of in a poor Tradesman that is divided and distracted with the Cares of the World and have not such leisure to attend the Service of God and the Opportunities of holy Privacy and Meditation which he will not accept of in the Rich that have so many Opportunities to furnish themselves with Knowledge and have little else to do but
but Christ saith indefinitely the Rich. 3. What is spoken of Entering into the Kingdom of God It is Salvation and Eternal Life not a trifle Christ doth not say He shall do no worthy Exploits in the World or arrive at no great Degree of Grace but he shall not enter into the Kingdom of God 4. How it is spoken It is represented by a Similitude that implyeth impossibility or at least an extraordinary difficulty without a Miracle of peculiar Grace Then look about you Sirs such speeches of Christ were doubly entertained with Wonder as by the Disciples in the next Verse They were astonished out of measure saying among themselves Who then can be saved or with Scorn Luk. 16.14 The Pharisees also who were covetous heard all these things and derided him For the reverence you bear to Christ I hope you will not entertain it with Scorn but rather with Wonder holy Fear and Solicitude I expect now you will say What shall we do to prevent this Mischief 1. Remember your Condition in the World You are not a Free-holder but a Tenant at will Luk. 12.20 Thou Fool this night thy Soul shall be required of thee then whose shall all those things be which thou hast provided You are not Owners but Stewards not Lords and Masters of what you have but only must improve it for God and you must give an account Luk. 16.2 Give an account of thy Stewardship for must be no longer Steward You are not Citizens but Strangers 1 Pet. 2.11 Dearly Beloved I beseech you as Strangers and Pilgrims abstain from fleshly Lusts which war against the Soul The World is our Inn where we abide but for a Night our Dwelling is there where we live longest 2. Judge of your Estates to be good or bad to you not as they do accomodate the Flesh but as they help or hinder you in your way to Heaven Make Heaven your End and consider all things else as Means and Helps Ordinances are the next means Riches and Estates are remote helps to Heaven All things are measured by the great and last End therefore you are to judge of all things as they help you on in Heavens way Better to be preserved in Brine and Pickle than to rot in Honey 3. Devote your Wealth to the Lord Luk. 12.21 So is he that â—aâ—eth up treasure for himself and is not rich towards God Riches are Snares and will certainly prove means of our Damnation if we do not so That is the best Condition for us in which we may do most Service to God and not to the Flesh Gal. 6.8 For he that soweth to the flesh shall of the flesh reap corruption but he that soâ—eth to the spirit shall of the spirit reap life everlasting SERMON XIII ON MARK X. v. 26. And they were astonished out of measure saying among themselves Who then can be saved IN this Verse you have the Entertainment of Christ's Doctrine concerning the Difficulty of Rich Men's being saved The Effects of it are two 1. A great Wonder or deep sense of this difficulty They were astonished out of measure 2. An anxious Question And they said among â—â—â—mselves Who then can be saved For the first Branch their great Wonder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were struck at Heart astonished out of measure We meet with it before at the first Proposal of this difficulty â—â—â—y were astonished at his words but now when Christ had rendered the reason and reassumed the former difficulty It is easier for a Camel c. this doth encrease the astonishment and it is not barely said they were astonished but out of measure so Let us a little enquire into the Reason of this Wonder why should the Disciples be so troubled at this speech they were poor or however had lest all and followed Christ as it is in the next words 1. Some say it was for Others to see so great a part of the World cut off from all Hopes of Salvation Tho' all have not Wealth yet there are few but do desire it and that Desire may hinder as well as the Enjoyment therefore they being solicitous for the Salvation of others they were astonished and said Who then can be saved Certainly it is good not only to work out our own Salvation but to affect the Salvation of others We have a saying Omne bonum est sui diffusivum all good seeks to propagate it self as Fire turns all things about it into fire This is the Disposition of God's People when they have found any Comfort and Benefit by Christ themselves they desire others should share with them and be partakers of the same Grace and Heirs of the same Promises David after many roarings and disquiets when he had found that Penitent Confession of sin was such a notable way for the easing of his own Conscience and had seen the fruit of humble dealing with God he Pens the 32 d. Psalm which is Maschill a Psalm of Instruction and so is willing to teach others the way So Andrew calls Peter when he had found Christ Iohn 1.41 and Philip calls Nathanael v. 45. Carnal things are possessed with Envy They that are rich and great in the World would shine alone and when they are gotten to the top themselves they are loth to teach others the way to climb up after them But it is not so with spiritual things Grace is Charitable and Communicative Indeed where any take up Religion out of Faction and Carnal Aims they would inclose the Common Salvation and Envy the Profession and Hope of it to others that they may be the better esteemed and respected themselves It is observed of Mules and other Creatures that are of a mixt and Bastard Production that they never Procreate and Beget after their kind Mungril Christians are envious rather than Communicative But those that have really tasted of the sweetness of Christ themselves are glad of Company and it is a great satisfaction to them to hear that others are in a towardly or hopeful way of Salvation 1 Ioh. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us â—nd truly â—ur fellowship is with the Father and with his Son Iesus Christ The Apostle had Fellowship with Christ and therefore was so Zealous to bring others to the Enjoyment of that Priviledge therefore this might be one reason why the Disciples that were safe as to their own particular and had left all and followed Christ were troubled to hear that it was so hard for rich Men to be saved Surely this Charitable Disposition becomes us well and answers the great Patterns we have in the World We read of some that were so zealous for the Salvation of others that in some sence they preferr'd it before their own Blot me out of thy Book that thou hast written saith Moses Exod. 32.32 And Paul I could wish that my self were accursed from Christ for my Brethren my Kinsmen according to the
Work and Business and the good of the Body should be looked after in an inferiour and subordinate manner The good of the Body is Meat Drink Wealth Honour these things are to be look'd after in our passage to Heaven The Good of the Soul is the Chief Good and so should be looked after as our Great End and Scope and the Good of the Body minded only as a Means Man was made for Earth in his passage and way to Heaven but his Home and Happiness is in Heaven where he is to enjoy the Blessed God among his holy Angels and those Blessed Creatures that dwell above in the Region of Spirits This was the End for which Man was Created and while Man continued Innocent he had a Heart enclined and disposed towards God as his chiefest Good he sought the Good of his Soul and was to Love him and Fear him and Serve him and Depend upon Him as the Fountain of his Happiness But by the Fall Man was drawn off from God to the Creature to seek his happiness there They have forsaken the Fountain of living waters and hewed them out Câ—sterns broken Cisterns that can hold no water Jer. 2.13 Not only Adam in his own Person but all his Posterity are turned from God to the Creature Now Man in his pure Naturals is enclined to the Creature which conduceth to the Satisfaction of the Earthly part and not to God wherein the happiness of his Soul lyes This will be evident to you if you consider that thô the Soul be Created by God yet it is Created destitute of Grace or Original Righteousness and being destitute of the Image of God or Original Righteousness it doth only accommodate it self to the Interests of the Body and seek the happiness of the Body For where there is not a Principle to carry us higher it can only close with things present and known such as are the pleasures of the Body and the Interests of the Bodily Life and so forgets God and what concerns the Enjoyment of him And so it is said Rom. 8.5 They that are after the flesh do mind or favour the things of the flesh and they that are after the Spirit the things of the Spirit Therefore take Man in his pure Naturals as destitute of Grace his Soul forgets it's Divine Original and so conforms it self to the Body and only seeks it's Welfare and Happiness and thence proceeds all our mindlesness of God and averseness to him our unruly and inordinate Appetites of Temporal things and the Confusion Weakness and Disorder that is seen in the Life of Man and all his Operations and Faculties Hence comes that dullness and slowness that is in his Understanding to conceive of Spiritual things his acuteness in Back and Belly Concernments He that lacketh these things is blind and cannot see afar off 2 Pet. 1.9 He is sharp-sighted in all things that concern the present World but cannot see things to come and until the Lord make a gracious Change upon him he sees nothing of the worth of Salvation or of a need of Christ and making any serious preparation for Eternity Hence comes that averseness of Will to what is truly Good that he cannot endure to hear of it Rom. 8.7 The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be And while the Soul is so it hath such a bent and proneness to that which is evil or what concerns our Interest in the World Hence it is that our Memories are so frail and slippery as to that which is good and so tenacious of that which is evil Good things easily slip from us as clear water thro' a Grate but Evil things as slime and mud stick with us Hence comes his Affections to be like Tinder to take Fire at the spark of every Temptation the Affections are awakened and stirred presently but in Holy things they are like Fire in wet Wood that needs much blowing and much Excitation Hence it is that in the Course of our Lives we take up with the Interests of the present World and make no provision for a better Life We are lovers of pleasures more than lovers of God 2 Tim. 3.4 and forsake God for the present World 1 Tim. 4.10 Demas hath forsaken us having loved the present world Well then by a Natural Constitution we are utterly at a Loss the Soul being destitute of a Principle that should carry it to look after Spiritual things as it 's great Scope and Interest it â—holly purveys and caâ—ers for Bodily Pleasures and the Honours and Profits of the present Life Herâ— lyeth the great Difficulty in the way of Salvation 2. This Addictedness to present things is encreased by our Converse in the World So that besides Natural Inclination there is inveterate Custom whereby this Inclination to Carnal Satisfactions such as Riches Pleasures Easâ— Safety and Sensual Delights is strengthened and deeply engraved in us The first Years of a Man's Life are meerly governed by Sense and the Pleasures of the Flesh are born and bred up with us by which means we come to be stiff and settled in a Carnal Frame Custom is another Nature and therefore the more we are accustomed to delight in any Course of Life we are weaned from it with the greater difficulty Ier. 13.23 Can the Ethiopian change his skin or the Leopard his spots then may ye also do good who are accustomed to do evil Every Act disposeth the Soul to the Habit and after the Habit or Custom is produced every new deliberate Act adds a stiffness of bent or sway unto the Faculty wherein the Custom is seated So that by degrees we grow into an Obstinacy and strength of Will in a Carnal Course which is called hardness of Heart or a Heart of stone in Scripture A Man is ensnared by his Customs whatever they be for an Addictedness in the General to Carnal Satisfactions brings a Slavery upon us So if Men be addicted to this or that Carnal Satisfaction it brings Slavery upon them as a Man that is given to Wine Tit. 2.3 Not given to much wine The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ensnared by Wine or a Man that is given to Women 2 Pet. 2.14 Having eyes full of Adultery and that cannot cease from Sin Men by the Tyranny of Custom become so Impotent to resist their Lusts that the satisfaction thereof becomes their very Element out of which they cannot live It is their Eden and their Heaven their very Paradice tho' at length indeed they find it to be their Hell And of all evil Customs Covetousness or Worldliness is most dangerous because it is of more Credit and of less Infamy in the World and besides it doth multiply it's Acts most and works uncessantly And therefore we read of Hearts exercised with covetous practices 2 Pet. 2.14 Their Hearts are always running on the unworthy things of this present World Now while
cried thou answeredst me and strengthenedst me with strength in my Soul He heareth not as to Deliverance but yet he heareth as to Support 5. Because the Saints are wont to train up themselves for these difficulties by proposing hard Cases to themselves As Psal. 3.6 I will not be afraid of Ten Thousands of People that have set themselves against me round about Psal. 27.3 Though an Host should Encamp against me my Heart shall not fear though War should rise against me in this I will be confident Psal. 46.1 2. God is our Refuge and Strength a very present help in trouble Therefore will we not fear though the Earth be removed and though the Mountains be carried into the midst of the Sea Presumption is a Coward and a Run-away from all thoughts of danger but Faith meeteth its Enemy in open Field it supposeth the worst that the Heart may be fortified aforehand against whatever may fall out They much inure their Thoughts to God and dwell in and with the Almighty and reckon upon the Changes of a Reeling World and so are prepared to be Martyrs and suffer the worst for God VSE You have heard this Faith opened to you labour to get such a Wrestling Faith in expecting the Benefits of the Messiah you may have your difficulties 1. About your Spiritual Estate and Acceptance with God in Christ. You would have the Devil cast out of your Souls you beg it of God but he seemeth not to hear you you are to wait not to give over the matter as hopeless and in despondency to throw up all at first The Lord is Righteous for I have rebelled against his Commandment Lam. 1.18 He hath called and you would not hear and therefore noâ— God may delay It may be you have doubts whether ever God will hear you and you question your Election then consider God's Mercy and your Necessity Christ hath taught us how to pray for the Spirit Luke 11.8 Though he will not rise and give him because he is his Friend yet because of his importunity he will rise and give him You continue praying and it is with you as before iâ— may be worse Rom. 7.9 But when the Commandment came Sin revived and I died A Bullock is most â—nruly at first yoking Fire at first kindling casteth forth much Smoke What then Should you give over seeking to Christ That is to shut the Door upon your selves God seemeth to shut you out and you are discouraged with a deep sence of your own unworthiness will he look upon such a dead Dog as I am In such cases you should creep in at the Back door of the Promise as Paul doth 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation That Iesus Christ came into the World to save Sinners of whom I am chief If Christ came to save Sinners I am Sinner enough for Christ to save or as the Woman here Dogs lick up the Crumbs 2. In some prevailing Carnal Distempers that you have long wrestled with to get rid of and you desire the Physician of Souls should Cure you follow the Means lay open before him the Plague and Sore of your own Heart You do not presently find Success will you therefore give over the Business as hopeless and go still with a Wound or Thorn in your Conscience No consider 1. It must be Cured 2. If ever it be Cured it must be by Christ. 3. Use all his Healing Methods 4. And beg a Blessing upon all by Prayer Lord if thou wilt thou canst make me clean Matth. 8.2 5. Believe his Grace to be sufficient for thee Be earnest and importunate we scratch the Face of Sin but we do not seek to root it out If you are resolved you will take no Nay In a little time and after some â—erious wrestling with God you will be eminent in the contrary Grace 3. In great streights and pressures you seek to God plead his Covenant and yet no answer cometh Will you turn Atheist and say It is in vain to pray to God No He that believeth will not make haste Isa. 28.16 Or will you faint and give over the Suit Where then is the Exercise of your Faith and Patience It may be God sheweth himself strange to you in your Troubles as Ionah 2.4 I said I am cast out of thy sight yet I will look again toward thy Holy Temple Let Faith look to Heaven and the Covenant made with Christ. Will you give way to the Temptation till you are bribed by sence No look again and again Let Faith triumph over Difficulties and the Issue will be comfortable 4. For the Church as God's Children preferr Zion above their chief Joy You pray for the welfare of it and God giveth no comfortable Answer what then Will you neglect your Duty or abate of your Love It may be the Clouds are thickned dangers greater what Will you swell against Providence Hab. 2.4 Behold his Soul which is lifted up is not upright in him but the Iust shall live by his Faith No it is Importunity Humility resolved Confidence will do you good at the last Follow the Suit still and say For Zion 's sake I will not hold my peace and for Jerusalem 's sake I will not rest until the Righteousness thereof go forth as Brightness and the Salvation thereof as a Lamp that burneth Isa. â—2 1 There should be an unwearied Solicitation of God for the Churches Restitution Christ is the Churches Advocate we are her Solicitors This is an Example not to gaze upon but to imitate A SERMON ON JOHN VIII v. 56. Your Father Abraham rejoiced to see my Day and he saw it and was glad THE next Instance and Pattern of a strong Faith we find in Abraham We must consider his Faith in two things 1. His clear Sight of things to come before the Exhibition of Christ or his coming in the Flesh. 2. His over-looking the difficulties which seemed to obstruct the accomplishment of the Promise A Believer hath two great Works to do to open the Eye of Faith and shut that of Sense In both Abraham was Eminent His opening the Eye of Faith is spoken of here He saw my Day His shutting the Eye of Sense in Rom. 4.13 And being not weak in Faith he considered not his own Body now dead when he was about an Hundred Year old neither yet the deadness of Sarah 's Womb. The former falleth under our Consideration now Your Father Abraham rejoiced to see my Day and he saw it and was glad The Iews were always cracking and boasting that they were Children of Abraham Christ disproveth their Claim because they did not his Works Iohn 8.39 If ye were Abraham 's Children ye would do the Works of Abraham And in particular because they imitated not his Faith with respect to Christ they despised what Abraham made great account of Abraham rejoiced to see what you see but they rejoiced not in him and the Priviledges of the Gospel
offered by him He desired to see me though future and absent and you despise me now present He valued what you scorn and therefore they were degenerate Children of Abraham In the words observe three Things 1. The earnest Desire Abraham had to see Christ's Day Abraham rejoiced to see my Day 2. His obtaining his Desire in some sort and in that way which pleased God and he saw it 3. The Effect of that Sight it bred Joy and Contentment in his Mind and he was glad Some Explicatory Questions shall be handled 1. What was Christ's Day 2. In what sence he earnestly desired to see it 3. How he saw it 4. The Gladness which was the Fruit of it 1. What was Christ's Day I Answer His Coming in the Flesh and setting up the Gospel Dispensation Day in Scripture is put for all that space of time wherein any one hath lived together with the state of things during that time So Christ's Day was the time when Christ came to fulfill his Office of a Redeemer and the state of the Gospel Kingdom there begun 2. How he earnestly desired to see it His Earnestness is implyed in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rejoiced to see my Day With great pleasure of Mind he thought of Christ's coming into the World to save Sinners and desired it might fall out in his time He had no greater desire than to see Christ's Kingdom set up and flourish in the World He rejoiced he vehemently and with ardent Affection desired this might come to pass 3. How he saw it Not with Bodily Eyes that Negative is proved Luke 10.24 Many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them Abraham was one of these But affirmatively he saw it with the Eye of Faith Heb. 11.13 All these died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them There it is explained The Object to be seen was revealed and set before them in the Promise and their Eye and Visive Power was Faith Thus God granted him his desire in a better way God may suspend the satisfying the desires of his people in their own way all their days and yet in Effect grant them in a way that is as good and better for them Moses would fain enter into the Land of Canaan but God would only give him a Pisgah-sight The Exhibition of Christ in the Flesh was denied to Abraham and the Patriarchs during their Lives but yet he gave that which was better than a simple bodily sight a Spiritual sight of him in the Word of Promise We desire the Restauration of the Church speedily but it may be it doth not suit with the Harmony of God's Providence therefore we must submit our Will to the Wisdom of his Counsels 4. He was glad and heartily rejoiced at it Gen. 17.17 Then Abraham fell on his Face and Laughed Not as Sarah laughed as doubting of the Event Gen. 18.12 but wondring rejoicing at it being strong in Faith that God could and would make good his Promise There is the laughing of Exultation and the laughing of Derision when one telleth an improbable thing Sarah's was the laughter of Derision and Unbelief Abraham's was the laughing of Exultation The Exhibition of the Messiah and the setting up his Kingdom in the World was Matter of great Joy and Consolation to him Doct. That a strong Faith giveth such a clear sight of Christ as produceth an Holy Delight and Rejoicing in him In handling this Point I. I shall speak of the Ground of Abraham's Faith II. Of the Strength of it set forth by a double Effect 1. His clear Vision and Sight of Christ. 2. His deep Affection or Rejoicing in it I. The ground of his Faith For except the thing to be believed be represented to us in a Divine Revelation it is not Faith but Fancy This sure ground was the Promise of God And if you ask what Promise had his Faith to work upon I Answer That which you have Gen. 12.3 In thee shall all the Families of the Earth be blessed In thee that is in thy Seed as it is explained Gen. 22.18 In thy Seed shall all the Nations of the Earth be blessed Now to open this Promise we must enquire 1. What this Seed was 2. What this Blessedness was 1. What was this Seed We must distinguish of a Twofold Seed of Abraham his Seed to whom the Blessing was promised which was to be blessed and his Seed in whom both Abraham himself and also his Seed and all Nations were to be Blessed The Promise of Blessing to his Seed is spoken of Gen. 17.7 I will establish my Covenant between me and thee and thy Seed after thee in their Generations for an Everlasting Covenant to be a God unto thee and to thy Seed after thee Now this Promise to his Seed was either to his Carnal Seed which descended from his Loins God was their God in Visible Covenant with them Or his Spiritual Seed Gal. 3.7 Know ye therefore that they which are of Faith the same are the Children of Abraham Because they walked in the Steps of Abraham and did receive and obey the Doctrine of Faith or Covenant of Grace which he himself believed and received But then there was another Seed in whom he himself and all the Families of the Earth were to be Blessed that is in the Messiah who was to come who is the Lord Jesus Christ. The Promise of Multiplication and Blessing of his Seed was but an Appendage of this Promise and the Means to effectuate it and so subservient to it 2. What was this Blessedness All that good which resulteth to us from God's Covenant Chiefly Reconciliation with God and Life Eternal First Our Reconciliation with God which consists of two parts Remission of Sins and Regeneration Without these two no Man can be capable of Blessedness and both these are included in the Covenant made with Abraham 1 st Remission of Sins Certainly they are Blessed whose Sins are forgiven Psal. 32.1 2. Blessed is he whose Transgression is forgiven whose Sin is covered Blessed is the Man unto whom the Lord imputeth not iniquity And this is included in the Blessing of Abraham For it is said Gal. 3.8 And the Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed So that Justification by Faith a principal part of which is Remission of Sins is that Gospel-blessing which was purchased by Christ for Abraham's Seed 2 dly Regeneration was included also as a considerable part of the Mediator's Blessing Acts 3.25 26. Ye are the Children of the Prophets and of the Covenant which God made with your Fathers saying unto Abraham And in thee shall all the kindreds of the Earth be blessed Vnto you first
have sealed it and made it sure So the Jaylor Acts 16.34 He rejoyced believing in God with all his house He was but newly Converted and recovered out of the Suburbs of Hell ready to kill himself just before so that a Man would have thought you might as easily fetch Water out of a Flint or a spark of Fire out of the bottom of the Sea yet he rejoyced when he was acquainted with Christ so that you see none reflect seriously on the Gospel but they find cause of Joy We cannot consider and believe the great things which Christ hath done and purchased for us with some hope of the enjoyment of them without Joy Secondly The Reasons of this Joy These must be considered with respect to the Object the Subject the Causes 1. The Excellency of the Object which is Jesus Christ and the incomparable Treasure of his Grace 1. He is excellent in Himself as being the Eternal Son of God Now when he will come down not only to visit but redeem a sinful World this should be matter of Joy to us He came down was not thrust down he came as the Pledge and Instance of the Father's Love Iohn 3.16 God so loved the VVorld that he gave his only begotten Son To make Divine Nature more Amiable that we might not fly from him as a condemning God but return to him as a pardoning God and willing to be reconciled to sinful Man 2 Cor. 5.19 God was in Christ reconciling the World to himself not imputing their trespasses to them And in our Nature dyed for us Revel 1.5 Who hath loved us and washed us from our Sins in his own blood Christ would shew us a Love that passeth Knowledge and would surprize Men and Angels with an heap of Wonders in the whole business of our Deliverance from Sin and Misery And surely we bring down the price of these Wonders of Love if we entertain them with cold Thoughts and without some considerable Acts of Joy and Thankfulness 2. He is also Necessary for us Rom. 3.19 And all the World may become guilty before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to the Judgment of God or obnoxious to his Wrath and Vengeance What could we have done without his Passion and Intercession If he had not dyed for Sinners what had we to answer to the Terrors of the Law or Accusations of Conscience or to appease the fears of Hell and approaching Damnation How could you look God in the Face or think a comfortable Thought of him or call upon his Name or pray to him in your Necessities In good sadness what could you do Would you bewail Sins past but what Recompence or Ransom for your Souls was there If you had wept your Eyes out it would not have been accepted without a Redeemer or some Satisfaction to Divine Justice Micah 6.6 7. Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with Calves of a year old will the Lord be pleased with thousands of Rams or with ten thousand of rivers of Oyl shall I give my first-born for my transgression the fruit of my Body for the sin of my Soul Would you commit Sin no more or serve God for the future exactly If that had been possible with a sinning Nature yet payment of new Debts doth not quit old Scores or paying what we owe doth not make amends for what is stolen you might have lain in your Blood We could not find out a Ransom which God would accept Psal. 49.7 8. None of them can by any means redeem his Brother nor give to God a ransom for him for the redemption of their Soul is precious and it ceaseth for ever No it is the Lord's Mercy to find out a ransom for us Iob 33.24 Then he is gracious unto him and saith deliver him from going down to the Pit I have found a ransom 3. He is so beneficial to us We have cause to rejoyce if we consider the many Benefits we have by him 1 Cor. 1.30 31. But of him are ye in Christ Iesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption That according as it is written he that gloryeth let him glory in the Lord. Ignorance alienates from God Depraved Nature brings Doubts and Fears which always haunts us about Eternity and the way thither Now when God hath provided such a suitable and alsufficient Remedy should we not rejoyce and esteem him and delight in him and count all things but Dung and Dross in comparison of him that we may gain him and his Grace 2. The Subject 1. They are affected with their Misery for according as our sense of our Misery is so is our Entertainment of the Remedy Those that heal their Wounds slightly little care for the Physician A Doctrinal sight of Sin maketh way for a dead Opinion about Christ. It is they that are often in tears and groans thrô the feeling of Sin and fears of the Wrath of God who do most esteem Christ and rejoyce in him Matth. 9.13 I am not come to call the Righteous but Sinners to Repentance Acts 2.37 And when they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles Men and Brethren what shall we do A Saviour is welcome to them for he is to them a comfortable and suitable Remedy 2. They mind their End which is to return to God as their proper Happiness When the Soul seeth nothing better than God then nothing is sweeter than Christ Intention of the End maketh the Means acceptable Iohn 14.6 Iesus saith unto him I am the way the truth and the life no man cometh to the Father but by me Heb. 7.25 VVherefore he is able to save to the uttermost all those that come unto God by him seeing he ever liveth to make intercession for them Christ is of no use but where God is our chiefest Good for if we be indifferent as to the Favour of God why should we prize Christ 3. Their Heart is suited to Spiritual things To excite Delight and Complacency there are two things necessary The attractiveness of the Object and the Inclination of the Faculty Delight and Pleasure is Applicatio convenientis convenienti If the Object be never so lovely yet if the Faculty be not suited there is no delight We use to say One Man's Food is another Man's Poyson Rom. 8.5 For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit Every Man's taste is according to his Constitution some are so lost and sunk in the dregs of Pleasures Honours and Profits that they have no relish for better things Tho' Christ be so excellent and so suitable and so Alsufficient to Soul-necessities yet Carnal Men cannot â—avour him This Excellency is only valued by a Spiritual Mind Scarlet maketh no more shew in the dark than a
Comfort because they are so vile and unworthy and such Sinners If you be such a Sinner the more need of a Saviour You would laugh at him that would argue thus I am too Cold to go to the Fire too Sick to send for the Physician too Poor to take Alms too Filthy to go to the Water to be Washed You must not consider what you have been but what you would be Christ doth not Invite us because we are Holy but that we may be Holy The Objection were of weight if we did only advise you to be eased of your smart but not to be rid of your burden if this Consent were only a Claim of Priviledges and not an Obligation to Duties or a submission to Christ's Healing Methods Celsus objected against Christianity that it was a Sanctuary for naughty Persons and Men of a Licentious Life Origen answereth him That it was not a Sanctuary to shelter them only but an Hospital to cure them It is not the Worthy are Invited â—ut the Thirsty and the Needy you are unworthy to the very last but are you hungry You are unworthy to receive Christ but God is worthy to be oâ—â—yed it is not a matter of Priviledge only but Duty 2. Your Hearts are so loose and changeable you are afraid to bind your selves to God The truth is this consent implyeth a delivery over of your selves to Christ to seek Happiness in the way that he hath appointed it is the first Egress of the Soul towards the Execution of the Duty of a Christian our entry into the practice of the Holy Life and an entry withall into a resolved War with the Devil the World and the Flesh who will resist us herein and you must consider difficulties so as to fortifie your Resolution Matth. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me He will surprize no Man Matth. 20.22 Are ye able to drink of the Cup that I drink of and to be baptized with the Baptism that I am Baptized with And not to consider is to discourage your Consent Obj. You will say You cannot do it by your own Strength and you are uncertain of God's Assistance Answ. Do not foretell the Event but charge your selves with your Duty It is your Duty to engage your Hearts to God tho' you cannot lay Wagers upon your own Strength You must resolve but continually depend upon Christ for the performing of your Resolutions He will maintain you in your way to Heaven 2 Tim. 1.12 For I know in whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day In a sense of your own Insufficiency and Deceitfulness of Heart you must still relye upon his Grace and Spirit who hath made many Promises to support and to keep you by his Power through Faith unto Salvation 3. For Affiance in the great Promise of the Gospel or offer of Pardon and Life by Christ. There seemeth to be an impossibility to Sense and Reason from first to last If the 〈◊〉 of Salvation were sufficiently understood we should see from the beginning to the end from the first step to its last Period in everlasting Glory it is the meer Grace and Power of God that carrieth it on in despite of Men and Devils and therefore it is said Eph. 1.19 And what is the exceeding greatness of his power to us word who believe according to the working of his mighty power As for instance the reconciling of a guilty Soul to God Eph. 2.3 Among whom also we had oâ—r Conversation in time past in the lust of our flesh fulfilling the desires of the flesh and of the mind and were by nâ—â—ure Children of Wrath even as others The changing of a naughty and obstinate Heart Ier. 17.9 The Heart is deceitful above all things and desperately wicked who can know it And the giving us an Holy Nature and Life Iob 14.4 Who can bring a clean thing out of an unclean nâ—t one Or to quicken us that were dead in trespasses and sins Eph. 2.1 You also hath be quickened who were dead in trespasses and sins To strengthen a feeble and weak Creature 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God That things meet with so much opposition by the way Eph. 6.12 For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this World against spiritual wickedness in high places What can maintain us in the midst of so many Temptations We at length dye and rot in the Grave as others do now the rising of our Bodies after it is eaten by Worms and turned to Dust is a thing incredible and to Flesh and Blood wholly impossible 't is wholly within the reach of God's Power Now since we have ground to hope for all this from the Word of God even to Pardon our many sins Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon To change this sinful Nature that we may become an holy People to God Titus 3.5 Not by works of righteousness which we have done but according to his mercy he saveth us by the washing of regeneration and renewing of the Holy Ghost To overcome our Obstinacy perverseness in evil fickleness in good To maintain Grace in the midst of Temptations Iude 24. To him that is able to keep you from falling And finally to raise us up out of the Grace We must not consider and plead the difficulties to damp Faith but to quicken it going on with our Duty and wait for his Salvation III. He staggered not at the Promise through Vnbelief Strong Faith is so satisfied with God's Promise that it leaveth no place for considerable doubtings as Abraham here admitted no doubts or questionings touching the Promise of God but without disputing or arguing to the contrary depended fully upon the Lord being perswaded he could do what he had promised There are two Reasons hereof The Immutability of his Nature Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong Consolation And his Tenderness of his Word Psal. 138.2 For thou hast magnified thy Word above all thy Name Both these breed this assured Perswasion of God's Faithfulness and Stedfastness and make his Promise the great Prop and Support of Faith Now this staggering or not staggering at the Promise and so the Weakness and Strength of our Faith may referr to three Acts or Parts of Faith 1. A strong Assent or clear sight of the Evidence of the Truth If we have the Word and Promise of God we should believe any thing as surely as if we had the greatest Evidence in the World
63.10 But they rebelled and vexed his holy Spirit therefore he was turned to be their Enemy and he fought against them Sâ—vit infelix Amor. Gen. 6.3 My Spirit shall not always strive with Man for that he also is Flesh. The Heathens did acknowledg that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods of Cities and Nations did for the Provocation of the Inhabitants forsake their Altars and Temples The more Calls and Convictions we resist in this kind the more difficult and improbable is the reducing a Sinner to God every day he groweth more wicked and profane To resist the Clamours of Conscience is sad but to weary and grieve the Spirit is dreadful Ezek. 24.13 In thy Wickedness is Lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy Filthiness any more till I have caused my Fury to rest upon thee God sets them over the Fire till their Hearts begin to be warmed and then lets the Sun remain on them 3. Gross Hypocrisy This is a constant Lie a Contempt of God an habitual and customary stifling and smothering of Checks of Conscience For their Form and Profession sheweth what they should be and if they were what they seem to be all would be well Men have Light enough to take on the Form of Religion and Sin enough to resist the Power of it And therefore their Judgment is the greater for their whole Life being a constant rebelling against the Light they are left to perish by their own Deceivings 2 Thess. 2.10 11. Because they received not the Love of the Truth that they might be saved For this cause God shall send them strong Delusions that they should believe a Lie The carnal Christian being not brought to true Faith and sincere Repentance God giveth them up that they may be deceived by every vain Pretence 4. Apostacy from Grace received Men are not only warmed but begin to have a Taste They that take up with some Profession of the Things of God but afterwards fall away again to Looseness and Vanity and Worldliness they are more left by God than others Heb. 6.4 5 6. For it is impossible for them who were once enlightned and have tasted of the Heavenly Gift and were made Partakers of the Holy Ghost and have tasted the good Word of God and the Powers of the World to come if they shall fall away to renew them again to Repentance For they dishonour him more and bring an evil Report upon God The Devil hath more Power over them as a Prisoner that hath made his Escape if he be taken afterwards hath more Chains put upon him 2 Pet. 2.21 22. For it had been better for them not to have known the Way of Righteousness than after they have known it to turn from the holy Commandment delivered unto them For it is happened unto them according to the true Proverb The Dog is turned to his own Vomit again and the Sow that was washed to her wallowing in the Mire They themselves are made more uncapable of ever owning the Ways of God again it is impossible they should renew themselves it groweth up into a wilful Malice Heb. 10.26 For if we sin wilfully after we have received the knowledg of the Truth there remaineth no more Sacrifice for Sins Grace will not pardon them the Mediator will not intercede for them Apostatae sunt maximi osores sui ordinis Apostates hate the Ways they have professed Hosea 5.2 The Revolters are profound to make Slaughter None so cross and malicious and perverse in their Cause 5. Sottish Despair there is a raging Despair and a sottish Despair the one is when Conscience is terrified the other when it is stupified when to Custom in sinning there is added a passionate Will Jer. 2.25 Thou saist There is no hope no for I have loved Strangers and after them will I go Jer. 18.11 And they said There is no hope but we will walk after our own Devices and we will every one do the Imagination of his evil Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men do not use to consult about things that are impossible It is said of the Israelites Exod. 6.9 They hearkned not unto Moses for Anguish of Spirit and for cruel Bondage Lust is so deeply rooted that they cannot help it the Case is desperate they are at a point as we use to say Past Cure past Care they grow out of Heart and so lie down under the Power of their Lusts they resolve to persist in their Sins to live as they lift and it is to no purpose to speak to them Thirdly Of â—â—d's hardning as a Father in a way of the highest fatherly Anger and Displeasure This may be 〈◊〉 Isa. 63.17 O Lord why hast thou made us to err from thy Ways â—nd hardned our Heart from thy Fear This is a partial Hardness There may be Desertion in point of Grace tho some Tenderness left in the Understanding that discerneth Good and Evil in the Conscience that is dissatisfied in its 〈◊〉 State in the Will that owneth the Ways of God so that there is a general Purpose to please him in all things Yet the Heart groweth dead and stupid there is an unaptness for holy Things they are less sensible of the Evil of Sin they have not such Delight in the Word nor Rejoicing in Hope nor Freedom for Prayer nor Patience under Afflictions nor Complacency in Communion with God And it is sad when it is so when to Sense there is little difference between them and the Wicked there is Hardness in a Stone and Hardness in a piece of Wax I will shew the Causes of this and the Means to cure it 1 st The Causes of this are 1. Sinning against Conscience There are Sins of daily Incursion and sudden Surreption and there are Sins of Presumption into which God's Children may in some rare Cases fall but then they make great Waste and Havock in their Souls as David's great Sin by which he lost that free Spirit and was forced to beg a new Creation as if all were to begin again Psal. 51.10 11 12. Create in me a clean Heart O God and renew a right Spirit within me Cast me not away from thy Presence and take not thy holy Spirit from me Restore unto me the Ioy of thy Salvation and uphold me by thy free Spirit Many are the Mischiefs which come by such Sins Partly God's Love is obstructed that he is not so ready to do them good Isa. 59. Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear That is the good Will and Favour of God is as it were bound up and hindred from shewing it self in all those gracious Effects which otherwise it would put forth for our Comfort and Peace he doth not actually pardon their Sins nor make them Partakers of spiritual Benefits in so ample and full a Measure as otherwise he would but
destroyed him that had the Power of Death This was a necessary means of Conquest and Christ must overcome Satan by suffering himself to be overcome visibly by him The Devil doth not conquer Christ by Death but Christ doth conquer him And still all the Temptations of the Devil are but the wounding of the Heel the Loss is not great to Christ or his Members As Dan is compared to a Serpent by the Way or an Adder in the Path that biteth the Horse-heels so that his Rider shall fall backward Gen. 49.17 Such is the Craft of Satan he doth not usually bring Temptations before our Reason but they enter in at the Back-door of Sensual Appetite but tho he bite the Heel the Life of Grace is secured Satan prevailed so far against Christ that his wicked Instruments brought him to the Cross pursued him to the Death there But 2 Cor. 13.4 Though he was crucified through VVeakness yet he liveth by the Power of God Or as it is in 1 Pet. 3.18 Being put to Death in the Flesh but quickned by the Spirit So for Christians he may divers ways wound and afflict us in our outward Interests but the inner Man is safe 2 Cor. 4.16 Though our outward Man perish yet the inward Man is renewed day by day Nay we may be bruised in the Heel by divers Temptations and Slips into Sin yet the Vitals of Grace are not hurt there is no total Extinction of our Love to God I should come now to the fourth Branch That tho Christ was bruised in the Conflict yet it endeth in Satan's total Overthrow His Heel was bruised but Satan's Head was crushed But of that anon In the mean time by way of Use let me press you chearfully to remember and celebrate this Victory of Christ. The Duty we are engaging in is an Eucharist and we come to rejoice in God our Saviour Let me bespeak you in the Psalmist's Words Psal. 98.1 O sing unto the Lord a new Song for he hath done marvellous things his right Hand and his holy Arm have gotten him the Victory Or Psal. 118.15 16. The Voice of Rejoicing and Salvation is in the Tabernacle of the Righteous The Right Hand of the Lord doth valiantly The Right Hand of the Lord is exalted the Right Hand of the Lord doth valiantly Psal. 106.2 Who can utter the mighty Acts of the Lord who can shew forth all his Praise 1. The Conqueror is the Seed of the Woman or the Son of God incarnate O let us bless God for so great a Mercy Luke 1. from 68 to 76. Blessed be the Lord God of Israel for he hath visited and redeemed his People and hath raised up an Horn of Salvation for us in the House of his Servant David as he spake by the Mouth of his holy Prophets which have been since the World began That we should be saved from our Enemies and from the Hand of all that hate us to perform the Mercy promised to our Fathers and to remember his holy Covenant The Oath which he sware to our Father Abraham that he would grant unto us that we being delivered out of the Hands of our Enemies might serve him without Fear in Holiness and Righteousness before him all the Days of our Life What shall the Son of God come from Heaven to subdue the Kingdom of Satan and to deliver Men from this Bondage and we be no more affected with it 2. The Manner of Overcoming it is by suffering a shameful painful and accursed Death Rev. 1.5 6. Vnto him that loved us and washed us from our Sins in his own Blood and made us Kings and Priests to God and his Father to him be Glory and Dominion for ever and ever Amen Again Worthy is the Lamb that was slain to receive Power and Riches and VVisdom and Strength and Honour and Glory and Blessing Rev. 5.12 And ver 9. For thou wast slain and hast redeemed us to God by thy Blood out of every Kindred and Tongue and People and Nation That by a Death which he deserved not he should destroy the Death which we deserved 3. Who is overcome The Devil Rev. 12.10 Now is come Salvation and Strength and the Kingdom of our God and the Power of his Christ for the Accuser of our Brethren is cast down who accused them before our God day and night Ver. 11. And they overcame him by the Blood of the Lamb and the VVord of their Testimony and they loved not their Lives unto the Death Ver. 12. Therefore rejoice ye Heavens and ye that dwell in them VVo to the Inhabitants of the Earth and of the Sea for the Devil is come down unto you having great VVrath because he knoweth that he hath but a short Time O Christians what will raise your Hearts in Thanksgiving to God if not these three Arguments which I have plainly mentioned to you for the Matter needeth no Descants The Incarnation of the Son of God who came as the Seed of the Woman that he might free Mankind from the Power the Devil had over them by Sin Then the Merit and Satisfaction of our Saviour for he was bruised in his Heel And then the dissolution of Satan's Power and the freeing of Mankind out of his Hands either as a Tempter or a Tormentor 4. The Effects of the Victory when 't is applied to us I shall mention three 1. Our Conversion to God and the destruction of Sin in our Hearts or our actual deliverance from Satan Luke 11.21 22. VVhen a strong Man armed keepeth his Palace his Goods are in peace but when a stronger than he shall come upon him and overcome him he taketh from him all his Armour wherein he trusted and divideth his Spoils This was our Case All was in a sinful Quiet and Peace When Wind and Tide go together no wonder if there be a Calm Satan's Suggestions and our Corruptions suted the one with the other But blessed be God that this carnal Security is disturbed that the Kingdom of God is come upon us that Christ by a sacred Rescue hath dispossessed Satan and destroyed Sin O let us give Thanks unto the Father who hath made us meet to be Partakers of the Inheritance of the Saints in Light who hath delivered us from the Power of Darkness and translated us into the Kingdom of his dear Son Col. 1.12 13. 2. Remission of Sins Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God that they may receive Forgiveness of Sins and an Inheritance among them that are sanctified by Faith that is in me Col. 1.13 14. VVho hath delivered us from the Power of Darkness and translated us into the Kingdom of his dear Son in whom we have Redemption through his Blood even the forgiveness of Sins Christ's Subjects have the Privileges of his Kingdom Now bless the Lord O my Soul and all that is within me bless his holy Name Bless the Lord O
1 John 3.8 The Devil sinneth from the beginning Therefore he is not so destroyed as if he did no more desire the Ruine and Destruction of Men. He is as malicious as ever The Devil is always at the old Trade of destroying Souls and watcheth all Advantages and observeth our Motions and Inclinations to make use of them 2. Affirmatively it remaineth that it is ratione Potentiae in regard of his Power But the Question returneth How far is his Power destroyed For he still governeth the Wicked and possesseth a great part of the World Therefore the Devils are called Ephes. 6.12 the Rulers of the Darkness of this World He molesteth the Godly whether considered singly and apart or in their Communities and Societies Singly and apart he may sometimes trouble them and sorely shake them as Wheat is winnowed in a Sive Luke 22.31 Simon Simon Behold Satan hath desired to have you that he may sift you as Wheat And in their Communities and Societies Psal. 129.1 2. Many a time have they afflicted me from my Youth may Israel now say Many a time have they afflicted me from my Youth Answ. Though he may afflict and molest the People of God yet he cannot totally prevail over them 1. There is enough done by way of Merit to break the Power of Satan or that whole Kingdom of Darkness which is united under one Head called the Devil The Price and Ransom is fully paid for captive Souls The Lamb of God taketh away the Sin of the World John 1.29 There need no more to be done by way of Merit and Satisfaction to bruise the Serpent's Head and to dissolve that woful Work which he hath introduced into the World Now not only the Comfort of particular Believers is ascribed to the Death of Christ but the Success of the Gospel over false Religions as 1 Pet. 1.18 Forasmuch as ye know that ye were not redeemed with corruptible things as Silver and Gold from your vain Conversation received by Tradition from your Fathers but with the precious Blood of Christ. He purchased the Power of recovering Souls out of their Apostacy at a dear rate Therefore though the Superstitions of the World were entailed on People by a long Descent yet when we go forth to preach the Gospel in the Virtue and Value of the Blood of Christ that will work mighty Wonders for the Destruction of the Kingdom of the Devil 2. Christ is upon the Throne and we are under his Protection therefore the Devil cannot totally prevail as to those who have Interest in him As to single Believers Iohn 10.28 None is able to pluck them out of my Hand Or as to their Communities and Societies Matth. 16.18 Vpon this Rock will I build my Church and the Gates of Hell shall not prevail against it The Gates of Hell signify the Power and Policy of Hell for there was their Armoury and their Counsel Christ expecteth their most subtile and furious Assaults but all should be but as the dashing of Waves against a Rock end in Foam and Shame to the Aggressors and Assailants So that besides his Merit on the Cross there is his Power in Heaven as now sitting upon the Throne 3. The Victory is carried on so as that our Duty and Trials may not be excluded 1 st Though Satan's Head be crushed yet still there is room for our Duty that we may use the Means for our Safety as good Souldiers of Christ and live as in a continual Fight These are set down 1 Pet. 5.8 9. Be sober and vigilant because your Adversary the Devil as a roaring Lion walketh about seeking whom he may devour whom resist stedfast in the Faith 1. Sobriety or an holy Moderation as to the Comforts and Delights of the present Life The Devil the Flesh and the World are in Conspiracy By the Baits of the World he inticeth our Flesh to a neglect of God and heavenly things therefore we must use the World as if we used it not lest our Hearts be burdened and depressed and disabled from seeking after our great End and Happiness 2. Vigilancy and Watchfulness is necessary that we may stand upon our Guard avoiding Snares and forecasting Hazards lest we fall as a ready Prey into the Mouth of the Tempter 1 Cor. 16.13 Watch ye stand fast in the Faith quit your selves like Men be strong The first Point of a Christian Souldier is to watch Conscience must stand Porter at the Door examining what cometh in and what goeth out The Devil watcheth all Advantages against us that he may spy where we are weakest and if the Enemy watch and we sleep we cannot be safe 3. Stedfast Resistance in the Faith When we are yielding Satan gets ground but when we believingly and stedfastly resist he is discouraged This stedfast Resistance in the Faith is first Adhering to the Privileges of the Gospel as our Happiness secondly Persevering in the Duties thereof as our Work resolving not to let go our hold but by patient Continuance in Well-doing to wait for the Mercy of our Lord Jesus unto eternal Life Now if Christ should so destroy the Devil as to exempt from this Duty the whole Gospel would be in vain and the Promises and Precepts of it to no purpose and all the Furniture of Grace which Christ hath purchased for us and promised to us be lost and useless Surely Christ hath not so crushed the Serpent's Head but that we need to be sober and watchful and stedfast in the Faith otherwise we were not his Souldiers but his Enemies 2 dly Not to exempt us from Trials of our Sincerity God will have all Obedience to be tried and honoured by Opposition and sometimes by sharp and grievous Opposition Rev. 2.10 The Devil shall cast some of you into Prison that you may be tried Thus Iob was remitted to Satan for his Trial chap. 1.12 And the Lord said unto Satan Behold all that he hath is in thy Power And Paul had his Messenger of Satan for his Trial to see what shift he could make with sufficient internal Grace under outward and vexatious Evils 2 Cor. 12.7 8 9 10. Now better undergo the fiery Trial than the fiery Torment Tried we are then but not destroyed God may let loose the Wolf to drive us into the Fold and exercise us with Temptations but not suffer us to be overwhelmed 4. In the external Management of the Mediatorial Kingdom there are many Vicissitudes and Interchanges of the outward Condition of the Church Sometimes God doth notably defeat Satan and his Instruments and the Devil's Kingdom visibly goeth to wrack As at the first Promulgation of the Gospel though the World was captivated under Satan rooted in former Superstitions yet Christ prevailed and got ground by the Rod of his Strength and the Word of his Kingdom Tho Satan every-where had his Temples wherein he was worshipped and his Oracles were resorted to with great Reverence Till the Hebrew Child silenced him he are the Fat
refreshment as the Christian hath 2. More Practical and Applicative Meditation is when we take our selves aside from worldly distractions that we may solemnly debate and study how to carry on the Holy Life with better success and advantage when we are wise in our Sphere Luke 16.8 The children of this world are in their generation wiser than the children of light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their generation it is an Hebrew Phrase for the Manner Course and Sphere of our Lives Gen. 6.9 These are the generations of Noah Noah was a just man and perfect in his generation and Noah walked with God so to be wise in our generation is to be wise in our manner of living and business So it is said Psalm 122.5 He will guide his affairs with discretion which noteth plotting and wise fore-sight choosing our way or devising our way as Solomon calleth it Prov. 16.9 A mans heart deviseth his way It is a great part of a Christians Employment The Scriptures call for it for a Minister 2 Tim. 2.15 Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth to devise how to carry on his Ministry with most Honour and Success So for Private Christians Heb. 10.24 Let us consider one another to provoke unto love and to good works We should consider one another each others Gifts Dispositions and Graces that so our Spiritual Converse and Commerce might be the more improved By this kind of Meditation Piety is made more prudent reasonable and orderly Christians that live at hap-hazard and order their Lives at adventure without these rational and wise Debates if they do not stain their Profession with foul indiscretions yet find much inconvenience and toyl in the Holy Life and are not half so useful as others are Certainly we should learn this of the Children of this World a wicked Man is plotting for his Lusts Rom. 13.14 Make no provision for the flesh to fulfil the luste thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they make Provision they are catering how they may feed such a Lust and satisfie such a Carnal Desire Therefore certainly we should take care for the Conveniencies of the Holy Life how we may be most needful for God and pass through our Relations with most advantage and cast our businesses that they may be the least disadvantage to Religion and consider how particular Duties may be the most dexterously accomplished Psal. 116.12 What shall I render unto the Lord for all his benefits towards me These are the kinds of Meditation The Definition may be formed thus Meditation is that Duty or Exercise of Religion whereby the Mind is applyed to the serious and solemne Contemplation of Spiritual things for Practical Vses and Purposes I shall open the Description by the parts of it 1. It is a Duty and Exercise of Religion 1. That it is a Duty and Exercise of Religion appeareth by the Evidence of Scripture where it is commanded Ioshua 1.8 This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night It is made a Character of a Godly Man Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night It is commended in the Practice and Example of the Saints that were most famous in Scripture Isaac in the Text Moses and David And as it is plain by the Evidence of Scripture so by the Light of Nature and Reason God that is a Spirit deserveth the most Pure and Spiritual Worship as well as such as is performed by the Body The Thoughts are the Eldest and Noblest Off-spring of the Soul and the solemn Consecration of them is fit for God In the Gospel Meditation is called for I find in the Old Testament the main thing there called for is Meditation in the Law in the Gospel we are directed to a new Object the Love of Christ Eph. 3.17 18 19. That ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge that is the Study of Saints I confess it is more called for in the Old Testament being gross and carnal they needed greater enforcements to Spiritual Duties but now it suiteth every way with the Nature of our Worship Iohn 4.24 God is a spirit and they that worship him must worship him in spirit and in truth Now Worship in Spirit and in Truth is more agreeable to our State Meditation is a pure and rational converse with God it is the flower and height of Consecrated Reason 2. It is not a Duty of an Arbitrary Concernment It is not only a Moral help that may be observed or omitted but a necessary Duty without which all Graces would languish and wither Faith is lean and ready to starve unless it be fed with continual Meditation on the Promises as David saith Psalm 119.92 Vnless thy law had been my delight I should then have perished in my affliction Thoughts are the Caterers of the Soul that purvey for Faith and fetch in Food and refresh it with the Comfort of the Promises Hope is low and doth not arise to such a fullness of expectation till by Meditation we take a deliberate view of our Hopes and Priviledges Gen. 13.17 Arise walk through the land in the length of it and in the breadth of it for I will give it unto thee Our Hopes arise according to the largeness of our Thoughts it is a great advantage to have our Eyes open to view the Riches of our Inheritance and to have a distinct view of the hope of our Calling The Apostle prays for the Ephesians Chapt. 1.18 The eyes of your understandings being enlightned that ye may know what is the hope of his calling and what the riches of ehe glory of his inheritance in the Saints Men of barren thoughts are usually of low hopes and for want of getting to the top of Pisgah to view the Land our Hearts sink within us Certainly Hope thriveth best on the Mount of Meditation Then for Love the sparkles of Affection will not flow out unless we beat upon the Will by constant Thoughts Affection is nourished by Apprehension and the more constant and deliberate the Thoughts are the love is alwaies the deeper Those Christians that are backward to the Duty of Meditation find none of those impulses and meltings of Love that are in others they do not endeavour to comprehend the height and breadth and length and depth of the love of Christ and therefore no wonder that their Hearts are so narrow and so much straitned towards God Affections alwayes follow the rate of our thoughts if they are ponderous and serious Then for Obedience or keeping the Spirits constantly in a Religious Frame to others good Motions come like flashes of Lightning and are as soon gone as their thoughts
to your Souls Some Sins are catching like Fire in Straw and we cannot think of them without Infection and Temptation the very thoughts may beget a sudden delight and tickling which may pass through us like Lightning and set us all on fire Ezek. 23.19 She multiplyed her whoredoms in calling to remembrance the dayes of her youth wherein she had played the harlot in the land of Egypt though the Prophet speaketh of Spiritual Fornication yet there is a plain allusion to outward it is an allusion to an Unchast Woman who feeleth a New Fire by remembring her Vile Lusts. Some Temptations cannot be supposed without sin it is less dangerous to suppose the Temptation of Peter than the Temptation of Ioseph of Peter that was tempted to deny his Master than of Ioseph who was tempted to folly with his Mistress This Direction is not unnecessary you know not how apt a Carnal Heart and Busie Devil may be to taint the best Duties and how soon an Innocent Thought may degenerate into an unclean glance The Apostle would have some Sins not named among the Saints Ephes. 5.3 But fornication and all uncleanness or covetousness let it not be once named among you as becometh Saints 6. Meditate of those things especially which you have most need of There is the greatest Obligation upon the Heart the Matter is not Arbitrary there you will find most help and there the benefit will be most sensible Seasonable thoughts have the greatest influence The Servants of God have sometimes meditated on his Power sometimes on his Mercy sometimes on his Providence according as their Affairs and Temptations call for it Psalm 56.3 What time I am afraid I will trust in thee In a time of fear he would think of Arguments of Trust. 7. Whatever you meditate upon take heed of slightness Transient Thoughts leave no Impression See that you meditate but of one thing at once Hoc age mind the Work you are about is a good Rule in Meditation as well as Prayer the Thoughts should be under a Restraint and wise Confinement A skipping Mind that wandreth from one Meditation to another seldom profiteth In Meditation be not like the Dogs of Nile that snatch here and there or like the Bee that passeth from Flower to Flower A constant fixed Light worketh most The Apostle speaketh of Apostates that they have flashy tasts Heb. 6.4 5. They were once inlightned and tasted of the heavenly gift and were made partakers of the Holy Ghost and tasted the good word of God and the powers of the world to come They had vanishing and fleeting motions Iames 1.25 He that looketh into the law of liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that boweth down to take a deliberate view it is a Metaphor taken from them that stoop down and bend their Bodies toward a thing that they may narrowly pry into it The same word is used to imply that narrow search which the Angels use to find out the Mysteries of Salvation by 1 Pet. 1.12 Which things the Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look into An allusion to the Cherubims whose faces bowed down towards the Ark as desirous to see the Mysteries therein contained There must be a deep sight and serious inculcation Luke 2.19 But Mary kept all these sayings and pondered them in her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she examined compared them traversed them too and fro in her mind which is afterwards expressed verse 51. She kept all these sayings in her heart There is a folly in Man when once we apprehend a thing Curiosity being satisfied we begin to loath it the first apprehension having as it were deflowred it but at last they loose their Power and Vertue When Digestion is precipitated there is no nourishment and when the Meditation is not deep and ponderous we have no comfort no lively perception and feeling of it in our hearts A glance doth not discover the worth of any thing he that doth but cast his eye upon a piece of Embroidery doth not discover the Art of it 8. Come not off from Holy Thoughts till you find profit by them either sweet tasts and relishes of the Love of God or high Affections kindled towards God or strong Resolutions begotten in your selves Usually God droppeth in sweetness into the Hearts of his People as all those Extasies of Love in the Canticles were occasioned by Meditation But we cannot alwaies expect Raptures and high Elevations it is some fruit if it maketh you fall to Prayer and Holy Complaints 9. Be thankful to God when he blesseth you in Meditation or else you will find difficulty in the next Christians often forget to return God the Glory Cant. 1.4 Draw me we will run after thee the king hath brought me into his chambers we will be glad and rejoyce in thee we will remember thy loves more than â—ine the upright love thee That which goeth up in Vapours cometh down in Showers So the Psalmist Psal. 67.5 6. Let the people praise thee O God let all the people praise thee Then shall the earth yield her increase and God even our own God shall bless us There is a Mutual access and recess between the Rivers and the Sea so there is between Blessings and Praises In this Duty God is jealous lest we should give the Honour to our selves because there is so much work of our own Thoughts Psal. 63.4 5. Because thy loving kindness is better than life my lips shall praise thee Thus will I bless thee while I live I will lift up my hands in thy name Not only in my necessity but for ever for such sweet Experiences 10. Do not bridle up the free Spirit by the Rules of Method That which God calleth for is Religion not Logick when Christians confine themselves to such Rules and Prescriptions they streighten themselves and Thoughts come from them like Water out of a Still not like Water out of a Fountain Voluntary and free Meditations are most smart and pregnant In all Arbitrary Directions that make only for the conveniency of the Duty you must remember we come to you like Paul to the Corinthians 1 Cor. 7.12 To the rest speak I not the Lord we do not prescribe but advise 11. Your success in the Duty is not to be measured by the multitude and subtilty of the Thoughts but the sincerity of them Christians puzzle and disquiet themselves because they look too much at gifts you should covet the best gifts but not inordinately Psalm 51.6 Thou desirest truth in the inward parts In Prayer God looketh more to the Impulses of Zeal than the Flowers of Rhetorick So in Meditation if we are less Subtle it is no matter so we be more Devout 12. You must begin and end all with Prayer Duties are subservient one to another In the beginning you must pray for a Blessing on the Duty and in the end commend your Souls and Resolutions to God There is no hope in your own Promises
and Spirits and yet there is Sin in the Work and Hell in the Wages Oh consider if it seem difficult which is better to labour for a Season or suffer for ever which is the end of them that live in the constant neglect of a known Duty 3. There is nothing so hard in God's Service but he hath manifested Love enough to sweeten it We begrudge a few thoughts of God and God had thoughts of us before all Worlds Psal. 40.5 Many O Lord my God! are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in number unto thee if I would declare and speak of them they are more than can be numbred Psalm 109.13 How precious also are thy thoughts unto me O God How great is the summ of them Who can tell what a condescention it was for Infiniteness to think of poor Worms and that he should before all Worlds plot and design our Salvation And when the Plot came out there was a great deal of Love to sweeten Duty the Lord Jesus Christ thought no Danger too great no Suffering or Extremity too hard no work too difficult for our sakes what a Mercy is this God hath not only required Obedience but discovered a Love that may sweeten the difficulties of it 4. There is no difficulty in Religion wholly insuperable and too hard for an Active and Industrious Spirit Those that follow on after God do at length find him to their Comfort A faint pursuit is the cause of discouragement When a flint doth not strike fire at the first we strike again Prov. 10.4 He becometh poor that dealeth with a slack hand but the hand of the diligent maketh rich It is a Rule in Grace as well as Nature Let us therefore follow on till we have overcome the difficulty that is before us 5. A Lazy backward Heart must be urged forward with the greater importunity When David was shy of God's Presence he layes a Command upon himself Psal. 32.5 I said I will confess my transgressions unto the Lord He maketh Reason to issue out a Decree and positive Conclusion So Psalm 39.1 I said I will take heed to my wayes that I sin not with my tongue So by just Analogy we may gather that the Soul should in this case determine I will go and try and see what may be done I will keep off from God no longer but will go to him 2. Another Lett and Hindrance is Love of Pleasures Men that would pass their time in Mirth are unwilling to be so solemn and serious When Childrens minds are set to play it is irksome to hear of School or of their Books so when the Heart is set for Pleasure it is a hard matter to bring the Soul to Religious Performances How shall we do to wean the Soul from Pleasures 1. Consider to love Pleasure is to gratifie the Beast in us rather than the Angel Man is in part an Angel and in part a Beast he hath a Nature common to both now when Men study altogether to gratifie their sensual part it is to turn Men into Beasts To serve our lowest faculty and to enjoy pleasures without remorse is the happyness of the Beasts to eat and drink and sleep and sport is but to do as the Beasts do A Mans Delight should be in the pure and free Exercises of Reason If Men would exercise themselves herein they would find the greatest delectation would be in the contemplation and view of Truth Psalm 19.8 The statutes of the Lord are right rejoycing the heart That Taste which Hypocrites have of the good word of God Heb. 6.5 is meerly such as Scholars have in the height of Speculation and Study because the Gospel is such an excellent Contrivance and a sublime satisfying Truth Nulla major voluptas quam fastidium voluptatis there is no greater pleasure than a disdain of sensual pleasures 2. Consider the sweetness of Religious Exercises is far better than that of Carnal Pleasures as that heat is more Manly that is gotten by exercise than by hovering over the Fire It is hard I confess to abjure accustomed Delights Pleasantness is connatural to us but we should consider that by Communion with God in Spiritual Exercises Delight is not abrogated but preferred and advanced to a more noble becoming Object it is taken out of Egypt that it may grow in Canaan transplanted out of a Fenn into a Paradice that it may thrive in a better Soyl it is less Dreggy but more Masculine and Grave Psalm 104.34 My meditation of him shall be sweet I will be glad in the Lord Eph. 5.4 Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks We keep the Affection but change the Object The Comforts of Christianity are expressed by terms proper to the Delights of the Senses to teach us this Excellent Art to keep the Affection and change the Object and by an Holy Sleight and Wile to couzen the Soul into better Joyes Here Delight is most pure and more free no excess is vitious Castae deliciae meae sunt Scripturae tuae thy Scriptures are my chast Delights The Pleasures of the World are but sugard baits a Man may soon loose himself but here by Tryal you will find the same sweetness with less hazard and danger 3. We may make choice of Matter more pleasant to allure the Soul All the Objects of Meditation are not dark and gloomy there are some things pleasing to Nature the variety of Providences the Beauty of the Creation the excellent contrivance of the Gospel All Objects are not mournful and in case of such a Temptation we may allure the Soul and when we are not so fit for the severe Exercises of the Closet we may as Isaac go out into the Fields to meditate and heighten Fancy and Imagination by Objects more pleasant 3. The next general Hindrance is a Guilty Conscience When the Soul is under the burden of Guilt we are loath to be serious and alone lest the Mind should fall on it self of all things we then desire to flee the Company of our selves and therefore Meditation is an unpleasant Duty We cannot think of God but as of a Judge nor of a World to come but as of our own Ruine A guilty Conscience would fain obliterate the thoughts of God as the guilty Heathens Rom. 1.28 They did not like to retain God in their knowledge that is Actual Sound Distinct Thoughts of God It is said Iames 2.19 The Devils believe and tremble Thoughts of God impressed the more horrour on them therefore they cryed out Matth. 8.29 Art thou come hither to torment us before the time So guilty Men are under these horrors They are all their life-time subject to bondage Heb. 2.15 which though it be not alwaies felt is soon awakened Iob 21.14 Therefore they say unto God Depart from us for we desire not the knowledge of thy wayes What shall we
be Grave and Serious The Mind is according to the course of the Life You flatter your selves when you think you are able to command Spiritual Thoughts on a sudden when you have suffered your thoughts to rove and wander Prov. 17.24 Wisdom is before him that hath understanding but the eyes of a fool are in the ends of the earth here and there and every where 5. Watch against the first Diversion how plausible soever it be look upon it as an intruding that breaks the rank The Devil injects good thoughts sometimes that he might divert your other thoughts Charge your thoughts that they may not disturb your Meditation Cant. 3.5 I charge you O ye daughters of Ierusalem that you stir not up nor awake my love till he please 6. When you come to meditate in Gods Presence do not bring the World with you purge your selves of all Carnal Affections Ezek. 33.31 Their heart goeth after their covetousness Alwaies consider this the prevailing Lust will engross the thoughts to a distracted Mind no place is a solitude the very Closet is a Market-place Therefore before Meditation we should purge our Hearts of Worldly Affections SERMON IV. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide I Shall not wholly divert from the Subject in hand though I shall a little interrupt the Method of it My purpose is now to speak of that Meditation that is proper to the Sacrament The main part of that Worship is dispatched in Thoughts Here we come to put Reason to the Highest and most Sublime Use to be an Instrument and Servant to Faith and Love But now the Thoughts proper to the Lords Supper are many There are an Union of Mysteries yea so many that they are a burden to some Christians and a snare to those that are most scrupulous It will be necessary therefore to give you some Directions how you may guide your selves in this Duty for your best advantage It is a matter of great profit to be wise and skilful in Duties Many that know the general Nature of them know not how to manage them David saith Psalm 119.27 Make me to understand the way of thy precepts so shall I talk of thy wondrous works intimating that then we performe Duties with most success when we go about them with most Wisdom and Understanding and when we are skilled in the way of Gods Precepts we shall understand those Marvellous Acts of Grace which he vouchsafeth to his People Now it is good that every one according to his Talent should help one anothers Joy and therefore I shall now speak a little to this purpose and the rather because it will much conduce to the opening of the Doctrine of Meditation in the general My Method shall be this 1. I will shew the usual defects of Christians in this Service with their necessary Remedies 2. I shall handle some cases First The usual defects and faults of People in this Duty I mean so far as they concern Meditation and they are Four Barrenness Stupidity Roving of Thoughts and a lazy Formality 1. Barrenness This is a great trouble to Christians when their Understandings are unfruitful and they cannot inlarge themselves in pertinent and necessary thoughts Now how shall we do to get our Hearts to be fruitful in Holy Thoughts 1. There must be a Solemn Preparation for this Service It is good to breathe our selves in some Religious Exercises before-hand that we may run the more freely without fainting Spiritual Dispositions do not come on us of a sudden Christians are deceived that look for rapt and sudden motions there must be a time to put off the Shoes off our Feet when we come upon Holy Ground to converse with God in so sweet a Service we must lay aside the Distractions of the World and not come roaking from the World into Gods presence There must be a time to raise the Soul into a Zealous Height and Ardour there must be a blowing of the fire for here you come to the flame your thoughts are to flame out in great and raised ascents Cant. 1.12 While the king sitteth at his table my spikenard sendeth forth the smell thereof Wood doth not blaze and flame as soon as it is laid on 2. Those solemn and preparative thoughts are chiefly to be spent in these two things The Nature of the Supper and the Love of Christ in the institution of it 1. The Nature of the Supper You are to consider the great things that are offered to you and the great Blessings and Benefits which God cometh to represent exhibit and seal up to your Souls Matth. 11.7 What went ye out into the wilderness for to see Christ examineth the grounds of their Resort and Concourse to him It is good to consider what we are about and the Dainties of the Banquet we are invited to what assurance the outward Signs are to give you what Communion we have with Christ and his Graces We are barren because we do not consider our Work and the Nature and Importance of it 2. The Love of Christ in the Institution of it 1. The Time when it was instituted 1 Cor. 11.23 The Lord Iesus Christ the same night in which he was betrayed took bread The Lord Jesus Christ had thoughts of the greatest good to Man when Man was executing the greatest Spight and Malice against him And the rather because it is an Act of Mercy that Christ frequently useth to surprize Sinners in the midst of their wickedness when Saul was breathing out threatnings against the Disciples God had a design of Love to him and smites him from his Horse Some are smitten with Conviction in the height of Provocations We read in Ecclesiastical Story of a young Man that came to stab St. Iohn was converted by him so many come to jear and catch at a Sermon and have been converted by it 2. The Rights which he instituted appointing Bread and Wine Symbols of Pleasure and Delight as a Physician conveys health to us in a Golden Pill so doth Christ convey Spiritual nourishment to us by those Elements which we take Pleasure in The outward Observance is comfortable God doth not require us to lance our selves and to exercise the Body with Whips and Cords the Rights are not bloody as in Circumcision but Bread and Wine And yet this is nothing to the inward sweetness Meat and Drink which the World knows not of Iohn 4.32 I have meat to eat which ye know not of 3. The Advantage and Relief that Faith has from these things of Sense God speaketh to you now not by Words but things He doth as it were embody Religion and represent it to the Senses Gal. 3.1 O foolish Galathians who hath bewitched you that you should not obey the truth before whose eyes Iesus Christ hath been evidently set forth crucified among you That is in the Word or Sacraments here God doth as it were hold forth Christ dying before your eyes
and plenty of Revelations So we read of Peter's Rapture while he was praying Acts 10.10 He fell into a trance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trance fell upon him noting that those Raptures are things of Dispensation rather than Choice and Duty they fall upon us we do not work our selves into them So we read of Paul's Rapture 2 Cor. 12.2 I knew a man in Christ above fourteen years ago whether in the body I cannot tell or whether out of the body I cannot tell God knoweth such an one caught up to the third heaven Whether these things were framed by way of Representation to the Soul or whether the Soul were for a time separated from the Body and was transported into Heaven Paul himself was at a loss and could not determine and resolve the Case 2. These Dispensations may still be though not in the same height and manner which the Apostles enjoyed God may do it still for he is left to the Liberty and Soveraignty of his own Dispensations and though Sight and the Beatifical Vision and Contemplation be the Happyness of the next World yet in some measure God may begin it here that his Children may enter into their Inheritance by Degrees and may be before-hand led into the Suburbs of Heaven As a Father gives the Child not only a part of the Estate but sometimes the Liberty of the whole House so God may give us here in this World not only those more Temperate Enjoyments of Peace and Joy in the Holy Ghost and the first Fruits of the Spirit but he may lead us into the Suburbs of Heaven and put us above the Clouds into the Glory of the World to come Though there may be such a Dispensation yet not in the same manner that the Apostles enjoyed it for that was peculiar to them and therefore when the Apostle Paul had reported his Rapture he pleaded that he had the Sign of an Apostle 2 Cor. 12.12 Truely the signs of an Apostle were wrought among you in all patience in signs and wonders and mighty deeds With these Raptures there was a Concomitant Revelation of the Will of God And they were for other ends these Raptures were not so much Excesses of Religion but Revelations for the great ends of the Gospel Iohn's Rapture was to receive the Visions of God for the Comfort of the Churches Peter's to go to the Gentiles Paul's that he might have Commission for the Apostleship and the Mark and Sign of an Apostle Therefore though God may use some such dispensation for we know not what he may do out of Soveraignty yet not in the same way and for the same end Those Raptures and Transportations which the Children of God now feel sometimes proceed from strong Pangs and Extasies of Love which for a while do suspend and forbid the distinct use of Reason and cast the Soul into a quiet silent gaze Observe that Love where it is moderate venteth it self in thoughts and words and it is a great help to make the inward sense more acute and sharp but where it is vehement and strong it is contented with it self and satisfied with its own Heat Ardor and Intenseness therefore there is not such a distinct actual Discourse As when a Man huggeth and embraceth a Friend the closer he huggeth him the less distinctly doth he behold and take a view of him so in the embraces of Love when the Soul falleth into the Arms of Christ and claspeth about Christ with the Arms of its own Love it hindreth the distinct Exercise of Reason and those Offices of Discourse by which the Soul would otherwise reflect upon him A Man that desireth a Precious Jewel at first he vieweth it with greediness and delight but afterwards he layeth it up in his Bosom and wholly pleaseth himself in the possession of it so the Soul that thirsts after Christ pleaseth it self in the consideration of his Beauty and Perfection and dwells upon it with Religious thoughts but afterwards Love growing very strong and being heightned unto the utmost degree shutteth the Eyes of our Souls and we only please our selves in a more intimate feeling and in the sweetness of our embraces Great and high Affections must needs hinder the use of Reason because all our strength and vigour runneth out into one faculty and then such a poor limited Creature as Man is cannot attend other Offices and Employments of the Soul It is very notable in the whole Life of Christ that he had no Extasie Propter maximam capacitatem supernaturalem animae because of the extraordinary perfection of his Person and the large Capacity of his Soul he had a Transfiguration yet all the while in the midst of that he had a temperate use of Reason Matth. 17. The Disciples were indeed suprised by those glimpses and emissions of his Glory they were overwhelmed so that they fell on their faces and were sore afraid verse 6. Poor Man being of a lesser Capacity cannot suffer such a feeling and high tyde of Affection without some Transportation and Ravishment beyond the support of Reason for the strength and vigour of his Soul is melted out to Christ in Love Now the Soul being of a limited Power and Capacity the more strongly it attendeth one Office and Function the less can it serve others Look as a Flame when it ascendeth endeth in a point and groweth narrower and thinner so such high Flames and such glorious Ascents of Affection usually mind but one thing and do not permit the Soul any variety of discourse but fix it in one thought and in one study and deliberate gaze 4. Usually such experiences of Gods Children are given in to them in the most Social Duties As in the time of Prayer Peter's trances fell upon him in Prayer Ordinary Extasies carry some proportion with that which is Extraordinary and usually the Soul flames out to God and breaks forth in Religious Ascents in the time of Prayer And so such strong Affection over-sets the Soul in the time of the Lords Supper Cant. 5.1 Eat O friends drink yea drink abundantly O beloved Be drunk with Loves that whole Song concerneth our Communion with Christ in Heaven and in the Ordinances above all in the Ordinance of the Supper which is the pledge of Heaven So also in the height of Meditation when the Soul hath been spent and much exercised it self in that work after the labour of Meditation God giveth in this silence and rest in the steady Contemplation of his Love and Glory and the mind being inflamed and heightened with Spiritual Thoughts and Exercises suffereth a kind of Transportation It is very notable that those Ravishments that were between Christ and the Spouse were in the Palm-tree Cant. 7.8 I said I will go up to the palm-tree I will take hold of the boughs thereof now also thy breasts shall be as clusters of the vine and the smell of thy nose like apples There Christ would satisfie himself with the Churches
be wise in his Generation that is in the Course and Sphere of his Employments to manage the Holy Life by a wise foresight a Man that is a Child of God hath Wisdom if he would improve it Luke 16.8 For the children of this world are in their generation wiser than the children of light Christ makes it to be the Application of the Parable of the unjust Steward he was plotting aforehand how he should maintain himself when he was turned out of his Service so Christ would hence commend to us Spiritual Wisdom how the Children of Light should plot and contrive how to manage their course according to the Will of God As the Prodigal contrives aforehand how he shall make his Address most acceptably to his Father Luke 15.18 I will arise and go to my Father and will say unto him Father I have sinned against heaven and before thee He is searching out meet words words of humbleness and submission by which he might work upon his Fathers Bowels So if this be my End to enjoy God and glorifie him how shall I order my Life so as to maintain most Communion with him and so as I may most promote his Glory Nehem. 1.11 Grant me mercy in the sight of this man for I was the kings cup-bearer He showeth the Reason why he did undertake the work he was a Courtier and had the liberty of Address to Artaxerxes Mnemon he was devising what he might do for God in that Station So you should be contriving this is my place and these are my Relations what shall I do for God as I am a Minister a Magistrate a Master of a Family How may I serve the great End of my Creation and promote the Glory of God Such foresights makes the Holy Life to be a Life of Care and Choice not meerly of Chance and Peradventure but managed and guided with Discretion for the Glory of God Thirdly For the Arguing Work In such a Meditation as this is you must Dispute and Argue with the Soul that you may gain it from base and inferiour Objects which would divert you from looking after the great end of your Conversation which is the glorifying and enjoying of God Follow the Method formerly prescribed by Pregnant Reasons Apt Similitudes Forcible Comparisons and by Holy Colloquies and Soliloquies 1. By Pregnant Reasons Debate thus with your selves Why should I look after other things when my end is to enjoy God Take these Reasons 1. Other things cannot satisfie and yield any solid contentment to the Spirit Isa. 55.2 Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not Carnal Affections are most irrational why should I ravish away my choice respects upon those things that will do me no good The things of this World cloy rather than satisfie A Man is soon weary of Worldly Comforts therefore he must have shift and change when we have Wealth and Honour we want Peace and Contentment nay sometimes the particular Pleasure must be changed because of satiety and loathing which will grow upon us a Man may be weary of Life it self and it may be a burden to him but never of the Love of God you never heard any one complain of too much Communion with God Heavenly Comforts are more lovely when they are attained than when they are desired one tast ravisheth and Imagination is nothing to feeling Worldly things cannot satisfie the Affections Mans Heart is made up of vast and unlimited Desires because it was made for God and cannot be quiet till it enjoy God He that is All-sufficient can only fill up those crannyes and chinks that are in Mans Heart But alass if they could satisfie the Affections they cannot satisfie the Conscience they cannot calm and lull Conscience asleep There is no proportion between Conscience and Worldly Things these are a Covering too short for us there will be Trouble though we have abundance 2. They are not durable and lasting An Immortal Soul is for an Eternal good It is the greatest Misery that can be to out-live our Happyness we have a Soul that will never perish and why should we labour after things that perish When the things are gone our Affection will increase our Affliction we shall be the more troubled because we loved them so much All things under the Sun are therefore Vexation because Vanity Eccles. 1.14 I have seen all the works that are done under the sun and behold all is vanity and vexation of spirit That which is vain and flashy will vex the Soul with disappointment we can enjoy nothing with contentment but what we enjoy with security Isa. 40.6 All flesh is grass and all the goodliness thereof is as the flower of the field The Flower may be gone the blustring of the Wind and the scorching of the Sun may soon deface the Beauty and Glory of the Flower and then it remains a rotten and neglected Stalk Prov 23.5 Wilt thou set thine eyes upon that which is not The Men of the World call them Substance they think they are the only things when of all these Solomon saies they are not How fading are Honours Haman was one day high in Honour and the next day high on the Gallowes Therefore these things being so fickle and of such uncertain enjoyment they cannot give the Soul any quiet 3. They are inferiour and below the Soul they do not perfect Nature but abase it they suit only with the outward and baser part of Man and serve only the Conveniences of the Body That which makes a Man happy must be something above a Man better than himself now this is beneath your Souls You would count it absurd to adorn Gold with Dirt or lay on Brass upon Silver it is a stain and disgrace not an Ornament to it One Soul is more worth than an whole World Matth. 16.26 What is a man profited if he shall gain the whole world and lose his own soul Or what shall a man give in exchange for his soul God created the World only with a word but Christ redeemed the Soul with his Blood and Sufferings and why should you degrade your selves Heaven thought your Souls worthy of the Blood of Christ and you should think them too worthy to be prostituted to the World Men do not know the worth of a Soul till they come to dye and then what would a Man give in exchange for his Soul to redeem his Soul from the destruction of fears Iob 27.8 For what is the hope of the hypocrite though he hath gained when God taketh away his soul When God comes by a Fatal Stroak or a Mortal Disease to take away your Soul you will see that a Soul once lost can be redeemed by no price and how little doth the Hypocrite then think of all his gain that he hath heaped together Oh then do not debase your Souls It is dishonourable among Men to match beneath their birth and dignity oh
this Emnity is mutual God hates us and we hate God on Mans part it is driven on with fury he doth so hate God that he seeks the destruction of his Being as he that hates another seeketh the destruction of his Goods Life and Honour so he that hates God seeks to un-God him the Sinner wishes there were no such Being as a God in the World Psal. 14.1 The fool hath said in his heart there is no God The Heart is the Seat of desires these are the Fools wishes it is a sweet pleasing thought to him though he cannot get rid of these Impressions of a Godhead yet he wishes he could a Man that would live at liberty could wish there was no Judge to call him to an account he could let loose the Reins of vile Affections if there were no God were it not for this restraint he could live as he list Nay they deny God in their lives Tit. 1.16 They profess that they know God but in works they deny him Sin in effect doth lay God aside and to put the greater affront upon him it sets up something base in his stead it sets up the Belly for God Phil. 3.19 Whose God is their belly the choicest respects of the Soul run out upon the sensual part Or it sets up a little Wealth for God Or if Sin cannot take away the Being of God yet it strikes at his Honour and would make him to be an unjust or an evil God Sin deprives God of the Honour of all his Attributes of his Omnisciency for though we are ashamed to sin before a Man yet though God seeth all things we do not blush if we can carry on a wicked design under the vail of Darkness and dig deep to hide our Counsels from the Lord doth such a Sinner think God is all-seeing and all-knowing Ier. 2.26 A Thief is ashamed when he is found when the Eye of Man hath surprized him but alass we are alwaies found of God It robs him of his Omnipotency and Power as if he were Impotent and Weak as if we could make our Party good with him The Apostle useth a smart Question 1 Cor. 10.22 Do we provoke the Lord to jealousie are we stronger than he As if he had said Man Consider what thou dost by sinning thou dost enter into the lists with God and art thou able to deal with him It is a contest with God as if we could arm our Lusts against his Mighty Angels will you contend Gith him that can command Legions of Angels When you go about to sin you do as it were wage War with Heaven and enter into Combate with God That is the Reason the Lord by the Prophet asketh Sinners What do you think Is there such a thought in thee as if thou wast able to deal with me Ezek. 22.14 Can thy heart endure or can thine hands be strong in the day that I shall deal with thee Are you able to grapple with my Omnipotent Arm and snatch Judgment out of my Hands and oppose my Mighty Angels Can thy Heart endure when my Almighty Hand shall seize upon thee and Divine Displeasure shall break out against thy Soul The angel when contending with the devil durst not bring a railing accusation Iude 9. He knew the Mighty God would avenge him therefore he durst not be malitious yet we dare enter the Lists with Heaven Thus is Sin an enmity against God it would either have no God or an Impotent Unjust Unwise God Nay there is an enmity in Sin against every Person in the Holy Trinity Against God the Son when Christ came into the World his great work was to dissolve the Works of Satan 1 Iohn 3.8 For this purpose the son of God was manifested that he might destroy the works of the devil that he might unravel all those Webs which Satan had been weaving and you strive as much as in you lyes to set it up and make his Death of none effect Heb. 10.29 Of how much sorer punishment shall he be thought worthy who hath trodden underfoot the Son of God and hath counted the blood of the covenant wherewith he was sanctified an unholy thing You make a low thing of it tread it under foot it is an allusion to the sprinkling of the Lintels of the Door but they sprinkled it on the Threshold And it puts an affront upon the Holy Ghost it grieveth and vexeth the Spirit of God it is a setting up lust against lust and a direct thwartting of his motions and impulses Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh You do as it were reproach him and say He shall do no good upon your Hearts this shall not gain upon you Moses when he speaks of a presumptuous Sinner saith Numb 15.30 The soul that doth ought presumptuously the same reproacheth the Lord when you do thus deliberately sin you do as it were reproach the Spirit of God Likewise on Gods part he hateth us too and though he be full of kindness yet he cannot give Sin a good look Hab. 1.13 Thou art of purer eyes than to behold evil and canst not look on iniquity God loveth all his Creatures and loveth to look upon them but he hateth that which is properly Mans Creature and that is Sin there is no Antipathy greater than between two Natures You may sooner reconcile Fire and Water Light and Darkness Cold and Heat then God and Sin The Enmity of all Creatures is as their Beings are finite and limited but Gods Being is infinite his whole Nature sets him against sin therefore there is no comparison which serves to set out the Indignation the Lord hath against Sin there is no Antipathy like it 3. Sin is a Transgression of the Law Do but consider what a disgrace Sin puts upon the Law that forbiddeth it it doth in effect condemn the Law as if it were not good and useful and righteous as if it were an idle restraint There is a notable Expression Iames 4.11 He that speaketh evil of his brother and judgeth his brother speaketh evil of the law and judgeth the law that is he puts this affront upon the law as if it were injurious as if God were not righteous in making such a Law against Passion and evil speaking Therefore Nathan comes to rowse up Davids Conscience and tells him his Sin 2 Sam. 12.9 Wherefore hast thou despised the commandment of the Lord to do evil in his sight In every Sin there are some implicit thoughts by which the Law is disvalued and disapproved we secretly tax it of Envy Folly and Rigour as if God had dealt harshly with his Creature they look upon it as a weak and simple Law Ezek. 18.26 Yet ye say the way of the Lord is not equal The Devil when he inspired the first Sin would suggest to our first Parents as if God had envied the perfection of Man by prescribing a Law to him Gen. 3.5 God doth know that in the
to see his Love in the Losses you have sustain'd and the Blessings you enjoy But were it worse with you as to outward Comforts yet the Foundation of God standeth sure having this Seal The Lord knoweth them that are his And certainly there is more in God and a Covenant-Relation to him to support your Joy than there can be in any outward Affliction to cause Grief and Sorrow of Heart And a due sense of God's afflicting Hand is not inconsistent with a holy rejoicing in him Now that God would fill you more and more with the Joys and Comforts of his Holy Spirit and multiply his Blessings upon your self and those that have descended from you is the Prayer of Honoured Madam Your Ladiship 's most obliged and most humble Servant WILLIAM TAYLOR February 9. 1692 3. SERMONS Preached upon Several Occasions SERMON I. LUKE xvi 30 31. And he said Nay father Abraham but if one went unto them from the dead they will repent And he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead IT hath been a Question whether this is a Parable or an History A Parable surely for otherwise many incongruities would be asserted For it supposeth Body and Soul already in Hell ver 23. And in hell he lift up his eyes being in torment And it would suppose Charity and care of Conversion of others in Hell therefore it is not an History The scope of this Parable is to teach us three Lessons 1. To shew that the Godly-Poor are Blessed and the Unmerciful-Rich are in Everlasting Torments Desideravit guttam qui non dedit micam he desired a drop of Water that would not give a bit of Bread 2. The irreversible Estate of the Damned verse 26. Between us and you there is a great gulf fixed so that they which would pass from hence to you cannot neither can they pass to us that would come from thence 3. That the Direction of the Holy Scriptures are the only Means to escape these Torments This latter is represented in a Dialogue between Dives and Abraham Dives would have one sent from the Dead to his Fathers House Supposing that would work on them to repent Christ's Parables do impersonate our Thoughts we alwaies dislike the present dispensation which God useth to reclaim us and would have extraordinary Means and then we presume we should believe and repent these are our thoughts But Abraham thinketh otherwise or rather Christ who is the Author of the Parable If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead By Moses and the Prophets are meant the whole Scriptures of the Old Testament and the New these are mentioned because these only were then written and received by the Iews and these include the rest the same Truth being carryed on in all the Books though more explicit in the latter Doct. That the word of God is a more conducible means to perswade us to Repentance than if one should come from the dead There are two wayes of Proof of this Doctrine And therefore let us see what may be said for and against one coming from the dead First If one coming from the dead be presumed to be a more Effectual Means to bring Men to Repentance and Conversion to God it must be either because he can bring a more necessary Doctrine or could urge better Arguments and more perswasively or propound these Truths with more certainty or could by his own strength convey a Power with his Words or rationally expect a greater concomitancy and co-operation of Grace than is ordinarily dispensed by the Word One or other of these things it must be or else the conceit is vain and frivolous But now proceeding from one consideration to another I shall shew you that the Word of God hath clearly the preheminence and is a far more accommodate instrument to work upon the hearts of Men than any extraordinary dispensation whatsoever 1. One coming from the Dead Angel or Man cannot bring a Doctrine more necessary there being in the Scriptures sufficient Direction about the way to true Happiness For which we have not only express Testimony but apparent reason and sensible experience 1. Express Testimony which should sway with Christians 2 Tim. 3.16 17. All scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness That the man of God may be perfect thoroughly furnished unto all good works A Man of God or Minister of the Gospel thoroughly furnished hath from the Scriptures full out enough to guide Man to the injoyment of God nothing is wanting for Information as to Doctrine Conviction Arguments of Quickning or Exhortation for Instruction or Directions concerning the whole Duty of Man And 2. Apparent Reason if God be a sufficient Teacher of Divine things and if we suppose him willing to inform the Creatures neither of which can be denyed without blasphemy then surely supposing the Scriptures to be the Word of God as all Christians do and in this Debate it is fit we should suppose then certainly we have enough in the Scriptures and need not that the rest of the dead should be discomposed that there may be a fit Messenger found out to invite us to return to God If it need proof who can teach us the way to Blessedness more than the Blessed God Psal. 119.12 Blessed art thou O Lord Teach me thy statutes Who more willing to shew Man what is good then the good God Psalm 119.6.8 Thou art good and dost good teach me thy statutes The Blessed God needeth not to envy us the perfection of Knowledge as the Devil insinuated Gen. 3.5 God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil Wherein is his Happiness lessened by our perfection And the good God who is so full of goodness and love to Mankind would give us a sufficient Direction especially since his Son appeared in Humane Nature and became his Messenger Would God reveal himself to any one from the Dead yea to an Angel more than to his own Son Oor could he see feel or hear more than God hath made known to Christ Or be presumed to have a greater Charity to Mankind than the Lord hath whose Creatures they are no No no it cannot be he hath shewed thee O man what is good Micah 6.8 Abide by that and thou hast enough But let us confirm it Compare the Provisions of the Word with your own necessities What! Would you have a Rule And see if you have it not in the Holy Scriptures Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world By the grace of God is meant the Gospel and what
answer me speedily We must have a present Answer and shall God stand waiting when there 's danger of his dishonour Therefore now while it is to day turn unto God To Morrow is a very uncertain thing Besides if you were certain of to Morrow it is folly to lye under the Wrath of God any longer If really you are convinced of a Sinful State why do you not repent and return to God now In every Sinful Action thou art laying thy Soul at pawne and one Sin more may fill up the Measure of your Iniquity Besides every day will make you more unfit to turn to God and it is base self-love to think of indulging the Flesh longer provided at length you can be saved 3. The Scripture sheweth the profit of it 1. What a Remedy it is against Sin Ezek. 18.30 Repent and turn your selves from your transgressions so iniquity shall not be your ruine Every Man is a Sinner but every Man shall not dy by Sin There is in Sin reatus culpa poena macula 1. Reatus the Guilt that is blotted out Acts 3.19 Repent and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Sin is written in two Books one in Gods keeping the other in our own He doth not say that we may blot out our Sins out of Gods Book that is not the Debtors but the Creditors work to cross the Book Isa. 43.25 I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins There is an hand-writing against us but it is blotted out when we repent Our own Book is the Book of Conscience Heb. 10.22 Having our hearts sprinkled from an evil conscience The Worm of Conscience gnaws us till we repent then the Spirit blotteth it out of our hearts 2. Macula the stain the more a Man sinneth the more he is inclined to Sin as a brand that hath been once in the fire is apt to take fire again We lose tenderness by every act of Sin and the smart of Repentance is a means to kill the Sin as breaking up the fallow Ground doth destroy the Weeds Ier. 4.3 Break up your fallow ground and sow not among thorns 3. Culpa the Blame God will not upbraid us with former Sins Mark 16.7 Go tell my disciples and Peter It is judged in one Court already not a word of Peters miscarriage tell him I am risen 4. Poena the Punishment that is done away by Repentance we may look for days of Refreshment 2. The Comfort it will bring God hath Comforts for his Mourners Matth. 5.4 Blessed are they that mourn for they shall be comforted Never such sweet revivings as after Godly sorrow 2 Cor. 7.10 For godly sorrow worketh repentance to salvation never to be repented of Many have repented of their Carnal Mirth but never any of their Godly sorrow you will never curse the day of your new birth 4. The Scripture offereth Grace and help of God to work this in us Ezek. 11.19 20. I will give them one heart and I will put a new spirits within you and I will take the stony heart out of their flesh and will give them an heart of flesh That they may walk in my statutes and keep mine ordinances and do them and they shall be my people and I will be their God Men will say they cannot repent come and wait upon God and he will give you to repent Acts 11.18 Then hath God also to the Gentiles granted repentance unto life God doth not only give occasions of Repentance time of Repentance means of Repentance but power to repent yea repentance it self Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance to Israel and forgiveness of sins So that if we would turn wrangling into Prayer and bemoan our selves and say Ier. 31.18 Turn us O Lord and we shall be turned If we would follow him close we need not be discouraged 5. The Scripture layeth down powerful Arguments to quicken us to Repentance which have a marvelous tendency and influence that way I shall single out three The Death of Christ The Day of Judgment and the Torments of Hell 1. The Death of Christ. A serious Consideration of the Death of Christ will further Humiliation and Reformation 1. Humiliation 1. Here is the highest instance of the Love of God and the purest Fountain of Tears is Gods Love Mary wept much because much was forgiven her Nothing thaweth the Heart more than the warm beams of Mercy Wrath causeth Sorrow to flow like Water out of a Still by the force of Fire but Love gently melteth the Heart and causeth it to run out at the Eyes in a Flood and Stream of Tears Here is the highest instance of Gods Love Christ is the greatest gift that ever he gave the World when he gave us Life and Breath and all things though he gave them to us yet he gave us nothing from himself But now out of his bosome he gave us Christ that is Love Iohn 3.16 God so loved the world that he gave his only begotten Son It cannot be told it can only be wondred at Rom. 5.8 But God commended his love towards us in that while we were yet sinners Christ dyed for us So great a Person for such vile Creatures How can an ingenuous heart think of this I have sinned against God that gave his Christ I have grieved his Spirit that loved me and dyed for me Saul had an hard Heart and yet he wept when David told him how he had spared him when it was in his power to kill him 1 Sam. 24.16 Had God done no more for us but spared us that should melt us but he commended his Love that Christ dyed for us 2. Here is the truest spectacle of Sin for all that was done to Christ Sin did it What could Men or Devils do Men could do nothing Iohn 18.6 Assoon as he said unto them I am he they went backward and fell to the ground Poor Dust and Ashes swooned at the breath of his Mouth Not Devils he could cast them out with a Word Not Gods Justice that hath no place against Innocency No it was we not Iudas nor Pilate nor the Romans nor the Iews but we that have pierced him Zechar. 12.10 They shall look upon me whom they have pierced This will give us the truest spectacle of Sin The old World was a sad spectacle but that is no wonder a filthy World to be washed with a Deluge Sodom was another sad spectacle Hell was rained out of Heaven but it is no wonder to see combustible matter burn But Christ was a green Tree the Son of God Holy and Undefiled who was made Sin only by a voluntary susception but when he was made Sin God spared him not Now the hainousness of Sin appeareth 1. In the value of the Sacrifice 2. The Extremity of
his Sufferings 1. In the value of the Sacrifice Nothing could expiate Sin but the Blood and Shame and Agonies of the Son of God A Man would have thought that a Word of Christs Mouth would have pacified God but so great was the offence that though he cryed with strong cries God would not hear him till he had endured his Wrath. Christ prayed Matth. 26.39 O my Father If it be possible let this cup pass from me But God would not bate him a farthing If you would know Sin go to Golgotha 2. The Extremity of his Sufferings His outward Sufferings were much If you consider the Majesty of his Person he was the Great God that filled Heaven and Earth with his Glory and yet was sold for thirty pence the price of a Slave His back was mangled with Whips his Body nailed to the Cross he was scorned in all his Offices a variety of Sorrow was poured in by the Conduit of every sense seeing smelling tasting hearing and feeling If you consider the Excellency of his Constitution his Body being framed by the Holy Ghost was of a more exact temper his Senses more lively they that enjoy Life in a higher measure than others the more delicate the Sense the higher the Pain the back of a Slave is not so sensible of stroaks as of one that is nicely and tenderly bred His Senses were kept lively and in their full vigour he refused the stupifying Cup that was given to him He kept his strength to the last this appeared by his strong cry when he gave up the Ghost Luke 23.46 And when Iesus had cryed with a loud voice he said Father Into thy hands I commend my spirit and having said thus he gave up the ghost But what is this to what is inward The Agonies of his Soul under the Curse and Wrath of God due for Sin his Desertion of the Father it is more to see the Sun eclipsed than to see a Candle put out he complained that his soul was exceeding sorrowful even unto death Matth. 26.38 His Soul dwelt with God in a Personal Union Christ knew how to value his Fathers Wrath he had an excellent Judgment and tender Affections When he sweat drops of curdled Blood he needed support from an Angel Now put all these Circumstances together and see if Sin be a light thing Object But many think this lesseneth Sorrow Christ hath endured so much what need they be troubled Answ. 1. These know not what Faith and Love meaneth Can a Man love Christ and not mourn for that which was the cause of his Sufferings Thou art the Man that laid all this upon Christ. 2. Slight thoughts of Sin are a disparagement of Christ's Sufferings you make nothing of that which cost him so dear 3. Christ's Death doth not nullifie our Duty in this kind but ratifie it He died not only to expiate the guilt of Sin but also to shew the heinousness of it God might have taken another course This for Humiliation 2. As to Reformation The Death of Christ furthereth this 1. By way of Obligation Gal. 2.20 I am crucified with Christ Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me The great Argument that quickneth us to the Spiritual Life is that it is a thing pleasing and acceptable to him If we knew any thing pleasing and acceptable to a Man that had redeemed us out of a miserable thraldom we would do it They are unthankful Wretches that dare to deny Christ any thing 2. By way of Purchase Our Liberty from Sin was bought at a dear rate not with Silver and Gold You disparage your Redeemer and seek to put him to shame if you live in Sin for you go about to make void the purchase and to overturn the whole business which Christ hath been establishing with so great a cost He paid dear for that Grace which you slight you tye the Bonds which he came to loosen 3. By way of Conformity to the purity of our Sacrifice He was without spot and blemish A Carnal Christian dishonoureth his Head and puts him to an open shame as if the Church were but a Sanctuary for naughty Men and Christianity a design to make us less Careful and Holy What a spotted Christ do we hold forth to the World We are to look upon Christ crucified so as to be crucified with him 2. The Day of Judgment The serious Consideration of that day is an help to Repentance Acts 17.30 31. He hath commanded all men every where to repent Because he hath appointed a day in which he will judge the world in righteousness As Hell worketh on Fear so this on Shame It helpeth Humiliation and Reformation 1. Humiliation It is a means to prevent the Shame of that Day if we do not call Sin to mind God will call it to mind Psalm 50.21 I will set thy sins in order before thee The Book of Conscience shall be opened and not only ours but Gods Book too Now it will cost us grief to look upon our Sins then grief with desperation terms of Grace are ended and we can have no hope A Sinner now blots the Book that is in his own keeping but then he cannot We will not own the Convictions of the Word when it sheweth our Face but then Iude 15. He will convince all that are ungodly of all their ungodly deeds that they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Confession now is neglected but then all shall be brought to light out of our own Reins 1 Cor. 4.5 Iudge nothing before the time until the Lord come who both will bring to light the hidden things of darknâ—ss and will make manifest the counsels of the hearts and then shall every man have praise of God Let us take shame before it be imposed on us Sins repented of will not be mentioned to our confusion but only to the glorifying of the Riches of the Lords Grace They that repent their Sins shall be then blotted out Acts 3.19 Repent and be converted that your sins may be blotted out when the days of refreshing shall come from the presence of the Lord. 2. Reformation It includeth Faith and Obedience 1. Faith Let us get our discharge before that day cometh then we shall have boldness 1 Iohn 2.28 And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming The Members of Christ's Mystical Body need not to be affraid of Christ's Judgment their Advocate shall be their Judge their Hearts are sprinkled with his Blood as the Door-posts against the destroying Angel They that are not careful to be found in Christ surely they do not believe that God will make inquisition for Sinners Is the day of Judgment a Fable Scripture
of our discharge but as he dyed for our offences so he rose again for our justification Rom. 4.25 As having perfectly done his work As the Eather delivered him to Death so he brought him back again from the Dead The Apostle layes a great weight upon this Rom. 8.34 Yea rather that is risen from the dead There is some special thing in Christ's Resurrection comparatively above his Death which hath influence on our Justification Was not Christs Death enough to free us from Sin Yes but the visible evidence was by his Resurrection It is as it were an acquittance from those Debts of ours which he undertook to pay As Simeon was dismissed when the Conditions were performed and Ioseph satisfied with the sight of his Brother Gen. 43.23 He brought Simeon out unto them 2. Christs Office is allowed so that he is the great shepherd of the sheep that is the Blessed Saviour into whose hands God hath put his Flock to be justified sanctified and saved and from whom we may expect all that comfort which a flock hath from a good and faithful Pastor We are put into his hands as he is Mediator not by way of alienation for they are in the Fathers hands still Iohn 10.29 My Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand But oppignoration laid at pledge in his hands A Shepherd is not Lord of the Flock but as a Servant to take care of them They are not his as Mediator by way of Original Interest and Dominion but in point of trust and charge He hath an Office about them and giveth an account of them at the last day He is sometimes called simply without any addition The shepherd 1 Pet. 2.25 Ye are returned unto the shepherd and bishop of our souls Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good shepherd as Iohn 10.11 And here The great shepherd and the chief shepherd 1 Pet. 5.4 because of the Dignity of his Person and Office And surely if we put our selves into the hands of this Shepherd we can lack nothing Psalm 23.1 The Lord is my shepherd I shall not want We may look for all manner of supplies from Christ. 3. God is so far appeased that there is a new Covenant procured and constituted called here the everlasting covenant partly because it shall never be repealed and continueth unalterable and the called obtain by it the title and possession of an Eternal Inheritance Heb. 9.15 They which are called may receive the promise of eternal inheritance And partly because Christs Blood is the foundation of this Covenant and the vertue of it never ceaseth therefore this Covenant is Everlasting also and made effectual and able to obtain its ends which is the Eternal Salvation of sinful Man once converted and reconciled to God This Covenant also is called the Covenant of Gods Peace because it is a publick Demonstration that God is pacified Isa. 54.10 But my kindness shall not depart from thee neither shall the covenant of my peace be removed Ezek. 37.26 I will make a covenant of peace with them Partly because in this Covenant this Peace and Reconciliation is published and offered to us that Man may not stand aloof from God as a condemning God So it is said Eph. 2.17 Christ came to preach peace to those that are near and to those that are afar off Acts 10.36 The word which God sent unto the children of Israel preaching peace by Christ he is Lord of all Partly because in this Covenant the terms of this Peace between us and God are stated God bindeth himself to sinful Man to give him Remission of Sins and Eternal Life begun by the Spirit and perfected in Heaven upon the Conditions of Faith Rom. 5.1 Being justified by faith we have peace with God and Repentance Acts 3.19 Repent and be converted that your sins may be blotted out as our Entrance and new Obedience as to continuance Heb. 5.9 He became the author of eternal salvation to all that obey him IV. How we come to be Interested in this Peace and Reconciliation or the conveyance of it to us For this Peace may be considered as to the Impetration and Application of it 1. As to the Impetration and laying down of the price that was done by Christ on the cross Therefore it is said 2 Cor. 5.19 God was in Christ reconciling the world to himself Then was God propitiated and the Merit and Ransom interposed by vertue of which we are pardoned and reconciled 2. As to Application when God is actually reconciled with us and we enter into his Peace and are restored unto his Favour This may be considered either as to the first gift God is never actually reconciled to us nor we to him till he give us the regenerating Spirit that is our receiving the atonement Rom. 5.11 It was made on the Cross but received at our Conversion and Regeneration Or else it may be considered as to the further measure of his sanctifying Grace called here perfecting us for every good work and working in us that which is pleasing in his sight This is given with respect to our reconciled Estate as we are actually at Peace and in Covenant with God 2 Cor. 5.17 18. Therefore if any man be in Christ he is a new Creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Iesus Christ. The summ is this At the Death of Christ there was such a foundation laid that we need no other ransom nor propitiation He hath so far satisfied Divine Justice that he hath obtained the New Covenant The first Grace is given us meerly with respect to the Merit of his Sacrifice for Christ purchased the Mercies promised and power to performe the conditions Farther Grace is given us because we are already reconciled unto God which is a ground of the greater Joy and Confidence For our actual Reconciliation giveth us a title to all consequent acts of Friendship which can be expected or received For in Gods way we shall have further Sanctification and after that Salvation V. The Reasons why all increase of Grace comes from God as the God of Peace 1. From the Giver God will not set us up with a new Stock of Grace till satisfaction be made for the breach of his Law We must not look upon him as pars offensa the Offended Party but as Rector Mundi the Governour of the World Private Persons may forgive offences as they please but the Governour and Judge of the World would not pass by the offence of Man till the ends of Government be secured or that the Law fall not to the ground which it doth not whilst God standeth upon the satisfaction of Christ and the submission of the Sinner The right of passing by a wrong and the right of releasing a punishment are different things Because punishment is a common Interest
in their mouth Psalm 149.6 There are higher and lower Praises more and less solemn according to the proportion and size of our Mercies The Spouses Eyes were as Doves eyes Cant. 4.1 to peck and look upward 2. If in deed some notable thing must be done for God When Ahasuerus had heard of a good deed done by Mordecai he saith what Honour and Dignity hath been done to Mordecai for this Esther 6.3 So what Honour hath been done to the Lord What have we done for him saith David 2 Sam. 7.2 I dwell in a house of cedar but the ark of God dwelleth within curtains The Lord hath advanced me from a Sheephook to a Scepter what Love have I shewed to God What excellent thing have I done for God Wherein am I carryed out with Zeal for God VSE To Reprove 1. Those that instead of rendring according render the quite contrary who the more God hath blessed them grow unthankful proud sensual dead formal in Prayer less in communion with God more licentious in their actions They are like Tops never well but when they are scourged abuse their Mercies to the contempt of God as the Israelite took the Ear-rings of Gold and Silver which were the Spoils of the Egyptians and made a Golden Calf of them As the Sea turneth all the sweet dews and influences of Heaven into salt Water so they turn all their Mercies into occasions of Sin 2. Those that do not render ought at all They are crying for Mercy but think not of returning thanks to God but when they have what they would have turn the back upon God not the face Ier. 2.27 In the time of their trouble they will say Arise and save us then their face is to God There was a Law in the 46. Ezâ—kiel 9. He that entreth in by the way of the north-gate to worship shall go out by the way of 〈…〉 c. He that went in at one gate was not to go out at the same gate but an opposite Some say least he should turn his back upon the Mercy-Seat 3. Those that render something but not suitable If you would render according you must be in a capacity Under the Law the Peace-Offering was brought at the top of a Burnt-Offering Levit. 3.3 We must be first reconciled to God before we can do any thing acceptable Awaken the Heart to the work David awakens his Soul Psalm 103.1 Bless the Lord O my Soul and all that is within me bless his holy name Search out the works of God Psalm 111.2 The works of the Lord are great sought out of all them that have pleasure in them Consider what the World gaineth by every discovery of God what Attributes of God are manifested what Promises are accomplished how Church-hopes thrive Desire God to give you the Heart to render that he that gave the occasion would give the disposition Psalm 51.15 Lord open thou my lips and my mouth shall shew forth thy praise We are Spiritually dumb and tongue-ty'd Reason and argue from your experiences to your Duty Ezra 9.13 Seeing thou hast gievn us such a deliverance as this shall we again break thy commandments When you have done all you will be at a loss Psalm 116.12 What shall I render to the Lord for all his benefits towards me He that hath a right sense of Gods Mercies will be forced to say so and therefore be striving more and more Doctrine 2. That it is a sign we are unthankful under Mercies when the heart is lifted up upon the injoyment of them The Spirit of God bringeth this as the Evidence against Hezekiah Reasons of the Point 1. Because God can never be rightly praised and exalted while the heart is proud Isa. 2.17 And the loftiness of men shall be made low and the Lord alone shall be exalted in that day God is exalted in the Creatures self-abasement As two Buckets in a Well when one goeth down the other cometh up The Ark and Dagon cannot stand together 1 Sam. 5.3 Set up the Ark and Dagon must come upon his face If you would have God exalted in the Riches of his Grace you must lye in the Dust. 2. A proud lifted-up Heart cannot be rightly conversant about Blessings It doth not give them their due rise nor their due value nor their due end 1. Not their due rise Many will say God did it God! I thank thee was in the Pharisees Mouth Luke 18.11 but they do not stand wondring why God should do it As David 2 Sam. 7.18 Who am I O Lord God! and what is my Fathers house that thou hast brought me hitherto That God should look upon a Worme Whence is it What did God see in me They actually disclaim all respect and worth and merit in themselves that praise God aright 2. A proud Heart doth not give Blessings their due value He looketh for more still he entertaineth Crosses with Murmuring and Blessings with disdain It is but thus and thus and still set God a new Task to do Psalm 78.20 Behold he smote the rock and the waters gushed out and the streams overflowed can he give bread also can he provide flesh for his people They slight what is past if they have not what they look for All this availeth me nothing as long as I see Mordecai the Iew sitting at the kings gate Esth. 5.13 Mal. 1.2 I have loved you saith the Lord yet they say Wherein hast thou loved us Where are all those Mercies and Glorious Experiences It is all forgotten and undervalued If the Mercies fit not our Mould all is nothing 3. It doth not give Blessings their due ends God giveth us Mercies that we might be more Holy and Humble and Pride maketh us more Carnal and Insolent and Sâ—cure and so we feed our Lusts of the Lords Provision He gives Mercies that â—e may be lifted up in his wayes 2 Chron. 17.6 That we might promote his Interest the more chearfully without baseness fear or carnal respects But Pride abuseth it to carelesness contempt of Holy things insultation over those that are fallen under God's hand Deut. 32.15 Iesburun waxed wanton and kicked They despise the Ordinances of God and dispute away Duties and cavil at Religion Is this the Fruit of our Deliverances How shall we know when the heart is lifted up Pride is a capacious Sin therefore called pride of life 1 Iohn 2.16 because it is a Sin that diffuseth its self throughout all Affairs and Conditions of Life Children Estate Beauty Strength Parts Honours Graces A Worm may breed in Manna Paul was puffed up 2 Cor. 12.7 â—est I should be exalted above measure through the abundance of the revelations there was given to me a thorn in the flesh the messenger of Satan to buffet me lest I should be exalted above Measure But the Text speaketh of a Pride after Deliverances which is a self-blessing and self-depending confidence which is mainly shewed first in Security Secondly in Insolency 1. In Security Men
Office 1. As to his Person There we must consider the Original Holyness of his Natures Divine and Humane Divine he is called Isa. 45.21 A just God and a Saviour Humane he was wholly free from that Original Contagion wherewith others that come of Adam are defiled Luke 1.35 That holy thing that shall be born of thee shall be called the Son of God Now add to this his perfect Actual Obedience to God both in Heart and Life and this either to the Common Law of Duty that lyeth upon all Mankind for it became him to fulfil all righteousness Matth. 3.15 Or that particular Law of Mediation which was proper to himself Heb. 5.8 Though he were a Son yet he learned obedience by the things he suffered by which he answered the end of the Law which we have broken and was also the meritorious cause of the Covenant of Grace by which all Blessings are conveyed to us 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Well then his Personal Holyness did make him acceptable to God and should make him amiable to us He loved righteousness and hated iniquity Adam in the state of Innocency did perfectly love Righteousness and hate Sin but not constantly for he soon fell Believers in the state of Regeneration love Righteousness and hate Iniquity sincerely and constantly but not perfectly but Christ when he assumed our Nature did love righteousness and hate Iniquity both perfectly and constantly in Heart and Practice and this even to the Death This qualified him for his Office of Prophet Priest and King As a Prophet who is so fit to teach the World Holyness as one that hath a perfect love to Holyness and hatred of Sin and this manifested in our Nature Angels are Holy and Righteous but not so as Christ who besides the Essential Purity and Holyness of the God-head hath also assumed our Nature and preserved it in Purity and Innocency And therefore his Nature and Practice agreeth with his design 1 Iohn 3.5 He was manifested to take away our sins and in him is no sin So as a Priest his Holyness gave a value both to the Merit of his Sacrifice and Intercession Heb. 7.25 26. Wherefore he is able to save them to the uttermost that come to God by him seeing he ever liveth to make intercession for them For such an high priest became us who is holy harmless undefiled separate from sinners Here was a pure unspotted Sacrifice offered up to God here upon Earth and pleaded and represented in Heaven He that was to satisfie in the behalf of others needed to be free from the defilement of Sin himself that he might be not only our Ransome but our Patterne Then as a King this Purity and Holyness is necessary not only that he might powerfully Effect but also Favour and Patronize all that is good Holy and Just in the World For Prov. 15.9 The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousness The one are the Objects of his Abomination the other of his love The Wicked are for a while prosperous and successful therefore they think God loveth them but they are an abomination to him into whose hands all Judgment is put They cannot collect or conclude his approbation from his forbearance no nor any neglect of Humane Affairs as if they were left to their own Chance and Arbitrement No all that can be gathered from hence is his great forbearance and Mercy to the worst while he is inviting them to Repentance On the other side you have the disposition of the Regenerate set forth who do not perfunctorily and by the bye do that which is Holy and Righteous but set their whole Heart and Desire to it They follow after Righteousness their business is to be eminently Holy and surely they are loved by Christ For he that hateth Iniquity and loveth Righteousness will love those that follow after it than which nothing more sweet honourable and blessed can be thought of by us than to be loved by our Redeemer To have a Prince love us or a Wise or Learned Man love us we highly value it What is it then to have Christ love us This will not be a barren or an empty Love Well then he is fit to be the King of the World 2. All this while we have spoken of his Personal Holyness which maketh him acceptable to God and amiable to us and qualifieth him for his Office Now let us see how he sheweth this love to Holyness and hatred to Iniquity in his Office as well as in his Person The general terme whereby this Office is expressed is Mediator The Three particular Functions are those of Prophet Priest and King 1. As to the general terme Mediator whose work it is to bring Heaven and Earth to kiss each other or to make Peace between God and Man God offended and Man guilty All that he did herein was out of his Love love to Righteousness and hatred of Iniquity which was the great Make-bate between God and us therefore surely his chief design was to destroy Sin and to promote Holyness So much we are told Dan. 9.24 That the Messiah shall come to finish transgressions and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesie and to anoint the most holy The great business for which the Mediator came into the World was to destroy the Reign and Power of Sin and to advance the practice of all goodness and Holyness and to recover the lost World to God Now because his Heart was so much set upon this God anointed him with the oyl of gladness above his fellows 2. Come we to those Three particular Functions wherein this Office is exercised those of Prophet Priest and King 1. As a Prophet by his Doctrine he sheweth that he loveth Righteousness and hateth Iniquity for the whole frame of it discovereth and breatheth out nothing else but an hatred against Sin and a Love to Holyness Iohn 17.17 Sanctifie them through the truth thy word is truth Psalm 119.140 Thy word is very pure All the Histories Misteries Precepts Promises Threatnings aim at this one business that Sin may be subdued in us and brought into disrepute and disesteem in the world The Histories are certain Patterns and Example of Holyness and those taken from Men and Women that had not devested themselves of the Interests and Concernments of Flesh and Blood no more than we have and yet pleased and served God in their several Generations to excite us to like diligence and Self-Denyal Heb. 6.12 Be followers of them who through faith and patience inherit the promises The Misteries are not only to raise our wonder but breed a true Spirit of Godliness 1 Tim. 3.16 And without controversie great is the mistery of
godliness The whole Gospel is called Titus 1.1 The truth which is after godliness and 1 Tim. 6.3 A Doctrine which is according to godliness Because it delivereth the exact and most perfect way of serving God The Lord Jesus was desirous that this Doctrine should take place in the World therefore he himself was pleased to assume our Nature to preach it to us So for his Precepts they all prescribe an universal adherance to God and dependance on him that we may not be carryed away by the false Offers and Delights of Sin but may live in perfect Obedience to God and Justice and Charity to Men. Besides the word discovereth all the cheats and fallacies we put upon our selves to keep us from all impure mixtures of worldly and carnal aims it discovers the crafty pretences and the most insinuating and cunning contrivances to disguise and hide Sin Heb. 4.12 For the word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and the intents of the heart In short the whole aim of it is That we may please God and be beloved by him Iohn 14.21 He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The Promises call for the greatest purity and cleanness of Heart and Life 2 Cor. 7.1 Having therefore these promises let us cleanse our selves from all filthiness both of flesh and spirit perfecting holyness in the fear of God So the Threatnings Why doth Christ tell us of Torments without end and ease of a Pit without a bottom of a Fire that shall never be quenched but to make Sin more odious and hateful to us Surely not to terrifie us but to sanctifie us for his Government is rather by Love than by Fear Now whosoever wistly considereth the Christian Religion he will soon discerne that it was framed and set afoot by one that loved Righteousness and hated Iniquity 2. His Priestly Office consists in his Oblation and Intercession As the High Priest under the Law did both offer Sacrifice and intercede for the People Now what was the intent of Christs Sacrifice but to put away Sin Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself That is not only to destroy the Guilt but the Power of it There are Three things in the Death and Sufferings of Christ to make us hate Iniquity and so by consequence to love Righteousness First By way of Representation Secondly By way of Impetration Thirdly By way of Obligation 1. By way of Representation His bitter Sufferings are an instance of Gods great Wrath against Sin and Sinners For if Christ must thus be handled rather than Sin shall go unpunished it warneth us to be very cautious how we meddle with the forbidden fruit When we remember his bitter Agonies his accursed shameful Death we should cry out Oh odious Sin This is the meaning of that expression Rom. 8.3 And for sin he condemned sin in the flesh That is by a Sin-Offering or the Sacrifices of Christ he hath condemned Sin he hath left a brand or mark of his Displeasure against Sin which should induce us to be very cautious and watchful against it For if these things be done in the green Tree what shall be done in the dry 2. By way of Impetration and Purchase Christ came not only to expiate the guilt of it but to get it out of our Hearts As he pacified the Wrath of God so he purchased the Spirit in which Sense our old man is said to be crucified with him Rom. 6.6 Namely As Grace was obtained whereby it might be crucified Now we are sluggish and cowardly if we tamely yield to our Lusts and pretend want of Power when it is want of Will to cast them off 3. By way of Obligation by this great instance of his Love to induce us to kill our Love to Sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes we are healed Since he hath borne the weight of our Sins and endured the Wrath due to them in his own Person if we have any esteem of Christs Love certainly we would not spare our most beloved Lusts nor be still alive to Sin and dead to Righteousness nor wittingly and allowedly do the least thing that is offensive to him Ezra 9.14 Should we again break thy commandments and join in affinity with the people of these abominations wouldest thou not be angry with us till thou hadst câ—nsumed us so that there should be no remnant nor escaping 3. The next is a King He is one whose Heart was so set upon the Love of Righteousness and the Hatred of all Iniquity that he would come as a Prophet himself to teach the sinful lost World how to become Holy again And as a Priest to dye for the guilty World to reconcile them to God surely he was fit also to Rule and Governe the World There are two parts of Government Laws and Actual Administration His Laws are all good and equal the same with his Doctrine As he giveth notice of these things as a Prophet so he giveth charge about them as a King Of his Laws we need not further speak but the Administration is under our Consideration Now in the Righteous ordering the Affairs of his Kingdom he sheweth himself to be one that loveth Righteousness and hateth Iniquity As the Laws are good and equal so the Administration is right and just The Administration of this Kingdom is two-fold Internal and External 1. Internal Christ is set over the Church of God as a Glorious Head and Chief who is to recover a lost People unto God His Internal Administration is either effective or remunerative 1. Effective by his preventing Grace as he changeth our Hearts bringeth us into his Kingdom worketh Faith in us and maketh us willing Subjects to him Conversion is one of his Kingly Acts wrought in us by the efficacy of his preventing Grace otherwise we cannot enter into his Kingdom Matth. 18.3 Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son Till he subdue the Power of Sin and Sathan in our Hearts we shall still groan under that Tyranny Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. Remunerative By the Rewards of Godliness here and hereafter Here Rom. 14.17 For the kingdom of God is not meat and drink but righteousness and peace and joy in
more urge us to do a thing than Love or to forbear it than hatred These were Christs Motives to undertake the Redemption of Sinners Now we should love what he loveth and hate what he hateth Rev. 2.6 Thou hatest the deeds of the Nicholaitans which I also hate Prov. 8.13 The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate But there is more in the Argument than so This was the design of our Redeemer 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil Now it doth not become Christians to contradict the designed end of their Redeemer But this is not all it is to slight the price of our Redemption as if there were no such great Mystery in it that the Son of God should dye for if we slight the benefits we slight the ransom 1 Pet. 1.18 Yea there is this further in it we neglect the Grace that may be had upon such easie terms Surely the coming of our Lord Jesus Christ did somewhat shorten the Power of Sin or else he came in vain he obtained the Grace he purchased Iohn 12.31 Now is the judgment of this world now shall the prince of this world be cast out These are the glorious Fruits and Effects of his Death that it shall tend to the Glory of God and the bringing down the Kingdom of Sin and Sathan in the World They to whom this purchase is revealed and yet reject the offer are guilty of sluggish Cowardise and if they be not delivered from the Power of the Devil and restored to a life of Holyness their Condemnation is just In our Natural Estate by the fall of Adam we were all corrupted and out of frame but the Second Adam came to restore things that were in Confusion and out of frame to their Right and Primitive Order Man hath faln from Holiness and Happiness Sin and Sathan have reigned and raged in this World the Children of this World have blessed themselves in their bad condition and delighted in their slavery and bondage Now if Christ come to make an end of Sin and bring in Everlasting Righteousness shall it be so still as it was before Shall the disordered World go on in its ancient wont Surely there should be more visible fruits of his coming seen among us If Men should lye in Wickedness still and turn their backs upon God after whose Image they were created and Sin and Sathan rule them at their pleasure how are things put in frame that were out of course What hath the Son of God done by all his Holy Life and Bloody Sufferings Surely either the Purchase is not so Great and Glorious or we make but little use of it and so are quite Strangers in Gods Israel I have not done with the Argument yet We have no Communion with Christ yea we renounce it if we continue to be so unlike him 1 Iohn 1.6 7 8. If we say we have fellowship with him and walk in darkness we lie and do not the truth but if we walk in the light as he is in the light then have we fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin If we say we have no sin we deceive our selves and the truth is not in us Such a solemne Preface introduceth that truth to shew that if we live in our Sins we shall dye in our Sins and then farewel all Happiness 2. To look after more of this Unction He is Christ the anointed of God we must be Christians Acts 11.26 The disciples were called christians first in Antioch anointed with the Holy Ghost and with Power that we may understand the mind of God consecrate our selves to him work his work and ingage in his Warfare fighting against the Devil the World and the Flesh till we triumph with Christ in Heaven All must be anointed 1. This is the fruit of Christs Exaltation to send and shed abroad the Spirit There are Effects of Christs Humiliation and Effects of Christ's Exaltation The Effects of Christs Humiliation are taking away the Curse of the Law pacifying Gods Wrath satisfying his Justice the Annihilation of the Right which the Devil had over Sinners a Right to return to God and injoy Eternal Life The Exaltation of Christ also hath its effects the application of this Grace and the execution of this Right by quickning us who were dead in Trespasses and Sins and pardoning our Transgressions and putting us into the way Everlasting Now we should seek in Christ not only the force of satisfaction but the force of Regeneration and his efficacious Grace to apply what he hath purchased for us that he may be made sanctification to us as well as Righteousness 1 Cor. 11.30 Since Christ is so able and willing to dispense this Grace freely and abundantly into Mens hearts surely it should not be neglected 2. Consider the necessity of this Grace Our love to Righteousness and hatred of Iniquity is the fruit of this Unction for Affections follow the Nature When we live in the Spirit we shall walk in the Spirit Psal. 97.10 Ye that love the Lord hate evil All that pretend to return to God must show the reality of it this way Therefore as you would be pleasing to Christ do not neglect this Grace 3. Consider the Utility and Profit It is for our Comfort The Spirit is called the oil of gladness because the benefits whereof we are Partakers are matters of great joy Acts 13.52 The disciples were filled with joy and with the holy Ghost Acts 8.39 He went on his way rejoycing Acts 16.34 He rejoyced believing in God with all hts house It is for our Honour we are dignified above others the more we are made partakers of the Spirit 1 Pet. 2.9 Ye are a chosen generation a royal priesthood a holy nation a peculiar people A SERMON On ACTS xxiv 14 15 16. Believing all things which are written in the law and the prophets And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust And herein do I exercise my self to have alwayes a conscience void of offence towards God and towards man THESE words are part of Pauls Apology against the Accusation of Tertullus Among other things he chargeth him to be an Heretick or an Apostate from the Iewish Religion When the Romans had conquered the Iews they submitted upon this Condition that they should innovate and change nothing in their Religion but defend it against the disturbers of it Now the Christians being accused of innovation and disturbance of such a Religion as was under the caution of the Roman Laws before a Roman Tribunal it concerned them to shew the Harmony and Agreement of both Religions as to the substance This is Pauls business and therefore he giveth an account of his Faith
there must be a resolute endeavour to overcome every Sin you are convinced of Heb. 13.18 Pray for us for we trust we have a good conscience in all things willing to live honestly 2. That you may not have a dead sleepy stupid Conscience you must often excite it For your Actions bring them to the Rule Haggai 1.5 Now therefore thus saith the Lord God consider your wayes Psalm 4.4 Commune with your own hearts upon your bed and be still For your state try it often 1 Cor. 11.28 But let a man examine himself and so let him eat of that bread and drink of that cup. 2 Cor. 13.5 Examine your selves whether you be in the faith prove your own selves know ye not your own selves how that Iesus Christ is in you except ye be reprobates The Acts of Conscience are three to be an Accuser Witness and Judge 1. As an Accuser hearken to its voice what doth it say to you good or evil Iob 27.6 My heart shall not reproach me so long as I live If it speak not to you you must speak to it God complaineth Ier. 8.6 I hearkned and heard but they spake not aright no man repented him of his wickedness saying what have I done 2. As a Witness consider the Evidence it bringeth that it may be matter of Joy or Sorrow to you of Confession or Thanksgiving If it reproach you do not smother the check Acts 24.25 And as he reasoned of righteousness temperance and judgment to come Foelix trembled and answered go thy way for this time when I have a more convenient season I will call for thee If it chear you see upon what grounds Rom. 9.1 I speak the truth in Christ I lie not my conscience also bearing me witness in the holy Ghost It is no matter what others think but what Conscience thinketh Nothing is nearer to us than our selves it is a domestical Tribunal that we alwayes carry about with us 3. As a Judge it passeth Sentence if it be wrong there is an appeal from Court to Court Psalm 130.3 4. If thou Lord shouldest mark iniquities O Lord who can stand But there is forgiveness with thee that thou mayest be feared Conscience is a Judge but it is an inferior Judge there lyeth an Appeal to a higher 1 Cor. 4.4 He that judgeth me is the Lord Heb. 11.23 And to God the judge of all But it should be done with great admiration of Grace But if the Judgment be right it is ratified its Judgment we must yield to 1 Cor. 11.32 But when we are judged we are chastned of the Lord. Thus should we keep up the force of Conscience A SERMON On ZECHARIAH xiv 20 21. In that day there shall be upon the bells of the horses Holiness unto the Lord and the pots in the Lords house shall be like the bowls before the altar Yea every pot in Ierusalem and in Iudah shall be Holiness unto the Lord of hosts THESE words describe the Purity and Holiness of the Gospel-Church in such Termes and Notions as are proper to the Old Testament Dispensation In them observe 1. The Inscription or Impress 2. The things on which it is ingraven 3. The time when it is done 1. The Inscription or Impress Holyness to the Lord. This was of old written on the Priests Mitre Exod. 28.36 And thou shalt make a plate of pure gold and grave upon it like the ingravings of a signet HOLINESS TO THE LORD To shew that he was a Person Sacred and designed for special Holy Uses therein he was a Type of Christ. Now what was upon the High Priests Frontlet was inscribed on every thing to shew they should consecrate their all to God 2. The things inscribed particularly enumerated first the horse-bells or the Ornaments of their Horses Secondly Their bowles or basons Thirdly Their pots 1. What was used in the Kitchings of the Temple 2. The Utensils of every ordinary House and Family There were Kitchins belonged to the Temple wherein the Thank-Offerings were dressed for their Sacred Feasts The Bowles of the Altar were for an higher use namely to receive the Blood of the Sacrifices to make the sprinklings as Solomon made an hundred basons of Gold for that use 2 Chron. 4.8 3. The Time in that day he speaketh not of any peculiar time but the whole State of things under the Gospel which is as it were but one day And it is called that day by way of excellency Thus the time of the Gospel are dayes indeed full of Light and Grace and that day by way of limitation it should be reserved for this day and not found in such a degree and measure at any other time even then when there should be no Sacrifices no Altars then the Bells Pots and Basons should be sanctified or separated from a common and dedicated to an Holy Use that is there shall be such special Universal Holiness as if it were so done upon all these things But you will say When and where is it Alas considering the degenerate state of the Christian World where is this Universal Holiness to be found How shall we make it good Answer 1. Prophesies of things belonging to our Obedience are to be understood many times quoad officium of our Duty rather than quoad eventum of the event it is their Duty to be thus Holy in all their Imployments and Affairs that dispensation requireth it as our Duty 2. As to the Event it is to be understood comparatively not absolutely to shew that there shall be a far greater Holyness under the Gospel than under the Law both intensive as to the degree of the Holyness it self and extensive as to the Persons sanctified Intensively the Holiness its self is greater because the Ordinances of the Gospel are Rational and not Typical and the Duties of it Moral more than Ceremonial God taught them by Ceremonies to hate Sin by the Types of legal uncleanness to devote themselves to God by offering their Beasts in Sacrifice Theirs was like a training ours a real War as much as the difference is between shooting at a Puppet or painted Castle and fighting with an Enemy And because more of the Spirit is poured out now Grace is not given upon trust but the price is actually paid Extensively more Persons are sanctified as the Pale is inlarged and the Gospel prevaileth on them Rev. 5.9 Thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Mark 16.15 Go into all the world and preach the Gospel to every creature 3. The Gospel-State hath its ebbs and flowes in several Ages Sometimes there is a notable vigour and power of Godliness at other times a great Increase of Wickedness and Men do so far corrupt their way that we are forced to put another sense upon words or expect a better time when the Prophesie shall be more amply fulfilled We can hardly reconcile the words with the state of the
eye-service as mâ—n-pleasers but in singleness of heart fearing God Wives submit your selves to your own husbands as unto the Lord Eph. 5.22 Out of love to Christ Eph. 6.1 Children obey your parents in the Lord. 4. Go about your Earthly Business with an Heavenly Mind Phil. 3.20 But our conversation is in heaven All is a Journey thither look to the unseen World 5. Content not your selves with the Natural Use of the Creature as Brute Beasts doe but see God in all The Creature is as a Glass and Image wherein to read your Creators Goodness and as helps and means to inable you to his Service therefore still they must be received with Thanksgiving 1 Tim. 4.3 For every creaâ—ure of God is good and nothing to be refused if it be received with thanksgiving Man is to use the Inferiour Creatures for God not as the Lord of them but as the Steward of the Creator to whom he is accountable for that use not to sacrifice them to his own pleasure and Will and to gratifie his fleshly Mind They are neither his nor for him but for God for he hath not the right of a Lord but a Servant 6. In all your wayes acknowledge God depending upon him for Direction and Success and consulting with him and approving thy Heart and Life unto him Prov. 3.6 In all thy wayes acknowledge him and he shall direct thy paths Especially Duties must be done by vertue of influence from Christ Phil. 2.13 For it is God which worketh in you both to will and to do of his good pleasure Gal. 2.20 I live by the faith of the son of God In our ordinary Actions we must still ask his Leave Counsel and Blessing acknowledging his Dominion over us and all that we do there we must call in his help and aim at his Glory 1 Cor. 10.31 Whether you eat or drink or whatsoever you do do all to the glory of God That doing things by him we may do them for him 7. God should be worshipped by every Faithful Person in his own House in as God like a manner as he was worshipped by the Iews in the Temple A Christian must be alike every where at home and abroad Phil. 2.12 Wherefore my beloved as ye alwaies have obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling So David Psalm 101.2 I will walk within my house with a perfect heart There where we familiarly converse we should shew most of Holiness ordering all our Affairs and Actions as may best demonstrate the sincerity of our Hearts A SERMON On JOHN iii. 14 15. And as Moses lifted up the Serpent in the wilderness even so must the Son of man be lifted up That whosoever believeth in him should not perish but have eternal life THE former part of this Chapter is spent in a Discourse with Nicodemus 1. About Regeneration That great Pharisee needed to be catechized and taught the plainest Principles of Christianity 2. About Salvation by Christ the great secret which our Lord brought out of his Fathers Bosom He instructed him in two things mainly 1. The manner of purchasing 2. The manner of applying this salvation As the whole Context may be comprized under these two heads so also the words read to you The manner of purchasing is by Christs coming into the World and dying for Sinners The way of applying is by Faith in the Son of God He instructeth him in the manner of purchasing partly that he might not think light of Sins seeing he must dye for them partly that he might not be scandalized at his Sufferings as afterwards he buried Christ and provided a mixture of Myrrhe and Aloes for his Funerals Iohn 19.39 He instructeth him in the way of applying and obtaining the purchased benefits partly that he might not be ashamed of professing himself one of Christs Followers and Disciples partly to ingage his Heart to own him as the Saviour of lost Sinners having sufficient vertue to cure the sinfulness and misery of such as fly to him by Faith These things are represented to him by a Type and that a notable one The Type of the Brazen Serpent In the words take notice 1. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proposition as Moses lifted up the serpent in the wilderness 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the reddition or explication of it Even so must the son of man be lifted up that whosoever believeth in him should not perish but have eternal life In which 1. The way of saving Mankind the son of man must be lifted up 2. The means of applying it that whosoever believeth in him 3. The benefit propounded negatively he should not perish positively but have eternal life I shall open the words by a short illustration and then come to the point 1. For the protasis as Moses by Gods appointment though the Minister be only mentioned Numb 21.8 The Lord said unto Moses make thee a fiery serpent it was not his device but God's Ordinance no invention and institution of his he had Gods express Command and Warrant for it Lifted up That is set upon a Pearch or Pole as an object to be looked upon by the stung Israelites The Serpent That is the Brazen-Image and Figure of a Serpent Signs are often called by the name of the thing represented and signified In the Wilderness A Figure of this World through which we have our passage to the Heavenly Canaan You may add that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proposition of the Type may be more full That the people might not perish but be healed and live for then the reddition or explication of the Type will run more smoothly 2. The Apodosis even so must the son of man That is Christ spoken of in the former verse The Son of Man that Ascended and descended That was in Heaven and knew the depths of Gods Counsel and came down to make them known to us This Son of Man must be lifted up believed on or looked unto by Faith and then the guilty Sinner is healed and shall not perish but have Eternal Life The lifting up of the Son of Man in the sound and first hearing seemeth to note his exaltation but it doth not carry that notion here but such a lifting up as is correspondent to the Erection of the Brazen Serpent on a Tree or Pole it signifieth the Crucifixion of the Son of God not his Exaltation but the lowest Act of his Humiliation So in many other places Iohn 8.28 When ye have lifted up the son of man then shall ye know that I am he He speaketh it to the wicked Iews and how did the Iews lift him up but by crucifying him Surely they intended no Honour to him yet there it is made their Act. So Iohn 12.32 33. I if I be lifted up from the earth will draw all men after me This he said signifying what death he should die as the
without the apprehension of his doing good Psalm 119.68 Thou art good and doest good And of him and to him and through him are all things Rom. 11.36 Gods Essential Goodness is not I confess the first inviting Motive to draw our Hearts to him but his beneficial Goodness Yet the infinite perfection of his Nature is also an Object of our Love and Delight For the Creature was made for him and our good and benefit is not the last end As the Angels admire and adore God not only for his benefits but also for his Holiness and Soveraign Majesty and Dominion Isa. 6.3 Holy Holy Holy is the Lord of hosts the whole earth is full of his glory So should we who are to laud God and serve God on Earth as he is served in Heaven Matth. 6.10 Admire him and delight in him for his Holyness and the infinite perfection of his Nature Surely we are not only to bless him but praise him Psalm 145.2 Every day will I bless thee and I will praise thy name for ever and ever And verse 10. All thy works shall praise thee O Lord and thy saints shall bless thee These two words have their distinct reference Blessing to his Benefits and Praise to his Excellencies and when we praise God for his Glorious Being we should do it in a delightful manner Psalm 135.3 Praise ye the Lord for the Lord is good sing praises unto his name for it is pleasant It is pleasant and delightful to think of or speak of or shew forth the Excellencies of his Heavenly Majesty Again his Holiness is an amiable thing and therefore the Object of our Delectation If we must delight in the Saints because of their Holiness though they have never done us good Psalm 16.3 But to the saints that are in the earth and to the excellent in whom is all my delight If we are to account them the excellent ones of the Earth because of the Image and Beauty of God that is upon them then surely we are much more to love God not only because of his Benefits but because of his Holiness Yea if we are to love the Law of God and to delight in it as it is pure Psalm 119.140 Thy word is very pure therefore thy servant loveth it Then surely we are to love God also because of the immaculate purity of his Nature and to delight in him At least this is one though not the only nor the first reason of our love to him and delight in him 2. We are to delight and rejoyce in God as he hath discovered himself to us in Christ. That was the foundation of his beneficial goodness and the greatest discovery of the amiable Nature of God that ever was made to the Creature Iohn 3.16 God so loved the world that he gave his only begotten Son Rom. 5.8 Bâ—â— God commendeth his love towards us in that while we were yet sinners Christ dyed foâ— us That we might not conceive God to be all Wrath and inexorable unless upon hard terms therefore Christ came as the express Image of his Person full of Grace and Truth Well then God reconciled in Christ is the Life and Spirit of all our joy and gladness In Christ we see him accessable near to us and within the reach of our Commerce as dwelling in our Nature In Christ we see him gracious and propitious to us ready to do us good Luke 1.46 47. My soul doth magnifie the Lord and my spirit hath rejoyced in God my Saviour We have a great and a good God in Christ he is God and our Saviour 3. We rejoyce in God as we reâ—oyce in the fruits of our Redemption or in all those Spiritual Blessings which are offered or given to us by Christ such as Reconciliation or Gods admitting of us into the priviledges of his Holy Covenant Rom. 5.11 We joy in God through our Lord Iesus Christ by whom we have now received the atonement Clear that once and the cause of all our sadness and drooping discouragements is taken out of the way The bottom cause of our bondage and fears is the quarrel God hath against us by reason of Sin we can never be soundly merry and comfortable till that be taken up for as long as we apprehend him an Enemy and an Avenger how can we rejoyce in him So Psalm 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart The Psalmist speaketh of the pardon of Sins it is Davids Maschil an instruction from his own experience he begins the Psalm Blessed is he whose iniquity is forgiven whose sin is covered Blessed is the man unto whom the Lord imputeth not sin Then he concludeth rejoyce ye upright A Man that is condemned for some Criminal Offence and ready to be executed oh what joy hath he when he hath received his pardon So we should rejoyce in God who are as it were brought back again from the Gibbet and have received our Atonement So also in the gift of the Holy Spirit to sanctifie and heal our Natures if the Angels who are but the Spectators and Lookers on rejoyce in the Conversion of a Sinner should not the Parties interessed Luke 15.10 There is joy in the presence of the angels of God over one sinner that repenteth So in the hopes of Glory Luke 10.20 Rejoyce because your names are written in Heaven Rom. 5.2 We rejoyce in hope of the glory of God 4. We rejoyce in God when we delight to do his Will and are fitted for his Use and Service To be set and kept in the way to Heaven is a greater Comfort to us than if we had all the World bestowed upon us Psalm 119.14 I have rejoyced in the way of thy testimonies as much as in all riches David had experience of both as a puissant King and as Gods Servant So 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world In Carnal Rejoycing Men seek to conceal and hide the grounds of their Joy as being ashamed of them the Worldling in his Bags the Voluptuous in the Instruments of his Pleasure the Glutton will not point to his Dishes nor the Drunkard to his Pots and say This is my Rejoycing but a Christian dareth own his Joy this is my rejoycing that God hath taught me his wayes and inabled me to walk in them 5. We also rejoyce in God when we rejoyce in the Blessings of his Providence as they come from God and lead to God Ioel 2.23 Be glad then ye children of Zion and rejoyce in the Lord your God for he hath given you the former rain moderately and he will cause to come down for you the rain the former rain and the latter rain in the first moneth So Gods care in protecting us Psalm 5.11 But let all those that put
We are never prepared till our State be altered Heart altered and Life altered 1. Our State must be altered For naturally we are Children of Wrath condemned by the Sentence of the Law and under the Curse and doth it become condemned Men to rejoyce and go to their execution dancing No you must take hold of another Covenant the hope that is set before you and then you provide matter of joy yea of strong consolation Heb. 6.18 By taking Sanctuary at the Lords Grace the Heirs of Promise have strong Consolation When the Eunuch was solemnly admitted into Gods Covenant by Baptisme He went on his way rejoycing Acts 8.39 By Repentance towards God and Faith in our Lord Jesus Christ we enter into the New Covenant and that is a State of Peace Life and Joy In the New Covenant God offers himself to be your Reconciled Father Christ your Saviour and the Holy Ghost your Sanctifier are you willing to consent to this And then Why should not you rejoyce in the Lord For you have enough in God 2. Our Heart must be altered For every Mans relish and complacency is according to the Temper and Constitution of his Soul Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit Know his complacency what it is that a Man is pleased with most and you know the Man An old corrupted Heart and Mind cannot delight it self in God 1 Cor. 2.14 But the natural man receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned But those that have a Divine Nature put into them cannot satisfie themselves in the World 2 Pet. 1.4 Ye may be partakers of the divine nature having escaped the corruption that is in the world through lust They can easily spare the pleasures of the flesh and leave these husks for Swine to feed on A change of Heart inferreth a change of Delights and Pleasures for the New Heart is nothing else but New Desires and Delights when you have a New Understanding and a New Heart then you will discern and relish Spiritual things 3. The Life must be altered For Holy walking and fruitfulness in Obedience raiseth the greatest Joy Iohn 15.10 11. If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love These things have I spoken unto you that my joy might remain in you and that your joy might be full Acts 9.31 Walking in the fear of the Lord and in the comfort of the holy Ghost The Godly Life is the only sweet Life 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we had our conversation in the world If you will but learn what it is to live in the Love of God and the belief and hope of Life Eternal and in Universal Obedience to the Laws of Christ you will soon see what it is to live in a State of Joy and Comfort If you fall into great and wounding Sins no wonder if your rejoycing in God be disturbed Surely a tender Heart cannot make light of Sin but it will cost them broken Bones and broken Hearts 2. Act it continually Partly for that the grounds of rejoycing are Everlasting an Eternal God an Unchangeable Covenant Jesus Christ the same yesterday and to day and for ever a Kingdom that cannot be shaken an Infinite and Eternal weight of Glory Now these things should ever be thought of by us that we may keep up our delight in the Lord. Partly because we need it continually to enliven our Duties to sweeten our Crosses and to wean us from our Carnal Vanities for otherwise our Duties will go off heavily our Crosses will swallow us up with too much sorrow or our Hearts will be apt to be insnared by sensual delights unless we remember that we are continually to rejoyce in God and Heavenly things Partly because this delight cannot be maintained in the Soul unless it be continually exercised by constant acting it we keep it and increase it till at length it cometh to be predominant in the Soul and able to controul our Affection to other things It is said of Iohn Baptists Hearers That they were willing to rejoyce in his light for a season Iohn 5.35 And of the stony ground Luke 8.13 That they received the word with joy and believed for a while but in time of temptation fall away Herod heard Iohn Baptist gladly for a while Mark 6.20 Gods offering Eternal Happiness in Christ may affect us for the present but this rejoycing faileth being over-mastered by the Appetites and Desires of the Flesh. Therefore to root it and increase it that it may be firm to the end it must be continually acted and exercised 3. Take heed you do not forfeit it or damp it by any great and wounding Sin As David speaketh Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Sin cloudeth the Face of God wasteth our Comfort and Joy Psalm 32.3 4. When I kept silence my bones waxed old through my roaring all the day long For day and night thy hand was heavy upon me my moisture is turned into the drought of summer Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption When the Comforter is offended he sheweth his dislike and withdraweth when we grosly omit any known Duty or commit any soul Sin he will shew himself displeased with it and withdraw his Gracious and Comfortable Presence Isa. 57.17 For the iniquity of his covetousness was I wroth and smote him I hid me and was wroth On such occasions he is wroth and smiteth he is wroth and hideth himself and then our Comfort and Delight in God ceaseth Therefore we should deal more dutifully with the Spirit neither grieving him by the omission or intermission of necessary Duties nor by the commission of any hardning Sin by some error of the concupicible or pursuing faculty or the irascible or eschewing faculty by Sins of the Tongue which most easily bewray corruption or by words which discover the temper of the Heart I observe that grieving the spirit Ephes. 4.30 is put in the middle between a disswasive from corrupt Communication verse 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying When Men endeavour to make themselves glad by carnal Discourse which argueth an Heart set for carnal delights and is contrary to rejoycing in the Lord Eph. 5.4 Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks and on the other side verse 31. Let all bitterness and wrath and anger and clamour and evil speaking be put away from
Negatively not the righteous A Man may be Righteous really or putatively Really there are none such before the Tribunal of God of the Sons of Adam Either Men must disclaim their Stock or own their guilt Putatively there are many such They have a conceit that they are Righteous The Pharisees trusted in themselves that they were righâ—eous Luke 18.9 Now Men puffed up with a Spiritual Pride and a vain Opinion of their own Goodness and Righteousness are altogether unfit to yield Obedience to Christs Call whereby he calleth them out of their Sins They are so good and holy already they need no Repentance The Heart-whole need not the Physician He hath no work to do among them They have no need of his skil they do not value him they care not for him 2. Positively and Affirmatively but the Sinners Those that are really so and so in their own Opinion and Estimation These Christ calleth for These have work for him to do II. The way which he taketh for their cure he calleth As a Teacher from Heaven he thus acquainteth them with the way of their Recovery Christ hath a double Relation for the discharge of which he came into the World as an High Priest and Apostle Heb. 3.1 Both agree in this that they concerne our Recovery or the remedying of our lapsed Estate and that for the discharge of both these Offices he came into the World Both are the highest Officer in both Churches Luke 19.10 The Son of man is come to seek and save that which was lost 1 Tim. 1.15 This is a true and faithful saying That Iesus Christ came to save sinners of whom I am chief But they differ That the work of the one Office lyeth with God the other with Man The one respects the reconciling God to us so as an High Priest he made our Peace with God by the Merit of his Sacrifice Col. 1.20 By the blood of his cross making peace The other concerneth the reconciling us to God by the change of our hearts This he manageth by a Call and Invitation partly by himself in Person as a Teacher from Heaven discovering the way how we may get again into the favour of God and be restored to his Service Partly by his Ministers whom he imployeth in his stead 2 Cor. 5.18 19 20. And all things are of God who hath reconciled us to himself by Iesus Christ and hath given unto us the ministry of reconciliation To wit That God was in Christ reconciling the world unto himself not imputing their trâ—spasses unto them and hath committed unto us the word of reconciliation Now then we are embassadors for Christ as though God did beseech you by us we pray you in Christs stead be reconciled to God The Function and Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of calling Men to Repentance belonged to his Apostolical Office as a Messenger sent from the bosom of God to acquaint us with his heart how he standeth affected to our recovery This latter is here spoken of This he doth by calling III. The work or means of Cure which he prescribeth is Repentance Our Misery lay in Sin and we begin our happiness by Repentance Christ did not come to give liberty to any to live in Sin This is to turn the Grace of God into lasciviousness Iude 4. As he came to dye for Sinners and to save Sinners so he came to call Sinners to Repentance The one as a Priest the other as King the last as a Prophet Doctrine That the special business for which Christ was sent into the world as the great Teacher of the Church was to remedy the collapsed state of sinners by calling them to repentance I shall prove three things 1. That we are all Sinners in a lapsed Estate 2. That he recovereth us out of this lapsed Estate by calling us 3. The way or means is by Repentance I. That his work lyeth with Sinners when he interposed as a Mediator between God and Men. This I shall discover in three Considerations 1. That Man is now in a lapsed or faln Estate from his Primitive Integrity and none are Righteous till Christ calleth them That Men are faln from their Primitive Integrity and become Sinners is a Truth evidenced by Scripture and Experience Scripture Rom. 3.23 We have all sinned and are come short of the glory of God That is his Glorious Image 1 Cor. 11.8 He is the image and glory of God as the woman is the glory of the man 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord. That for the terme Glory so Eccles. 7.29 God made man upright but he sought out many inventions Man as he came out of Gods hands was an holy and happy Creature created with a disposition which did inable and incline him to love please and obey God But Adam had his Inventions and his Posterity theirs They would not be at Gods finding but their own and so plunged themselves in all manner of Sin and misery Thus the Son that shone in the dawning of our Creation was soon eclipsed But experience sheweth us this as well as Scripture There is a greater proneness in us to evil more than to good and a manifest disproportion in our faculties to things Carnal and Spiritual and this is both Universal and very early which is a plain Evidence of the degeneration of Mankind And from thence results as all disorders in Conversation so Misery and Death Certainly if we did often and seriously consider what a sinful Womb we came from how deformed and ugly in the sight of God we came from it how we began our Life with crying and weeping and are all our dayes obnoxious to Wrath and Condemnation and what ever hath been our portion in the World yet shortly we must dye and sink into the Pit Eternally it would more awaken us In the general this is enough to our purpose That Man is in a lapsed Estate under the guilt of Sin and desert of punishment 2. That out of this Misery Man is unable to deliver and recover himself Not able to reconcile or propitiate God to himself or himself to God Not able to redeem himself or give a sufficient Ransom or recompence to Gods provoked Justice Psalm 49.8 For the redemption of the soul is precious and ceaseth for ever There is but one way of coming to this which is by the Death of the Messiah Not able to change his own heart Iob 14.4 Who can bring a clean thing out of an unclean not one All that we do savoureth of our unclean Original We cannot cure and remedy this evil otherwise Christ needed not to have dyed for us If Man had been by other means cured the Heavenly Physician needed not come to save them 'T is denyed to all the living 3. Those who are sensible of this are nextly called not Sinners as Sinners but sensible Sinners Those that know themselves to be so Sensible Sinners who are
it Sin dyeth when the Love to it dyeth All that are converted to God are possessed with an Enmity to Sathan and his wayes such as they had not before when they remained in the degenerate State They have a New Heart and a New Spirit not the Spirit of the World but the Spirit of God The Natural Spirit that Spirit that dwelleth in us is the Spirit of the World The Spirit that inclineth us to worldly and sensual satisfactions but the Spirit maketh them look after the things promised by Christ and required by Christ 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God The Natural Spirit was a Spirit that lusteth to envy Iames 4.5 And so the Satanical Spirit But this is a Spirit of Love to God and Man that maketh us to seek his Glory and the good of others 'Till this Spirit be planted in us we have not changed Masters 2. As to Confirmation and Perseverance Christ will not loose the prey that he hath recovered out of the hands of Sathan Indeed while any thing of Sin remaineth there is somewhat of Sathan left which he worketh upon There is a remnant of his Seed in the best The Godly are yet in the way but not at the end of the Journey Therefore Sathan hath leave to assault them while they are here but Christ will perfect the Conquest which he hath begun and the very being of Sin shall at length be taken away At Death Sin is totally disanulled Iude 24. And to present you faultless before the presence of his glory Eph. 5.27 That he may present it to himself a glorious church not having spot or wrinkle or any such thing but that it should be holy and without blemish When the Vail of the Flesh is rent once there is a ceasing from Sin The Physician of Souls will then perfect the Cure and finish the Work The question then is how far Sathans power is destroyed as to the Converted I Answer Negatively not so far as to exclude our Duties or Tryals but affirmatively the Victory is secured by Promise to the striving Christian. 1. Negatively Not to exclude our Duty There is still room left for Prayer Watchfulness Sobriety Serious Resistance that we may use the means appointed for our safety 1. There is required of us Sobriety or an Holy Moderation of the Comforts and Delights of the present Life The Devil the Flesâ— and the World joyn in Conspiracy against us By the baits of the World Sathan inticeth our Flesh to a neglect of God and Heavenly things therefore we must be sober 1 Pet. 5.8 use the World as not abusing it 1 Cor. 7.31 that our Hearts be not depressed and disabled from looking after our great End and Happiness 2. Vigilance and Watchfulness is necessary that we may stand upon our Guard avoiding Snares fore-casting Hazards least we fall as a ready prey into the Mouth of the Tempter 1 Cor. 16.13 Watch ye stand ye fast in the faith quit you like men and be strong The first point of a Christian Souldier is to watch Conscience must stand Porter at the Door of the Soul examining what goeth in and what cometh out The Devil watcheth all advantages against us to espy where we are weakest Men that have no great tenderness of Conscience fear not much the loss of their Souls and are most easily wrought upon by Sathan Eph. 4.27 Neither give place to the devil If you but set open the door to Sathan the Capital Enemy of Mans salvation he will re-enter his old Possession and seek to exercise his old Tyranny therefore watch 3. A stedfast resistance Whom resist stedfast in the faith When we are yielding Sathan gets ground but he is discouraged by stedfast resistance This must be in the Faith or by a close adherence to Gods Word 1 Iohn 2.14 I have written to you young men because you are strong and the word of God abideth in you and ye have overcome the wicked one Adhering to the Priviledges of the Gospel as our Happiness and persevering in the Duties as our work or resolving by a constant continuance in well-doing to wait for Christs Mercy 4. We are also to pray earnestly Psalm 119.133 Order my steps in thy word and let no iniquity have dominion over me We had need to pray earnestly because sin will put strongly for the Throne again therefore beg Direction 5. All is bound upon the Conscience by continual mindfulness of our Baptismal-Vow and Covenant which must be often called to remembrance Rom. 6.11 Likewise also reckon your selves dead unto sin and alive unto God Rom. 8.12 We are debtors not to the flesh to live after the flesh If Christ had so destroyed the Devil as to exclude our Endeavours and our Duty the whole Gospel would be in vain and the Promises and Precepts of it to no purpose and all that furniture of Grace which he hath provided for us lost and useless Surely the Enemy and Avenger is not so stilled but that we need to be sober and watchful and stedfast in the Faith and much in Prayer and ever mindful of our Covenant and vowed Death to sin A Man that is baptized he hath a Debt and Bond upon him Secondly Christ hath not so stilled the Enemy and the Avenger to exempt us from Tryals of our sincerity God will have all Obedience to be tryed and honoured by opposition and sometimes sharp and grievous opposition Rev. 2.10 The Devil shall cast some of you into prison that you may be tryed Iob was permitted to Sathan for his Tryal Iob 1.12 Paul had his Messenger of Sathan for his Tryal to see what shift he could make with sufficient Internal Grace under Outward and Vexatious Evils 2 Cor. 12.7 8 9 10. Now it is better to undergo the fiery Tryal than the fiery Torment Tryed we are but not destroyed exercised with Temptation but not over-whelmed 2. Affirmatively 1. 'T is so far broken and destroyed that we have necessary assistance provided for us 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness Perfect That is manifested to be perfect When the World is of Sathans side God is of our side 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthned me 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above what you are able but will with the temptation make a way to escape 2. The final Victory is secured by Promise to the striving Christian Rom. 16.20 The God of peace shall bruise Sathan under your feet shortly 2. As to his Interest in the Corrupt World the Kingdom of Sathan is more and more subdued For Christ must divide the spoil with the strong Isa. 53.12 Christ prevails upon Opposition and against Opposition and by Opposition For 1. Christ having a grant of a Kingdom over the Nations is every way furnished with Power to obtain it by Means
proper to the Mediatory Dispensation His Kingdom is to be a Spiritual Kingdom therefore his Means are suited his Spirit his Word his Providence 1. His sweet but powerful Spirit convincing Men of the Truth of his Religion And what can stand before the All-conquering force of it Iohn 16.8 9 10 11. And when he is come he shall reprove the world of sin and of righteousness and of judgment Of sin because they believe not on me Of righteousness because I go to my Father and ye see me no more Of judgment because the prince of this world is judged He shall demonstrate to the World that Christ was the Messiah and therefore they are guilty of great sins who will not believe on him that he was a Righteous and Innocent Person and no Seducer Because he rose from the dead and went to the Father That he was an exalted Prince above Sathan or whatever was looked upon as Divine Powers because he converted most parts of the Habitable World and brought home Sinners from their Idolatries to Repentance and change of Life 2. His Word which is called the Rod of his strength Psalm 110.2 and the power of God to salvation Rom. 1.16 These Weapons are not Carnal but Mighty through God The World cannot resist its convincing Power 2 Cor. 10.4 For the weapons of our warfare are not carnal but mighty through God to the pulling down strong holds Those that feel it not fear it Iohn 3.20 Every one that doth evil hateth the light neither cometh to the light least his deeds should be reproved 3. His Providence All Judgment is put into his hands Iohn 5.22 All Events that fall out in the World they are not left to an uncertain contingency but under the Government of a Supream Providence which is in Christs hands 2. In the External Management of the Mediatorial Kingdom there are many vicissitudes and changes of the outward Condition of the Church The Harmony of Providence requireth it for the punishment of the Unthankful for the Tryal of the Sincere for the Reward of the Faithful and Destruction of the Ungodly Sometimes God doth notably defeat Sathan and his Instruments and the Devils Kingdom visibly goeth to wrack as at the first promulgation of the Gospel though the whole World lay in wickedness and Sathan every where had his Temples wherein he was worshipped his Oracles resorted to with great Reverence he ate the Fat of their Sacrifices drank the Wine of their Drink-Offerings yea often the Blood of their Sons and Daughters was offered to him yet all his strong holds were demolished the Idols whom their Fathers prayed to in their Adversity and Distresses and blest in their Prosperity are in a suddain set nought 3. Why this is great matter of praise and thankful acknowledgment 1. Because this is the great instance of the favour God hath put upon Man his dignifying of them above other Creatures that he would not wholly desert us in our faln Estate when the Devil had overthrown us by sin that the Son of God must come from Heaven to deliver us from the Bondage Sathan had led us into In our Redemption Titus 3.4 After that the kindness and love of God our Saviour towards man appeared Surely this is a great Mistery 1 Tim. 3.16 Christ made Man dyed for Men rose again carried our Nature into Heaven reigneth there over all his Enemies as God incarnate what will raise your hearts in thanksgiving if these things do not They are plain points they need no descants more than a Diamond doth painting 2. The many benefits that result to us thereby 1. A Capacity to serve and please God the most considerable part of the Creation had been else out of joynt God was robbed of the Use and Service of Mankind Luke 1.74 75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life We were in our Natural Estate governed and ruled by Sathan Eph. 2.3 4. easily taken Captive by him working upon the desires of our flesh 2 Tim. 2.26 we had no remorse for it nor desire to change our Condition Luke 11 21 22. All was in a sinful quiet and peace as when Wind and Tyde go together but now this carnal security is disturbed we are recovered and changed and made meet to serve and please God 2. A right to the Priviledges of the New Covenant which are Pardon and Life Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God that they may receive forgiveness of sins and inheritance among them which are sanctified And Col. 1.12 13 14. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son in whom we have redemption through his blood even the forgiveness of sins 3. The Honour that redoundeth to God thereby By weak and despised Means God brings about the Ends of his Glory the Party delivered was faln Man who gave up at first Assault the Deliverer is Christ found in fashion as another Man 1 Cor. 1.25 The weakness of God is stronger than men That which in Mans Opinion hath least Wisdom Strength and Vertue in it that doth all By Man and Man crucified VSE If it be so great a Mercy see that you be partakers of it see that Sathans Power be destroyed as to your Souls Christ doth not only enter upon the World by Conquest but hath much to do with every individual Person before he can settle his Kingdom in their hearts There is a Combat between Christ and Sathan for the rescue of every Sinner and we are not easily brought to change Masters 'T is long e're we awaken 2 Tim. 2.26 That they may recover themselves out of the snare of the Devil And after we are awakened e're we consent to part with our beloved Lusts. Now yield to him suffer him to save you You look to the outward Interest of Christ in the World and you do well but 't is easier to bring Men to own the True Religion than to bring them under the power of it The Victory we are concerned in is the taming our own flesh and overcoming the Corruptions and Carnal Inclinations or to set up Christs Government in the Heart where once Sathan ruled The Kingdom of Christ within us is most comfortable to us Luke 17.20 21. If once you are Christs you will most really be for his Interest in the World and there is an Enmity put into you Gen. 3.15 I will put enmity between the two seeds 2. If it be so great a Mercy then do not loose it but use the Means appointed for your safety 1. By Baptisme you are ingaged for you are listed under Christs Banner we
away Religion that the want may make us more sensible of the worth of it 5. It bringeth a Scandal and ill report on God in the World Therefore he standeth upon his vindication Micah 6.3 4 5. O my People what have I done unto thee And wherein have I wearied thee Testifie against me For I brought thee up out of the Land of Egypt and redeemed thee out of the house of Servants and I sent before thee Moses Aaron and Miriam Oh my People remember now what Balak King of Moab consulted and what Baalam the Son of Beor answered him from Shittim unto Gilgal that ye may know the righteousness of the Lord. That strangers receive him not is not so bad but that a People acquainted with him should cast him out after trial God calleth upon the Mountains and strong foundations of the Earth who keep still their obediential Subjection to their Creatour to witness against the ingratitude and stupidness of his People What injury have we found in God vers 2. Hear O ye mountains the Lords controversy and ye strong foundations of the Earth for the Lord hath a controversy with his People and he will plead with Israel 1. Vse We must neither build the walls of Iericho again nor as much as in us lyeth suffer others to build them Every one in his place is to hinder the work If Religion were uncertain it were another matter But did Christ come to establish the works of the Devil If Joshua saith cursed be he before the Lord that riseth up and buildeth this City Jericho If Paul said Gal. 1.8 If an Angel from Heaven Preach any other Gospel unto you than that which we have preached unto you let him be accursed If others bestir themselves and by clancular and base artifices go to build these Walls again We should be the more Zealous for God Micah 4.5 For all People shall walk in the Name of his God and we will walk in the Name of our God But what must we do 1. Let us not only profess the true Religion but come under the Power of it The heart is best established by Grace The byas of mens corrupt hearts doth easily prevail against the light of their minds Few are corrupted in opinion but that are first false at heart The regenerate have advantages above other men 1 John 2.20 Ye have an unction from the holy one and know all things Most rotten opinions in the World are against the gust and sense of the new Nature But on the other side Men soon lose their zeal for truth that are addicted to a worldly sensual life Therefore see that Christ's Kingdom be set up in our hearts Luk. 17.21 The Kingdom of God is within you And that there we build not again the things we have destroyed Gal. 2.18 After we have devoted our selves to God we must not fall off from him till Christ's Kingdom be set up in our hearts we shall never sincerely care for his interests in the world For all carnal men seek their own things Men may bustle for a while for the Interest of their several Factions and Opinions but have not a true pure zeal for Christ's Kingdom 2. Let us pray That will do much Christ hath taught us to pray for the coming of his Kingdom Matth. 6.10 Thy Kingdom come David in his penitential Psalm could not forget the welfare of the Church when so deeply concerned as to his own particular for the recovering of his own peace Psal. 51.18 Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Walls of Sion not of Iericho or Babylon It is God's interest spread it before him 3. Be thankful to God for these deliverances Prayer gets blessings but thankfulness keepeth them For God is careful to preserve them to such who count it a benefit and are mindful of it We have manifold cause to bless God 1. For former deliverance out of the House of Bondage so early 2. That he hath so often defeated the attempts of those who would bring us back thither 3. For the good we have many years injoyed under the Reformed Religion which God hath blessed to the converting strengthening and comforting many a precious Soul 4. For continuing still the liberty of the Gospel and means of Grace under a Protestant King 5. For the quiet we now injoy when other parts of Christendom are are in a combustion we are untouched and injoy safety We are querulous and apt to complain but all things reckoned we have much more cause to give thanks 4. Let such deliverances as this inkindle our Love and Zeal to that Religion which God hath owned and defended Partly because when men are perswaded of the Truth such Providences as these are so many attestations to it Psal 41.11 By this I know that thou favourest me because mine enemy doth not triumph over me Partly because God will spue those out of his mouth that are neither hot nor cold Partly because Zeal discourageth the Factours and Abettours of the Kingdom of darkness The Fear of the People restrained the Pharisees 5. Prize the means of Grace and incourage them Iericho's Walls fell by the blast of the Rams-horns This Kingdom falleth by the Preaching of the Gospel 2 Thes. 2.8 Whom the Lord will consume with the Spirit of his mouth Whoever hinders that promotes the Devils Kingdom 2 Cor. 4.4 In whom the God of this world hath blinded the minds of them that believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them Owls fly in the dark This Kingdom is maintained by Darkness Blindness and Ignorance of the Truth 6. Let us not give incouragement by our Divisions to our adversaries The more we labour for Unity the more we Establish Religion Rom. 16.17 Mark them which cause Divisions and Offences contrary to the Doctrin which ye have Learned and avoid them When Passengers in a boat fall a quarreling and pushing one another they endanger the sinking of the boat When Christ's Army is scattered Antichrist will prevail Keep up the common Christianity it may be peaceful endeavours signifie nothing in a factious and divided â— time yet we must Unite every one in the things that are right and owned by God Jam. 3.17 The wisdom that is from above is first pure then peaecable Provided we touch no unclean thing Here we must separate 2 Cor. 6.17 Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you 7 Recommend Religion by an holy Life Partly because gross sins under the Profession of a Reformed Religion provoke God to remove our Candlestick from us Partly because with all understanding Beholders the Fruits of Love Peace and Holiness will justifie your Religion Matth. 11.19 Wisdom is justified of her Children 8. Practise the Vertues contrary to the Vices of the opposite Kingdom Theirs is a Bloody Religion ours a Meâ—k
was perfect obedience and the reward had a respect to our personal righteousness yet God would covenant withal and enter into bonds and terms of agreement with man who was not his equal but the work of his hands and give his word to him to make him sure of Eternal Life in case of perfect obedience But the last covenant hath the honour by way of eminency to be stiled a Covenant of Grace As being made with us after a breach with man fallen so it is called a covenant of peace Isa. 54.10 My Covenant of Peace shall not be removed saith the Lord that hath mercy on thee And because therein God hath manifested the glory of his redeeming Grace and pardoning mercy Eph. 1 6. To the Praise of the glory of his Grace wherein he hath made us accepted in the beloved And because the terms are so gracious that God will accept of our imperfect obedience if it be sincere it is called a Covenant of Grace In short when God was displeased with man for the breach of the first Covenant yet he would enter into a new Covenant to shew the riches of his Grace and Mercy And he giveth notice to fallen Man and sendeth him word that if he will put himself under this Law of Grace he shall be loosed from the Curse Luk. 1.77 78 79. To give knowledge of salvation unto his people by the remission of their sins through the tender mercy of our God whereby the day-spring from on high hath visited us to give light to them that sit in darkness and in the shadow of Death to guide our Feet into the Way of Peace And if we once enter into it from first to last he dealeth with us upon gracious terms 2. The sureness of his Mercy We are now at a certainty and may know what to expect from God for he is pleased to enter into bonds and to make himself a Debtor by his own promises Mercy and Truth are the Iachin and Boaz Micah 7.20 Thou wilt perform the Truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old It was Mercy to Abraham with whom the Covenant was made Truth to Iacob to whom it was made good So Psal. 25.10 All the paths of the Lord are Mercy and Truth to such as keep his Covenant and his Testimonies We may enter our plea and claim And therefore we are said to take hold of his Covenant Isa. 56.4 Heb. 6.18 That by two immutable things in which it was impossible for God to lie we may have strong consolation who have fled for refuge to lay hold on the hope set before us Here is our sure stay and encouragement and we may challenge the priviledge as ours by God's donation 2. With respect to us 1. To leave the greater bond and obligation upon us For there is besides his right our own consent Therefore he would deal with us in the way of a Covenant rather than in the way of absolute soveraignty God seeth how slippery and unstable our Hearts are that we love to wander and therefore he will bind us to our duty by a solemn Covenant which every one of us is personally to make for himself to God Ezek. 20.37 I will cause you to pass under the rod and I will bring you into the bond of the Covenant We pass under Gods rod as Sheep were told going out of the fold And we enter into the bond of the Covenant that we may be bound to God the faster God taketh us to be firmly obliged to him and it is dangerous to break with him after such consent 2. To make us more willing therefore we enter upon his service by choice We are not at liberty to ingage or not ingage but God chooseth to rule us by consent rather than by force with a Scepter of Mercy rather than a Rod of Iron Isa. 56.4 Thus saith the Lord to the Eunuchs that keep my Sabbaths and chuse the things that please me and take hold of my Covenant And God taketh this way as suiting best partly with the nature of a reasonable creature who is to be led rather than driven to be drawn by his own consent Hos. 11.4 I drew them with Cords of a Man with bands of love And partly as suiting with the tenour of his Gospel dispensation Gospel Grace useth no force it is not extorted but willing obedience which God now looketh for Psal. 110.3 Thy people shall be willing in the day of thy power 3. To put an honour upon his Creatures Surely it is an honour to be God's Confederates an honour vouchsafed to his people above all others Deut. 26.18 19. The Lord hath avouched thee this day to be his peculiar people as he hath promised thee and that thou shouldeâ—t keep all his Commandments And to make thee high above all the Nations that he hath made in praise and in name and in honour and that thou mayest be an holy people unto the Lord thy God as he hath spoken Surely it is the glory of any people to be in Covenant with God The meanest relation to him is above all the priviledges in the World Gods honourable relation attends this Covenant interest They are his Children Iohn 1.12 As many as received him to them he gave power to become the Sons of God 1 Joh. 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God They are his friends Iam. 2.23 Abraham was called the friend of God Joh. 15.14 Ye are my friends if ye do whatsoever I command you It is a Covenant of amity they are his friends his dear Children Surely this is a great favour 3. With respect to both parties That both parties might be ingaged to each other by mutual consent Without it God is not bound to us nor can we be knit and tied to the Lord. We are said to be joined to the Lord by this Covenant Ier. 50.5 Come and let us join our selves to the Lord in a perpetual Covenant that shall not be forgotten and to cleave to him as a Girdle cleaveth about the Loins of a Man Ier. 13.11 For as a Girdle cleaveth unto the Loins of a Man so have I caused the whole House of Israel and the whole House of Judah to cleave to me saith the Lord that they might be to me for a People and for a name and for a praise and for a glory God is not bound to us as he is not to any Creature no not to the Angels in Heaven yea he is altogether free before the contract but is pleased for our good and benefit to enter into bonds and is pleased to bind himself to bless us And it was not fit we should be possessed of such benefits without being bound to God and coming into some nearness to him For in the Covenant God doth manifest himself in the most familiar way to his People and therefore will have
much brokenness of Heart Cold thoughts of Sin beget but cold thoughts of Christ For every mans value and esteem of the Remedy is according to his sense of the Misery If we are not deeply affected with our lost Condition Christ is of little use to us It is the câ—ntrite and broken Heart which doth most relish the Grace of the Redeemer 2. Sacrifices were figures of the Mercy of God and the Merit of Christ viz. of his Death and Obedience Heb. 9.13 14. If the Blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh how much more shall the Blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead works to serve the living God So Heb. 10.5 6 7. Wherefore when he cometh into the World he saith Sacrifice and Offering thou wouldest not but a Body hast thou prepared me In burnt Offerings and Sacrifices for Sin thou hadst no Pleasure Then said I Lo I come to do thy Will O God So that the Sacrifices were to represent Christ to them without which they did little else than qualifie for legal Priviledges Therefore it behoved every one that would make Covenant with God to own the promised Messiah the Surety who died for Sin and the great Sacrifice of Atonement the Lord Jesus Christ. And is not this incumbent upon us who would make and renew Covenant with God What is required of us in the Eucharist but to bless God for all his Mercies especially the gift of his Son to die for us That which was promised and prefigured is now accomplished Surely the Death of Jesus Christ is the only true means of Redemption and Propitiation for Sin which must be acknowledged with all joy and thankfulness 3. They were Obligations to Duty and that worship and Obedience which we owe to God For a man by offering a â—east did in effect devote himself and all his Power and Strength to God The Worshipper was to Consecrate himself wholly to his Service So Rom. 12.1 I beseech you by the Mercies of God that ye present your Bodies a living Sacrifice Holy and Acceptable to God which is your reasonable Service This was the Interpretation of the rites of the Law and the reasonable part of that Worship And are not we to give up our selves to God with a sincere firm Resolution of new Obedience Thus for our Humiliation the Sacrifices revealed our Misery for our Consolation they propounded the Remedy of Grace and in order to our Sanctification they taught us gratitude and new Obedience But their chief and first Relation was to Christ without whom our Misery had been in vain discovered and Holiness of Life to little purpose required for we have all from him I. Vse To press you to enter into Covenant with God especially being incouraged thereunto by the Atonement and Reconciliation made by Christ. You have no Benefit by it till you personally enter into the Bond of it It is true God being pacified by Christ offereth Pardon and Acceptance on the Conditions of the Gospel but we do not actually partake of the Benefit till we perform those Conditions Though the price be payed by Christ accepted by the Father yet we have not an actual Interest through our own default for not accepting Gods Covenant The Covenant of Nature lieth upon us whether we consent or no because that is a Law but this is a Priviledge and therefore we must man by man make out our Title and Claim What shall we do 1 Bless God for this Grace That when man had irreparably broken the first Covenant and fallen from his State of Life and all the World left under guilt and a curse Rom. 3.19 All the World is become guilty before God That God took occasion by this Misery to open a door of hope to us by Christ 2 Cor. 5.19 God was in Christ reconciling the World unto himself And hath set up a new Court of Righteousness and â—ife where Sinners may appear where Grace taketh the Tâ—rone and the Judge is Christ and the Rule of proceeding is the Gospel and upon Faith and sincere Obedience we may be accepted O let us run for refuge to this Court take Sanctuary at this Grace Heb. 6.18 Who have fled for refuge to lay hold upon the hope set before us The Lord standeth with Arms open to receive us if we will but acknowledge our Iniquities Ier. 3.13 Only acknowledge thine Iniquity that thou hast transgressed against the Lord thy God 1 John 1.9 If we confess our Sins he is faithful and just to forgive us our Sins and cleanse us from all unrighteousness Judge and Condemn our selves for them 1 Cor. 11.31 If we would judge our selves we should not be judged With Penitent and Contrite Hearts the self-condemning Sinner is acquitted Luk. 18.13 14. The Publican standing afar off would not lift up so much as his Eyes to Heaven but smote on his Breast saying God be merciful to me a Sinner I tell you this man went down to his House justified rather than the other For every one that exalteth himself shall be abased and he that humbleth himself shall be exalted 2. Own Christ as the Son of God and the Redeemer of the World and the Fountain of your Life and Peace For till we own the Mediator of the Covenant we have not the Benefit of the Covenant Though his Blood be shed 't is not sprinkled on us Heb. 12.24 And to Iesus the Mediator of the New Covenant and to the Blood of sprinkling that speaketh better things than the Blood of Abel Nor can it be pleaded by us with any Comfort and Satisfaction Therefore you must own him Iohn 20.28 My Lord and my God At least prize and esteem him Phil. 3.8 I count all things but loss for the Excellency of the Knowledge of Christ Iesus my Lord. And use him to the ends for which God hath appointed him Iohn 1.16 Of his fulness have all we received and Grace for Grace And 1 Cor. 1.30 But of him are ye in Christ Iesus who of God is made unto us Wisdom and Righteousness and Sancâ—ification and Redemption Let him be to you what God hath appointed him to be and do for you what God hath appointed him to do for Poor Sinners Micah 5.5 This man shall be the Peace that is in him alone will we seek it this is the Blood of the Covenant 3. Devote your selves to God to serve him and please him Isa. 44.5 One shall say I am the Lords and another shall call himself by the Name of Jacob and another shall subscribe with his hand unto the Lord and surname himself by the House of Israel And Ezek. 16.8 I entred into a Covenant with thee and thou becamest mine Now this must be done sincerely Not only with a Moral Sincerity not to dissemble but with a Supernatural Sincerity Deut. 5.29 O that there were such
is just and equal knowing that ye have a Master in Heaven So also to Equals not invading each others rights not detaining from them any thing that is their's Rom. 13 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the Law That is a debt still owing and still to be paid Mat. 7.12 Therefore all things whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets The Rule of Justice of doing to others as you would they should do to you standeth on these Suppositions The actual equality of aâ—l Men by Nature did not he that made you make them And the possible equality by Providential disposure you may stand in need of them as they do of you and be under them as they are under you 4. Whatsoever things are pure Therefore nothing that is obscene or unchast should be seen in or heard from a Christian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Chast and Clean as well as Pure Eph. 4 29. Let no corrupt Communication proceed out of your Mouth but that which is good to the use of Edifying that it may Minister Grace to the Hearers Rotten Communication argueth a naughty Heart as a stinking breath doth rotten and putrid Lungs So also for Actions nothing filthy or unclean should be done by us Eph. 5.12 For it is a shame even to speak of those things which are done of them in secret A Christian is ashamed to speak what others are not ashamed to do but God seeth in secret and his Law that is our Rule and his Eye should be enough 5. Whatsoever things are Lovely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are certain things which are not only commanded by God but are grateful and acceptable to Men. Such are a loving affable carriage peaceable behaviour meekness lowliness of Mind Charity Usefulness Rom. 5.7 For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die The Apostle telleth us of some things which are acceptable to God and approved of Men Rom. 14.18 Now these things a Christian must make Conscience of Rom. 12.17 Recompense to no man evil for evil provide things honest in the â—ight of all men What are those To live Charitably and Peaceably 1 Thes. 5.15 See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men As in the Body there is something that is lovely and appeareth so to all men so in the Soul Now these are things which we should look after When the Disciples lived Christianly and in Peace and Charity they had favour with all the People Acts 2.46 47. And they continued daily with one accord in the Temple and breaking Bread from House to House did eat their Meat with Gladness and Singleness of Heart praising God and having favour with all the People Therefore by this lovely Carriage we should commend our Profession to the World 6. Whatsoever things are of good Report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is another boundary for there are some things which have no express evil in them but they are not of good fame as generally Condemned by the wise and sober Now a Christian is first to look to his Conscience but because the Honour of God and the credit of his Profession is concerned he must avoid those things which have an appearance of evil 1 Thes. 5.22 Abstain from all appearance of Evil. And the rather because they are not over tender of their Conscience who are lavish of their Name Indeed a Christian is not to hunt after the applause of men yet he is to do his Duty so that the holy Profession be not blamed nor evil spoken off for his sake It is a good and short decision of Aquinas Gloria humana bene contemnitur nihil malè agendo propter ipsam bene appetitur nihil malè agendo contra ipsam Then we rightly contemn the applause of men when we do nothing ill to gain it and then we rightly desire it when we do nothing ill to forfeit it It is to be contemned if we must do evil to gain it 2 Cor. 6.8 By honour and dishonour by evil report and good report as deceivers and yet true Be contented with the Glory that cometh of God only else we do not believe in Christ Iohn 5.44 How can ye believe which receive honour one of another and seek not the Honour that cometh from God only You cannot be the Servants of Christ if you honour men As for our own Credit we must be content to be evil spoken of for the Gospels sake and our Duties sake And it is well deserv'd by doing nothing on our part to hazard it So 1 Pet. 2.12 Having your Conversation honest among the Gentâ—les that whereas they speak against you as evil doers they may by your good works which they sâ—all behold glorifie God in the day of Visitation We are to stop the Mouth of Iniquity and to put to silence the Ignorance of foolish men not justly to cause our Names to stink and be unsavory but live down the reproaches of the World as much as in us lieth and bring the Holy ways of God into request 7. The last Limitation is If there be any vertue or any praise I join both these things together because they are linked to one another That is if they found any thing praised and esteemed in the World provided it be a vertue Many things gain applause in the World which yet are not vertuous and praise-worthy as the revenging of an injury zeal for a mans Faction Gal. 1.10 For do I now persuade men or God or do I seek to please men For if I yet pleased men I should not be the Servant of Christ. So for peaceable compliance with Sin and good Fellow-ship Luk. 16.15 And he said unto them Ye are they which justifie your selves before men but God knoweth your Hearts for that which is highly esteemed amongst men is an abomination in the sight of God Now Christians should abhor such things though never so much cryed up in the World there is a praise of such things but they are not Vertues Or else you may understand this Limitation thus If there be any vertue that is something lower than Grace any good thing among the Heathens with whom they conversed they should take it up and adorn Religion with it So if there be any praise among good things some are more eminâ—nt others as they are not disproved so they are not praised Now any such praise-worthy or commendable action they should imitate and adorn their Profession with it The Gifts of the Holy Ghost are called Graces but these commendable actions are called vertues Well then these are the general Heads of Christian Duties which they should seriously think upon and propose them to themselves for the Regulation of their
proper Lord Psal 119 45. I will walk at Liberty for I seek thy Precepts To will and do things pleasing to our Creator Preserver and Redeemer Again if man have a Liberty it must be such a Liberty as leaveth him in a capacity to pursue his chief good and last end The more we are restrained from this the more we are in Bondage the less the more free Certainly the reasonable Nature is under a defect as 't is restrained and disabled from the Fruition of God or seeking after it For man was made for this end and is so far fettered as he is kept from it but this is little minded all our desire is to live at large and to have none to controul us 3. It proceeds from the Nature of Christs Laws 1. They are spiritual 2. They require self-denial 1. They are strict and spiritual Precepts which require the Subjection of the whole Man to Christ Thoughts Desires Inclinations as well as Actions The Law is Spiritual but I am Carnal saith the Apostle Rom. 7.14 That is it requireth inward Purity as well as external Conformity Now men will rather endure any external Burdens how heavy and hard soever than Christs spiritual Yoak Take for an instance the Pharisaical Institutions and Christs Law For the one 't is said Mat. 23.4 They bind heavy Burdens and grievous to be born and lay them on mens Shoulders They had little Compassion on the People and therefore imposed rigorous and severe Ordinances upon them But Mat. 11.30 Christ saith My Yoak is easie and my Burden is light Yet at that time there were more Proselyted to the Sect of the Pharisees than embraced the Doctrine of Christ Men will part with any thing sooner than their Lusts Micah 6.6 7. Perform costly Sacrifices deny many of the feelings of Nature and all that they may keep their beloved Sins The sensual nature of Man is such that it is loth to be crossed which produceth Prophaneness and Dissoluteness and men ingulph themselves in all manner of sensualities because they are loth to deny their natural Appetites and Desires and to row against the stream of Flesh and Blood So the young man is said to walk in the ways of his own Heart and the sight of his Eyes Eccles. 11.9 But if Nature be to be crossed a little 't is done by some only for a while and in some slight manner and this produceth Hypocrisie Isa. 58.5 To bow down the Head for a day like a Buâ—rush If this will not quiet Conscience we are apt to exceed in outward observances and rigorous impositions or macerating the Body by some by-Laws of our own and this produceth Superstition Col. 2.19 Touch not tast not handle not We place our Religion in abstinence from such Meats or in such Penances and exterior Mortifications and so he bound in Chains of our own making â—hus these three great evils Prophaneness Hypocrisie and Superstition grow upon the same Stem and Root But when Christ requireth us to serve God in the Spirit to subdue the Hâ—art to him this we cannot endure Therefore in all these ways of Religion wherein men walk who would not have Christ to Reign over them you may still observe they check at his spiritual Laws 2 Christ by his Laws requireth self-denial Mat. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me We are to deny our own Wit and our own Will Our own Wit or Wisdom so faâ— as it is conâ—rary Christianity 1 Cor. 3.18 Let no man deceive himself if any man among you seemeth to be wise in this World let him be a â—ool that he may be wise To condemn our own former Life wherein we so much pleased our selves our own Will For none are longer to be at their own dispose 1 Cor. 6.19 What know ye not that your Body is â—he Temple of the Holy Ghost which is in you which ye have of God and ye are nâ—t your own Now men are so averse from this that it is a kind of a Mâ—racle that any are brought to deny themselves and subject all their thoughts and desires to Christ. I. Vse is Information 1. It sheweth us whence all the Contentions arise which are raised about Religion in the World Some may ignorantly mistake things and some proud Wits may oppose Christs Prophetical Office contradict the Mysteries of our most Holy Faith some may lessen the Merit of his Sacrifice but the most general Errour is Men will not have him to Reign over them All the corrupt part of the World oppose his Kingly Office many that are right in Doctrine are yet Carnal as to Practice They acknowledge the Redemption of Christ and Justification by Faith but will not make straight steps to their Feet and live by Christs Laws I am sure this is the great damning Sin in the Orthodox And as to Doctrine in the reformed part of the World Alas what will it avail you to cry up his Merits while you cannot endure his strict spiritual Precepts This is to set the Saviour against the Lawgiver the Priest against the King 2. It informeth us how much they disserve Christianity that will hear of no Injunctions of Duty or mention of the Law of Faith or of the New Covenant as a Law Besides that they take part with the Caâ—nal World who cannot endure Christs Reign and Government they blot out all Religion with one dash If there be no Law there is no Government nor Governour no Duty no Sin no Punishment nor Reward for these things necessarily infer one another A Governour inferreth a Government and all regular Government is by Law how shall the Subjects else know what is Sin and Duty for Verum est index sui obliqui The Law that stateth Duty doth give us the Knowledge of Sin and without a sanction of Penalties and Rewards all is but an Arbitrary Direction which we may observe or neglect at our Pleasure and no harm or good come of it Now these are horrid and uncouth Notions that stab Religion at the very Heart 3. Iâ— informeth us What a difficult thing it is to seat Christ in his spiritual Throne namely in the Hearts of all faithful Christians The Voice of corrupt Nature is We will not have this Man to Reign over us And till we are brought under the Government of Christ other Lords have Dominion over us as the Prophet speaketh Isa. 26.13 And they will not easily quit their Possession We are ruled by the â—evâ—l the Flesh and the World The Devil and we must be rescued from him before we can be brought into the Kingdom of Christ Col. 1.13 Now there is old Tugging and Wrestling to rescue the prey out of Satans hands The World Christs ransom respected that Gal. 1.4 Who gave himself that he might deliver us from this present evil World And so doth the Application of this Salvation by the Spirit for till we get rid of the
at his last tryal For God accepteth according to what a man hath and not according to what a man hath not 2 Cor. 8.12 For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not II. The consequence as he increased in Wisdom and Stature so he increased in favour with God and man That is he obtained a Testimony of the favour of God and the General Love and Good-will of men The same is said of Samuel 1 Sam 2.26 And the Child Samuel grew and was in favour both with the Lord and also with men That is he was acceptable to God and mâ—â— Gods favour is that by which he loveth his Image The more conspicuous the Image of God is in any Creature the more is God delighted in in that Creature Now there was more of the Image of God to be seen in Christ an Youth than in Christ a Child Which is no more unworthy of Christ than to be a Child Doct. The more true and saving Wisdom men have the more acceptable they are to God and many times to men also Prov. 3.4 So shalt thou find favour and good understanding in the sight of God and man That is acceptation and good success So it is said of the Primitive Christians whilst Christianity was in its simplicity Act. 2.47 That they praised God and had favour with all the People They Praised God as being acceptable to him and received his blessing And men had reverence and esteem for them Prov. 22.11 He that loveth pureness of heart for the Grace of his Lips the King shall be his Friend That is a man that keepeth exactly to his Duty he hath an Holy boldness and a grace in his speeches Which many times by the blessing of God procureth him favour with great ones But a Question or two must be considered 1. How is it possible to please God and men Since they that please God are hated by the World John 5.19 Because ye are not of the World but I have chosen you out of the World therefore the World hateth you And 2 Tim. 3.12 All that will live Godly in Christ Iesus must suffer persecution And they that please the World cannot be the Servants of God Gal. 1.10 I Answer 1. We ought to carry it so that our Life may be pleasing to God and approved of men That 's our Duty whatever the event be Acts 24.16 And herein do I exercise my self to have always a Conscience void of offence towards God and towards men 2 Cor. 8.21 Providing for honest things in the sight of the Lord and in the sight of men Just and Holy things must we provide that evil men may have no cause to reproach us and good men may be edified by our example A life then it must be that is pleasing to God and deserveth to be approved of men that if they hate us we may not be in fault 1 Cor. 10.32 Give no offence neither to Iews nor to Gentiles nor to the Church of God Many times men bring trouble upon themselves by their own folly 2. There is a difference between convincing men and having a Testimony in their Consciences and humouring them in their sin 'T is humouring them in their sin which is man-pleasing inconsistent with the pleasing of God But to be made manifest first to God and then in their Consciences is an other thing 2 Cor. 5.11 We must not please them by joyning with them in their sin We buy the approbation of men at too dear a rate if we buy it by the breach or neglect of our Duty to God 3. Though men like not the way of Godliness so as to imbrace it and follow it yet they Admire it Prov. 12.26 The righteous is more excellent than his Neighbour And Mark 6.20 Herod feared John knowing that he was a just man and an holy The evidence of their Consciences doth compel them to approve and honour them 2. Question How far is it Lawful to mind the Approbation of men or to make it any Motive to us Since it is said John 5.44 How can ye believe that receive honour one of another and seek not the honour that cometh of God only Ans. 1. We are not to cast off all respects to a good Name because 't is an excellent Blessing Prov. 22.1 A good Name is rather to be chosen than great Riches and loving favour rather than Silver and Gold 'T is of great use for our service and safety The Credit of Religion dependeth much on the Credit of those that profess it Now that we may not be a disgrace to Christ nor act as blemished Instruments we must endeavour to preserve a good Name A Pastor of the Church must be one that hath a good Report of them that are without lest he fall into reproach and the snare of the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Slanderer 1 Tim. 3.7 The rather must we Mind this because men first make Shipwrack of a good Name and then a good Conscience and he that is lavish of his Credit is very seldom tender of his Conscience And 't is of great use for our safety Infamy cast upon the People of God is a forerunner of more trouble and showers of slanders are a forerunner of the grievous storms of Mischief and Persecution The Devil is first a Liar and then a Murtherer Iohn 8.41 In the Primitive times they did invest Christians with Bears skins and then bait them as Bears First count them Offendors and then prosecute them as such The Devil is afraid to meddle with unstained innocence Valens the Emperour spared Paulinus out of Reverence to the unspottedness of his Life Therefore since 't is a great part of our Security and Protection against Violence it must not be slighted 2. This must not be our first and chief Motive That is the favour of God 2 Cor. 5.11 But we are made manifest unto God and I trust also are made manifest in your Consciences The Approbation of God must be chiefly sought after we are not sincere without it For sincerity is a streight and sincere purpose to please God in all things The Approbation of men must rather follow than be aimed at Laus Humana non appeti debet sed sequi This is the consequent of well doing not our proper scope Gloria bene appetitur nihil malè agendo contra ipsam bene appetitur nihil malè agendo propter ipsam Credit is well sought when we do nothing ill against it and when we do nothing ill to obtain it 3. The favour of men may be sought when we take it as the Fruit of the favour of God For all good cometh from his favour He giveth it us by his secret influence on the Hearts and Counsels of men Prov. 16.7 When a mans ways please the Lord he maketh even his Enemies to be at Peace with him He made Laban and Esau kind to
That thou mayest love the Lord thy God and that thou mayest obey his Voice and that thou mayest cleave to him for he is thy Life and the length of thy days How thankful are we to him that restoreth the use of an Eye or of decayed Limbs Is nothing due to God who preserveth all these things to us yea continueth Life it self and defendeth and protecteth us against all dangers Psal. 31.23 O love the Lord all ye his Saints for the Lord preserveth the faithful and plentifully rewardeth the proud Doer Many times when they have no friends to uphold them God standeth by them to preserve them against the Powers of Oppression So he heareth Prayers Psal. 116.1 I love the Lord because he hath heard my Voice and my Supplication Every answer is a new ingagement and new fuel to kindle this holy Fire Surely his constant mindfulness of us should induce us heartily to love God and admire his goodness 4 The Rewards of Grace which are provided for them that love him Many blessed Comforts and Supports here in the World and the Happiness of the World to come 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the Heart of man the things which God hath prepared for them that love him 1 John 3.1 2. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God Therefore the World knoweth us not because it knew not him Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Thus is God propounded to us as an object of our love as amiable and as beneficial In short to have Life and being and all kind of Benefits which may sweeten Life to be freed from Sin which is the ground of all our trouble and the wrath of God which is so deservedly terrible to have our Natures sanctified and healed and at length to be brought into that happy Estate when we shall be brought nigh to God and be made Companions of the Holy Angels and for ever behold our glorified Redeemer and our own Nature united to the Godhead and have the greatest and nearest Intuition of God that we are capable of and live in the fullest love to him and delight in him What can be said more Secondly The Act Love Love to God is taken largely or strictly 1. Largely for all the Duties of the upper Hemisphere of Religion or first Table As when Christ distinguisheth the Duties of the two Tables into love to God and love to our Neighbour Mat. 22.37 38 39. Iesus said unto him Thou shalt love the Lord thy God with all thine Heart and with all thy Soul and with all thy Mind This is the first and great Commandment And the second is like unto it Thou shalt love thy Neighbour as thy self So it is confounded with Faith Repentance new Obedience for all Religion is but love acted Faith is a loving and thankful acceptance of Christ and his Grace Repentance is a mourning love because of the wrongs done to our Beloved and the loss accruing to our selves Obedience is but pleasing Love A Christian if he fear it is to offend him whom his Soul loveth If he hope it is to see and possess him who is the Joy and Delight of his Soul If he rejoice it is because he is united to him If afflicted it is because he is separated from him 2. More strictly it implieth that particular Grace which is distinct from Faith and Hope 1 Cor. 13.13 And now abideth Faith Hope Charity these three but the greatest of these is Charity Which because of it's various Operations is diversly spoken of in Scripture 1. Sometimes as a seeking and desiring Love 2. Sometimes as a complacential and delighting Love 3. Sometimes as the Love of gratitude or returning Love 1. Sometimes it is put in Scripture for that which is properly called a desiring seeking Love Which is our great Duty in this Life because here we are in viâ in the way to home in an Estate of imperfect Fruition therefore our love mostly venteth it self by desires or by an earnest seeking after God This Love is desiderium unionis a desire of his Presence or an affection of Union It is often set forth in Scripture Psal. 42.1 As the Hart panteth after the water Brooks so panteth my Soul after thee O God! Psal 63.1 O God thou art my God early will I seek thee my Soul thirsteth for thee my flesh longeth for thee So Psal. 84.2 My Soul longeth yea even fainteth for the Courts of the Lord my Heart and my Flesh cryeth out for the living God It noteth such vehement Affections as left an Impression upon the Body So Isa. 26.9 With my Soul have I desired thee in the night yea with my Spirit within me will I seek thee right early Thus do the Saints express their desires to enjoy God and his Grace Now 1. This desire is acted towards his sanctifying Grace and Spirit called an hungering and thirsting after Righteousness Mat. 5.6 Blessed are they that hunger and thirst after Righteousness for they shall be filled Or the Comfort and effect of Ordinances and Holy Duties that we may get more of God and Holiness into their Hearts 1 Pet. 2.2 As new born Babes desire the sincere Milk of the Word that ye may grow thereby My Soul longeth yea even fainteth for the Courts of the Lord my Heart and my Flesh cryeth out for the living God Psal. 84.2 Not the formality of an Ordinance but to see thy Power and thy Glory so as I have seen thee in the Sanctuary Psal. 63.2 They would not go from God without him The sanctifying Spirit is the sure pledge of Gods love and they do so earnestly desire to be like God in Purity and Holiness that they are instant and assiduous in calling upon God and using all Holy means whereby they may obtain more of his Spirit This doth shew us most of God himself for we know his Love by his Spirit and doth most help us to love him Prov. 4 7. Wisdom is the principal thing therefore get Wisdom and with all thy getting get Vnderstanding Wealth Honour and secular Learning or whatever serveth the Interest of the Flesh may be an Hinderance and Impediment in the ascending of our Hearts and Minds to God These things often keep us from God and allure us to please the Flesh but saving Grace as it immediately cometh from God so it carrieth us to him 2. The perpetual Vision of God hereafter Phil. 1.23 I am in a streight betwixt two having a desire to depart and to be with Christ which is far better 2. Cor. 5.6 8. Knowing that whilst we are at home in the Body we are absent from the Lord We are Confident and willing rather to be absent from the Body and to be
13.1 2 3. Though I speak with the Tongues of Men and Angels and have not Charity I am become as sounding Brass or a tinkling Cymbal And though I have the gift of Prophesie and understand all mysteries and all knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing And though I bestow all my goods to feed the poor and though I give my body to be burned and have not Charity it profiteth me nothing A Man may be burnt in the flames and yet not at all acceptable to God Dive into all mysteries of Religion yet not be affected with them cast out Devils yet be cast out among Devils give his goods to the poor yet have his Soul full of vain-glory speak eloquently and accurately of God and Christ yet not have his Heart subdued to God Yet a Man cannot have Charity and be upon ill terms with Christ all that love him are beloved of him Vse 1. is of Exhortation to join with your Knowledge of God Love to God Motives 1. From the reward and benefit Is it not a great Mercy to be known of God and to be approved in the sentence of his Word Gal. 5.6 In Christ Iesus neither circumcision availeth any thing nor uncircumcision but Faith which worketh by love To be chosen accepted and avouched to be his peculiar people 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha compared with Eph. 6.24 Grace be with all them that love our Lord Iesus Christ in sincerity To be owned in his Ordinances The great feast of the Gospel is prepared for such 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entered into the Heart of Man the things which God hath prepared for them that love him To be regarded in his Providence above all the dwellers on Earth Psal. 56.8 Thou tellest my wandrings put thou my tears into thy Bottle are they not in thy book Though they seem base and vile in the Eyes of Men can scarce cleanse themselves yet they are accepted of God Our friends will not know us in adversity and the rich will not know the poor yet God knoweth them and owneth them how despicable soever they be Psal. 34.6 This poor Man cried and the Lord heard him and saved him out of all his troubles God's approbation is more worth than the approbation of all the World 2 Cor. 10.18 Not he that commendeth himself is approved but whom the Lord commendeth And at the last day when every Man shall receive his final doom and sentence they shall be admited to glory Iam. 1.12 Blessed is the Man that indureth temptation for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him Jam. 2.5 Hath not God chosen the poor of this World rich in Faith and Heirs of the Kingdom which he hath promised to them that love him 2. From the duty 1. There is no true knowledge else We do but talk like Parrots of God and Christ though with never so much subtilty and accuracy till we love him Iud. 16.15 How canst thou say I love thee when thy Heart is not with me Rom. 2.20 An Instructer of the foolish a Teacher of Babes which hast the form of knowledge and of the truth in the Law 2 Tim. 3.5 Having a form of godliness but denying the power thereof 2. The design of the Scripture is to teach us the holy art of loving God It is a book written of love wherein is recommended the love of God to us in Creation Providence Redemption and final glorification that by hearing reading meditating therein there may be begotten in us love to God again 1 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and of a good Conscience and of Faith unfeigned 3. The love of Christ is the vigour and life of all that grace that is wrought in us by the Spirit 2 Tim. 1.7 God hath not given us the Spirit of Fear but of Power of Love and of a sound Mind 4. The whole work of a Christian is a work of Love to love God and be like to him Deut. 10.12 What doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his ways and to love him and to serve the Lord thy God with all thy Heart and all thy Soul A Christian is rewarded as a Lover rather than as a Servant not as doing work but as doing work out of love Vse 2. Examination Do we know God so as to love him Many will say God forbid we should live else if we do not love God But do you indeed love him Christ puts Peter to the question thrice Iohn 21.15 16 17. Iesus saith to Simon Peter Simon Son of Jonas lovest thou me more than these c. Others on the other side will say how can we know that we love God Burning fire cannot be hidden do what you can you cannot conceal it If you really love any person there will not need many signs to discern it No you will bewray it on all occasions by looks speeches gestures thoughts and endeavours to please Or if you love things will not a covetous Man bewray his love of Money an ambitious Man his love of honour a voluptuous Man his delight in pleasures Let him conceal it if he can But it is not love but the sincerity of love that is so difficult to be found out Well then that is known partly by the degree partly by the proper effect 1. By the degree If you love God you will love him above all All things must give way to his Love Psal. 63.3 Because thy loving kindness is better than life my Lips shall praise thee You will be content to do and suffer any thing rather than displease God and lose his favour for that is your all But alas how far are we from the love of God who are so addicted to self-love and carnal desires and governed by the relishes of the Flesh and intangled in Earthly and Worldly things Can we adhere to him in time of danger and temptation 2. By the proper effect which is obedience doing his Will seeking his Glory promoting his Interest Many think it is love if they keep solemn feasts in his memory seem to be very devout at certain set times at Christmass and Easter No it is a constant respect in those that profess his name and an obedience to his commands Others think they love him If they languish after comforts No ready obedience is all Then Love hath done its work 1 Iohn 2.5 Who so keepeth his word in him verily is the love of God perfected Hereby know we that we are in him Vse 3. Direction to us in the Lords Supper Let us rouse up our selves in this duty this holy and mystical Supper which Christ departing out of the World ordained to be
a memorial of his Death and Passion 1. Reasons why we should now express our Love 2. How we should exercise love in this duty 1. Why. 1. Because his death flowed from his love Gal. 2.20 Who loved me and gave himself for me Eph. 5.2 Walk in love as Christ also hath loved us and hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour Rev. 1.5 Unto him that loved us and washed us from our Sins in his own Blood And therefore we never felt the principal effect of this duty unless we find this love inkindled in us we do not observe it as we ought 2. Because his intent is to convey and apply his love to us It is applied outwardly by the Word and Sacraments inwardly by his Spirit Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us And the Bread that I will give is my flesh which I will give for the Life of the World John 6.51 It is given in pretium in pabulum for price and for food His Blood which was shed for our Redemption now is poured out for our refection to chear our Souls that eating his Flesh and drinking his Blood we may become one Spirit and he may live in us and we in him and that nothing may separate us from his love All the dainties here set before us taste and savour of nothing but love Our Meat is seasoned with love and our drink is squeezed into our Cup out of the Wine-press of Love And God intendeth union Cant. 2.4 He brought me to the banqueting House and his Banner over me was Love Christ conducteth his Spouse in state to the solemn participation of his benefits and receiveth her with a Banner or Canopy This Banner is displayed in the Gospel the whole doctrine of which is to shew us the love of our Saviour towards mankind but then in the Sacrament we are brought into the house of Wine we come to taste of the satisfying and comfortable blessings which are to be found in Christ. 3. If we do not bring love with us we shall not be welcome to God for he that loveth God is known of him Others are not owned in an ordinance but dismissed as they came God will not fail the loving Soul 2. How we should exercise love in this duty 1. In ardent desires of Christ's benefits We can neither live nor die without him therefore we must desire his Grace his Righteousness and Spirit Luk. 1.53 He hath filled the hungry with good things Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the Beauty of the Lord and to inquire in his Temple 2. In an holy joy and rejoicing in him Cant. 1.4 We will be glad and rejoice in thee Christ hath a special way of communicating the sense of his love to a Believer Now when we are admitted to what we long for we must express our gratitude 3. We must not restrain the benefit to the act of receiving no our future profit is to be regarded that for the time to come we may live to no other purpose in the World but to obey and honour Christ even at the dearest rates We must from henceforth live as those that are the Lords 2 Cor. 5.15 And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again A Sermon on Psalm Lxxxiv 10 For a day in thy Courts is better than a thousand I had rather be a door-keeper in the House of my God than to dwell in the Tents of wickedness IN these words is set forth David's esteem of the Ordinances and Means of Grace Here is 1. A general Proposition A day in thy Courts is better than a thousand 2. A particular Application to the Man of God's own Judgment and Sentiment in the case I had rather be a door-keeper in the House of my God than dwell in the Tents of wickedness The one sets forth the excellency of the thing it self the other David's and in his Person every godly man's sense and opinion of it Things may incomparably differ yet every one hath not the Eyes to see it In the general Proposition the comparison is made with any earthly thing whatsoever In the particular Application to David with the pleasures of sin Both must be considered In the general Proposition A day in thy Courts is better than a thousand i. e. a day or hour spent in thy Worship is better than a thousand spent among worldlings and about worldly business Eternal things and all things conducing thereunto must be preferred before temporal and communion with God above all the pomp and glory of the most splendid worldly condition But then in the particular Application temporal things are considered as enjoyed with sin as also Heb. 11.25 Chusing rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season However there you may observe 1. God's worst I had rather be a door-keeper in the house of my God 2. Sin 's best Than dwell in the Tents of wickedness Where observe I. The Terms in which one Condition is opposed to the other 1. On the one side The meanest lowest Office about God is mentioned to be a Door-keeper or as the Hebrew signifieth to sit at the Threshold A phrase often used to express the Office of the Levites or Sons of Corah who were keepers of the Gates or Thresholds of the Tabernacle 1 Chron. 9.19 and therefore called Porters vers 17. And to these was this Psalm committed for the Title saith it was a Psalm for the Sons of Korah and to encourage them in their Office David useth such an expression He had rather be in the meanest condition wherein he might daily worship God 2. On the other side here was dwelling in the Tents of wickedness that is in the stateliest Habitations of the Great ones of the World wherein wickedness reigneth Possibly he alludeth to the wild Arabians who lived by prey and lived in Tents which were black without and rich within Therefore the Church is compared to Tents of Kedar Cant. 1.5 I am black but comely as the Tents of Kedar as elsewhere he saith God is more glorious and excellent than the Mountains of Prey Psal. 76.4 Preferring God's strength above theirs that dwelt in the Mountains and lurked there for Prey And this suiteth with his condition who in his exile from the Temple was forced to live as a wild Kedaren or Ishmaelite Psal. 120.5 Woe is me that I sojourn in Mesech that I dwell in the Tents of Kedar meaning the Arabian Tents the barbarous People of Arabia that were called Scenitae for their manner of living he then resembled them II. Observe how the Terms are framed to suit
they be prevented 1 Thes. 5 19 20. Quench not the Spirit Despise not Prophesying Our spiritual vigour is soon quenched our spiritual strength soon abated our spiritual gust and delight soon lost if once we despise Ordinances Every Grace when it is wrought needeth support and increase There is something lacking to Faith and something lacking to Love and something lacking to Knowledge And if that which is lacking be not supplied we shall lose what is wrought in us For it fareth with a man going to Heaven as it doth wiâ—h a man rowing against the stream if he doth not go forward he goeth backward Surely they that are acquainted with the spiritual life cannot live without Ordinances Painted Fire needeth no fuel but true Fire will go out unless it be fed and maintained Where-ever there is life because of the depastion of the natural heat upon the natural moisture though the stomach be never so full for the present yet anon they will be hungry again So because of the constant Combate between the Flesh and the Spirit Divine Love and Carnal Concupiscence where-ever there is spiritual life there is a necessity it should be fed with new supplies of Grace ministred by the Ordinances An hungry Conscience must have satisfaction 4. Utility and Profit That maketh the Children of God value the Ordinances they get more here in one day than they get in the World in a thousand A man may moil in the World all the days of his life and what gets he Many times his labour for his pains Psal. 127.2 It is in vain for you to rise up early to sit up late to eat the bread of sorrows The Lord doth justly punish the painfulness of some who toil like Infidels in the use of means with a sad disappointment They work their hearts out and nothing cometh of it Whereas those who have God's blessing thrive insensibly and are very prosperous But put case they have the World at Will what will it profit them when they come to die Iob 27.8 What is the hope of the Hypocrite though he hath gained when God taketh away his Soul They have a sad bargain of it who have spent all their days in heaping up wealth and have hunted for that which they shall never waste Or if they wallow in sensual Felicity yet it must be left at length But now by the Ordinances men get God for their Portion And he is an Everlasting Portion they are a means to help us to the Fruition of God Prov. 8.34 35. Blessed is the man that heareth me watching daily at my Gates waiting at the Posts of my doors for whoso findeth me findeth Life and shall obtain favour of the Lord. Spiritual Wisdom is more than all Worldly Riches and to find Christ is to find Life Now this is obtained by waiting at his Gates and at the Posts of his doors that is by a daily attendance upon the means of Grace 2. Point That God's People do not only value and esteem his Ordinances but they value and esteem them above all Worldly things We have given you some Reasons of their Respect to Ordinances simply Considered now Comparatively For it is not enough to constitute us Religious that we have some Respect for God his Ways and Ordinances when we have a greater Respect for other things to be a little for God and more for the World No it must be your great business to wait upon God and to redeem time for spiritual Uses counting an hour spent with him to be your sweetest time and the meanest Service about him to be your greatest preferment and to injoy his love is more than to injoy the greatest Treasures in the World Reasons I. Worldly things cannot give out so much of God to us as the Ordinances do and therefore they are incomparably better than any earthly things whatsoever 1. They give out more of God for the present than any earthly thing can We taste God in the Creatures they are sanctified to the Heirs of Promise 1 Tim. 4.4 5. Every Creature of God is good and nothing to be refused if it be received with thanksgiving For it is sanctified by the Word of God and Prayer They are a Glass wherein to see our Creators Goodness and Wisdom and Power But the Creatures besides their Spiritual use have a natural use to maintain the present Life But the Ordinances have wholly a Spiritual use The Creatures and earthly Comforts which we injoy do not so immediately tend to the Glory of God Their immediate use is to Comfort man during his Pilgrimage and to inable him to serve God but Ultimately and Terminatively they tend to the Glory of God Though man be not to use them meerly for himself and to sacrifice them to his own Will and Pleasure or to satisfie his own fleshly Mind yet their natural use is for his Comfort and to inable him to serve God But there is more of God discovered in the Ordinances than in the Creatures and they do more immediately tend to God 2. These are the means of our Eternal Felicity Earthly things are given us as an Invitation Spiritual things as an Evidence Earthly things are not given us in the first place but as an Additional supply Mat. 6.33 Seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you Wisdom is good with an Inheritance Eccl. 7.11 Well then surely Ordinances if we have the effect of them are a more blessed evidence of Gods favour Psal. 65.4 Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Court we shall be satisfied with the goodness of thy house even of thy Holy Temple By this means God pursueth his Eternal Love and bringeth us to Eternal Glory and Blessedness One beam of the Light of Gods Countenance is more worth than all the World what then is the Eternal injoyment of God Now the Ordinances are a means to this end to bring us to the Everlasting Fruition of God Psal. 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee II. Reason God is not loved unless he be loved with a Transcendant Superlative Love And this must proportionably descend upon other things as they relate to God for every thing is good according to it's Vicinity and nearness to the chiefest good and last end There is a four-fold rank of good things The first is of that which is loved and desired only for it self and for no other and all other things for its sake So God only is good The second rank is of those things that are desired for themselves and the sake of some other thing also as Knowledge Grace and Vertue The third rank is of those good things which are meerly desired for some other goods sake as the supplies of the outward Life Estate and the like in order to service these may be desired The
which he hath prepared for us This is the Salvation from whence Christ is chiefly denominated our Saviour and that which we are to endeavour and look after throughout our whole life Sermon II. on Luke Xix. 10 For the Son of Man is come to seek and to save that which is lost Secondly I AM to prove that this was Christ's great end and business 1. It is certain that Christ was sent to Man in a lapsed and fallen estate not to preserve us as innocent but to recover us as fallen The good Angels are preserved and confirmed in their first estate they are kept from perishing and being lost And so would Adam have been saved if God had kept him still in a state of Innocency but our Salvation is a recovery and restauration being lost and undone by the fall Rom. 3.23 For all have sinned and come short of the Glory of God That is lost the perfection of our natures and the consequent priviledges 2. Out of this misery Man is unable to deliver and recover himself Not able to reconcile or propitiate God to himself by giving a sufficient ransom to provoked justice Psal. 49.8 For the Redemption of the Soul is precious and it ceaseth for ever that is if it should lie upon our Hands And Man cannot change his own Heart Who can bring a clean thing out of an unclean Not one Iob 14.4 There is no sound part left in us to mend the rest this is a work for the Spiritual Physician We have need of a Saviour to help us to Repentance as well as to help us to pardon 3. We being utterly unable God in pity to us that the Creation of Man for his glory might not be frustrated hath sent us Christ. First he was from the Love of God predestinated to this end from all Eternity to remedy our lapsed estate Iohn 3.16 God so loved the World that he sent his only begotten Son that whosoever believeth in him should not perish but have everlasting Life He was from all Eternity appointed by the Father to save sinners Secondly He was spoken of and promised for this end in Paradise presently after the fall Gen. 3.15 The Seed of the Woman shall bruise the Serpents Head Thirdly He was shaddowed forth in the Sacrifices and the other Figures of the Law therefore said to be the Lamb slain from the Foundation of the World Rev. 13.8 Fourthly He was prophesied of by the Prophets as one that should Make his Soul an offering for sin Isa. 53.10 As the Anointed one that should be cut off not for himself but to make an end of Sins and make reconciliation for iniquity and to bring in everlasting righteousness Dan. 9.27 28 29. Fifthly He was waited for by all the Faithful before his coming as the consolation of Israel Luke 2.25 And behold there was a Man in Jerusalem whose name was Simeon and the same man was Iust and Devout waiting for the Consolation of Israel Iohn 8.56 Your Father Abraham rejoiced to see my day and he saw it and was glad 1 Pet. 1.10 Of which Salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you Sixthly In the fulness of time the Son of Man came not at first to judge or sentence any but to save the lost World Luke 9.56 For the Son of Man is not come to destroy Mens Lives but to save them John 3.17 God sent not his Son into the World to condemn the World but that the World through him might be saved The erraâ—d of his first coming was to offer Salvation to the lost World and not only to offer it but to purchase it for them Iohn 12.47 I came not to Iudge the World but to save the World All these places shew that at his first coming he laid aside the quality of a Judge and took the Office of a Saviour and a Mediator As a Prophet to reveal the way of Salvation As a Priest to procure it for us by the merit of his Sacrifice As a king powerfully to bring us to the injoyment of it He did not come down to punish the ungodly World as Gen. 18.21 I will go down now and see whether they have done altogether according to the cry of all it which come up unto me And so to put an end to transgression But he would come with an offer of Peace and Salvation and during this whole dispensation leaves room for Faith and Repentance Seventhly When he was upon Earth you find him conversing with sinners as the Physician with the sick to heal their Souls and when the Pharisees excepted against this familiarity as if it were against decency that so great a Prophet should converse with the poorest and worst he sheweth it was needful for their cure When they objected Luke 15.2 This Man receiveth Sinners and eateth with them He defendeth himself by the Parable of the lost Sheep and lost groat and lost Son So here when they murmur at him for being Zaccheus his Guest he pleadeth his Commission and great Errand into the World So when a Woman that was a sinner washed his Feet with her Tears he preferreth her before Simon a Pharisee Luke 7.44 45 46 47. He pleadeth his being a Physician of Souls When he sate at Meat with Matthew a Publican Mat. 9.12 So those that would have the Adulteress Stoned he said to them Iohn 8.7 He that is without sin among you let him cast the first Stone at her He spake many Parables against those that were conceited of their Righteousness and despised sinners Luk. 18.9 The Parable of the two Sons Mat. 21.28 29 30 31. Now all these shew that his great work was to bring lost sinners to Repentance that they might be saved Eighthly After he had offered himself through the Eternal Spirit that he might purge our Consciences from dead works he went to Heaven and sate down at the Right Hand of God that he might powerfully apply his Salvation Therefore it is said Acts 5.31 Him hath God exalted with his Right Hand to be a Prince and a Saviour to give Repentance to Israel and Remission of Sins So that still he is upon the saving dispensation till he come to Judgment then all are in termino in their final estate where they shall remain for ever Ninthly The Ministry and Gospel was appointed to give notice of this 1 Iohn 4.14 And we have seen and do testifie that the Father sent the Son to be the Saviour of the World Well then If Christ had not been willing to save us he would never have laid down his Life to open a way for our Salvation nor would he have sent his Ambassadours to pray and beseech us to accept of his help Vse 1. Information 1. How contrary to the temper of Christ they are who are careless of Souls We should learn of Christ to be diligent and industrious to reduce the meanest person upon Earth that is in a course
not hear And what will be the issue but the wrath of God and miseries in this life together with the everlasting Torments of the Damned in Hell These are the due effects and punishment of sin Rom. 2.9 Tribulation and anguish upon every soul of Man that doth evil of the Iew first and also of the Gentile Now this must be thought on seriously by every one that will believe in Christ he came to recover us out of these losses many have been recovered and many shall be so but then you must submit to him otherwise the wrath of God abideth on you Iohn 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him 2. Think of the excellency and reality of Salvation by Christ 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Iesus Christ came into the World to save Sinners It is worthy to be credited worthy to be embraced There is in us a defect in point of Assent and also in point of Acceptance if we were perswaded of the truth and worth of this Salvation we would not slight it and neglect it as we do It allayeth our fears and satisfieth our desires Oh then let us receive it with a firm assent and with our dearest and choicest affections It is vile ingratitude that we are no more affected with it if it were a Dream or a Doctrine not suited to our Soul-necessities then our carelesness might be the better excused Usually we talk of it like Men in Jest or hear it like Stale News surely we do not regard it as lost and undone creatures should do that have this onely remedy to free us from eternal Misery or bring us to eternal Happiness nor with that hearty welcome which so necessary and important a truth doth require 3. You have the Means You have the offer made to you Isa. 27.13 And it shall come to pass in that day that the great Trumpet shall be blown and they shall come which are ready to perish in the Land of Assyria and the out-casts in the Land of Egypt and they shall worship the Lord in the Holy Mount at Jerusalem Some apply this to Cyrus his Proclamation for the return of God's own People from their Captivity into their own Countrey to Worship God The Ten Tribes had been carried Captive into the Land of Assyria many had fled into Egypt but the Ten Tribes returned not on Cyrus his Proclamation However it hath a Spiritual meaning and use Others make it an allusion to the year of Jubilee and the Trumpet which then sounded wherein Men were set free and returned each one to his Inheritance and Possession again Levit. 25.9 10. A Type of the Evangelical Trumpet under the Messias whereby God's Elect are called out of their Spiritual Thraldom under Sin and Satan to inherit a share in the Kingdom of Grace Isa. 61.1 2. The Spirit of the Lord God is upon me because the Lord hath anointed me to Preach good tydings unto the Meek he hath sent me to bind up the broken-hearted to proclaim liberty to the Captives and the opening of the prison to them that are bound To proclaim the acceptable year of the Lord and the day of vengeance of our God to comfort all that mourn Time was when Christ was sent onely to the lost sheep of Israel Mat. 15.24 I am not sent but to the lost sheep of the house of Israel but now to People of all Lands and Countreys Revel 5.9 Thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 4. If you continue in your impenitency and unbelief it 's a shrewd presumption that you are lost not onely in the Sentence of God's Law but in the Purpose of his Decree 2 Cor. 4.3 For if our Gospel be hid it is hid to them that are lost that is past by as those to whom the Gospel will do no good Certainly such as refuse the Gospel are in an Actual state of perdition lost undone destroyed we speak upon supposition if they continue so they are cast-aways It 's not an immediate absolute prediction we cannot give out copies of God's decrees or seal them up to final perdition but we can reason from the rules of the Gospel Mark 16.16 He that believeth not shall be damned It is not a peremptory sentence but we must warn you of your danger though we do not pronounce God's doom that you are reprobates that may come afterwards But what must we do Directions 1. Do not resist or refuse Christ's help but when the Waters are stirred put in for Cure As we are to wait upon God diligently in the use of Means for the saving of our Souls so we are to entertain and improve the offers and to give serious regard to the friendly convictions and motions of the Spirit of God not smothering or quenching them lest our last estate be worse than the first No water so soon freezeth in cold weather as that which hath been once heated no Iron so hard as that which hath been oft heated and oft quenched Therefore set in with such strivings of the Spirit Christ hath sought thee out and found thee in these preparative Convictions and now he cometh to save thee having made thee sensible of thy Wound let him go on with the Cure if we refuse his help or delay it as Felix Acts 24.25 When I have a more convenient season I will send for thee we lose this advantage Therefore when Christ knocketh open to him when he draweth run after him when the Wind blows put forth the Sails one time or another God meeteth with every Man that liveth under the Gospel so that his heart saith I must be another Man or I shall be undone and lost for ever then Christ cometh to seek after thee and save thee in particular Oh! give way and welcome to his saving and healing Work if you resist this Grace by obstinacy and hardness of heart or elude the importunity of it by neglect and delay you lose an advantage which will not be easily had again and so put away your own mercy 2. Seek an effectual Cure seek not only to be saved from wrath but to be saved from sin he doth not onely procure it for us by his Merit but worketh it in us by his Spirit and giveth a penitent heart as well as absolution from sin Man's misery consists of two parts Sin and Condemnation for sin Man's Salvation therefore must have two parts opposite to these evils Sanctification which is Salvation from sin and Pardon of sin and Justification whereby a Man is delivered from guilt and condemnation These two are inseparable we must have both or none 1 Cor. 1.30 But of him are ye in Christ Iesus who of God is made unto us wisdom righteousness and sanctification and redemption 1 Cor. 6.11 Such were some of you but ye are washed but ye are
Faith standeth us in most stead Acts 3.19 Repent ye therefore and be converted that your Sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Then by the one we are freed from the guilt of Sin and so have deliverance from Eternal Death By the other we have not only right but entrance into Eternal Glory What is our whole scope but to be absolved by Christ at last and enter into Eternal Life Finally these two are to be regarded to obviate their mistake who think indeed that Faith and it may be Repentance is necessary to pardon or to dissolve our Obligation to Punishment but not new Obedience But in their place all the Conditions are necessary They think new Obedience is necessary to Salvation or Eternal Life but not to Justification But Salvation is as gracious an Act of Mercy as free and undeserved a Gift as Pardon Rom. 6.23 The wages of Sin is Death but the Gift of God is Eternal Life through Iesus Christ our Lord. Eternal Life is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wages but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of God It is as much merited by Christ as the other and therefore as proper a part yea the chief part of the Hope of Righteousness by Faith and that which is only waited for and not injoyed III. What is the work of the Spirit in this business in urging Believers to wait for the Hope of Righteousness by Faith I Answer the work of the Spirit doth either concern the Duties of the new Covenant or the Priviledges of the new Covenant or what is common to them both I begin with the latter 1. What is common to them both He doth convince us of the Truth of the Gospel both of means and end that there is such an Hope and the Righteousness of Faith is the only way to obtain it Now this he doth Externally and Internally 1. Externally and by way of Objective Evidence All the certainty that we have of the Gospel is by the Spirit Acts 5.32 We are Witnesses of these things and so is the Holy Ghost which he hath given to them that obey him And Iohn 15. 26 27. When the Comforter is come whom I will send to you from the Father even the Spirit of Truth which proceedeth from the Father he shall testifie of me And ye also shall bear witness because ye have been with me from the beginning Mark in both these places the two solemn Witnesses are the Spirit and the Apostles the one Principal the other Ministerial the one declaring Doctrine and Matter of Fact the other assuring the World of the Truth of their Testimony The Apostles testified of Christs sayings and doings and the Holy Ghost which came down upon them and the rest that consorted with them and was given in some measure to those that obeyed their Doctrine was an undoubted Evidence that God owned it from Heaven Here was enough to open mens Eyes and to give them a right understanding of his Person and Doctrine that it was of God The Visible Gifts of the Holy Ghost and his powerful working in the Hearts of men in order to their Conversion unto God These admirable Gifts and Graces shed abroad upon men were a Notable Conviction to the World that Christ was a Teacher sent from God to teach men the way to Eternal Life and Happiness This did afford sufficient matter of Confirmation and Conviction by the Spirit shed abroad and poured forth on the Christian Church 2. Internally inlightning their Minds and inclining their Hearts to imbrace the Truth Which maketh the former Testimony effectual So the Apostle prayeth Eph. 1.17 For the Spirit of Wisdom and Revelation in the Knowledge of Christ the eyes of their understanding being inlightned that they might know what is the hope of his Calling and the Riches of the Glory of the Inheritance of the Saints in Light To the sight of any thing these things are necessary an Object a Medium a Faculty As in outward sight an Object that may be seen a convenient light to represent it and make the Object perspicuous An Organ or Faculty of seeing in the Eye Unless there be an Object you bid a man see nothing Unless there be a Medium a due light to represent it as in a fog or at Midnight the sharpest sight can see nothing Unless there be a Faculty neither the Object nor Medium will avail a Blind-man cannot see any thing at Noon-day Now here is an Object the way of Salvation by Christ A convenient light it is represented in the Gospel And the Faculty is prepared for the Eyes of the Mind are opened by the Spirit that we may see both Way and End the necessity of Holiness and the reality of future Glory and Blessedness Alas without this sight we busie our selves about Vanities and Childish Toys and never Mind the things which are most necessary certainly we can have no saving understanding of Spiritual Truths neither what is the Benefit of Christianity or the blessed Condition of Gods People Nor what are the Duties of Christianity so as our Hearts may be held to them or how we may behave our selves as true Believers 2. The Work of the Spirit as to the Duties of the new Covenant He doth not only convince us of the Reality and the Necessity of Christs Obedience and our Holiness but by his Powerful Operation frameth and inclineth our Hearts to the Duties required of us Faith it self is wrought in us by this Holy Spirit for it is the Gift of God Eph. 2.8 And so is Repentance and Obedience Heb. 8.10 I will write my Laws upon their Hearts and put them into their Minds Moses his Law was written on Tables of Stone as a Rule without them but Christs Law on the Heart and Mind as drawing and inclining them to obey it The Renewing Grace of the Spirit of God doth prepare us and fit us and his exciting Grace doth quicken us that we may do what is pleasing in his sight And therefore if we profess to live under the new Covenant we are inexcusable if we do not bestir our selves and accomplish the work of Faith with Power and obey from the Heart the Doctrine delivered to us Indeed the Spirit doth most naturally put us upon spiritual Worship and spiritual Holiness these things agree most with his Being and Nature The observances of the Law were carnal yet as long as Gods command continued the Spirit inclined to Obedience to them But a better Law being enacted by Christ the Spirit that proceedeth from the Father and the Son suiteth his Operations accordingly For he cometh into us as Christs Spirit He shall take of mine and glorifie me John 16.14 All that he doth accordeth with Christ as Christs Will doth with the Father 3. The work of the Spirit as to the priviledges of the New Covenant which are pardon and life 1. As to Pardon he is the Comforter He cometh
it is that the Apostle speaketh to Christians reckoneth himself in that number Is long-suffering towards us Now all these are not born at once nor converted at once If the judgment should be hastened many of the Elect would be found in their natural condition Now God would have none of these to perish but that all in their time should by congruous means be brought to Repentance All things are for the Elects sake if their number were compleated time would be no more and the present state of things would be dissolved 3. The third answer is by distinguishing a twofold Will in God There is voluntas signi voluntas beneplaciti The will of his good pleasure and his Will declared by some sign command decree The one concerneth our duty the other the event It is all Mens duty to Repent 1 Tim. 24 Who will have all Men to be saved and to come to the knowledge of the Truth Not as to the event God doth not Will it so as it shall fall out so but this is their duty His approving Will is meant Some scoff at this distinction but the thing is as evident as day light It is one thing to Will that this thing shall be or not be Another thing this is good or evil one respects existence the other moral regulation The one sheweth what shall be the other what should be The one what God will do the other what we should do His command must be distinguished from his decree some things are willed only by one not both as the selling of Ioseph the crucifying of Christ God willed them voluntate bene-placiti but not signi he declared no such Will as a rule to the Creatures Some things he willeth voluntate signi not bene placiti as the conversion of all that live within the hearing of the Gospel He doth not purpose it in his decree Sometimes he willeth the same things by both as the conversion of the Gentiles to the Faith of Christ God purposed it in his Decree and required it in the Gospel This is a truth applicable to other Scriptures and in part to this But I stick to the former answers by his secret and everlasting decree he chuseth whom he thinketh good and appoints the preaching of the Gospel by which all are invited God would not have any one to perish by his directive and approving Will Ezek. 33.11 I have no pleasure in the death of the wicked Turn ye c. Yet will not have all to be saved not all by his secret and appointing Will. Doct. The great end of Gods continuing the World and the present State of things is to bring Men to Repentance I shall not handle curious questions Therefore I shall shew you 1 What is Repentance 2. That this is God's end in continuing the World and the present state of things 3. What encouragement there is from Gods long-suffering to induce Men to Repentance I. What is Repentance It lieth in three things 1. A sensible sight of sin and deserved wrath There must be a sight of sin for it is sinners only who are called to Repentance Mat. 9.13 I came to call sinners to Repentance Those who know themselves to be so and feel themselves to be so These are most ready to correct their errours and to unravel that Web which they have been weaving for a snare to themselves Others carry it as though they needed no Repentance And also a sight of wrath for repentance is a flight from wrath a turning from God angry to God reconciled As appeareth by Mat. 3.7 Who hath warned you to flee from the wrath to come Who will take care to run into his City of Refuge who hath not an Avenger of Blood at his Heels Heb. 6.18 That by two immutable things in which it is impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Therefore Gods first work is to awaken the stupid and careless sinner and to make him see his sinful and lost condition 2. Such an apprehension of Gods Mercy in Christ as maketh them turn to him The apprehension of Gods Mercy is the great inducement to Repentance Ioel 2.13 Turn to the Lord your God for he is gracious and merciful The former branch ariseth from apprehended future wrath this from the hope of future Mercy Indeed there is a continued Repentance which followeth pardon a melting of Heart and self-loathing that floweth from felt love As Luk. 7.47 The Woman wept much because she loved much and she loved much because much was forgiven her Ezek. 16.63 That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God Ezek. 36.31 Then shall you remember your own evil ways and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations But the first Repentance floweth not from felt received Mercy but from mercy hoped for Act. 2.38 39. Repent and be Baptized every one of you in the Name of Iesus Christ for the Remission of sins and ye shall receive the gift of the Holy Ghost For the promise is unto you and to your children c. A desire and love of the Grace which we expect from God putteth us upon this Repentance 3. In a grieving for and forsaking of our sins and giving up our selves to his service Grief for sin there will be for 2 Cor. 7.10 Godly sorrow worketh repentance unto Salvation not to be repented of This is necessary to check the sensitive inclination or the love of pleasure which is the root of sin Not only a grieving for but a forsaking of our sins Prov. 28.13 He that confesseth and forsaketh his sin shall find Mercy It is but a brabble with sin not a Repentance unless the love and power of it be weakened in the Heart And therefore repentance is not to be judged by the horrour the sorrow the grief but by the change it worketh in Heart and Life If sin becometh hateful if the person be humbled in himself if he be brought to esteem of and put a price upon Gods Grace in Jesus Christ if it be his constant care and study to please God and he getteth some victory over the sins he repenteth of And after all this there is a devotedness to God or a living to his Glory and Service called often in Scripture a living to God or a bringing forth Fruit unto God II. That this is Gods End in continuing the World and the present State of things This I shall prove 1. By removing false Causes To appearance there is a slackness Whence cometh it 1. It is not want of kindness or backwardness to our good that he doth delay our reward and the introduction of the everlasting estate A man may defer and not be slack He is
hansel to the new Gospel by Peters Exhortation three thousand were converted at once and afterwards evidenced the Truth of their Doctrine by Miracles There is no need that Christ should rise again in the Eye and view of all those that would believe in him Here is ground enough in that which was once already done 2. What we must do verse 9. Confess with the Mouth and believe with the Heart that is be really perswaded of the Truth of what is done for us and thankfully own it and acknowledge it to the World resigning up our selves to the discipline of his Spirit whatever it costs us This is all that is required of us But though these two only be mentioned we must understand those things which belong to either of them 1. To begin with that first mentioned If thou wilt confess with thy Mouth There is a Confession both in Word and Deed the one must not contradict the other The Apostle telleth us of some that profess they know God but in works they deny him Tit. 1.16 So it is true of confessing Christ or Holiness of Life Works are a part of Profession or Confession as also Invocation is a branch of this Confession as appeareth by the 13. ver For whosoever shall call upon the Name of the Lord shall be saved Confession then implieth all visible Godliness and Holiness of Life for the Holy Thankful Life is a constant Hymn to God or a practical Acknowledgment of the Benefits we have by â—hrist and so all Christianity is a Confession It is necessary also that this Confession be made in spight of all Persecution and Danger Heb. 4.14 Let us hold fast our Profession In those days believing with the Heart was not so costly as Confession with the Mouth It exposed them to great troubles yet a Christian must be resolute and trust Christ with all Dan. 6.10 Now when Daniel knew that the writing was signed he went into his house and his Window being open in his Chamber toward Jerusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did aforetime 2. So for the other Believing with the Heart implieth not a dead Faith but Operative Iam. 2.20 Faith without Works is Dead Not a cold opinion but such as worketh by Love Gal. 5.6 Not a general Assent but an applicative Faith Gal. 2.20 Who loved me and gave himself for me 1 Tim. 1.15 This is a faithful saying and worthy of all Acceptation that Iesus Christ came into the World to save Sinners of whom I am chief Owning him as our Lord and Saviour Do this and then you believe with the Heart to Righteousness and confess with the Mouth to Salvation That is you are so pardoned that at length you are saved They that could thus take Christ and venture all upon the security of his Word and wholly resign up themselves to God upon these Hopes were in a safe Condition or a state of Peace Fourthly The Gospel so clearly stating these things there is no reason of doubtful suspence All demurring must be upon one of these two Reasons either the Difficulty of the thing or Want of certainty but neither of them is just in this Case 1. Not the Difficulty of the Conditions For believing with the Heart and confessing with the Mouth are easie to be understood and easie to be observed by the Power of the Spirit For the Gospel is the Power of God to Salvation Rom. 1.16 If God will put this into our Heart and Mouth and give what he requireth why should we snuff at these Conditions as unreasonable and troublesome What more reasonable than to own him with the greatest hazard from whom we expect such Benefits as Pardon and Life And to consent to follow his Direction who will bring us out of our Misery to perfect Happiness And to venture all for him who by a condescending Act of astonishing love stooped so low for us It is true Confession may be costly but it is not an impossible thing We should be willing to suffer the loss of all things for his sake Especially when God is ready powerfully to assist and help us Phil. 4.13 I can do all things through Christ which strengthneth me 2. Want of Certainty We do not know whether this be the way of God yea or no I Answer 1. There is no doubt that reasonably can be urged Either this is the way of God or none The way of Heathenism is sottish and fabulous 1 Cor. 8.5 They have Lords many and Gods many And the way of the Iews yieldeth no relief if the Gospel be excluded The way of the Mahometans is ridiculous and beareth no dispute Therefore this is the way or none Obj. But why do you haesitate You did not see Christ in the Flesh. Ans. But we may love him for all that and believe in him though we never saw him 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoice He must not be fetched out of Heaven again nor raised from the dead again It is not necessary to our Faith that we should see Christ with bodily Eyes when we have most certain and firm Arguments by which his Resurrection may be proved Obj. But we live not in the Age of Miracles Oracles and Visions which People had in former times Ans. Man is apt to indent with God and to prescribe to God that he may believe upon Terms of his own making Let him now come down from the Cross then we will believe him Mat. 27.42 Can he prepare a Table in the Wilderness Psal. 78.19 If thou be the Son of God command that these Stones be made Bread Mat. 4.3 We are not to think that God should be at our Beck and do what we require Many require new Apostles and Miracles that maketh them turn Scepticks and Atheists We must not prescribe to God how he shall reveal his Mind to men but submit to the way he seeth best and fittest for us 2. There lye more prejudices by far against any way of our own devising than the course God hath taken The People slighted Moses and would hear God himself speak but when it thundred upon the Mount they cryed out Exod. 20.19 Speak thou with us and we will hear but let not God speak with us lest we die We would have Miracles but thereby the simplicity of Christianity is lost and it would lay us open to the jugling tricks of Wonder-mongers and that would be little for our safety We would have one from the dead Luke 16.30 But they are out of the Sphere of our commerce That is no familiar way nor so fit to instil Faith and reduce men to Obedience to God And if we should learn our Religion from Ghosts and Apparitions we should never be free from Delusion Gal. 1.8 But though we or an Angel from Heaven preach any other Gospel unto you than that which we
any room of doubting it must be as to our Qualification and therefore that you must make more explicite but as to that remember that all the Qualifications of the Gospel must be evangelically interpreted not legally not in absolute perfection but in a prevalent degree our Graces must be tried by the Touchstone not by the Ballance that they be of the right kind though they are not full weight Vse 3. If the Christian Religion be true then we must love Christ and live to him obey his Precepts and depend on his Promises Salvation is brought home to our doors God hath left it to our choice the Word is nigh thee the way is plain clear and open do you therefore choose it A Sermon on ROM X. 10 For with the heart Man Believeth unto Righteousness and with the Mouth Confession is made to Salvation MAny complain that through the Multitude of Directions Religion is made long and tedious Therefore it is good sometimes to bring it into a narrower compass We need both Methods A larger delineation of Christianity that we may know a Christian in his full length and stature And at other times a shorter view or Tablet that we may know him if not by the whole body yet at least by his face The Text is of the latter sort a Summary or Abridgment of Christianity and therefore deserveth to be the more narrowly weighed by us There are two great concernments of Mankind as they stand in relation to God Righteousness and Salvation and this Text discovereth how you may obtain both by Believing and Confession By Believing we obtain Righteousness and by Confession we obtain Salvation 'T is pity we should miss of such great benefits when such easie and comfortable Conditions are required of us The one of these acts is said to be done with the Heart The other with the Tongue and Mouth For with the heart Man Believeth c. In the Words Two Duties are mention'd and two Priviledges The Apostle had before Attributed Salvation to both Verse 9. If thou shalt confess with thy Mouth the Lord Iesus and shalt believe in thy Heart that God hath raised him from the dead thou shalt be saved Now here he maketh a partition and distributeth the effects ascribing Righteousness to Faith and Salvation to Confession which is done partly for the Elegancy of Speech that the period may run more roundly partly because there is a reason in the thing it self for our right to Justification is begun by Faith and continued by Confession unto Salvation As soon as we heartily Believe in Christ we are Accepted as Righteous with God and continuing in the Confession of this Faith we at length attain Salvation Faith is a means to be Justified and Confession is a means to be Saved And look what Confession is to Faith the same is Salvation to Righteousness Confession is the Fruit and Effect of Faith For the Tongue Confesseth what the Heart first Believeth So the Fruit and Effect of Righteousness is Salvation for 't is said The gift of Righteousness shall reign in life And Justification is called Iustification unto Life Rom. 5.17 18. Eternal Life is the Completion of Justification If the Fruit and Effect doth not follow Faith neither will the Fruit and Effect follow Righteousness As soon as we Believe God Pardoneth our Sins and giveth us a Right to Salvation but he doth not presently give us Salvation its self to leave a time for Faith to produce its Fruits and Effects and to shew our gratitude for so great a benefit done unto us by all holy Conversation and Godliness Well then these Two Faith and Confession they 1. agree in their Object for the same Truth is both Believed and Confessed that the Lord Jesus is the Saviour of the World who died for our Offences and rose again for our Justification But 2. they differ in their proper Seat and Subject The Subject of Faith is the Heart and the Subject of Confession is the Mouth or outward Man 3. They somewhat differ in the Benefits to which they are referred Faith to Righteousness and Confession to Salvation The Connection between both is appointed by God's order 4. They somewhat differ also in their Nature and Vse Faith is the beginning of Christianity and Confession our Perseverance in the Proâ—ession and solid practice of it Faith is our first consent to become Christ's Disciples Confession is a Declaration of our Faith or an open performance of what we have consented unto both make a Christian Compleat All the Heart-work is implyed in Faith and all the Life-work is implyed in Confession for it containeth in it self many acts of Godliness In short here is Embracing the Christian Religion and living Answerably God hath made it necessary that by a cordial Faith we should obtain Righteousness and Justification and being Justified we should go on to obtain Eternal Salvation You will say If this be all that is required to make us Christians then Christianity is easie indeed I Answer First We have no reason to represent it burdensome but yet both these duties have their difficulties Believing with the Heart a Doctrine so strange to flesh and blood and of such an Holy and Heavenly Nature is no slight thing therefore God giveth us this Grace Ephes. 2.8 By Grace ye are saved through Faith and it is the gift of God And Confessing with the Mouth is no easie task neither especially when the fear of Man is apt to check it and this Confession exposeth us to hazards and dangers To believe and suffer is another special Gift of God Phil. 1.29 For to you 't is given in the behalf of Christ not onely to believe on him but also to suffer for his sake If Confession be a cheaper duty now 't is God's Mercy to spare us we know not how soon it may become more hard and hazardous Secondly I Answer The Duties always have their difficulty if rightly understood For if we believe so as to be affected with what we believe so as to be drawn off from what we love confess so as to practice what we confess and be true to it nothing can be added The Scripture supposeth that we are rational Creatures that we will act as we understand and that we are sincere in our Profession and that we will do what we confess we are bound to do Doct. All that would be accepted with God unto Righteousness and life must be such as believe in Christ with the Heart and openly confess with the Mouth that he is the Son of God and the Saviour of the World I shall do these Three things 1. Open the Nature of Faith and Confession 2. Shew the respect between them 3. That God hath established Faith as the Means to be Justified and Confession as the Means to be saved 1. To open the Nature of Faith and Confession First Faith is such a knowledge of Christ as doth not hover in the Brain but is seated in
may have Heaven at last The trial will rather lie here for here it pincheth the sorest if you can sell all for the Pearl of Price Matth. 13.44 If you can take joyfully the spoiling of your goods Heb. 10.34 If you faint not but bear up with hope and patience under all pressures and afflictions 2 Cor. 4.16 17 18. For this cause we faint not but though our outward Man perish yet the inward Man is renewed day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal You can be contented and choose rather to suffer affliction with the People of God then to enjoy the pleasures of sin for a season Heb. 11.25 God puts us sensibly to the trial which are our good things the recompence of reward or our present interests III. The misery is great before Death at Death and after Death First Before Death upon a Two-fold account First Because of the uncertainty of their happiness Prov. 23.5 Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings they flee away as an Eagle towards Heaven They may be gone or we may be gone Luke 12.20 Thou fool this night thy Soul shall be required of thee They are called uncertain riches 1 Tim. 6.17 A Man can never dwell securely in an house built upon the Ice and he that hath not made sure of a better portion than the World can yield to him he is upon the brink of Hell and everlasting destruction In short a broken Cistern will soon fail and deceive those that look for refreshment in it Death and the Grave will soon put an end to all their happiness if it should continue with them so long They are posting apace to their eternal misery and one moment puts an end to all their joy for ever Secondly Because Prosperity is a Plague and a snare to a wicked Man and the greater his prosperity is his snare is the greater Psal. 69.22 Let their Table become a snare before them and that which should have been for their welfare let it become a trap When God suffereth Mens corrupt affections and suitable Temptations and Objects to meet it is a snare to them as Iudas that was a Thief had the bag Iohn 12.6 The carnal heart is the more intangled and besotted the less they are restrained from the desire of their hearts As the Sea turneth all things that fall or flow into it into salt-water so do they make all their Mercies an occasion unto the flesh So that in the very heighth of their prosperity they are but miserable as sin is the worst misery of all It is worse to be Nebuchadnezzar among the Beasts than to be Daniel in the Lion's Den the one was the fruit of his own madness the other of the violence of others Elijah was poor and Ahab was rich Who was the more miserable Man So Paul that Holy Man was in prison and Nero at the same time Emperour of the World Who was the happier Man think you And in whose case would you be of Nero the Emperour or Paul the Prisoner Christ that gave his Spirit to the rest of the Apostles gave the Bag to Iudas Riches and the Bag are not in such esteem with Christ but that the basest of his followers may have them in keeping and under their power Now whose lot would you choose that of Iudas or of the rest of the Apostles Nay Jesus Christ himself that had the Spirit without measure chose a poor Estate he that made a Fish pay him Tribute could as well have made Men do so he that Multiplied the Five Loaves could have increased his stock at pleasure He that built the World could have built himself stately Palaces but when he was rich he became poor for our sakes 2 Cor. 8 9. That he might sanctifie holy Poverty in his own Person and honour it by his own example and teach us that sin is misery but grace is happiness and preferment whatever our external condition be And therefore he usually cuts his own People short that he may prevent their snares and impediments when wicked Men live in plenty but certainly the Rich wicked Man is in a worse condition than the Godly Man who is kept low and bare as a Child may be strictly dieted for his health while the Servants are left to a freer and larger allowance More particularly 1. Riches are apt to breed Atheism and Contempt of God 2. They are not so broken-hearted as others to see their need of Christ. 3. If they take to the serious Profession of Religion they cannot hold it 4. It makes Men apt to take up their rest here 5. They are apt to wax proud and scornful and impatient of Reproof 6. They grow wanton and sensual 7. The more rich they are the more they are wedded to a worldly Prosecution See Sermon on Mark 10.23 in this Volume Secondly At Death The Approach of it openeth our eyes and maketh our vain conceits vanish Our imaginary happiness is soon at an end and as we are entering into the other world our Mirth beginneth to be Marred and though formerly we onely thought these to be the good things and desired these things and delighted in these things and placed all our confidence in these things yet we now see they cannot stead us in our extremity All our worldly advantages will afford us no solid hope when death cometh upon us Job 27.8 What is the hope of the Hypocrite though he hath gained when God taketh away his Soul If the carnal designs of wicked Men succeed and God answers them according to the Idol of their hearts whatever presumptuous dreams they had before approaching death is the great Touchstone of Mens hopes He is not really willing to die but God taketh away his Soul by force Luke 12.20 This night thy Soul shall be required of thee Jer. 17.11 He that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool That is he shall appear to be so in the judgment of his own heart VVell then if you choose wealth ease pleasure credit for your portion and happiness you are not sure to get it but if you do get it you are sure to leave it All that the VVorld can afford you shall be taken from you you must go naked out of the VVorld as you came naked into it The VVorld will cast you off in your extremity and the despairing Soul must bid a sad farewel to all the comforts you doated upon and laboured for and delighted in All your cup of pleasures is now drunk up and there is no more left Honour and Company and Sports and Pomps
he be our Judge we ought to take the Law from his Mouth and put our selves into his hands to be guided and ordered by him that we may find favour in that day This is evident every one would seek to be approved by his Judge and that Christ is our Judge is evident by his Resurrection and his Doctrine alone with any probability of Reason pretendeth to the reparation of Mankind and to set them in joynt again that they may live to God Let Men have but the sense of a Judgment to come soundly laid up in their Hearts and Consciences and they can have no Rest while they keep off from the Gospel 3. This doth best solve the doubts about present Providence Paul doth not teach Felix that the Christian Religion doth make any difference between the Just and Unjust as to their outward condition in the World or between the Temperate and Intemperate no for the Just may be oppressed and the Unjust thrive or else Felix had never been in power And as for the Temperate their Religion would make them miserable while they deny the desires of the flesh No here there be just men to whom it happeneth according to the work of the wicked and they be wicked men to whom it happeneth according to the work of the righteous Eccl. 8.4 But there is a judgment to come wherein every Man shall be judged according to what he hath done in this Life All Men must appear and receive their doom and some go into everlasting life others into everlasting punishment 2. The manner is to be considered The word must be closely and prudently applied for here is both a close and prudent Application 1 Close he discourseth of Virtues opposite to the Vices wherewith this Man was blemished the Word hath force of its self yet managed with dexterity as a Dart that falleth by its own weight it will pierce but especially when feathered and directed and cast by a skilful hand and levelled at the mark This is Iesus whom ye have Crucified And when they heard that they were pricked at the heart Acts 2.36 37. Not when they saw the Miracle not while the Doctrine was delivered In the Doctrine delivered we do but bend the Bow in Application we let fly the Arrow and shoot at the mark A clap of Thunder when distant doth not startle me but when it is my own Zenith 2 Prudent Paul is here an example of Prudence as well as of Faithfulness when he spake to Felix and Drusilla he doth not charge them with Intemperance or Unchastity or Injustice but discourseth of Justice and Temperance that by that which is right they might understand that which is crooked and from the Rule know their own Enormity He lays the Looking-glass before their Eyes and lets them see themselves and behold their natural Face in a Glass III. The Effect or Fruit how it doth or may come to nothing 1. Through the levity of Man whose pangs of Devotion are soon spent the Righteousness of the Hypocrite is compared to the Morning Clouds and the early Dews Hosea 6.4 The righteousness of the upright to the Morâ—ing light Prov. 4.18 2. Their addictedness to their Lusts which is greater than their affection to Religion Luk 8.14 And that which fell among Thorns are they which when they have heard goe forth and are choaked with cares and riches and pleasures of this life and bring no fruit to perfection Sentiments of Religion dye away through cares of the World or voluptuous living 3. Their unskilfulness in handling wounds of Conscience Some think they are never wound enough but it is not the deepness of the wound but the soundness of Cure that is to be regarded Some heal their wounds slightly a palliate Cure they skin it over when it Festreth within Others dissemble it till it proveth deadly Others run to a worldly Cure as if Soul-Thirst could be quenched at the next Ditch or an evil Spirit could be cured by Musick Some by a clatter and dinn of business put off that which they do not put away Amos 6.3 Ye put away the evil day Cain in anguish of Conscience fell a building of Cities 4. Want of God's Grace Acts 16.14 And a certain woman named Lidia which worshipped God heard us whose heart the Lord opened Which is forfeited by the party who hath common helps and advantages Some put away the Word Acts 13.46 It was necessary that the word of God should first have been spoken to you but seeing ye put it from you and judge your selves unworthy of eternal life lo we turn to the Gentiles Some put away trouble of Conscience Gen. 6.3 My spirit shall not always strive with Man for that he also is flesh Some lose their Tasts and Relishes of Christian Doctrine and relapse into a carnal Savour Heb. 6.3 4. For it is impossible for those who were once enlightned and have tasted of the Heavenly gift and were made partakers of the Holy Ghost And have tasted the good word and the powers of the world to come if they fall away to renew them to Repentance 1. Use Information we learn divers profitable Lessons from hence 1. The power of the Word Here is a notable Instance of it if we consider the person who trembled Felix 1 By Religion a Pagan who did not believe the Gospel The Devils believe and tremble and the Word worketh effectually in them that believe But here an Infidel is fain to stoop to the evidence of it and at the same time it breaketh upon his Heart and Mind so far as to make him afraid 2 By his quality a Judge the Prisoner maketh the Judge tremble Outward distance and disadvantages should not discourage us our Testimony rightly managed may alarm the Consciences of those who are ready to condemn us 3 By his Disposition not a Devout Man but a Man hardned in a course of sinning We should despair of none God can find his way into the Consciences of the most sensual 4 For his outward condition a Man glutted with worldly Happiness yet the thoughts of the other World will soon souer all the prosperitie of the present life 5 For his Temper now he sent for Paul out of Curiosity to satisfy his Jewish Wife or Minion but God can make use of Man's sins to Glorifie himself and his Truth This Power of the Word this convincing Power should be often thought of they that feel it not fear it Iohn 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved 2. The profitableness of insisting upon the last Judgment that we may perswade you and you may suffer your selves to be perswaded It is the great awe-bond to beget in us a sense of our Duty and Sin For First 't is an impartial Judgment that must pass upon all high or low rich or poor Revel 20.12 And I saw the dead small and great stand before God and the Books
solid cause of Rejoycing Yes certainly his great Care is over his Wounds are healed he hath got rid of the great Sore that burdened and made his Soul sit uneasie before Matth. 9.2 Son be of good cheer thy sins be forgiven thee His great Trouble is gone and the Root of all Misery is taken away Rom. 5.11 We joy in God through our Lord Iesus Christ by whom we have now received the atonement A condemned Malefactor can never be heartily comforted with a Feast his Friends give him before Execution but with a Pardon which his Prince gives to reverse the Sentence of Death passed upon him Or thus It is little comfort to give a Man going to Execution a Posie of Flowers and bid him smell to that and chear his Heart with that But you chear him indeed if you bring him not only a Reprieve but a Pardon So when God is reconciled and all your Sins are forgiven you this is solid Comfort and Peace 2. Again Wisdom inviteth us and calleth us to the Love of God for Faith worketh by love Gal. 5.6 Though before we stood in dread of a Condemning God now we should be deeply possessed with the Goodness of a Pardoning God Well then those that love God may assure themselves that he will love them and manifest himsâ—lf to them Iohn 14.21 23. Do we believe this certainly It is true Now if all the World loveth and God hateth you can have no solid Peace for you must at length fall into his hands If you had all the World at will you may have it with God's hatred who can make you miserable when ever he pleaseth He can blast you with Diseases fill you with Disquiets of Soul imbitter all your Comforts But suppose you had the Love of God then what wanteth to your solid Satisfaction and Peace That is the sweetest thing that ever was felt Psal. 4.6 7. There be many that say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time when their corn and wine increased Psal. 63.3 Because thy loving kindness is better than life my lips shall praise thee This is Marrow and Fatness one drop of it sweeteneth all our Crosses and it is the Life of all our Comforts 3. Wisdom inviteth to an holy and heavenly Life or to all those Ways and Means whereby we may come to enjoy God at last And this breedeth the lively foresight of that fulness of Joy and Glory which ravisheth the Soul Is it nothing to you to live for ever with God and to see his Glory and to be perfected in Holiness and Happiness This is the end of the Ways you walk in Alas others can never have solid Comfort they know where they are but they know not where they shall be When they dye they must go into an unknown World yea which is worse to an unknown God of whose Love they never had any taste or experience and therefore cannot deal with him when they come in to his Presence But those that have lived always in the sight of a World to come and kept themselves in the way that leadeth thither they have solid Rejoycing Rom. 5.2 We rejoyce in the hope of the glory of God What though they be ill treated for the present things will be otherwise in Heaven Matth. 5.12 Rejoyce and be exceeding glad for great is your reward in heaven Well then from the whoâ—e the only satisfying Delights of Man can be no where but in the Pardon of Sins Love of God and the foresight of endless Glory which is alone had in the Paths of Wisdom 2. From the manner how it is obtained Her ways are ways of pleasantness and her paths are paths of peace It is by walking not by speculation It is a ravishing thing to understand heavenly Doctrine and to see the apt proportion and due connexion between Ends and Means especially when we have it not only upon Tradition but our own Search and Study Prov. 24.13 14. My son eat thou honey because it is good and the honey-comb which is sweet to thy taste so shall the knowledge of wisdom be to thy soul when thou hast found it then there shall be a reward and thy expectation shall not be cut off There is a comparison between the Delights of the Body and the Delights of the Soul what Honey is to the Body that is Wisdom to the Soul There is a ravishing Sweetness in the Study and Contemplation of Truth when by searching reading hearing meditating we have found it out there is an incredible Delectation Alas Wisdom and Knowledge to the ignorant and foolish World seemeth as Wormwood but to the diligent painful Student it is as the Honey and Honey-comb A Man in his Study hath truer Pleasure than the greatest Epicure in the most exquisite Enjoyments of Sense especially when this Contemplation is employed about Divine Truths as Salvation by Christ Reconciliation with God and Eternal Life But the Pleasure of Contemplation is nothing to the Pleasure of Practice Why 1. Because Practice giveth a more Experimental Knowledge of these Things for there they are confirmed and verified in our selves We have not only a Sight but a Taste We have a Sight by Contemplation but we have a Taste by Practice and are more deeply and intimately acquainted and affected with these Things 1 Pet. 2.3 If so be that ye have tasted that the Lord is gracious 2. The taste of these Things is kept upon our Hearts by serious Obedience and Practice If there be any taste by Speculation it is very vanishing it leaveth the Heart little the warmer but here it abideth and remaineth with us Iohn 15.11 These things have I spoken unto you that my joy might remain in you and your joy might be full They were cheared when they heard Christ's comfortable Promise but when they were in the pursuit and practice it filled their Minds with more durable Pleasure it abode in them in a more full and constant manner It is a flash of Joy that is stirred up by Contemplation but this of Practice and fruitful Obedience is a constant solid and uninterrupted Joy it doth not dye away so soon as the other 3. Every holy Action is rewarded by Peace of Conscience 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversation in the world Not every act of Contemplation for that is an imperfect Operation till the Effect succeed and so far as to be our common Practice 4. Our Title to the Heavenly Inheritance is more clearly made out by Practice By Knowledge we know what to seek after but by Practice our Right is confirmed Knowledge directeth us in our Duty but serious Practice assureth our Interest and so our Contentment is doubled Iohn 13.17 If ye know these things happy are ye if ye do them Knowledge and
against the Soul as they bring a servitude and a brawn and a deadness upon the Heart Tit. 3.3 We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures c. As we are apt to love them more than God 2 Tim. 3.4 Lovers of pleasure more than lovers of God As they bring a brawn and a deadness upon the Heart and so make it uncapable of that sweet consolation which the Spirit worketh in us 2. When the Heart is mortified and subdued to God there is no such pleasure as the contempt of Bodily pleasures Quam suave mihi subito factum est carere suavitatibus nugarum How sweet is it to me to want the sweetness of these trifles In some diseases it 's a pleasure to eat Dust when the disease is cured it 's abhorred as a filthy thing It is our distemper that leaveth the carnal rellish so strong upon us get rid of your distemper and you will be ashamed of your brutish satifactions it is a diseased Mind that looks after them 1 Use. To remove prejudice Men usually judge Wisdoms ways to be sower and bitter whereas they yield great joy and pleasure to those that walk in them Here is peace for their Consciences and pleasantness to satisfie their Affections Who live the pleasant life they that walk upon the brink of Hell every moment or they who being justified by Faith are made Heirs of Eternal life who look every day when God will translate them into his immediate Presence They that satisfie their Lusts by breaking God's Law or they that provide for the Peace of their Consciences by observing and keeping it Who are like to be most satisfied in their Object they that love a vain uncertain world or they that live in the love of God If Men would but come and try what it is indeed to believe in Christ to live in the love of God and the hope of Eternal life their prejudices would be soon confuted Object But you will say your Spiritual delight is but a fancy it seemeth to be hard to forsake what I see what I feel what I taste what I love for a God and a Glory which I do not see and it may be never shall see I Answer It is no wonder How can you see when you have no Eyes Faith is the eye of the Soul Heb. 11.1 Faith is the substance of things hoped for and the evidence of things not seen and ver 27. By faith he forsook Aegypt not fearing the wrath of the King for he endured as seeing him who is invisible 2 Pet. 1.9 Whom having not seen ye love in whom tho' now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory And how can you hope to see while you are carnal and your Hearts do not suit with these things or ever experienced this Joy But beg the Spirit of Wisdom and Revelation Eph. 1.17 18. That the God of our Lord Iesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledge of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints and return you to him Illumination and Inclination conduce both to your cure For this Holy Delight cannot be forced nor drawn forth by bare Commands and Threatnings When the attractive goodness of the Object is represented by the Spirit the Heart must be suited to it and then you will find this joy 2. Use. To reprove two sorts of People 1. Those that can find no pleasure in an Holy life that is no ground of pleasure Is not God a delectable Object Is not Salvation by Christ a delightful speculation or such a Glorious Mystery as cannot be found elsewhere Are not the promises of Heaven comfortable things If a Man should adopt you into the succession of a Crown VVould it not please you And is not God's promise more sure Is not Communion with God a pleasing exercise Heathens pretended to Secresie with their gods as the greatest Felicity Needeth a Christian pretend it Hath he not liberty to open his Heart in secret Do you ever come from your Sports with such a chearful Soul as you come from your Duties Many have repented of their carnal Mirth never any of their Godly Sorrow VVhich is better to fill the body with Diseases which is the part gratified by Sin and is more Wasted than Gratified or to enrich the Soul with Graces To deny the clamours of the Flesh or the importunities of Conscience Or which is all one to offer Violence to our Lusts or to our Consciences 2. It reproveth them that live as if there were no pleasure in a course of Holiness When others go merrily to Hell will you go drooping to Heaven I pray whose Work are you about Whither doth your Journey tend Are you sad because you have left Sathan's service Was he a good Master to you Or because it is now a part of your business to tame and subdue the Flesh Will that yield any thing more satisfying than the love of God It could yield you nothing but Vain Pleasure that when gone is but as a Wind nay it proves a Whirlwind in the Conscience or is it because you have renounced the World Is not Heaven better Is God wanting in such Wordly supplies as are necessary for you Or is it because you thrive no more in holy Endeavours Is not God's Grace sufficient for you Was he ever backward to do you good whilst you were labouring and striving to approve your selves to him Hold up your hearts the way of the Lord is strength to the upright Prov. 10.29 3. Use. To press you to make trial Resolve upon an holy and heavenly course and then you are in the ways of Wisdom Psal. 34.8 O taste and see that the Lord is good blessed is the man that trusteth in him Trust him upon his Promises before all be confirmed to you upon Experience To this end consider 1. We invite to Pleasure not to Labour or to Labour seasoned with Pleasure And Pleasure is the lure that draweth all the world By sensitive Pleasure men are perverted Iam. 1.14 Every man is tempted when he is drawn away of his own lust and inticed By holy pleasure he is perfected 2. We invite you not to pleasure only in another world but pleasure during service Psal. 16.11 Thou wilt shew me the path of Life in thy presence is fulness of joy and at thy right hand are pleasures for evermore But now that we may not be tired with expectation There is pleasure not only in the end but in the way and path 3. We invite you to Continual Pleasure Phil. 4.4 Rejoyce in the Lord always and again I say rejoyce In Worldly Joys there are vicissitudes and subalternations Now we rejoyce and anon we weep there is joy when a Child
is in his Heart And those that are either contriving Sin or musing upon Vanity will bewray themselves in their Speeches 6. That familiar Converse with those whose Hearts are nothing worth will little tend to our profit but rather to our hurt For to this end is it spoken by the Holy Ghost to direct us in the choise of our company They that have the Spirit of Grace are most likely in their Discourses to minister Grace to the Hearers and should be most acceptable to those that have the same Spirit and can savour Spiritual things If we are as in a prison when we are in good company who use Gracious Talk 't is none of the best signs Our Souls are grown out of rellish with Spiritual and Heavenly things if such kind of Discourse doth not please us Surely this is the company that is most likely to be most fruitful and profitable to us Prov. 20.15 The lips of knowledge are a precious Iewel But in vain and idle company what can you meet with but vanity and that which is little worth A Trifle not a Jewel Impertinency Levity Folly Immodesty Worldliness Pride is all that you can gather from others and we have too much of this our selves already Depraved Nature needeth no helps to deprave it more but all the means of Cure that can be used Prov. 10.21 The lips of the righteous feed many but fools dye for want of knowledge Surely then it will be our Wisdom to be intimate with those that discourse of Holy things where you may have something of value but nothing but idle Talk is to be expected from them whose Hearts are nothing worth II. The Reasons 1. Because they are not furnished with those Graces which do serve in munimentum ornamentum or emolumentum which may serve to defend their own Souls or be delightful in the eyes of God or make them profitable to others and those are Faith Hope and Love They never felt the quickning virtue of Faith nor were wrought by it to the true love of God and an Holy and Heavenly Mind Those that were never acquainted with the virtue of Faith and the power of Divine Love and the quickning efficacy of an Heavenly Hope certainly they have base dead poor and unworthy Spirits and can do no eminent thing for God in the World nor for the Salvation of their own Souls I prove it from the use of these Graces they are in munimentum for Defence 1 Thess. 5.8 But let us who are of the day be sober putting on the breast-plate of faith and love and for an Helmet the hope of salvation Rom. 13.12 Let us put on the Armor of light Grace is our sure Defence against the Teint of the sensual ignorant and brutish World These have a Spirit that carrieth them to God and Divine and Heavenly things and so are clarified and purified from the dregs of Sense Faith purifieth Acts. 15.9 Purifying their heart by faith Love purifieth 1 Pet. 1.22 Seeing ye have purified your Souls in obeying the truth through the Spirit unto unfeigned love of the Brethren see that ye love one another and Hope purifieth 1 Ioh. 3.3 He that hath this hope in him purifieth himself even as he is pure Again these Graces serve in Ornamentum for Ornament to make us amiable in the sight of God and Men and therefore Holiness is called an Ornament of great price and the righteous are called the excellent ones of the earth Psal. 16.3 Whereas the wicked are called vile persons Psal. 15.4 And Prov. 12.26 The righteous is more excellent than his neighbor He hath an Heart which others have not and a Spirit to which they are strangers And it is said of Daniel that he had an excellent Spirit found in him Dan. 6.3 Certainly there is not such a noble Spirit in the World as that of a true Christian. Again they are in emolumentum utilitatem for profit These things are given us to profit others 2 Pet. 1.8 If these things be in you and abound they make you that ye shall not be barren nor unfruitful in the knowledge of Christ Iesus our Lord. Now fruitfulness is for the Honour of Christ and the good of others they shall make you a Man can have no Rest or Peace in his Soul till he be useful and fruitful and they cannot satisfie themselves with doing a little good but still they must do more for these Graces do mightily enlarge the heart of a Man that they are not satisfied unless they take all occasions of promoting the Glory of God and the good of Souls Faith working by Love and Hope constraineth them 2. They are byassed with carnal Affections and Inclinations which fill their Minds with vanity or are seasoned with the wisdom of the flesh so that all they speak and do hath a Tang of it therefore their Spirits are slight drossie sensual Take in all the operations of the Soul they study to please the Flesh they value all things by the interests of the Flesh. But because Thoughts are principally intended here as the Fountain of our Speeches I shall only instance in them And 1. I take for granted that the wisdom of the Flesh is that which inclineth and disposeth us to savour and rellish the Pleasures Honours and Profits of the World These are the three baits 1 Iohn 2.16 All that is in the world is the lust of the flesh the lust of the eyes and the pride of life And the wisdom of the flesh suiteth with them Iam. 3.15 This wisdom descendeth not from above but is earthly sâ—nsual devilish 2. The operations of our Minds are either 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourses and Reasonings 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musings and Imaginations or 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contrivances and Devises and the Hearts of carnal and unsanctified Men are wholly taken up about these things 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Debates and Discourses of their minds are of no value and tend to no serious and profitable use Certainly Mens Affections have an influence upon their Opinions and their Opinions have an influence upon their Thoughts Therefore those who make the flesh their principle rule and end they have in their hearts many corrupt Principles and Opinions about the things of God and against the being of God Psal. 14.1 The fool hath said in his heart there is no God that it is folly to deny present advantages for a future and unseen Happiness 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him That there is no profit in serving of God Iob 21.15 What is the Almighty that we should serve him Or what profit shall we have if we pray to him That the ways of God are grievous and unequal Ezek. 18.25 Yet ye say the way of the Lord is not equal That they shall do well enough Deut. 29.19 And it come to pass when he hears the words of this
curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to add Drunkenness to thirst Now their minds being Teinted with these conceits their reasonings within themselves suit with them and though the thoughts of God sometimes rush into their minds whether they will or no yet they are soon smother'd there and these are the thoughts wherewith they secretly please themselves and whereby their lives and actions are influenced and governed They look upon God's glorious Titles as nothing else but fine words His Providence as a thing they cannot reasonably deny but they resolve to stand on their own Legs and think they may serve their Turn without him They think others that Pray not are as Prosperous as those that do and filling their Minds with these thoughts certainly their Hearts are nothing worth 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For their Musings They are admiring their own Excellency and blessing and applauding themselves in their sensual felicities which they enjoy in the World Dan. 4.30 And the King spake and said Is not this great Babylon which I have built for the house of the Kingdom by the might of my power and for the honour of my Majesty So Psal. 144.12 Happy is that people that is in such a case The Covetous and Ambitious find a savour in their thoughts of present Wealth Riches Vain-Glory applause the filthy and unclean in the thoughts of their brutish pleasures A sure rule it is the heart will be upon the treasure Matth. 6.21 For where your treasure is there will your hearts be also The Glutton on pleasant Meat and Sports Nay the ordinances of God cannot divert them Ezek. 33.31 And they come unto thee as the people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their Mouth they shew much love but their heart goeth after their covetousness 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There Contrivances and Counsels are to accomplish their Worldly Ends Rom. 13.14 Make no provision for the flesh to fulfill the lusts thereof Not how to glorifie God or save their Souls but how to enrich promote and advance themselves and gratifie their brutish Lusts. Now when the Hearts of Men are taken up about such low and base things they are nothing worth To conclude if Men's Thoughts were but written upon their Foreheads how ashamed would they be to have such an infinite variety of blasphemous Reasonings filthy malicious covetous Thoughts exposed to open view Surely then you would be ashamed to see with what filth and Vanity you feed the Pleasure of your Minds with what Dross and Rubbish you stuff your Hearts They are seen to God Psal. 139.2 Thou knowest my down-sitting and mine up-rising thou understandâ—st my thoughts afar off And they will be publickly seen at the Day of Judgment 1 Cor. 4.5 God will make manifest the counsels of the heart Use 1. Let this humble us for this was the Temper of our Hearts they were the Devil's Nest where his Eggs are cherished and we our selves set abrood to hatch Sin In stead of being full of holy Thoughts and Motions and Inclinations towards God they are stuffed with Vanity and Sin Sometimes Pride employeth our Thoughts and sometimes Covetousness and sometimes Revenge and sometimes Uncleanness Our Hearts are averse from God and pronely inclined to the World and the false inferiour Happiness Such an Heart it was where all Good is like Fire in wet Wood easily quenched and all Bad like a Spark in Gunpowder soon kindled Our Hearts by nature are Styes of all Filthiness Foolishness Perverse Deceitful Vain Earthly Proud Self-loving we were neither allured by Promises nor frightned by Threatnings nor reclaimed by the powerful Reasons of Kindness and Love We were unthankful for Mercies obstinate under Corrections forgetting what is past neglecting what is present slighting what is to come What is this Heart worth Good for nothing unless God change it You must bemoan it to God as Ephraim Jer. 31.18 I have surely heard Ephraim bemoaning himself thus Thou hast chastized me and I was chastized as a bullock unaccustomed to the yoke turn thou me and I shall be turned Alas of our selves we cannot subdue and tame this Obstinacy By Art Man can melt the hardest Metals and yet cannot soften his own Heart No Creature so stubborn and wild but they are tamed or have been tamed of mankind Iam. 3.17 But yet it passeth our Skill to subdue our selves to God 2. Be sure that you get another Heart For though it be not in our power to make to our selves a new Heart yet it is our Duty to get it and as Creatures in misery we must use all means we can what ever be the event we can abstain from gross Sins such as Adultery Fornication Wantonness Drunkenness Gluttony and the like we can go to the Ordinances as well as to the Resorts of vain Companions we can read the Holy Scriptures as well as Worldly Histories we can be convinced of our Impotency and Misery out of the Word of God We need not increase our Bondage and Impotency by indulging Carnal Affections and so put more Impediments in God's way by prosecuting our Worldly and Fleshly Lusts. If you will cherish your Vain-Glory Ambition Sensuality Covetousness rather than resist it and feed the Distemper no wonder that our Chains are the more fasten'd upon us We may seek help of God who hath promised to give us a new Heart and a new Spirit Ezek. 36.26 A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and will give you an heart of flesh Therefore this is that we should seek after Would you have God to force Grace upon you and give you a Benefit which you have no mind to ask or receive Do but attend upon the Work with earnestness see how the Heart of the Carnal is made Spiritual of Earthly is made Heavenly of Sinful is made Holy of Obstinate and Disobedient is made Tractable and Teachable of vain is made Solid and Serious Besides God often sendeth in holy Motions and Inspirations reproving our Sloth and Negligence and exciting us to get a better Heart When he draweth will you run Cant. 1.4 Draw me we will run after thee When he knocketh will you open to him Rev. 3.20 Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and sup with him and he with me When he bloweth will you put forth the Sails Iohn 3.8 The wind bloweth where it listeth When the Waters are stirred will you put in for Cure What shall I say more Though you have not Grace you have Reason and Conscience to consider of the vanity of all these Things which pervert your Hearts and make them so bad as they are And
you shall command your Children to observe to do all the words of this Law Luke 9.44 Let these sayings sink down into your Ears Close Application Rom. 8.31 What shall we then say to these things if God be for us who can be against us Job 5.27 Loe thus we have searched it so it is hear it and know thou it for thy good And therefore as things are duly thought on so they must be closely applied These three acts of the Soul have each of them a distinct and proper Work Sound belief worketh on the clearness and certainty of the things asserted Serious Consideration on the greatness and importance of them Close Application on their pertinency and suitableness to us See all in one place 1 Tim. 1.15 This is a true saying worthy of all acceptation That Iesus Christ came into the world to save Sinners of whom I am chief These are all necessary to make any truth operative Sound belief for we are not affected with what we believe not Heb. 4.2 For unto us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with Faith in them that heard it Therefore to awaken diligence the truth of things is pleaded 2 Pet. 1.5 10 16. Give all diligence to add to your Faith Virtue and to Virtue Knowledge Give diligence to make your calling and Election sure for we have not followed cunningly devised Fables when we made known unto you the power and coming of our Lord Iesus Christ but were Eye-witnesses of his Majesty Heb. 2.3 4. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompense of reward how shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him The first rousing Question when Men heard any Sermon about any Truth or Doctrine of the Gospel was Is this true For Consideration Heb. 3.1 Wherefore holy Brethren partakers of the Heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus our Lord. Without Consideration the weightiest things lie by as if they were not Sleepy reason is as none The most important Truths have no force upon us till Consideration awakeneth us Then for Application what concerneth us not is passed over Unless we hear things with a care to apply them we shall never make use of them Eph. 1.13 In whom ye also trusted after that ye heard the word of truth the Gospel of our Salvation In whom also after that ye believed ye were sealed with the Holy Spirit of promise 'T is not enough to know the Gospel to be a Doctrine of Salvation to others but we must look upon it as a Doctrine that bringeth Salvation to our own doors and leaveth it upon our choice A Plaister doth not heal at a distance till it be applied to the Sore Truths are too remote till we set the edge and point of them to our own Hearts Well then by this way we Preach to our selves Day and Night by exciting our Faith in God and Christ and Glory to come and by serious Consideration stirring up all God's graces in our selves and reproving our selves for all our Sins and calling a backward Heart to all the duties required of us This is the work of Close Application 5. They prosper best in Grace that most faithfully and diligently use the means Here I shall prove two things 1. That we are to use the means For wherefore hath Christ appointed them but that we should use them His Church is not like a Statuaries Shop where the Image or Statue doth nothing but the Carver or Artificer doth all But 't is compared to a School where Christ is the Teacher to teach us our Duty and we are Disciples to learn it And to a Kingdom where Christ is the Monarch and Sovereign and we are Subjects ingaged by Covenant to Obey him and the manner of his Government 't is not meerly natural ruling us as he doth the other Creatures by a Rod of Iron or in a way of absolute power as they cannot do otherwise but Moral by Laws Promises Threatnings working Faith by preaching and Love Hope and Obedience are the ends of Faith Certainly he governeth Man as Man not by Physical Motions only but by Moral Motives to which we must attend consider and improve Hosea 11.4 I drew them with the Cords of a Man with bands of Love Christ hath not to deal with Stones or Brick or Timber but with Men. God hath fitted the means to do their work and for these ends we must use them If he did ordinarily work without them he would never have appointed them to this end He could have done it with one powerful fiat one creating word or beck of his will but he hath set another train and order of Causes and therefore he will work by them because he worketh on all things according to their Nature and this is suitable to the nature of Man We never knew of any Man that came to Knowledge Faith or Love without means Therefore 't is presumption for us to expect it And the greatest neglecters and despisers of Means are every where the most graceless and the worst of Men Therefore it concerneth us to use them 〈◊〉 the greater diligence and care We may learn from our Adversary the Devil he sheweth his Malice to Souls in opposing the means either by depriving Men of them 2 Thess. 2.18 Wherefore we would have come unto you even I Paul once and again but Satan hindred us or keeping them from them by thraldom or filling them with prejudice Iohn 8.4.4 Ye are of your Father the Devil and the lusts of your Father ye will do he was a Murtherer from the beginning and abode not in the truth because there is no truth in him 2 Cor. 44. In whom the God of this World hath blinded the Eyes of them which believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine upon them Or from the Faithful using of them Matth. 13.19 When any one heareth the word of the Kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sowen in his Heart He watcheth them in all their Postures As soon as Men begin to be serious and to take heed what they hear he disturbeth the Work Well then the Means have an Aptitude and subservient Efficacy which we ought to regard 2. They prosper best that do most faithfully and diligently use the means I shall prove that by the double reason of the Text. 1. With what measure you meet it shall be measured to you again In the Allegation of this Proverbial Speech I shall observe two things 1. That there is a Law of Commerce between God and his Creatures or else how shall we know what to expect And the ordinary Rule
of Christ. These things are worthy in themselves but when Men count them unworthy we should not be ashamed Not ashamed of sufferings 2 Tim. 1.8 Be not ashamed of the testimony of the Lord nor me his Prisoner but be thou a partaker of the afflictions of the Gospel through the power of God Mallem ruere cum Christo quam stare cum 〈◊〉 I had rather perish with Christ than stand fast with Caesar. And Mâ—rsac cur non me quoque torque donas c. Why dost thou not grace me with a Chain 〈◊〉 Nor ashamed of those that suffer for the Name of Christ 2 Tim. 1.16 He was not ashamed of my chain Heb. 11.26 Esteeming the reproach of Christ greater riches than the treasures of Egypt As any one cometh nearer to Christ so should he be dearer to us This is true Gratitude not to be ashamed of Christ and his Service nor Servants otherwise Christ will be ashamed of us Mark 8.38 Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the Son of man be ashamed when he cometh in the glory of his Father with the Holy Angels Oh to have Christ be ashamed of us to hide his Face in that day How terrible will it be In the changes of the World Men if they did know it would stick to that Party that is sure to be uppermost Christ is sure to be uppermost if you shrink from him when his Cause or Honour lyeth in the Dust it will be matter of Eternal Shame in the world to come 3. Doctrine The kindred is only reckoned to the sanctified All Men are in some sense of the same stock with Christ yet it is said He that sanctifieth and they that are sanctified are all of one The rest of the world are left out as not capable of the comfort of this Relation 1. Who are the Sanctified 2. Why this appropriation 1. Who are the Sanctified To Sanctifie signifieth Two things to separate and to set apart for an Holy use And to cleanse and Purifie And when this is applied to Persons they are sanctified that are dedicated and set apart for God's use and service and are purified and cleansed from the pollution of Sin And so in all that are Sanctified there is a difference between them and others For they are set apart for God while others live to themselves Psal. 4.3 The Lord hath set apart him that is godly for himself Yea there is a change and so a difference between them and themselves 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God This closely followed would find out the Parties here intended But yet we must know that in both these Senses some are Sanctified in appearance only others really and indeed 1. In Appearance only And so all the members of the visible Church that are in outward Covenant with God and bound to be Holy are called Saints and said to be Sanctified Exod. 31.13 I am the Lord that doth sanctifie you And thus Apostates are said to trample the Blood of the Covenant under foot wherewith they were Sanctified Heb. 10.29 That is externally in their separation from the World and dedication to God's Service by outward Calling and Covenant In foro externo before Men these are Sanctified yea in his external Dispensation God speaketh to such an one and of him and dealeth with him as one of his own People 2. Really and indeed So Sanctification is threefold 1. Meritorious 2. Applicatory 3. Practical 1. Meritorious Sanctification is Christ's meriting and purchasing for his Church the inward inhabitation of the Spirit and that Grace whereby they may be Sanctified So it is said Heb. 10.10 By which will we are sanctified through the offering of the body of Iesus Christ once for all All those for whom Christ did offer himself are Sanctified in due time by virtue of Christ's offering So it is said Heb. 13.12 Iesus that he might sanctifie the people with his own Blood did suffer without the gate This Sanctification cannot be repeated or increased but was done once for all and that by one above even Jesus Christ. There needeth no addition to his Merit 2. Applicatory Sanctification is the inward renovation of the Heart of those whom Christ hath Sanctified by the Spirit of Regeneration whereby a Man is translated from Death to Life from the state of Nature to the state of Grace This is spoken of Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost This is the daily Sanctifiation which with respect to the merit of Christ is wrought by the Sprit and the ministry of the Word and Sacraments 3. Practical Sanctification is that by which they for whom Christ Sanctified himself and who are renewed by the Holy Ghost and Planted into Christ by Faith do more and more Sanctifie and cleanse themselves from sin in Thought Word and Deed 1 Pet. 1.15 As he which hath called you is holy so be ye holy in all manner of conversation 1 Joh. 3.3 Every man that hath this hope in him purifieth himself even as he is pure Weakning the relicks of sin and getting more readiness and preparation of Heart for all the acts of the Holy Life In the former we are passive we contribute nothing to the First little to the Second but in this we are operative Besides these two Notions to consecrate and purifie help us to understand the nature of true Sanctification 1. As to Sanctifie signifieth to Consecrate or Dedicate to God so it signifieth both the fixed inclination or the disposition of the Soul towards God as our highest Lord and chief good and accordingly a resignation of our Souls to God to live in the love of his Blessed Majesty and a Thankful Obedience to him More distinctly 1 It implyeth a Bent a tendency or fixed inclination towards God which is habitual Sanctification 2. A Resignation or giving up our selves to God by which actual Holiness is begun A constant using our selves for him by which it is continued and the continual exercise of a fervent love by which it is increased in us more and more till all be perfected in Glory And perfect Love is maintained by a perfect vision of him 2. As it signifieth to Purifie and Cleanse so it signifies the purifying of the Soul from the love of the World Omnis impuritrâ est ex mixtum vitioru A Man is impure because when he was made for God he doth prefer the base trifles of this world before his Maker and everlasting Glory And so he is not Sanctified that doth despise and disobey his Maker He despiseth him because he preferreth the most contemptible Vanity before him and doth chuse the transitory pleasure of sinning
and so are Children of the Dâ—y and not of the Night Now Deeds of Darkness will not become the broad Day-light of the Gospel that we live in He instanceth in two Sins Negligence and Voluptuousness Vers. 7. They that sleep sleep in the Night and they that are drunken are drunken in the Night Sleep is a Night-work and Drunkenness also is a Night-work He opposeth to these two Duties Watchfulness and Sobriety he opposeth to Sleep Watchfulness and as opposite to Sensuality he enforceth Sobriety Watchfulness implyeth a Carefulness and Constancy in our Duty and Sobriety an holy Moderation in all Earthly Things and more particularly a sparing use of Worldly Delights that Security may not grow upon us and the Day of the Lord surprize us unawares Unless we moderate our Affections in the pursuit and use of Earthly Things a strange benummedness seizeth on the Conscience and an Oblivion and forgetfulness of God and Heavenly Things presently followeth it Luke 21.34 Take heed to your selves lest at any time your Hearts be over-charged with Surfeiting and Drunkenness and Cares of this Life and so that Day come upon you unawares Now the Apostle doth not barely disswade them from Sleep and Sensuality as we would perswade a Man that hath an ordinary Work to do to prevent Sloth and loss of his Day-time which was made for Work but as we would deal with a Souldier that is upon his Watch to prevent danger Therefore it doth imply not only how misbecoming these things are but how baneful It is not enough to be sober but we must be armed else we cannot be safe from Temptations Our Life is a Conflict and our Graces are our Armour Rom. 13.12 The Night is far spent the Day is at hand let us cast off the Works of Darkness and let us put on the Armour of Light Therefore it is not enough for us to be sober or to be awake but prepared for our Spiritual Warfare But let us who are of the Day be sober putting on the Breast-plate of Faith and Love and for an Helmet the Hope of Salvation In the Text there is a double Exhortation 1. To keep our selves awake But let us who are of the Dâ—â— be sober the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifiâ—th both Sobriety and Watchfulness The meaning is Take heed we be not lulled asleep by Worldly Desires Cares and Pleasures 2. To put on our Armoâ—r Two pieces he commendeth to them a Breast-platâ— and an Helmâ—t Men fence the Breast for the Heart's sake and the Head is the Seat of the Sense upon whose safety dependeth principally the safety of the whole Body for the Head guideth the whole Body Wounds in either of these two paâ—ts are most dangerous Now 1. The Breast-plate consisteth of two Graces Faith and Love these two are joyned together for the one can do nothing without the other Faith without Love is but a dead Opinion and Love to God in Christ cannot be without Faith both togeâ—her enable us to do notable things for God Gal. 5.6 Faith worketh by Love What can withstand Faith working by Love 2. The Hâ—lmet is the Hope of Salvation or a sure and earnest Expectation of our Eternal Reward from Christ. Keep these and you shall not only be in a blessed Condition when the Day of the Lord cometh but in all your Troubles Tryals and Temptations you are safe for the present and you shall not miscarry by the way If any say the pieces of the Spiritual Armour are otherwise reckoned up Ephes. 6. I answer 1. Metaphors may be several ways used and in these things so the matter be fitly delivered and understood it is enough 2. Here the Apostle sheweth what is necessary to watching there to fighting He that watcheth provideth for Enemies but doth not presently encounter them and therefore here a Decorum is observed Livy tells us of Paulus Emilius Vigiles novo more scatum in vigiliam ferre vetuit It is enough if he hath a Breast-plate though no Shield for his business is not presently to fight but to excite others to fight when he perceiveth the Enemy approaching A Breast-plate is enough till he call others to help him Doct. Christians are not well prepared for their Spiritual Warfare till they have put on the Breast-plate of Faith and Love and for an Helmet the Hope of Salvation 1. It is supposed that it concerneth us to arm our selves for a Conflict Partly because we have sore Enemies the Devil the World and the Flesh. The Devil is a Roaring Lyon and must be resisted 1 Pet. 5.8 9. Be sober be vigilant because your Adversary the Devil as a Roaring Lyon walketh about seeking whom he may devour Whom resist stedfast in the Faith The World either vexeth us with fears or inticeth us by hopes and must be overcome 1 Iohn 5.4 5. For whosoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Who is he that overcometh the World but he that believeth that Iesus is the Son of God But the sorest Enemy is within to wit our own Flesh which must be subdued and tamed Gal. 5.24 They that are Christs have crucified the Flesh with the Affections and Lusts. Partly because we are constantly observed how we acquit our selves in the Conflict Now for the present there are Spectators God and his holy Angels hereafter there will be a Judge Jesus Christ. Now there are Spectators 1 Cor. 4.9 For we are made a Spectacle unto the World and to Angels and to Men. He speaketh there of the Apostles who were as it were exposed as the sorlorn hope set up in the Eye of this World but it is true of all Christians Christ maketh inspection now for we fight in his presence he seeth how his People carry themselves in their Conflicts and Temptations I know thy Works Behold I have set before thee an open Door and no Man can shut it For thou hast a little Strength and bust kept my Word and hast not denyed my Name Revel 3.8 But Christ who is now a Spectator will be hereafter a Judge 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Iudge shall give one at that Day Now he observeth then he crowneth his Combatants partly that we may throughly discharge our duty We can hardly do any good but we must fight for it but especially in the great Work of our Heavenly Calling Practical Christianity is a serious Application of the Mind and Heart to do what Christ hath required that we may obtain what he hath offered and to do it as our first work and chief business Phil. 2.12 Work out your own Salvation with fear and trembling Phil. 3.14 I press toward the Mark for the Prize of the high Calling of God in Christ Iesus 2 Pet. 3.14 Wherefore Beloved seeing that ye look for such things be diligent that ye may be found of him
damned when they are delivered over to the Worm that dyeth not and the Fire that shall never be quenched In the Parable of the Rich Man Luke 16.23 24 you have some Account of it In Hell he lift up his Eyes being in Torments and seeth Abraham afar off and Lazarus in his Bosom and he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the Tip of his Finger in Water and cool my Tongue for I am Tormented in this Flame It is not Wine that he calleth for then but a drop of cold Water not in a Vessel or in the Hollow of his Hand but on the Tip of his Finger only not to quench his Thirst but cool his Tongue and that he could not get No the gulf was fixed though that drop would soon have dryed up These Passages are Parabolical but thus our Lord saw fit to represent their endless easeless Estate 2. Why This is not the fulness they sought after or promised to themselves They dreamed of nothing but Impunity and Happiness and to be feasted with Carnal satisfactions I Answer God doth not consider what they desired but what they deserved They brought this upon themselves by their own way Hosea 4.9 I will punish them for their ways and reward their doings and Justly for 1. as they regarded not his will in chusing their way so God will not ask their consent in returning a meet Recompense or Reward of their doings 2. It is equal that he who had so soon his fill of goodness and was weary of well doing should at length have his fill of Wickedness 3. They thought they could never have enough of Sin in the Practise therefore now they shall have enough in the Punishment 4. For a great while they enjoyed themselves with Comfort and Success to the dishonor of God and the scandal of the Godly now they have their deserved Punishment Though they escaped long they shall not escape always This merry World will not always last The longer God's Patience is abused the greater Wrath is then prepared and treasured up for them Secondly For the good Man he shall find at length that which will satisfie him Now I shall shew you 1. What is his Satisfaction 2. When he shall have it 1. What is his Satisfaction He shall be satisfied from himself It beareth two Senses 1. That it is his own works which God will abundantly and graciously reward of which in the next Point 2. Or else it is meant of the Comforts which he feeleth within himself It is not by way of exclusion of God but of the Carnal Happiness which the Backslider fancyeth His Happiness is most within himself independant from the World but not from God He valueth his Good and Evil not by things External but Internal As for instance The Conscience of his Integrity 2 Cor. 1.12 Our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity c. we have had our conversation in the World The sense of God's love Rom. 5.5 The love of God is shed abroad in our hearts by the Holy Ghost which is given to us The Hopes of Glory Heb. 10.34 Knowing in your selves that ye have in Heaven a better and more enduring substance Yea the Glory that he expecteth will be revealed in him Rom. 8.18 He hath a Spring of Comfort within his Breast for God is there and Christ is thereby the Spirit and will be more there hereafter Now these Inward things satisfie him in the destitution and want of Outward He hath a sufficiency within himself in whatever necessities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Maxim among the wisest Heathens that Virtue is sufficient to it self and the Apostle tells us 1 Tim. 6.6 Godliness with Contentment is great gain Cerrtainly a good Man whatever he wants he wants not Contentment in God 2. When he shall have it 1. Here the Godly have the beginnings of their Satisfaction 2 Cor. 5.1 We know that if our Earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens 2. Hereafter the completion and full fruition of it Blessed be God who giveth us our hard Things in this short life and keepeth our portion till eternal Life where there shall be nothing but Peace and endless Joy We have much now the first fruits of the Spirit We have not Canaan in the Wilderness but we have the Clusters of Canaan much in present possession more in expectation and reversion Psal. 16 11. In thy presence is fulness of joy at thy right hand there are pleasures for evermore In Heaven we shall desire no more than we have Psal. 17.15 As for me I will behold thy face in Righteousness I shall be satisfied when I awake with thy likenâ—ss Therefore when God will graciously recompense our goodness it is enough we shall have a full sufficiency in the reward V. That rightly understood every one is filled from himself The Backslider is filled with his own ways and the Godly person hath his own choice therefore he is satisfied from himself Not that his choice or course merited it but God accepteth it Certainly the Wicked hath none to blame but himself and therefore he is said to reward evil to himself Isa. 3.9 That is by their Sins they hurt not God but wrong themselves or bring evil unto themselves As to the Godly he must look to his qualifications God that made him without himself will not save him without himself therefore he must look to his choice and course you have your choice whether you will take your own ways or God's Counsel You do not purchase or merit your Reward but you must qualifie your selves to receive it It is left upon your choice It is not always true in Carnals chuse and have but sometimes it is You may have the Triâ—les of the World in your own ways but you cannot have God and Heaven without accepting God's Counsel without a resolved choice and serious prosecution There it is chuse and have You must part with your Sin and Fleshly pleasure and resolve upon an Holy and Godly course of Life The World flattereth you to your Destruction but God calleth you to Salvation As you chuse so shall you have If you refuse Christ and follow your own ways you will have enough of it in Time If you obey God and resolve to seek after him you shall be satisfied Therefore your Eternal woe or weale lyeth much in your own Hands If you forsake your own mercies for lying Vanities whom have you to blame but your selves Ionah 2.8 They that observe lying vanities forsake their own mercy But though God incline you to chuse and that work must be ascribed to him yet it is you must chuse and pursue after the True Happiness and God will graciously accept you God gives you the Wit and the Will to make a right choice but you must
their Broach was fashioned to the shape of a Cross a transverse piece of Wood thrust through the Shoulders of the Lamb and why should we not believe this Holy Man who was well acquainted with the Jewish affairs being born at Sychem Besides the notable Providence of God that Christ's Legs should not be broken 3. The fruits and benefits of this Sacrifice 1. By the sprinkling the Blood of the Lamb he that destroyeth the first born of the Aegytians could not touch them Heb. 11 28. This secured them against the destroying Angel to teach us that the justice of God doth only spare them whose Consciences are sprinkled with the Blood of Christ. The Blood of the Lamb and the Blood of Christ was shed for this end that it might be sprinkled and being sprinkled might exempt and free us from Death So the Apostle St. Peter speaketh of the sprinkling of the Blood of Jesus by which the Elect are sanctified and saved 1 Pet. 1.2 Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ. There was not only Blood shed but Blood sprinkled so Heb. 12.24 And to the blood of sprinkling which speaketh better things than the blood of Abel God said of the blood of the Paschal Lamb Exod. 12.23 For the Lord will pass through to smite the Aegyptians and when he seeth the blood upon the Lintel and on the two side posts the Lord will pass over the Door and will not suffer the destroyer to come into your houses to smite you So when Wrath maketh inquisition for Sinners God beholding his Sons Blood wherewith the Elect are sprinkled they are exempted from the Curse wherein others have intangled and involved themselves for saith the Apostle Paul Rom. 5.9 Being justified by his blood we shall be saved from wrath through him So that we need not fear the Sword of the destroying Angel whither he be an Angel of Darkness or an Evil Angel for God hath delivered us from the power of Darkness by the Blood of his Son Col. 1.13 or an Heavenly Angel by the same blood he hath reconciled all things unto himself both in Heaven and in Earth Col. 1.20 Those Angels which were heretofore set as a guard upon the Earthly Paradise with a Flaming Sword to keep us out from thence do carry us into the Heavenly Paradise Luke 16.22 The Begger died and was carried by the Angels into Abraham's bosom and are Ministring Spirits sent forth for the Heirs of Promise not to destroy them but to keep them and preserve them Heb. 1.14 Are they not all ministring Spirits sent forth to minister for them who shall be heirs of Salvation 2. In that very Night in which the Paschal Lamb was slain the Israelites obtained their freedom and deliverance out of Aegypt So hath Christ by his Blood freed us from the slavery of Sin the Devil and the World and called us into the glorious Liberty of the Children of God 1 Cor. 7.23 Ye are bought with a price be not ye the Servants of Men. So Heb. 2.15 That he might deliver them who through fear of Death were all their life time subject to Bondage And Iohn 8.36 If the Son therefore shall make you free ye shall be free indeed We are redeemed unto God as they went into the Wilderness to worship God 3. In that very Night God exercised Judgments on the Gods of the Aegytians So it is said Exod. 12.12 Against all the Gods of the Aegyptians will I exercise Iudgment And it is repeated Numb 33.4 For the Aegyptians buried all their first born which the Lord had smitten among them upon their Gods also the Lord executed Iudgments Some say by slaying the Beasts which the Aegyptians Worshipped as the Oxe Ionathan in his Paraphrase saith that all their Idols of Metal melted and their Idols of Stone and Earth were broken in pieces and their Idols of Wood were burned to Ashes whether this or that we cannot tell because the Scripture is silent but surely these threatnings were not in vain and wanted not there certain effect Certain we are that by the blood of Christ the Devils Kingdom goeth down Iohn 12.31 32. Now shall the Prince of this World be cast out And I if I be lifted up from the Earth will draw all men unto me As Christ's Kingdom goeth up the Idols are thrown to the Moles and to the Bats Isa. 2.20 And God will famish all the Gods of the Earth Zeph. 2.11 And in the 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as Silver and Gold from your vain conversations received by tradition from your Fothers But with the precious blood of Christ as of a Lamb without blemish and without spot The blood of Christ fetcheth over men from their inveterate Customs and Superstitions And Rev. 12.11 They overcame by the blood of the Lamb. And 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil 4. How shall we be partakers of those good things which come to us from the Lamb of God Two things were required of these Israelites that they should sprinkle the blood of this Lamb upon the Lintel and the two side Posts And then eat his flesh in an Holy and Religious manner and if any of the Israelites had neglected either of these he had refused the grace annexed to this Ordinance and so lost the benefit of it So if we neglect the means by which Christ is to be applyed we lose our benefit by him 1. They were to sprinkle the Lintel and the two side Posts of their doors At another time God gave them direction to write his Law on the door Posts Deut. 11.20 Thou shalt write them upon the door Posts of thy house and upon thy gates Which I mention that we may the better understand what is meant by them By these Door Posts are meant our Hearts for these God sprinkleth with the blood of his Son Heb. 10.22 Having our hearts sprinkled from an evil conscience And upon these hearts of ours doth he write his Laws Ier. 31.32 I will put my law in their Inward parts and write it in their hearts For the Hearts of Men are as open to God as the Doors of our Houses are to our selves Now our hearts are sprinkled with the blood of Christ when we firmly believe that God is propitiated by the blood of Christ and will spare all those who in a broken Hearted manner sue out their pardon in Christ's name unfeignedly devoting themselves to God Oh than Let every one of us get our hearts sprinkled with the blood of Christ and apply it to our Consciences and say with the Apostle 1 Tim. 1.15 Iesus Christ came into the world to save Sinners of whom I am chief And again Gal. 6.14 God forâ—id that I should glory save in the Cross of our Lord Iesus Christ by whom the World
is crucified unto me and I unto the World And again 2 Cor. 5.14 15 The love of Christ constraineth us because we thus Iudge That if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them These are true workings of heart only remember the same place that is sprinkled with the blood of Christ on the same place must the Law be written that we may love God and keep his Law and intirely give up our selves to do his will and be subject to him And remember also that it is the Lintel and side Posts that must be sprinkled and the Law was written upon the Door Posts not inscribed upon the Threshold There are some which tread the blood of the Covenant underfoot Heb. 10.29 Of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the spirit of grace These are Swine and Dogs before whom we must not cast holy things lest they tread them under feet Matth. 7.6 These prefer their Carnal satisfaction before the fruits of Christ's death and sell their birthright for a Mess of Pottage 2. By the same Faith by which the blood of the Lamb of God is sprinkled on the doors of our hearts by the same Faith is his flesh eaten The Lamb of God was given not only as a ransom to Divine Justice but as food for our Souls The eating of the Sacrifice noteth the manner of our fruition of Christ for Eating implyeth an intimate Union those things which are Eaten are turned into our substance and become one with us Iohn 6.53 Verily verily I say unto you unless ye eat the flesh of the Son of Man and drink his blood ye have no life in you Christ is as truely meat as the Paschal Lamb was but meat not for the Body but the Soul and therefore he is Eaten not with the Mouth of the Body which receiveth bodily food but the Mouth of the Soul which is Faith The Appetite is Spiritual so is the Food it is a Spiritual Hunger and a Spiritual Thirst that must be satisfied Now a Corporeal thing beareth no proportion with it there is no satisfying this Hunger nor quenching this Thirst but by coming to Christ that is believing in him for it is said Iohn 6.35 I am the Bread of Life he that cometh to me shall never hunger and he that believeth on me shall never thirst In that manner we receive Christ in what manner he dwelleth in us now he dwelleth in us by Faith Eph. 3.17 That Christ may dwell in your hearts by Faith Christ dwelleth in us not by his infinite presence as God so he is every where nor by his Corporeal presence as Man so the Heavens must contain him but by his Gracious presence and special influence as our Head whereby he quickneth us Therefore we are to receive him by Faith and not by the Mouth and Stomach and give him a hearty welcome into our Souls The Israelites in the Wilderness did all eat the same Spiritual Meat and did all drink the same Spiritual Drink for they drank of that Spiritual Rock that followed them and that Rock was Christ 1 Cor. 10.3.4 As they did eat Christ and drink Christ before ever his Body was formed in the Virgins Womb so do we now he is ascended into Heaven The Passover-Lamb was not to be eaten Raw or half Roasted but throughly Roasted So is the Lamb of God he is not digested and turned into strength and nourishment by a few crude cold cursory and careless thoughts but this Mystery must be much concocted by deep serious pressing and ponderous Meditation for Meditation is that to the mind which Concoction and Digestion is to the Stomach An unattentive mind gets no warmth no strength no Comfort from the Lamb of God In short we must so mind these things as to chuse them and so chuse them as to be determined and governed by our choice in our whole course The Lamb was to be eaten whole there was nothing to be left of him Exod. 12.10 And ye shall let nothing of it remain until the morning To shew that Christ must not be divided not Nature from Nature nor Office from Office nor Benefit from Benefit this is to Eat part of Christ and leave the rest If we would have his Glory we must be partakers of his Sufferings and take up his Cross if we will have him for our Redeemer and Saviour we must own him for our Lord and Lawgiver if we would be feasted with Priviledges we must not neglect Duties his Spirit must renew us as well as his merit justifie us The Paschal-Lamb was to be eaten with bitter Herbs it is our Misery giveth Christ a relliâ—h God casts us into Sufferings or puts us under a Cloud that we may not be Gospel-glutted or cloyed with Doctrines of Grace He must be eaten with Unleaven-Bread simple plain Bread without mixture 1 Cor. 5.7 8. Purge out therefore the old Leaven that ye may be a new Lump as ye are Unleavened For even Christ our Passover is sacrificed for us Therefore let us keep the feast not with old leaven neither with the leaven of Malice and Wickedness but with the â—nleavened-bread of sincerity and truth Christ in whose Mouth there is no guile cannot endure Hypocrisie At first they were to eat the Passover with their Loins girt their Staff in their hands and Shoes on their feet So Luke 12.35 Let your Loins be girded about and your lights burning 1 Pet. 1.13 Wherefore gird up the loins of your minds Eph. 6.14 15. Stand therefore having your loins girt about with truth and having on the breastplate of Righteousness And your feet shod with the preparation of the Gospel of Peace We are strangers here and must put on for Heaven and be ready for a remove for the Heavenly Journey II. How we are to behold him or how is he to be considered by us This Ecce Behold doth not only point at Christ as Personally and Corporally present as an object of the Senses but doth excite their mind and Faith to get a Spiritual sight of him to behold him in the Quality of his Office He is not Personally present with us as he was when these words were said yet that doth not hinder the sight of Faith Whenever we are conversant about these holy Mysteries it may be said to us Behold the Lamb of God which taketh away the Sins of the World 1. Behold him with Seriousness and Reverence This Mystery must not be passed over with a few hasty and running Thoughts It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest Wonder that ever was in the World that God should die and for such forlorn Creatures How should we be swallowed up of Admiration when
ever we think of it When this Lamb of God was killing the Creatures were all in amazement the Earth trembled the Rocks rent the Sun was eclipsed Oh how great is the stupidity and dullness of our Hearts that we can no more seriously think of it Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling consider the Apostle and High-priest of our Profession Iesus Christ. Serious Meditation is like the Concoction of Meat in the Stomach 2. Behold him with Application Iob 5.27 Hear it and know thou it for thy good Rom. 8.31 What shall we then say to these things Excite thine own Heart surely this was for my Sins if I have an Heart to receive Christ and make use of him for this End and Purpose Gal. 2.20 Who loved me and gave himself for me And 1 Pet. 1.20 Who verily was fore-ordained before the foundation of the world but was manifest in these last times for you 3. Behold him with an Eye of Faith Isa. 45.22 Look unto me and be ye saved all the ends of the earth Heb. 12.2 Looking unto Iesus Zech. 12.10 They shall look upon me whom they have pierced Faith gets such a clear sight of things as if we had been by when he suffered and paid this Ransom 4. Behold him with an Eye of Repentance and brokeness of Heart Zech. 12.10 They shall look upon me whom they have pierced and shall mourn for him as one that mourneth for his only son and shall be in bitterness for him as one that is in bitterness for his first-born It was thy Sins that pierced him therefore behold him and mourn 5. Behold him with an Eye of Thankfulness as the great Instance of God's Love who would by so costly a Remedy procure our Pardon and Happiness 1 Iohn 4.9 10. In this was manifested the love of God towards us because that God sent his only begotten son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his son to be the prâ—pitiation for our sins 6. Behold your Suffering and Crucified Saviour with an Eye of Love so as to love him the more O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Love is Crucified Ignatius quò vilior eò charior The more vile and humble he was the more dear he should be to you Let it perswade us to a real Love to allow him a Dominion and Lordship in our Hearts that is real Love to obey God Rom. 5.8 God commended his love towards us in that while we were yet sinners Christ died for us This Love must beget Love 1 Use. To press you to behold the Lamb of God behold him as a Sacrifice for Sin whose Blood applied doth quiet the Conscience and turn away the Curse These Words present the more glorious Spectacle and Object not to your Sight but to your Faith not to your Senses but to your most serious and intimate Consideration The Object is Christ Crucified the only true propitiatory Sacrifice for Sin the chief Point of Christian Knowledge and the most powerful Means of the Creatures Good Oh behold him look not at Bread and Wine in the Lord's Supper but at the Lamb of God 2 Use. To press you to take and eat Christ and receive him out of God's hands by Faith He is the Lamb of God God designed him for this Work when Man had no way to help himself 1 Pet. 1.20 Who verily was fore-ordained before the foundation of the world God tendreth him to you now Take and Eat God the Party offended hath authorized Christ to be a Mediator say then Lord thou hast appointed thy Son and sent him into the World to be a Ransom for our Souls he is now offered to me Lord I come to eat his Flesh and drink his Blood We must eat him so as to feel the Virtue of both changing our Hearts and comforting our Consciences changing our Hearts other Food is changed into our Substance this changeth us 2 Cor. 5.17 He that is in Christ is a new Creature Comforting our Consciences Heb. 9.14 How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Is God unwilling to give Christ Or is Christ unable to do his Work A Second Sermon on JOHN i. 29 Behold the Lamb of God which taketh away the sin of the World Doctrine 2. THE great Work of Christ the Lamb of God is to take away the Sins of the World 1. What is meant by the World 2. In what manner Christ taketh away the Sins of the World 3. That this is the great End Work and Scope of Christ's coming into the World I. What is meant by the World Why is there such a capacious and comprehensive Word used Since it is clear that all the World have not benefit by Christ for many of them die in their Sins Answ. 1. To shew the difference between the Lamb of God and the Sacrifices of the Law the old Sacrifices were only offered for the People of Israel but Christ's Death hath a larger Extent to People of all places Iews and Gentiles 1 Iohn 2.2 And he is the propitiation for our sins and not for ours only but also for the sins of the whole world And in all Ages from the beginning of the World to the end Rev. 13.8 He is the Lamb slain from the foundation of the world The Lamb of God is of an universal and perpetual Use. 2. To shew the sufficiency of this Mediatorial Sacrifice it is of such a full and overflowing Merit that it becometh a Foundation for a tendry of Grace to every Creature Here is a Ground-work and Foundation laid for the truth of this Proposition Mark 16.16 That whosoever believeth shall be saved So that here is a great Invitation and Incouragement for every oppressed Soul if Christ taketh away the Sins of the World put in for a share thou art a Member of the World Paul creepeth in at the back Door of the Promise 1 Tim. 1.15 Christ Iesus came into the world to save sinners of whom I am chief Christ would not have Sinners exclude themselves but attend upon him for this Benefit Therefore he would have his Grace set forth in the most comprehensive Terms that all that find themselves Sinners may stir up themselves to find benefit by him 3. Those Elect ones who have actual Benefit by this Sacrifice may be called The World partly because of their Number take them all together and they are many and therefore called World Rev. 7.9 I beheld a great multitude which no man could number c. And partly in regard of God's Estimation though they are few they are as good as all the World to him And partly because they will one day be set apart from the rest of Mankind and make a peculiar World of themselves II. In what manner doth Christ take away the Sins
without studying Revenge Surely the same Mind should be in us that was in Christ Jesus Head and Members are acted by the same Soul so in the Mystical Body Christ and we should be acted with the same Spirit the same Spirit of holy Love Sweetness and Forgiveness that breathed in Christ should breath forth in our Lives and Conversations Eph. 4.32 And be ye kind one to another tender-hearted forgiving one another even as God for Christ's sake hath forgiven you All his Ordinances imply this in the Word we hear of Christ's meekness his Pattern is set forth that we might be like-minded in Prayer we are taught to say Forgive us our trespasses as we forgive them that trespass against us We break our Sponsion and Promise solemnly given in this Petition if we do not Pardon others in Baptism We put on Christ Rom. 13.14 we put on his Nature and Qualities that is planting us into his Likeness in the Lord's Supper we come to renew our Union and Communion with him and to liken our selves to Christ yet more and more Christ changeth the temper of those that Spiritually feed upon him as Natural Meaâ—s communicate their Qualities to us the Israelites were more generous because they were so long fed with Manna Nero was more bloody because he sucked the Milk of a cruel Nurse who was wont to besmear her Duggs with Blood Achilles was more valiant because he was nourished with the Marrow of Lions Men's Dispositions are much according to their Food certainly those that eat the Lamb should not be Wolves but meek as Christ was and ready to forgive and every way transcribe their Master's Pattern See how Stephen imitates his Master when he comes to die first he prayeth for himself Acts 7.59 Lord Iesus receive my spirit as Christ did Luke 23.46 Father into thy hands I commend my spirit And then he intercedeth for his Enemies Acts 7.60 Lord lay not this sin to their charge Here is not only an Example of Faith he committed his Soul to Christ but of Charity he deprecateth Revenge from his Enemies Moses and other holy Ones of God have done so Moses Numb 12.13 Heal her now O Lord I beseech thee when his Sister Miriam was smitten with a Leprousy for doing him wrong Aaron when he was despightfully used and his Calling maligned Numb 16.47 48. He ran into the midst of the people and behold the plague was begun among the people and he put on incense and made an atonement for the people and he stood between the dead and the living and the plague was stayed David fasted for his Enemies when they were sick Psal. 35.13 But as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting We fast against them often but seldom fast for them So Paul 1 Cor. 4.12 13. Being reviled we bless being persecuted we suffer it being defamed we entreat When we are looked upon and treated as evil doers we should bear it patiently not rage against Instruments but pray the Lord to open their Eyes that they may see the greatness of their Sin in hating and opposing the Godly You should not think the Example of Christ an Act beyond imitation you see the holy Men of God have attained a great measure of Self-denial do you go and do likewise 1. In private Cases A Man shall meet with Offences in the World all Men have not Faith some are absurd and injurious what a comfort would a Man have in his spirit when he can pity their Blindness and pardon their Malice They took away the Life of Christ and yet he saith Father forgive them he was slain by them and yet he prayeth for them Certainly it is not comely for us to Retaliate to Hate Curse Revile and pursue Injury with Injury They that Revenge take an Example from their Enemies and do them this honour to make them their own Pattern and what Comfort can any have to make a Wicked Man his Precedent Besides to Revenge is to rush into God's Tribunal and to take his Work out of his hands Prov. 24.29 Say not I will do to him as he hath to me I will render to the man according to his work Salomon putteth it into such Words as are proper to God that we may be sensible of the Pride and Usurpation that is in Revenge And Rom. 12.19 Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. We take upon us to be Rewarders when at least we should leave the case to God you may put it into the hands of the righteous Judge 1 Pet. 2.23 When he was reviled he reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Besides it will much interrupt your Prayers our revengeful Dispositions must needs weaken our Confidence for we muse of others as we use our selves How can you say Forgive us our trespasses as we forgive them that trespass against us when we are like Vessels broken as soon as touched and are furious and raging upon every Wrong and the least Offence done to us Alas their Offences to us are nothing like ours to God either for Number or Weight Not for Number no Man can wrong us so much as we daily trespass against God how many Neglects and Affronts doth Mercy put up at our hands every day Luke 17.4 If he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Seventy times seven is a number too little for the Transgressions and Offences of one day and yet we grow peevish and passionate upon every slight Fault or Wrong done to us So for the Weight the naughty Servant would not forgive a hundred Pence when his Master forgave him ten thousand Talents Mat. 18.24 compared with the 28th Verse There is a great difference between Pence and Talents the Roman Peny was Seven-pence Half-peny and their Talent was One hundred eighty seven Pounds ten Shillings Their Offences cannot be so heinous as ours because of our great Obligations to God and the Dignity of his Essence theirs are against Dust and Ashes their guilty Fellow-Creatures ours are against the Great God It is proper to Christians that know such an infinite Pardoning Mercy to do something above Heathens and Publicans Mat. 5.46 If ye love them which love you what reward have ye Do not even the Publicans so Christianity should raise the Affections to a greater Self-denial so that we are to love our very Enemies Besides all this consider the benefit of a meek Patience Revenge is sweet but you will find more Pleasure in Meekness All Vexations disturb the Peace and Quiet of the Soul and I cannot do my Enemy a greater Pleasure than to let him take away my Contentment and when I am wronged by others to wrong my self Will you hurt your self by
Body nothing would be so dear to us but we would part with it to keep off the Death of the Body for then there would be an end of us Death would be the chiefest Evil we could suffer and that which would deprive us of all other good nothing should be feared and abhorred like Death and we should lie forswear or do any thing to avoid it But this Principle would not only destroy all generous Actions but introduce all Dishonesty and Sin into the World for as we should never venture our Lives upon any Reason and Inducement though never so just so we should stick at no Evil to preserve Life and the Conveniencies which belong thereunto 5. The Desires wrought in us by the Spirit of God to see and enjoy God argue the Immortality of the Soul Rom. 8.23 And not only they but our selves also which have the First-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodies 2 Cor. 5.2 For in this we groan earnestly desiring to be clothed upon with our House which is from Heaven We prove another Life not only by the Inclination Instinct and Disposition of Nature towards Happiness in general the universal Desire of all Mankind is to be everlastingly happy this proveth it for this Desire being universal and natural is not frustrate Nature doth nothing in vain but the Desires and Groans of the Sanctified do much more prove it for they do more forcibly direct and carry our Hearts to a certain Scope and End and they are excited by the Holy Spirit for he imprinteth a firm Perswasion of this Happiness and stirreth up these Desires after it and that in our sober and severest Moods when we are solemnly conversing with God in his holy Worship in the Word Prayer Meditation and the Lord's Supper and all other holy Duties then he most raiseth these Affections towards heavenly Things and also he leaveth this heavenly Relish upon our Hearts at other times as the Reward of our eminent Obedience to God and the more serious and holy any are the more do they feel of this Now these Desires being of God's own infusing they will not be disappointed therefore those who make the Hopes of the World to come their Happiness Desire and Joy will one day be Partakers of the Blessedness of it Their Groaning Seeking and Longing will not be in vain for God will give the Satisfaction where he giveth the Desire Vse 1. Is Terror to the Wicked and Ungodly Your Souls die not with the Body but must enter into endless Torments the Body perisheth but the immortal Substance will for ever subsist in a State of Wo or Weal Now how brutishly and much beneath a Man do they live who wholly give up themselves to carnal Pleasures and worldly Pursuits that live as if their Souls did die with their Bodies and they should never hear of them more they make no Provision for their everlasting Estate Three Evils I charge upon these Men. 1. These Men do not believe that which Scripture and Reason sheweth to be certainly true and so do not shew themselves either Christians or Men. The great Design of Scripture is to give them a Prospect of another World and to assure them of a Life after Death And will you not receive God's Testimony Are God's Threatnings a vain Scarcrow Are the Promises a golden Dream Go and reason if the Soul abideth not after it flitteth out of the Body it is either because it cannot be or act or because God will not suffer it to be or act or hath not clearly declared it shall be so so that no certainty can be had thereof or hath declared or expressed himself to the contrary Now none of these are true 1. Not the first The Nature of the Soul is such that it sheweth plainly that it can live without the Body a Spirit can subsist by it self that which God hath fitted to endure for ever he hath designed it to endure for ever Now the Soul as a Spirit is fitted to live for ever and it can live without the Body for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth of it self move it self Is it the Body that supports the Soul or the Soul that supports the Body Heathens have thought so upon this Argument and will not you Cum venerit ille dies qui mixtum hoc divini humanique secernat corpus hîc ubi inveni relinquam ipse me Diis redeam When that Day shall come when the divine Spirit shall be severed from the human Body I shall leave the Body where I found it and yield up my Spirit to the Gods 2. Is it because God will not permit it to be or act without the Body Whence doth that appear To us Christians he hath appointed a Mediator to receive our Souls 3. Or is it because he hath doubtfully expressed his Mind You are not sure there is no such Life it is impossible you should know or prove the contrary The Question between the Infidel and the Christian is not Whether there be a a World to come but whether he can prove there is none You cannot prove the Falsity of the Christian Hope by any sound Argument that there is no Heaven not Hell for ought you can say or know there are both and it were best to take the surer side In a Lottery Men will venture some small matter Some of the Heathens that disputed against it or doubted of it yet acknowledged it to be a Supposition conducing to Vertue and Goodness 4. God hath not declared his Mind to the contrary but plainly told us that it is so It is easy to presume that a thousand to one but it is so Natural Reason Consent of Nations Fears of a guilty Conscience or Presages of eternal Punishment the whole Drift of the Christian Religion the Example of Christ all prove it Those Wretches that out-face Religion accuse Christ of a Lie and the wisest Men of the World of Folly their own Consciences of imposing a Cheat upon them to check their vain Pleasures and in defiance of Light within and without smother all Conceits of a World to come 2. They do not consider these things and weigh them that they may come to understand what is their end and business here Alas are we so near everlasting Joy or Misery and yet neglect it yea it may be scorn and oppose those that make it their chiefest Care and Labour to prepare for it How long have you lived in the World and scarce ever asked the question or thought seriously What shall I do to be saved you are desirous to give full and ample Satisfaction to your dying Part yea have pampered it and over-clogg'd it but your business is not to pamper the Body but to save your Souls Now you should shew your selves Men Isa. 46.8 Remember this and shew your selves Men bring it again to mind O ye Transgressors Think aforehand
Son of God Rom. 1.4 Declared to be the Son of God with Power by the Resurrection from the dead The true Messiah and Judg of the World Acts 17.31 Because he hath appointed a Day in the which he will judg the World in Righteousness by that Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the dead If he had been an Impostor neither could he have raised up himself being a mere Man nor would God have raised him up for we cannot imagine that Divine Providence would cooperate to countenance a Lie or Cheat. As then you would not be found Enemies to Christ in his Imperial Day give him Glory and Dominion If you slight him you despise one that is evidently declared to be the Son of God and there is no Medium either he must be your loving Saviour or your terrible Judg. If you neglect him he will not be the first-born from the dead to you nor the first-Fruits to you The first-Fruits did not bless the Tares or the Cockle or Darnel or filthy Weeds but only the good Corn though raised again you shall be by his Judicial Power Again he is the Prince of the Kings of the Earth and therefore highly to be respected Respect to great Ones and fawning upon great Ones is the practice of all the World all will seek the Ruler's Face As all Rivers run to the Sea so do all the Respects of the World to the Great and the Mighty And is not the Son of God worthy of our Respects that is sat down at the right Hand of Majesty above all If we did live by Faith as much as by Sense we would see it is our Interest as well as our Duty to honour Christ we would not fear a mortal Man that can threaten us with a Prison but Christ who can threaten us with Hell nor be dismayed at the Frowns of Men when Christ smiles Who would not fear thee O Lord and glorify thy Name Rev. 15.4 We would yield up our selves to be his willing Subjects and obey his Laws who can reward us not with Temporal Dignities but Eternal Life The Authority and Power that all others have is but derived from Christ and subordinate to him therefore if he smiles whose Frowns need we fear He is the one Law-giver that hath Potestatem Vitae Necis Power of Life and Death he is able to destroy absolutely and you may be safe in his Protection Well then if we consider what he is he deserveth everlastingly to be honoured II. What he hath done for us He loved us and washed us from our Sins in his own Blood And there we begin First With the Fountain and Bosom-cause of all and that is Christ's Love To him that loved us 1. Christ's Love is the Ground of Man's Redemption that stirred all the Causes and set them a-work that concurred to this End Other Attributes were manifested in the Redemption of Mankind as God's Wisdom Power Justice Holiness but they are all subservient to Love but Love is at the upper end of all Causes subservient to nothing but it self If you ask a reason of other things it may be assigned but if you ask a reason of his Love that cannot be given but from it self If the question be Wherefore did God discover such Riches of Wisdom Goodness and Power for the saving poor worthless Creatures He loved us Iohn 3.16 God so loved the World that he gave his only begotten Son Wherefore did Jesus Christ submit to such bitter Agonies such an accursed Death He loved us Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour Ephes. 5.25 Christ loved the Church and gave himself for it And Gal. 2.20 Christ liveth in me and the Life which I now live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me But now put the question Wherefore did he love us Love only is the reason of it self He loved us because he loved us Deut. 7.7 8. The Lord did not set his Love on you nor choose you because ye were more in number than any People c. but because the Lord loved you 2. As it is the Fountain-Cause so it was that Property that shined forth most conspicuously in the Work of Redemption Rom. 5.8 God commendeth his Love toward us in that while we were yet Sinners Christ died for us And therefore this is that which we should most admire and be ravished with in our Thoughts Here next to the Description of the Excellency of Christ's Person the first thing mentioned in the Doxology it self is this To him that loved us This is a comfortable Word as if Jesus would be described and known by nothing so much as by his Love What was the Son of God but Love incarnate Love born of a Virgin Love conversing in the World and preaching Salvation to poor Sinners Love going about and doing Good Love relieving the Diseased and the Possessed curing the Deaf and the Dumb and the Blind and the Lame and finally Love dying and hanging on the Cross God is Love 1 John 4.8 The Angels in Heaven adore this Love tho Spectators not Parties interested he came not for their sakes but ours only We have a little notional knowledg of it but could we once find the saving Effects of God's Love in Christ impressed upon our Hearts by the Spirit how would you be melted and ravished and ever be thinking what Glory and Honour you might bring to him that thus loved you You and I may discourse of it it is not a few cold Thoughts of the Love of Christ will work on us but the shedding of this Love abroad in your Hearts by the Holy Ghost Rom. 5.5 There is no Knowledg like the experimental Knowledg which ariseth from the felt and known Effects of this Love this would awaken your Hopes fill you with solid Comfort excite you to your Duty 2 Cor. 5.14 For the Love of Christ constraineth us However till you have this the Means you must use are sound Belief and serious Consideration 1 st Imbracing by Faith the Love of God in Christ and the good things prepared by it as they are revealed and offered in the Gospel That is the way to get this fuller Insight and experimental Knowledg and Feeling of this Love for so the Apostle prayeth Ephes. 3.17 18 19. That Christ may dwell in your Hearts by Faith that ye being rooted and grounded in Love may be able to comprehend with all Saints what is the Breadth and Length and Depth and Height and to know the Love of Christ which passeth knowledg 1 John 4.16 We have known and believed the Love which God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him 2 dly The serious Contemplation and
And more and more interest our selves in his cleansing 5. Because the Application is a difficult Work Besides the Purchase of the Gift of the Spirit Christ hath instituted the Help of the Word and Sacraments to bring us into Possession of this Benefit Ephes. 5.26 That he might sanctify and cleanse it with the washing of VVater by the VVord The Merit of his Death falleth upon these means that we may use them with the more Confidence Iohn 15.3 Now are ye clean through the VVord which I have spoken unto you The Word is the Glass wherein to see Corruption which sets a-work to seek Purging By that our Sense of our natural Impurity is revived the Means and Causes of our cleansing set down that we may with deep Humiliation confess our Sin humbly sue out the Grace offered and wait for it in the conscionable Use of all the means of Grace And for the Sacraments As the Word containeth the Charter and Grant of Christ and all his Benefits to those that will receive him so this is the Seal of the Grant Rom. 4.11 He received the Sign of Circumcision a Seal of the Righteousness of Faith whereby we are more confirmed in waiting for the Spirit and excited to look for this Benefit from Christ. Well then we must still lie at the Pool of the Word and Sacraments And now you have my second Argument Why Jesus Christ should be honoured lauded and praised by all the Saints because he hath done so great an Office of Love and procured so great a Benefit for us as the washing away of our Sins in his Blood that we might be admitted to Communion with God III. The Fruits and Benefits that we have thereby He hath made us Kings and Priests unto God and to his Father This doth oblige us the more to ascribe and give Glory and Dominion to him for ever and ever since he hath brought us into Communion with God and set us apart as consecrated Persons such as Kings and Priests were of old to perform daily Service to God In this third Thing 1 st Observe the Order We must be washed from our Sins before we can be Kings and Priests or minister before the Lord. Aaron and his Sons though they were formerly designed to be Priests yet they could not officiate and act as Priests before they were consecrated So must we be consecrated and made Priests to God and that by the Blood of Christ. They were seven days in consecrating This whole Life is the time of our Consecration which goeth on by degrees and will be made compleat both for Body and Soul upon the Resurrection when we shall be fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven For this Life though our Consecration be not finished yet here we are stiled an Holy Priesthood to minister before the Throne of Grace though not before the Throne of Glory Now if we be washed from our Sins in the Laver of Regeneration we may draw near to God as the Priests under the Law were washed in the Laver and then came to the Altar It holdeth good both in this Life and in the Life to come that none but the Washed can come so near to God either before the Throne of Grace or Throne of Glory The Throne of Grace Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water So Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God In the State of Glory Rev. 7.14 15. These are they which came out of great Tribulation and have washed their Robes and made them white in the Blood of the Lamb. Therefore are they before the Throne of God and serve him Day and Night in his Temple The persecuted Saints who came out of great Tribulation they first washed their Robes in the Blood of the Lamb before they were admitted as Priests to stand before the Throne of God to serve him Day and Night in his Temple Sanctification must go before Consecration and the more sanctified the more consecrated when our Sanctification is finished then our Consecration is consummate And then we shall have a full Communion with our God a clear Vision of his eternal Beauty and as great a Fruition of his Godhead as we shall be capable of in a State of full Contentment Joy and Blessedness 2 dly The Privileges are exceeding great to be consecrated to so high a Dignity That we should be consecrated or set apart for God to be Objects of his special Grace and Instruments of his Glory and Service Much more that we should be advanced to so great a Dignity as to be Kings and Priests to God We share in Christ's own Dignity He was a King and a Priest so are we He had an Unction so have we He was Christ we are Christians By virtue of our Union with him we are Partakers of his Kingdom and Priesthood The Church of Israel was called a Kingdom of Priests Exod. 19.6 And Believers in the New-Testament are called a Royal Priesthood 1 Pet. 2.9 Not to disturb Civil Kings or the Order God hath instituted in the Church for it is Kings and Priests to God not to the World Let us consider these Privileges asunder 1. Kings King is a Name of Honour Power and ample Possession 1. Here we reign spiritually as we vanquish the Devil the World and the Flesh in any measure It is a Princely Thing to be above these inferiour Things and to trample them under our Feet in an holy and heavenly Pride An Heathen could say Rex est qui metuit nihil Rex est qui cupit nihil He is a King that fears nothing and desires nothing He that is above the Hopes and Fears of the World he that hath his Heart in Heaven and is above temporal Accidents the ups and downs of the World the World is beneath his Heart and Affections this Man is of a Kingly Spirit Christ's Kingdom is not of this World neither is a Believer's Rev. 5.10 Thou hast made us unto our God Kings and Priests and we shall reign on the Earth viz. in a Spiritual Way It is a beastly thing to serve our Lusts but kingly to have our Conversations in Heaven and vanquish the World 1 Iohn 5.4 5. Whosoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Who is he that overcometh the World but he that believeth that Iesus is the Son of God To live up to our Faith and Love with a Noble Royal Spirit 2. Hereafter we shall reign visibly and gloriously when we shall sit upon Thrones with Christ at his last coming to judg the World and Angels themselves Matth. 19.28 Verily I
of the Saints to shew that now they do but begin in the Work which they shall compleat hereafter 7. The Scriptures do plainly express that our Service is not ended with our Lives but as we still stand in the Relation of Creatures to God so we still glorify him and serve him Rev. 7.14 15 16. And he said unto me These are they which came out of great Tribulation and have washed their Râ—bes and made them white in the Blood of the Lamb Therefore they are before the Throne of God and serve him Day and Night in the Temple And he that sitteth on the Throne shall dwell among them and they shall hunger no more nor thirst any more c. There is the Explanation of the Mystery of being washed in Christ's Blood and made Kings and Priests unto God This Office they chiefly perform when they come to enjoy their Happiness before the Throne of God and in the heavenly Temple And what is the Work there They serve him Day and Night They do not their Service then by Fits and Starts but constantly A Type whereof were the Priests under the Law who in their Courses were admitted Day and Night to be in the Temple Psal. 134.1 Bless ye the Lord all ye Servants of the Lord which by Night stand in the House of the Lord. But what was done by many in their turns is now done by the same Persons continually for they are never weary and there is no Intermission in their Service And God always dwelleth amongst them they shall not be at a distance from God nor he at a distance from them but they shall still enjoy his Company as dwelling in one House with him For there shall not be Sin nor Sorrow any more and then shall they praise God chearfully This will be our Work when we are admitted into the most holy Place 8. As Heaven hath the Notion of a Place a Temple so our Estate in Heaven hath the Notion of a Day or Time wherein our Priesthood is to be solemnly exercised For it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath or Rest Heb. 4.9 There remaineth therefore a Rest to the People of God A Sabbath is for holy Rest not a time of Idleness but to be religiously imployed So this glorious eternal Rest which is prepared for and promised to Believers is not passed over in Ease and Idleness but in Acts of Worship and Adoration It is a Rest from Toil and Labour but not from Work and Service On the Sabbath-day the Sacrifices were doubled the Priest had more to do upon that Day than any other So in our everlasting Sabbatism we serve God after a more perfect manner than now we do On the Sabbath a special Delight and Rejoycing in God was to be raised Isai. 58.13 14. If thou turn away thy Foot from the Sabbath from doing thy Pleasure on my Holy-Day and call the Sabbath a Delight the Holy of the Lord honourable and shalt honour him not doing thine own Ways nor finding thine own Pleasure nor speaking thine own Words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high Places of the Earth and feed thee with the Heritage of Jacob thy Father for the Mouth of the Lord hath spoken it So in our eternal Rest shall we delight our selves in his Presence Vse 1. It informeth us 1. That our Service is an Honour and Worship a Privilege for it is not only a Way to Heaven but a Beginning of Heaven Our Work there is a part of our Reward The Priestly Ministration is so the Work of Heaven that it is also a Reward for our present Diligence Well then it is the most blessed Life we can live upon Earth to be serving God and ministring before the Lord and to be imployed in any Nearness about him his People desire no sweeter Work Alas what is the Work of all the World to this but a toilsom Drudgery or base Servility Go to the brutish World what is the Work of the Drunkard Glutton Gamester or Fornicator compared with that of the Spiritual Priest They are Priests to feed the Belly that base Dunghil-God Phil. 3.19 Whose God is their Belly Their Business is to provide for and please the Flesh. Nay go to the more refined part of the World The Covetous and Ambitious Worldlings they aim at nothing beyond this Life but the Spiritual Priest continueth for ever his Service is begun and will ever last his Work is his Wages 2. That it is no easy matter to be familiar with God and to draw nigh to him in Worship We are stupid and therefore not sensible of it You see what Distance God kept under the Law and what Distance he yet keepeth as to his immediate Presence Surely God is greatly to be feared in the Assembly of the Saints and to be had in Reverence of all that are about him Psal. 89.7 The Redeemed are honoured to have Access to God with Boldness yet they ought to be humbly sensible of the Privilege Every nearer Approach to God is an Enlargement of Honour We must keep an even hand between natural Bondage and Irreverence Natural Bondage We are sometimes afraid to come into God's Presence and doubt of Access being so unworthy to come before the Lord but we are privileged by our Calling Christ by his Death hath made us Kings and Priests The Priests were sanctified to draw nearer unto God than the common People and to be imployed in his most Holy Service So if we be cleansed by the Blood of Christ we are separated from the ungodly World and may acquaint him with all our Desires Griefs and Fears On the other side against Irreverence It is no easy matter to come before the Lord as we ought to do and we must be sure to bless and thank the Redeemer for this Favour that we are made Priests of God and Christ that we are freed from the Fears of the second Death Rev. 20.6 Blessed and holy is he that hath part in the first Resurrection on such the second Death hath no Power but they shall be Priests of God and of Christ and we may hope for a more solemn Service Vse 2. To exhort the Children of God First To long and hope for the time of their Ministration in the heavenly Temple When the time of our Consecration is finished then we shall be admitted into this blessed Estate O comfort your selves with the Fore-thought of it There are many Reasons to induce us 1. Because then we shall see him whom we worship and stand before his Throne This is often promised Psal. 17.15 As for me I shall behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness 1 John 3.2 When he shall appear we shall be like him for we shall see him as he is So 1 Cor. 13.12 Now we see through a Glass darkly but then Face to Face John 17.24 Father I will that
degree is common to all Adam's Posterity which should make us to look higher than the present Life 2. Of all Men vertuous good Men are more miserable than others if you consider their Temper and the State of the World Their Temper they deny themselves the Pleasures of the Flesh and the World too often depriveth them of the ordinary Comforts of Life They deny themselves the irregular Pleasures of the Flesh as being an Impediment to Goodness and that Sense and Appetite may not carry them against the Dictates of Reason and so instead of being led by Conscience as they ought they serve their brutish Passions and Inclinations as others do This is the difference between them and others They do not run with them into the same excess of Riot 1 Pet. 4.4 But besides this they are subject to many Tribulations and Persecutions We often see that Instruments of Publick Good are made Sacrifices of Publick Hatred The Bad will hate the Good as differing from them and disgracing that kind of Life which they affect Prov. 29.27 He that is upright in the Way is Abomination to the Wicked They have a Malignity and Enmity to that Goodness which they want themselves and therefore deal worst with those that deserve best at their hands because they cannot so quietly take Satisfaction in their Lusts whilst others about them excel in Vertue and Holiness 3. Of all good Men the prophane carnal World is more enraged against Christians than others Probity and Honesty in the Heathens hath met with Opposition in the World and some among them that would reform a depraved and disordered Age have met with sore Troubles and been hurried even unto Death for seeking to stop the Inundation of publick Vices but especially hath this been the Portion of Christians 2 Tim. 3.12 All that will live godly in Christ Iesus shall suffer Persecution Christianity is the more violently opposed because it carrieth us to an higher pitch of Purity and Holiness than bare Morality doth for therein Men are more devoted to God and do most resemble him as they are made Partakers of the Divine Nature Therefore a true constant Christian Course doth more inrage the World Besides it is most contrary to those diabolical Impostures which have prevailed over the Nations and are entertained by them with much Veneration as being received by a long Tradition from Ancestors Therefore the Devil ever had a greater Rage against this Way and many of the Truths of it are not only Mysteries and therefore contradicted but Mysteries of Godliness tending to imbue Men with right Thoughts of God and do more shake the Interests of the Devil's Kingdom Thence hath it been that Christians have been worse used than other good Men and so considered as to their outward Estate are of all Men most miserable 4. To induce Men to lead such an holy godly Life which exposeth them to so many Miseries such Motives are necessary as are greater than the Temptations of the World partly with respect to Christ for Christ is so good that he would not impose this Duty upon us without a sufficient Recompence for our Losses and Troubles for he came not to make us miserable but happy to save not to destroy that the World might have Benefit by him and not Loss and Trouble We have a twofold Apprehension of God as an holy and happy Being There is his Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessedness Accordingly Christ hath made a discovery of him to us when he came to plant Godliness and Holiness in the World he hath revealed him as a God of infinite Purity and Blessedness that by imitating him in Purity we might be made Partakers of his Blessedness or that self-denyingly carrying on a Life of Holiness here we might have our Blessedness in a better Life hereafter His Calling is an high and holy Calling And partly with respect to us In this State of Frailty this living godly in Christ Jesus cannot be carried on unless our natural and sensual Inclination be over-ruled by the Bias of a stronger Affection The Flesh in us is importunate to be pleased and therefore when our Troubles and Trials are sore and manifold what shall we do if we have not such higher Motives as may rationally prevail with us The Voice of Nature is Spare the Flesh but the Voice of Faith is Save the Soul Now if this Salvation be not greater than the Temptations of the present Life how shall we row against the Stream of Flesh and Blood and run all Hazards with Christ 5. Christ hath promised an Happiness that will countervail all these Afflictions There is a fourfold Comparison which Believers usually make or in Scripture are taught to make between this Life and the next As 1. Sometimes they compare Temporal good things with Eternal good things or the Portion of a Carnal Man with the Happiness of a Child of God Psal. 17.14 15. From Men which are thy Hand O Lord from Men of the World which have their Portion in this Life and whose Belly thou fillest with thy hid Treasure they are full of Children and leave the rest of their Substance to their Babes But as for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness That is the rich and great Men of the World have all their good things allowed by thee in this Life here they have all Riches and Plenty and a numerous Posterity Wealth sufficient not only to enjoy themselves but to leave abundantly to their Children but I count my self abundantly provided for if I may have thy Favour with a painful holy Life here and when I awake out of the Sleep of Death may so see thee hereafter as to be like thee I am satisfied with the Hopes of the Vision and Fruition of God 2. Sometimes they compare Temporal evil things with Eternal evil things as a Prison with Hell or the killing of the Body with the casting the Body and Soul into Hell-Fire Luke 12.4 5. Be not afraid of them that kill the Body and after that have no more that they can do but I will forewarn you whom you shall fear Fear him which after he hath killed hath Power to cast into Hell yea I say unto you fear him Certainly it is more for our Interest to fear displeasing God than displeasing Men the utmost that Men can do is to kill the Body and then their Malice is at an end but God can cast Body and Soul into everlasting Torments Every one would submit to a lesser Evil to avoid a greater When you must sin to escape Trouble in the World you run into eternal Sufferings to avoid temporal No Wrath like the Wrath of God no Torment like the Fire of Hell 3. Sometimes they compare Temporal Good with Eternal Evil as Mat. 16.26 What is a Man profited if he shall gain the whole World and lose his own Soul The
a Blessedness Psal. 32.1 Blessed is he whose Transgression is forgiven whose Sin is covered Of Communion with God 1 John 1.3 And truly our Fellowship is with the Father and his Son Iesus Christ. And that maketh way for a full Joy and countervaileth temporal Evils We have not only an Interest in the Love of God but a feeling of it in our Souls Rom. 5.3 4 5. And not only so but we glory in Tribulations also knowing that Tribulation worketh Patience and Patience Experience and Experience Hope and Hope maketh not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us All things are sanctified to us as we are sanctified to God Rom. 8.28 All things shall work together for good to them that love God to them who are called according to his Purpose But yet this is not all therefore the Apostle saith If in this Life only we had Hope we are of all Men most miserable 3. The Apostle's Drift is not to compare Wickedness and Godliness as abstracted from the eternal Reward as if a wicked Man were more happy than an afflicted godly Man No Christ's Worst is better than the World 's Best Godliness and Holiness is amiable or a Reward it self Better be good though miserable than bad though prosperous For Holiness and Godliness though abstracted from all Reward in another Life is an Excellency and Perfection of humane Nature Psal. 16.3 But to the Saints that are in the Earth and to the Excellent in whom is all my Delight Prov. 12.26 The Righteous is more excellent than his Neighbour It is an Honour put upon humane Nature to have the Image of God impressed upon it The more good we are the more orderly we live and agreeably to Reason and those Souls with which we are created And the Actions which the Law of Christ calleth for at our hands are fittest to be done by us if they were not commanded nor ever should be rewarded in us 2 dly Positively and so 1. The Apostle speaketh not of their inward Enjoyments but their outward Estate which no way seems to answer God's Covenant-Love nor governing Justice For the Calamities of the Godly raise two Doubts 1. How this doth stand with the Love and Goodness of God to his People This was the Psalmist's Temptation Psal. 73.1 Truly God is good to Israel even to such as are of a clean Heart It is a most certain and a most infallible Truth that God is abundantly gracious and kind and not only faithful and just to all his sincere Servants But we are under no small Temptation to doubt of the Truth of this when they are under severe Scourges and Chastisements or exercised with continual Afflictions and others live in Pomp and Luxury and all manner of secular Felicity 2. But the other Temptation to doubt of God's governing in Righteousness was Ieremiah's Temptation Ier. 12.1 Righteous art thou O Lord yet let me talk with thee of thy Iudgments Wherefore doth the VVay of the VVicked prosper VVherefore are all they happy that deal very treacherously Certain it is that God is righteous yet when his People are in a sad Condition and their Enemies thrive and prosper by their wicked Courses their Minds are troubled for to appearance none are in a worse Condition than they that love God most and serve him best till he be considered not as to his external but eternal Estate 2. The Apostle's meaning is that a Man cannot rationally be induced to submit to Christianity and in defiance of all Temptations to lead an holy godly Life without the expectation of the Happiness of another World The Temptation lieth in things present and our Strength lieth in a due Reflection on things to come Faith must guide us that Sense may not mislead us and so when the World 's Best and Christ's Worst are brought into competition the Soul is the better enabled to make a right Choice Heb. 11.26 Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt for he had respect to the Recompence of Reward It is the Hopes which Christ offereth in a better Life which strike all Temptations dead Now in case this should not be the Apostle pronounceth Christians to be of all Men most miserable upon a fourfold Account 1. Because their very present Comforts would seem to be but a fantastical Impression or a fanatical Illusion For our whole Religion would be a Falshood if the great Promise be Chimerical or a mere Dream and Supposition 1 Iohn 2.25 This is the Promise which he hath promised us even eternal Life And so how can we imagine but that all the Comfort which we take in the Pardon of Sins Communion with God and the sense of his Love are mere Conceit and vain Imagination 2. Because their future Hopes and Trust would be utterly disappointed and they deluded in their greatest Expectations 1 Tim. 4.10 Therefore we both labour and suffer Reproach because we trust in the living God who is the Saviour of all Men especially of those that believe It is our Hope in God through Christ or the Assurance of an eternal Reward which is the only ground of our suffering patiently any thing that befalleth us He is the Preserver of all Mankind but hath promised eternally to save those that believe and obey him Therefore if there were no World to come Christians would not only be disappointed of their great Hope which is the worst kind of Vexation but draw a Suspicion upon all these Advantages that we seem to reap by Christ and enjoy here upon Earth 3. Their earnest Desires would not be fulfilled if there were no Blessedness to come We may prove eternal Life by the Disposition and Instinct of Nature towards Happiness in general yea eternal Happiness which if we should not enjoy that Desire were in vain but God doth nothing in vain The Apostle intimateth this universal Desire in all rational Creatures they all grope and feel about for an eternal and infinite Good Acts 17.27 That they should seek the Lord if haply they might feel after him and find him though he be not far from every one of us Other Creatures besides Man are satisfied with what they have here but the Soul of Man is satisfied with nothing but the eternal enjoyment of what is good an immortal Estate an infinite Good this is the universal Inclination of all Mankind Whence cometh that Desire to be so universal if there be nothing to satisfy it Where is this Immortality that we seek after not in temporal Enjoyments Riches Honours and Pleasures they perish and we perish Yea the Lust of these things passeth away in time 1 Iohn 2.17 The World passeth away and the Lust thereof Not in surviving Fame that is a Shadow like the Pleasure which those take who want Children in playing with little Dogs and Puppies It lieth in the eternal Enjoyment of God But we urge not this now
these little ones a Cup of cold Water only in the Name of a Disciple he shall in no wise lose his Reward The Smalness and Meanness of the Benefit Help and Refreshing done to any in Christ's Name shall not make it lose its Estimation and Recompence This though hardly credited by the unbelieving World is very true Verily I say unto you and he shall in no wise c. they are emphatical Expressions But now the more eminent Services which are carried on with Hazard and Difficulty and very considerable Self-denial surely they shall not fail of their Recompence Whatever we lose for Christ we shall receive again with infinite Advantage Mark 10.29 30. And Iesus answered and said Verily I say unto you there is no Man that hath left House or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and the Gospel's but he shall receive an hundred-fold now in this time Houses and Brethren and Sisters and Mothers and Children and Lands with Persecution and in the World to come eternal Life He shall in this Life in the midst of his Persecutions and the time of his Trials and Troubles have an hundred-fold not in kind an hundred Wives and Mothers as Iulian and Nero scoffed at the Christians but in Value in Peace of Conscience and Joy in the Holy Ghost and the Satisfaction of having discharged his Duty But God will not rest there in the World to come he shall have eternal Life Now then the Argument groweth upon our Hands If self-denying Obedience would be not only Man's Loss but utter Ruin and he be made miserable by his Duty without any Recompence God would not only be not the best but the worst Master and they that suffer the Loss of Life and all things by the Cruelty of their Persecutors would be utter Losers by their Faithfulness and Obedience to God which is contrary to the Experience of all Mankind and all that natural Light and Sense of Religion that is in Mens Hearts Surely Christ would never proselyte us to a Religion that is our undoing nor shall any of his People be Losers by him or they that venture the most for him be in the worst Condition and therefore there must be another Life wherein he will fulfil the Good he hath promised and execute the Evil threatned 2. From the Nature State and Condition of Man 1. He is God's Subject not left at Liberty to break or keep God's Laws at his own Pleasure which he would seem to be if no harm would come to it yea present Good and Profit For we see here the Wicked live a Life of Pomp and Ease and often have their Will upon the Godly and oppress them at their Pleasure their Wickedness is their Advantage Now this is not only a great Discouragement to the Gracious and Heavenly-minded but would quite destroy all Obedience if there were not Assurance of a better Estate Therefore God expresses himself as particularly ingaged to punish such as flatter themselves with Hopes of Impunity though they go on in their Wickedness Deut. 29.19 20. And it came to pass when he heareth the Words of this Curse that he bless himself in his Heart saying I shall have Peace though I walk in the Imagination of mine Heart to add Drunkenness to Thirst. The Lord will not spare him but then the Anger of the Lord and his Iealousy shall smoke against that Man and all the Curses that are written in this Book shall lie upon him and the Lord shall blot out his Name from under Heaven They that add the moist to the dry and the dry to the moist So Zeph. 1.12 And it shall come to pass at that time that I will search Jerusalem with Candles and punish the Men that are setled upon their Lees that say in their Heart The Lord will not do Good neither will he do Evil. And on the other side he considereth the Case of the Faithful that they have an opposite Principle against their Duty within their Hearts which must be always curbed and suppressed and they meet with many Temptations from the Oppositions and Reproaches of those that like not that sort of Life which they addict and apply themselves unto and therefore if they have not sufficient Motives to keep them in the Love of God and Obedience to the End how shall they bear up against all these Blasts of Persecution when all the World is against them They need both their Cordials and their Solaces from another and better World Therefore God assureth them that their Fidelity and Obedience shall not be lost that they are blessed already and shall be perfectly blessed hereafter Jam. 1.12 Blessed is the Man that indureth Temptation for when he is tried he shall receive the Crown of Life which the Lord hath promised to them that love him 1 Pet. 4.13 But rejoice in as much as ye are Partakers of Christ's Sufferings that when his Glory shall be revealed you may be glad also with exceeding Ioy. That is that these Sufferings are sure Pledges of the Glory that shall insue Their Joy is suspended while the Glory of Christ is under a Vail but when he is manifested to the World they shall be manifested to be the Children of God Alas otherwise what would become of the best Servants God hath in the World when they are hooted at by the Clamours of the wicked Rabble and pursued with sharp Laws and exposed to great Difficulties and Hardships if they had no Life to live but this The bare Sense of our Duty would not support us in this State of Imperfection if there were not a great Recompence of Reward set before us So that the Perswasion of another Life is necessary to secure our Duty 2. Man is bound to be upright and sincere in God's Service or to get such a Constitution of Soul as to resolve to adhere to God whatever Temptations he hath to the contrary Our Lord describeth the good Ground to be that good and honest Heart which having received the Word keeps it and brings forth Fruit with Patience Luke 8.15 This was a Principle not denied by many Heathens who esteemed the love of Honesty and Goodness better than this mortal Life with all its Appurtenances and thought that a Man was never sincere nor throughly honest till he did abhor the Practice of any Villany and Impiety more than Death and those things which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely good a Man ought to love them more than Life and lose Life rather than omit their Practice Now such Principles whether they saw it yea or no do necessarily conclude and infer a Life after this much better than this is and an Estate of Torment much worse than Death to those that have lived and died dishonestly For every thing that hath a Being doth by an indispensible Law of Nature desire the continuance of its Being but most of all its Well-being or the bettering of
is the Object of the Expectation 2. Their Respect to it they seek it Seeking implies two things 1 st An hearty Desire 2 dly An earnest Endeavour in the Use of Means 1 st An hearty Desire For seeking is the earnest Desire of a thing lost or absent The seeking of this Glory Honour and Immortality implieth an earnest Desire of it as appeareth by Col. 3.1 2. If ye then be risen with Christ seek those things that are above which is further expressed by Set your Affections upon things above And this is not a slight Desire but such a Desire as prevaileth above the Desires of other things Such an Affection to them as is not controuled by other Affections Matth. 6.33 Seek ye first the Kingdom of God and his Righteousness First that is so as our Pursuit of other things doth not cross our Affections to these Many desire Heaven and Glory but they are soon put out of the Humour and take up with the Pleasures and Honours and Profits of the World and they become Slaves to their fleshly Appetites and Senses and the good things here below 2 dly Seeking implieth Diligence and an earnest Endeavour such as the Woman used that sought her lost Groat Heb. 13.14 Here we have no continuing City but we seek one to come If we desire it and long after it something must be done in order thereunto As our Desires are greater so our Endeavours will be greater than after worldly things For to seek is to bestow our earnest Care and serious Diligence upon it See how it is expressed in Scripture by Labour John 6.27 Working and working out Phil. 2.12 By pressing towards it Phil. 3.14 By striving Luke 13.24 Because we meet with Opposition You must not think to come to the Injoyment of this great Happiness with Idleness and cold Wishes No we must be at Pains and such Pains as Flesh and Blood will count hard Labour Well now we may from hence conclude the first part of the Mark of the Heirs of Promise 1. By the Object they are distinguished from the wicked and carnal part of the World who covet the Honours Riches and Pleasures of the present Life but these are ingaged in a more noble Design they seek Glory and Honour and Immortality That is they seek not Vain-glory but labour to make themselves truly glorious honourable and immortal 2. Again from the Object and Act together they distinguish themselves from all Infidels and Unbelievers for they seek Glory and Honour where it is to be found and in the way wherein it is to be found and so go upon sure Grounds They are ascertained by the Truth of God's Word and depend upon it that if they seriously set themselves to obey and honour God in the World they shall have Glory and Honour with him 1 Sam. 2.30 Those that honour me I will honour John 12.26 If any Man serve me him shall my Father honour And elsewhere Upon this they are certain 3. By the Seriousness of the Act they distinguish themselves from Hypocrites or partial Believers Those that have a slight Sense of Eternity will desire Glory and Honour and Immortality but to desire it so as that it shall be their top Care to desire it so as that all other things should be lessened in their Opinion Estimation and Affection to desire it so as to labour after it in the first Place this is the Disposition of the Sincere only They can withdraw the Vail of Sense and look to the Glory that cometh from God only They prize it above all the Glory of the World and resolutely chuse it for their Portion with an habitual and thorow Consent of their Wills and the Drift and Aim and Bent of their Lives is to be for God and their Salvation and this is first and chiefly sought after in all their Indeavours Secondly The Means and Way wherein they seek after it by patient Continuance in well-doing A good Design without a good Way is nothing and therefore next to a right End we must chose a right Way and if we desire Salvation we must mind the right Way thither Now in the Way and Means three things are considerable Here is 1. Well-doing 2. Continuance 3. Patient Continuance If one of these be wanting all cometh to nought If Well-doing be wanting our Perseverance is but an Obstinacy in things sweet and pleasing to the Flesh and our Patience but a carnal Self-denial nothing conducing to our great End If Well-doing be regarded yet if there be not a Continuance or a Continuance only when we are put to no Trial then the Benefit is lost All three must concur 1. For Well-doing Let us state that first that we may not be mistaken The World is filled with ill Notions every Man applaudeth himself in his own Course be it never so vain The Covetous the Ambitious the Dissolute when they thrive in their several ways they will think they do well Psal. 49.18 Though whilst he lived he blessed his Soul and Men will praise thee when thou dost well to thy self A Man 's own self-deceiving Heart measureth Good and Evil by his present Condition in the World The brutish Worldling applauds himself in his own Course when it succeedeth The Glutton thinketh he doth well when he maketh much of and cherisheth and pampereth himself The Ambitious applaudeth himself in his good Fortune The Prodigal when he spendeth thinketh he doth well And the Covetous when he spareth thinketh he doth well and contrary Persons will say so Ay but there must be another Rule than the Fancies of Men that is Well-doing which really turneth to our eternal Good To do well is to obey Righteousness to obey the Truth for it is opposed to those that violate the Light of Nature and wrangle and dispute away that true Religion which is offered for their Cure and Remedy 1. To do well is to obey Righteousness or to act agreeably to those Obligations which lie upon us with Respect to our Relation to God others and our selves There are but three Beings in a moral Consideration God Neighbour and Self Paul's Adverbs are suted to them Titus 2.12 Soberly Righteously and Godly As to Self-government of our Fancies and Appetites we are to live Soberly in an holy Weanedness and Moderation in the midst of all present Delights and Comforts As to our Neighbour we are to live Righteously in all Justice Truth Mercy Fidelity in our Relations as Parents Husbands Subjects Children Wives As to God we are to live Godly in an holy Subjection to him and intire Dependance upon him and Communion with him So to do well with Respect to God is to behave our selves as to one that is so excellent powerful and good and upon whom we depend so much not breaking his Laws for all the World As to others Whatsoever ye would that Men should do unto you do even so to them Matth. 7.12 Not only Negatively to prevent the Wrong but Positively to do
is necessary to all that would be faithful with God and are sure Notes of his People II. The Reward is eternal Life This will make amends for all By it is meant all manner of Happiness 1. Eternal Life is a Freedom from all Misery whatsoever in Estates Names Relations Bodies Souls As the Body is free from all Weakness so the Soul is free from all Sin faultless without Spot or Wrinkle 2. There is a perfect and intire Possession of all manner of Good God is all in all to them 3. This Estate is to abide for ever and ever Vse 1. Let us examine whether we be in the Number of those that shall be saved Eternal Life is believed of all Christians at least with a dead opinionative Belief they do not count it a Lie or a Fable Now who are those that shall injoy it for God will not give it to all I answer Here is a plain Note and Evidence by which you may judg your Claim 1. They are such as seek it 2. They seek it in a way of well-doing 3. They continue thus to do 1. They that seek it For God will never bring us to Heaven without our Wills nor against our Consent nor make that Man happy that doth not desire to be so yea that doth not seek it in the first Place Now this cutteth off a great many all them that do nothing towards the attaining of it and all them that seek nothing have no setled Design but live at hap-hazard as Occasion offereth and leave the Boat to the Stream That come into the World they know not why and go out of the World they know not whither All such careless and inconsiderate People can have no Claim all such have no higher End than to injoy their sensual Pleasures while they may Besides they that do not seek it in the first Place They do something but it is little or nothing to the purpose The Strength and Choice of their Desires and Indeavours are not directed this way Eternal Life must be esteemed and chosen above other things which draw our Hearts and must be chiefly sought after in our Indeavours and then something may be gathered from seeking 2. They seek it in a way of well-doing not only praying for it but living according to the Directions of God's holy Word That is to say by seeking his Favour in Christ and maintaining Communion with God in the Spirit by serious Converses with him in the Means of Grace governing our Affections and Passions and by a constant Self-denial Mortification and Temperance getting a Victory over the World and the Desires of the Flesh. And as to others by carrying our selves in all Meekness and Charity without Envy Malice Injury and Oppression and doing Good to all as we have Opportunity especially to the Houshold of Faith This is the well-doing recommended to us in the Scripture and this is our Beginning and Progress towards eternal Life for we must apprehend it not only under the Notion of Glory and Immortality but under the Notion of exact Holiness as well as compleat Happiness under the Notion of Conformity to God and Communion with God for God's Will is done in Heaven as well as upon Earth and the Heaven of Christians is to see God and to be like him Many seem to desire it as a State of Felicity but they hate it as a State of perfect Holiness which is the better part of it a sinless immaculate Estate Well then by this part of the Evidence many are excluded Partly all those who live according to their own Humours and Fancies and vain Desires and the Customs of Men or the Course of this World and were never acquainted with a Life of Holiness spent in Communion with God and Subjection to his Will Partly also all they that do Evil dishonour God oppress and wrong their Brethren by Violence or Slanders and live in Malice and Envy who were never acquainted with Self-government or bridling their sensual and worldly Desires so that the Honours Profits and Pleasures of the Flesh have the Preheminence in their Esteem Choice and Practice Partly too all those that do no Good that have not fed visited clothed relieved the Destitute comforted the Afflicted Matth. 25.41 42 43 44 45. Then shall he say also to them on the left Hand Depart ye cursed into everlasting Fire prepared for the Devil and his Angels for I was an hungry and ye gave me no Meat I was thirsty and ye gave me no Drink I was a Stranger and ye took me not in naked and ye clothed me not sick and in Prison and ye visited me not Then shall they answer him saying Lord when saw we thee an hungred or athirst or a Stranger or naked or sick or in Prison and did not minister unto thee Then shall he answer them saying Verily I say unto you Inasmuch as ye did it not to the least of these ye did it not to me In short all those who yield no Obedience to God but cast off his Yoke or that yield a partial Obedience submitting it may be to outward Acts of Worship but neglecting the Duties of Justice and Charity or on the other side make Conscience of Duties of Commerce with Men but delight not in Communion with God and trouble not themselves with seeking his Favour and Reconciliation by Christ. 3. They are such as continue patiently in a Course of well-doing to the end of their Lives For it is not enough to begin well but the Work must still be carried on till we come to receive our Reward Heb. 3.14 For we are made Partakers of Christ if we hold the Beginning of our Confidence stedfast unto the end But you will say If our Comfort be suspended upon this Condition then we can never know that we are Heirs of Promise till we come to die I answer It is not Event us perseverandi not actual Perseverance to the end which maketh the Evidence but Labor Conatus Cura perseverandi the Resolution and Endeavour to continue in a diligent use of all Means to continue in the way of well-doing and to please God in all things And the more you thus give diligence to persevere in this holy Purpose the more Assurance you get of the Goodness of your Condition Heb. 6.11 And we desire that every one of you do shew the same Diligence to the full assurance of Hope to the end that ye be not slothful c. A Christian may be assured and his Assurance groweth upon him the more he sets himself continually to obey God Now this part of the Evidence cuts off partly all those that are only good by Fits and Starts and good Moods sometimes they set their Faces Heavenward but their Lusts return and then they are worse than they were before partly those who prove final Apostates they began to build but they leave the Work unfinished and after they have escaped the Pollutions of the VVorld through the
for the blessed Hope 2 dly The Time when our Enjoyment shall be full when Body and Soul shall be glorified that is at the time of Christ's Appearing At the glorious Appearing of the Great God and our Saviour Iesus Christ. Every one would have the blessed Hope but first there is a glorious Appearing In this second Branch there is the Person that must appear and the Kind or Manner of his Appearing 1. The Person who must appear Iesus Christ described by a Name of Power the Great God and a Name of Mercy and our Saviour as usually such kind of Attributes are mingled in Scripture Power and Goodness 2. The Kind or Manner of his Appearing it 's glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Appearance of the Glory of the Great God The Apostle opposed the second Coming of Christ to the first then it was an humble mean Appearance now it is full of Glory But what is meant by this glorious Appearing Some dream of his Personal Reign before his coming to Judgment but that is a Fancy The Scripture only acknowledgeth two Comings of Christ Heb. 9.28 He shall appear the second time without Sin to Salvation There is only his first and his second Appearing After he had once offered himself and ascended into Heaven and sat down at the Right Hand of God there is no more Corporal Presence of Christ upon Earth But will there not be at least a Glimpse Will he not come in the Clouds for a while to convert the Jews and set things to rights in the World Will he not appear for a very little while and so vanish again as he appeared to Paul at his Conversion Acts 9.3 So some think and therefore distinguish between his Appearing and his Coming but without Warrant from Scripture for these two Appearing and Coming are all one and the Expressions are promiscuously used in Scripture Col. 3.4 When Christ who is our Life shall appear 1 John 3.2 When he shall appear we shall be like him So that this Appearing is his Coming to Judgment this is that we must look for And therefore the Point I shall first observe is this Doct. That it is the Duty and Property of God's Children to look for Christ's second Coming to Iudgment There are two choice Scriptures that do describe the Communion of the Church with Christ and the Dispensations of Christ to the Church and they both conclude with a Desire of his Coming In the Canticles where the Churches Communion with Christ is described this is the last the Swan-like Note which the Church sings Come Lord And so in the Revelations where God's Providences to the Church are described this is the last Note the Swan-like Song Even so come Lord Iesus Compare Cant. 8.14 with Rev. 22.20 In the former it is said Cant. 8.14 Make haste my Beloved and be thou like to a Roe or to a young Hart upon the Mountains of Spices Christ is not slack but the Church's Affections are very strong and vehement all the seeming Delay is occasioned by the Earnestness of our Desire A Harlot would have her Husband defer his Coming but the Church like a chaste Spouse thinks he can never come soon enough Those that go a Whoring after the World neither desire Christ's Coming nor love his Appearing but those that are faithful as the Spouse is to Christ this is the Desire of their Souls Make haste my Beloved So Rev. 22.20 Christ saith Surely I come quickly and the Church like a quick Eccho takes the Words out of Christ's Mouth Even so come Lord Iesus There is the same Spirit in the Church that was in Christ the Spirit of the Head is in all his Members and therefore they speak the same thing and long for the same thing Christ speaks in a way proper to himself Surely I come and the Church speaks in a way proper to her self Even so come Lord Iesus He by way of Promise and we by way of Supplication Christ's Voice and the Church's Voice are Unisons Here is his Proclamation Surely I come and here is the Churches Acclamation Even so come Lord Iesus Christ says I come as desiring our Company the Church says Lord come as desiring his Company And thus we are taught to pray in the Lord's Prayer Thy Kingdom come that we may always keep those Desires aâ—oot that Christ's Kingdom in the whole Flux from the Beginning to the last Period may come The Day of Judgment is the most Imperial Act of Christ's Kingly Office and therefore we do not only pray for the Beginnings here but also for the Consummation hereafter And mark we that live in the latter Ages of the World have an Advantage of the Church in the Primitive Time It was the solemn Prayer of the Church heretofore as Tertullian sheweth us pro morâ finis for the Delay of Christ's Coming that his Designs and Decrees might be accomplished in the World that the Kingdom of Grace might be spread far and near And we that live in the Dregs of Time pray for the hastening of Christ's Coming for the imbracing of our great and glorious Hopes that the Name of God may be no longer dishonoured that the Kingdom of Sin Satan and Antichrist may have an End They expected the Revelation of Antichrist and we his Destruction Thus the Saints are described to be those that look for a Saviour Phil. 3.20 For our Conversation is in Heaven from whence also we look for a Saviour the Lord Iesus Christ. Paul speaks in his own Name and in the Name of all that were like himself We look c. The Saints here are a Company of Expectants always waiting for the good Hour of their Preferment when Christ will come that he may conduct them to everlasting Glory And they not only look'd for it but longed for it and therefore it is said they love his Appearing 2 Tim. 4.8 It is notable Paul doth not mention there other Marks and Characters not for me only but all that believe and faithfully serve and obey Christ but he describes them by this which is an essential Character of the Saints for it notes the Disposition of their Hearts not for me only but for all those that love his Appearing There are several Reasons may be given why this is the Duty and Property of the Children of God still to look for Christ's glorious Appearing Look upon their Temper their Relation their Priviledges and the Profit they gain by this Expectation 1. Look upon the Temper of the Saints within them there 's the Spirit Faith Love and Hope and all these put them upon this Desire there is the Spirit Rev. 22.17 The Spirit and the Bride that is the Spirit in the Bride say Come The Holy Ghost breeds and stirs up Desires and begets those holy Motions in their Hearts and the Church answereth his Motions This is a Disposition above Nature Carnal Nature saith Stay but the Spirit saith Come If it might go by Voices in
the World whether Christ should come or no do you think carnal Men would give their Vote this way for Christ's Coming The Voice of corrupt Nature is Depart Iob 22.14 Therefore they say unto God Depart from us for we desire not the knowledg of thy Ways that 's the Language of their Hearts Carnal Men are of the Mind of the Devil when Christ wrought a Miracle in casting out a Devil and discovered somewhat of his Divine Power the Devils were afraid as if he were coming to Judgment already Matth. 8.29 Art thou come hither to torment us before the time The Devil cannot endure to hear of Christ's Coming no more can carnal Men for they are of his Mind If Thieves and Malefactors might have the Liberty to choose whether there should be Assizes yea or no do you think they would look for and long for the Judg's Coming and the Day of his Approach So corrupt Nature hath no Desire of this Day It is the Spirit in the Bride that says Come as soon as the Spirit of Grace works in us there is a Bent and Inclination this way 1 Pet. 1.3 Who hath begotten us again unto a lively Hope Spiritual Desires come from Heaven and thither they tend As soon as the Spirit works Grace in the Heart it looks out this way the Heart is bent thither from whence it receives all it hath as all Creatures love the Place of their Original The great Work of the Spirit is to bring us and Christ together The Spirit comes from the Father and the Son to bring us to the Father by the Son and therefore the Spirit stirs up those holy Groans in us When will he come Then look upon the Graces of a Christian there is Faith Love and Hope 1. Faith The Ground of this Looking is the Promise now Faith stands waiting for the Promise as if it were already begun to be accomplished Look as Rebeka espied Isaac a-far off so Faith espies Christ a-far off Faith is the Evidence of things not seen and looks upon Christ as if he were already on his way and so makes the Soul stand ready to meet and receive him As a loving Wife stands upon the Shoar and looks for the Return of her Husband and the Sight of every Ship makes her to realize by an active and loving Fancy the Sweetness of an Interview So Faith stands waiting for the Coming of Christ and the Approaches he makes towards the Church 2. Love 1 Pet. 1.8 Whom having not seen ye love The Saints love Christ whom they never saw We know Christ by hear-say here in the Church not by Sight he wooes us as Princes use to do by Picture therefore they long for his Appearing Whosoever is a Friend to Christ will find his Heart long for Christ of whom he hath so often heard in the Word and so often tasted in the Supper Love is an Affection of Union it desires to meet the Party loved so is Love to Christ it is not satisfied with the present State but it cries out Come come Why is his Chariot so long a coming It longs to see him whom it hath heard of so often and so much and of whose Sweetness it hath already tasted for this Love is not only kindled by the Knowledg we have of him by hear-say but by Experience Christ first comes in the Heart by Grace and then the Soul having tasted the Sweetness of it longs for another Coming When will he come in the Clouds that we may see him as he is And as Love to Christ so also Love to the Saints enkindles this Desire We have not all our Company here in the World and till we all meet together we shall never be satisfied 3. Hope that is another Grace God sitteth us with Graces as well as Happiness The Lord doth not only provide a glorious Estate for us but Grace to expect it and stirs up Affections in us sutable thereunto As in the privative Part of Salvation Christ doth not only deliver us from the Hurt of Death but from the Bondage and Fear of Death Despair is the Beginning of Hell So in the positive Part of Salvation the Lord doth not only provide Heaven and Happiness for us but Hope that we may look for this Happiness We are begotten again to a lively Hope 1 Pet. 1.3 And to wait for his Son from Heaven 1 Thess. 1.10 Hope was made on purpose for this thing that we expect our full and future Happiness When the Affection of Hope is elsewhere placed and turned to carnal things it is like a Member out of Joint It was made and framed on purpose that we might look for this glorious Appearing of Jesus Christ. 2. Look upon their Relation to Christ. There are two Relations the Scripture usually takes notice of with respect unto the Day of Judgment Christ is our Master and our Husband As he is our Master we must look for him It is the Property of a good Servant to wait for his Master 's Coming Mat. 24.46 Blessed is that Servant whom his Lord when he cometh shall find so doing Here we have only present Maintenance but hereafter we shall receive our Wages Rev. 22.12 Behold I come quickly and my Reward is with me A Servant of God should remember that when Christ comes he will not come empty-handed he is your good and bounteous Master Here you have but an Earnest as when you hire a Man you give him Earnest But now because God would not have our Affections to be servile therefore there is a sweeter Relation we are to look for him not only as a Lord and Master but as an Husband and therefore it is the Bride that saith Come Rev. 22.17 Here we are only contracted to Christ he hath pass'd his Promise to us but the Day of Judgment is the Day of solemn Espousals Hos. 2.19 I will betroth thee unto me for ever Here in the Covenant of Grace Christ doth pass a Promise to the Church here he comes to give us a Pledg and take a Pledg from us As Tertullian saith Christ took from us the Token and Pledg of our Flesh and is gone to Heaven to make all things ready and he hath left with us the Token of his own Spirit that so we might long for the time when he shall come again for the Consummation of this happy and glorious Marriage that is between him and us We are to wait for Glory as a Servant for his Master and as a Bride or Virgin betrothed doth wait for the Coming of him that hath promised Marriage to her 3. Look upon a Christian's Privileges which we shall then enjoy and certainly Christians must needs desire Christ's Coming The Day of Judgment is the Day of Manifestation the Day of Perfection the Day of Congregation and the Day of Glorification 1. It is called a Day of Manifestation of the Sons of God Rom. 8.19 The earnest Expectation of the Creature waiteth for the Manifestation of
us the more dreggy Delights oppress Reason wound Conscience and so make way for Sorrow 2. Or else it is called strong Consolation in comparison with it self with respect to less or more imperfect degrees of Comfort There is a Latitude in Comfort some have more and some less some have only weak Glimmerings and Drops others have strong Consolation Ioy unspeakable and full of Glory 1 Pet. 1.8 Now a Christian should aim at the highest Degree the stronger your Consolation the better is Christ pleased with it John 15.11 These things have I spoken unto you that my Ioy may remain in you and that your Ioy might be full This makes the Heart of Christ glad when our Counsels are more able to swallow up our Sorrow and revive the Soul in the midst of Trouble In some this Confidence is accompanied with more sensible Doubts Staggerings and Weaknesses though Comfort gets the upper hand in others it is more strong clear and lively and they act in the Ways of God with greater Encouragement 3. It may likewise be called Strong in regard of its Effects 1. It marreth Carnal Joy it puts the Soul quite out of taste with other things Men used Acorns till they found out the use of Bread We content our selves with Husks till we taste of the fatted Calf in our Father's House The Soul must have some Oblectation Love cannot lie idle we are taken with Garlick and Onions till we taste Manna When once we have tasted of the Love of God other things will not be so sweet Cant. 1.4 We will be glad and rejoice in thee we will remember thy Love more than Wine 2. It is stronger than the Evil which it opposeth it swalloweth up all our Sorrows whatever they be Look as we say of Wine or of any Spirits it is very strong when a few Drops can change a great deal of Water into its own Nature So because it overcometh the greatest Evils Terrors of Conscience worldly Miseries and the greatest Anguish and Distress which may befal us therefore it is called strong Comfort A mighty Joy a sense of God's Love in Christ swalloweth up all our Sorrow whatever The Wrath of God is a dreadful thing we can hardly think of it without amazement The fear of Hell Death and Judgment to come these are wont to raise a great Storm in the Conscience but spiritual Joy can only allay it As a wounded Conscience can say there is no Sorrow like unto my Sorrow so a peaceable Conscience can say there is no Joy like unto my Joy Phil. 4.7 The Peace of God which passeth all Vnderstanding shall keep your Hearts and Minds through Iesus Christ. The strength of this Joy is seen by Experience rather than Expression In outward Troubles they can take pleasure in Infirmities 2 Cor. 12.10 Glory in Tribulation Rom. 5.3 The more the Devil seeks to trouble the Saints they have the more Joy and are more than Conquerors Rom. 8.37 and all by the Power of this Joy as the more we seek to wrest a Staff out of a Man's Hands he holds it the faster Tribulations Anguish Distress Fears Torments Difficulties they are all overpowred by this Joy II. How this strong Consolation ariseth from Assurance and Certainty To establish Joy and Comfort two things are necessary Excellency and Propriety The thing in which I rejoice it must be Good and it must be Mine Sutably here in the Text there is an assurance of excellent Privileges and then there is a Qualification annexed that we may understand our own Interest God by his Oath assures us of excellent Privileges in Christ and that 's a ground of strong Consolation Then he requireth a Duty of us that we fly for refuge to take hold of the Hope set before us 1. For the Excellency of our Privileges You know that which will minister solid Comfort to the Soul it had need be Excellent A small Matter though never so sure will not occasion a strong Consolation the Joy is according to the Object Now whether a Christian look backward or forward there is Matter of Rejoicing to the Heirs of Promise Backward there is the Immutability of his Counsel Forward there is a Hope set before us From one Eternity to another may a Believer walk and still find cause of rejoicing in God If he looks Backward there God reveals to him the unchangeable Purposes of Grace before the World was If he looks Forward there is an eternal Possession of Glory when the World shall be no more It is sweet to know what 's past and what 's to come there 's naturally a Curiosity in us which would be satisfied We know what God was doing before the World was and what he will do when the World shall be no more We may know for our comfort God was treating and dealing with Christ about our Salvation putting it into an unchangeable course and he hath for ever provided for the Comfort and Welfare of our Souls that we may enjoy him love him and delight in him for evermore Man out of a natural Curiosity hath a great delight both in History and Prophecy to read what is past and to fore-know what is to come especially what concerns his own Destiny Now God in condescension tells us under the assurance of an Oath what he has done for us what Thoughts of Love he had towards us from Eternity what he will do and how happy our Estate shall be for ever God doth not only satisfy the Curiosity of our Nature that desireth Knowledg but the bent of it that poiseth us to our own Happiness It is sweet to read our Names written in the Book of God's everlasting Decree Luke 10.20 Rejoice because your Names are written in Heaven That God hath set us down as Heirs of all that Grace and Mercy he hath dispensed in his Covenant It is sweet and pleasant to reflect upon his antient Purposes of Grace and by the Eye of Faith to read our Names written and recorded in the Rolls of Heaven When you hear any Offer in the Gospel to say this was God's Purpose and eternal Counsel to bestow this upon me before all Worlds he thought of me then And then there is an Hope set before us thy Lot is fallen to thee in a fair Ground O what Joy is this to Believers that their Souls are fully provided for for ever and ever and they shall have what infinite Mercy can bestow and what infinite Merit hath purchased 2. Another Cause of strong Comfort is Interest and Propriety Besides the Excellency of the Privilege there must be the Clearness of our Interest The Object of Joy is not only good in common but our Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is a Man 's own is sweet to him It doth not enrich a Man to hear there are Pearls and Diamonds in the World and Mines of Gold in the Indies unless he had them in his own possession So it doth not fill us with
Comfort and Joy to hear there are unchangeable Purposes of Grace and that there was an eternal Treaty between God and Christ about the Salvation of Sinners and that there is a possible Salvation but when we understand this is made over to us When God led Abraham through the Land of Promise to view the Breadth and the Length of it and see the Goodness of it he saith All this will I give thee Gen. 13.15 So here we speak of rich Comforts but happy is the Man that can apply them We speak of abundance of Comfort but it is to those that have an Interest in it not to those that live in their Sins Here is a description of the Parties which must be regarded if we would establish this Comfort When once we take Sanctuary in Christ and run to him as our City of Refuge then God saith All this will I give thee this Hope is thy own and you are those to whom belong these unchangeable Purposes of Grace otherwise it is but a Joy in fancy and conceit It is said of David 1 Sam. 30.6 But David encouraged himself in the Lord his God He comforted himself not only in God but in the Lord his God That God is ours this is a Ground of Comfort As the Father said Tolle meum tolle Deum Take away mine and take away God So the Church Hab. 3.17 18. Altho the Fig-tree shall not blossom neither shall Fruit be in the Vines the labour of the Olive shall fail and the Fields shall yield no Meat the Flock shall be cut off from the Fold and there shall be no Herd in the Stall yet I will rejoice in the Lord I will joy in the God of my Salvation III. How it is dispensed on God's part and how far it is required on ours because every Heir of Promise cannot speak of these lively Comforts those sweet and strong Consolations of the Spirit First On God's part There is a great deal of difference between Christians in respect of God's Dispensations 1. Consider Christ though he loved all his Disciples yet he did not use them all alike familiarly some were more intimate with him and were more in his Bosom In his Transfiguration he takes with him Peter Iames and Iohn Mat. 17.1 And when his Agonies came upon him in the Garden he took the same Disciples with him Mat. 26.37 Tho they were all dear to Christ yet these were chosen out above others to be Witnesses of his Agonies and Transfiguration So though all the Elect are dear to Christ yet there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elect of the Elect some chosen out above others with whom God will be more intimate and familiar All the Saints with respect to the substance of the Covenant are alike beloved Those poor Christians who were scattered throughout Pontus Asia Galatia Cappadocia and Bithynia had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like precious Faith with Peter the Apostle 2 Pet. 1.1 A Jewel in the hand of a Man and of a Child is of the same value though a Man holds it more firm and faster So Faith being conversant about the same Object the Righteousness of Christ as to Acceptance with God is alike precious tho because some have a greater Faith and hold the Jewel faster God may more manifest himself to them and be more intimate and familiar with them We are all saved by the same Mercy redeemed by the same Merit and called to the same Grace and Glory for the substance of it yet in degrees of Grace and dispensations of Comfort there is a vast difference some are feasted with Loves while others are exercised with Sorrows trained up in a way of Duty without Comfort their Apprehensions being more sad and doubtful and their Comforts more dark and litigious For Comfort is not absolutely necessary to Salvation tho we should all aim at it The highest degree of Comfort pleaseth Christ best when our Joy is full then Christ's Heart is most delighted Iohn 15.11 These things have I spoken unto you that my Ioy might remain in you and that your Ioy might be full tho we may go to Heaven without it Look as many carnal Men go to Hell and die away without any actual sense of Wrath to come so I am perswaded it is possible that some Christians may neither in Life nor Death have any feeling of Comfort and Joy Certainly we find some have it not all their Lives till Sickness and the Hour of Death and they are even in the Borders and Suburbs of Heaven their Pulses of Desire and Love beat vehemently after Christ when they are in the end and close of their Lives then their Hearts are filled most with Peace and Joy as natural Motion is swiftest the nearer the thing moved draws to its Center Again others have Comfort and may lose it again these spiritual Swavities are liable to change and such Dispensations may be removed The 5 th of Canticles begins with a Feast and ends with a Story of Desertion There are many ups and downs in a Christian's Comfort and after great Enlargements when a Soul hath been feasted with the Loves of Christ there may be a sad Suspension and our Gourd which seemed to cast a comfortable Shadow upon the Soul may be devoured and eaten up by the Worm of Conscience If our Joy were always full we should look for no other Heaven Thus there is a great deal of difference in regard of God's Dispensation without any breach of Faithfulness he doth not break his Oath in not ministring to us this strong Consolation for God hath not absolutely promised Degrees of Comfort 2. Tho God deals here with great difference yet it is usual with the Lord to give most Comfort to three sorts of Persons 1. To the Poor in Spirit Look as Parents use their weak Children with most Indulgence and Fondness so poor weak Christians that are sensible of their Weakness Wants and Sins have that Comfort which is denied to Persons it may be of greater spiritual Ability Comfort is promised to Mourners and Blessedness to the Poor in Spirit Mat. 5.3 4. Blessed are the Poor in Spirit for theirs is the Kingdom of God Blessed are they that mourn for they shall be comforted Their Interest many times is most sensibly cleared up and they feel the greatest Elevation of Joy and Comfort It is God's wonted Method to revive the Spirit of contrite ones and to bind up broken Bones Isa. 57.15 For thus saith the high and lofty One that inhabiteth Eternity whose Name is Holy I dwell in the high and holy Place with him also that is of a contrite and humble Spirit to revive the Spirit of the Humble and to revive the Heart of the contrite ones God loves to comfort poor humble afflicted Believers whereas others that are full of themselves and of their own Abilities are carried on in a more dark and low way A broken Vessel is fitter to hold the Oil of Gladness than a
the Summer and gathereth her food in the Harvest 'T is uncertain we shall live to Old-Age or see another Winter but 't is certain we shall live for ever in Heaven or Hell Reason and Conscience and Scripture assureth us of that Atheists think the People of God are a sort of credulous Fools as Celsus objected that Faith and Credulity brought in Errour None so Credulous as the Atheists who hearken to every foolish Fancy and Cavil against the light of the Universal Tradition of Mankind and the Evidence of Scripture which God hath so often owned and confirmed 2. The Inconsiderate and bruitish part of Mankind who come into the World they know not why and then go out of the World they know not whither These live in the World as in an House of Smoak as they see nothing out of it so scarce see the things they converse with in it These mistake their Banishment for their Countrey the Sea for their Haven and themselves for Beasts instead of Men Oh let these consider 1. Why they came into the World Not to Eat and Drink and Sleep and Sport We were made for Eternal Things not for Temporal Not for the World nor for our selves nor for any thing less than God to glorifie him and injoy him and all other things to serve as helps to Heaven Surely we were not made in vain nor by chance brought forth into light The least things have their appointed ends and surely man that hath an immortal Spirit was never made for a mortal Happiness Oâ— then that men should be so senseless as never to regard whether there be an Eternity yea or no That they should suffer the Beast to ride the man should live meerly to live Use their Bodies only as a Strainer or a Channel for Meat and Drink to pass through That they should only imploy their Souls about trifles and carnal Satisfactions Ioh. 18. â—7 To this end was I born and for this cause came I into the World that I should bear witness unto the Truth All is for some end 2. The next thing to be considered is What will be their State when they go out of the World We daily draw near to our long home but we little think of it till we come to our Journeys end Fear not the Pit till we are plunged into it Prize not our time till it be lost and gone Eccl. 9.12 Man knoweth not his Time as the Fishes that are taken in an evil Net and as the Birds that are caught in the snare so are the Sons of Men snared in an evil time when it falleth suddenly upon them Death and Calamity befalleth a man when He little dreameth of it as the Fish and the Bird go with much Hope and Promise of good to themselves to the bait and the snare Hence the Beasts are more excusable than we They cannot foresee the end but are guided by Instinct and Appetite to present things that are good for them Oh! That men are entring upon Eternity and yet never think of it Oh excite your selves consider what will become of you when you die You die but once and there is no mending of your Errours when you awake in Flames A Merchant may lose in one Ship but the next venture may repair him and make him amends again An Oratour may lose Fame and Reputation in one Speech and Action and the next may restore it and recover it again with advantage but if a man die ill the loss is Irrevocable but if well the gain is Immortal Therefore surely we should prepare more for an entrance upon our Eternal Estate 3. To negligent and sensual Worldings who wholly busie themselves about the matters of this Life and are hurried hither and thither Psal. 39.6 Surely every man walketh in a vain show they are disquieted in vain Our Life is but a Picture Image Shadow or Dream of Life it vanisheth in a Trice All must be suddenly parted with here all the Riches and Honours and yet we cark and labour and turmoil to get these transitory things as if they would continue with us to all Eternity and had some durable satisfaction in them Present Pleasures and Profits Cloud our Minds and till we can get this Vail drawn aside this Cloud scattered we do not discern our mistake Oh! consider who would redeem the short pleasure of a Dream with the torment of many days Our days upon Earth are as a Shadow and yet this Shadow do we cleave to instead of the Substance and though earthly things be short in their continuance and uncomfortable in their end yet these take up our Life and Love and Care and Thoughts Just as those that want Children take Pleasure in keeping little Dogs and Cats So do they embrace the Shadow for the Substance Vain Glory for Eternal Glory a little Pelf for the true Riches a little paltry Business for the great Work and End of our Lives And when all is done 't is but a Spiders Web Iob 8.14 The trust of the Carnal Man shall be but as the Spiders Web. As the Spider out of his own Bowels weaveth a Web to catch flies and frameth it with a great deal of Art but 't is gone with the turn of the Besom so is the fruit of all their Plots and Cares and Labours and running up and down when in the mean time we are unmindful of Eternity Oh when will these distracted Worldlings find a time for God and Everlasting Happiness Childhood is not serious enough Youth must take their Pleasure Manly Age is too full of Business and Old-Age is too feeble 4. It reproveth Gods Children who are too lazy and have not that Life and seriousness in a spiritual Business which they have in an Earthly If Eternity be your aim why are you so dead and dull in a course of Holiness The Apostle biddeth Timothy to follow after Holiness To fight the good fight to lay hold on Eternal Life 1 Tim. 6.12 Implying if the one were his aim He would do the other If we press towards the mark why are we so frozen and cold in our Zeal for God so inclinable to every motion of Sin so easily overcome by Temptations Alas making Eternal things our scope is but a notion unless we provide forthwith with greater care exactness and diligence There should be a suitableness and Proportion between the exactness of our Conversation and the greatness of our Hopes 1 Thess. 2.12 Walk worthy of God who hath called you unto his Kingdom and Glory That worthiness is the worthiness of Condignity Congruity and Condecency But alas do we labour as for Eternity so follow after Righteousness so fight the good fight of Faith so despise the World deny our selves run through all streights Triumph over all Difficulties mortifie and subdue our own carnal Inclinations Alas we are so bold in sinning so cold in Holy things and do so little exercise our selves unto Godliness as if we had no such great
matters in view and chase and carry it so as if our Hopes were only in this World and not as if the Eternal God had promised these Eternal things to us Surely if our belief of them were stronger we should be other Persons than we are in all Holy Conversation and Godliness 2 Pet. 3.11 5. The sottish despairing Carnal Person As there is a raging despair so a sottish despair Ier. 18.12 And they said There is no Hope but we will walk after our own devices and we will every one do the Imagination of his Evil Heâ—rt And Ier 2.25 Thou saidst there is no Hope no for I have loved Strangers and after them I will go Give over all endeavours If I be saved I shall be saved if damned who can help it I will bear it as well as I can Bear it What wilt thou bear What endure the loss of Heaven Endure the Wrath of Almighty God Poor Wretch thou knowest not what Eternity meaneth For the loss thou wilt apprehend it to be another thing when thy Soul cometh to see but a glimpse of what Heaven is and shal see others sitting down with Abraham Isaac and Iacob and thy self shut out They are admitted and thou art excluded This will cause weeping and wailing and gnashing of Teeth for evermore Mat. 8.12 If Rachel could not endure the loss of her Children nor Iacob the supposed loss of Ioseph when all his Sons and Daughters rose up to Comfort him I will go to the Grave to my Son Mourning Gen. 37.35 If Achitophel could not endure the rejectment of his Counsel and Haman could not endure to be slighted by Mordecai and many cannot endure the loss of a Beloved Child How wilt thou endure the loss of Eternity The Disciples wept bitterly when Paul said Ye shall see my face no more Acts 28.38 What will you do when God shall say See my face no more Thou carest not for the fruition of God now because thou believest not the reality of this Blessedness hast other Comforts and Affairs to divert thee but when thou shalt be set apart from all thy Comforts and hast nothing to divert thee thou shalt know what Eternal Life is 2. For the other How canst thou endure the wrath of God Thou that canst not endure to be scorched a day or two in feavorish Flames thou that canst not endure the acute Pains of Stone or Gout when God armeth the Humours of thine own Body against thee That canst not endure the scalding of a little Gun-powder casually blown up The Pain of a broken Arm or Leg how wilt thou endure when God himself shall fall upon thee God himself puts the Question Ezek. 22.14 In the other World God is all in all A Sermon on Luke Xvi 25 Son Remember that thou in thy Life-time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented THese Words are part of a Parable the contrivance of which is so exactly framed according to the Reality and Truth which is represented that it hath been disputed whether it be a Parable or an History The two Persons chiefly concerned in this Parable are the Rich Glutton and Lazarus the Begger The Rich Man is not represented under any proper Name as the Begger is partly to avoid offence and partly to shew that the Wicked are of no Name Account or Reckoning with God 2 Tim. 2.19 The Lord knoweth them that are his John 10.3 He calleth his own Sheep by Name A Rich Man of this World you cannot miss of his Name in the subsidy Book but in the Book of Life the Begger hath a Name when the Rich hath not The Rich Glutton is described by the course of his Life which was pleasant and Luxurious he was clad with the best and fared of the best he was cloathed with Purple and fine Linnen there is his Winter and Summer Garment and fared sumptuously every day verse 19. With him every day was a Festival On the other side the Begger is described by his Piety intimated by his Name Lazarus the Lord was his help by his Afflictions of want for he was a Begger lying at the Rich-mans door of Sickness full of soars by his Modesty he desired only the Crâ—ms which fell from the Rich-mans Table Luke 20.21 In time both died for Rich and Poor must both die Iob 3.19 The small and the great are there 'T is said of the Poor man that he died and was carried by the Angels into Abrahams Bosom But of the Rich he died and was buried verse 22. Nothing is said of the burial of the Poor man the other had a pompous Funeral according to the custom of the World but the Carkass of the Poor man was little regarded it may be cast to the Dunghil However in the state of their Souls there was great difference though the Body of the one was conducted to the Grave in State yet his Soul was in woful plight for he died and was buried and in Hell he lift up his Eyes being in torments verse 23. But for the other his Body was neglected but his Soul was of precious account with God for it was carried by the Angels into Abrahams Bosom verse 22. The Rich man is too late sensible of his Misery and the Happiness of the despised Begger And in Hell he lift up his Eyes being in torments and seeth Abraham afar off and Lazarus in his Bosom verse 23. He had hoped for better things for this Rich man was not an Infidel but one of Abrahams Children as the Begger also was but he was of Abrahams Children according to the Flesh but not according to the Spirit Mat. 3.9 Think not to say within your selves we have Abraham to our Father Carnal Confidences in external Prerogatives will at length wofully deceive us But what doth he beg of Abraham That Lazarus may dip the tip of his Finger in Water and cool his Tongue verse 24. Desideravit guttam qui non dedit micam He that would not give a Crum now desireth a Drop God will be even with Sinners and retaliate their Oppressions and uncharitableness into their Bosoms In the Text you have part of Abrahams answer But Abraham said Son Remember that thou in thy Life-time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented In the Words is set forth the different Estate of the Rich man and the Begger in this Life and in the World to come 1. In this Life Remember that thou in thy Life-time receivedst thy good things and Lazarus evil things 2. In the World to come where you see how perfectly the Tables are turned Now he is comforted and thou art tormented I. In this Life On the Rich mans side 1. There is his Prosperity and worldly Happiness he had received good things 2. The suitableness of his Heart to this kind of Happiness or his well-pleasedness with it Thy good things His not
supposeth a Sanction both of Reward and Punishment and a Sanction a Judg to whom a Man is accountable And if Man were but an higher and wiser sort of Beast he would but differ gradually from a Dog or a Swine Now no Man would be used as a Beast and made a Slave to any one that can master and tame him and sold in the Market as a Beast if this be his Lot by his Infelicity in the World he would look upon it as an uncouth thing and that it would be to sin before God to use him so Therefore there is a Distinction between Men and Beasts Men die not as the Beasts die 3. They are capable of the Knowledg of Immortality and can frame curious Disputes and accurate Debates thereof which sheweth they are not altogether uncapable of the thing it self for the Beasts know no other Life beyond what they injoy and mind no other and care for no other and therefore the Estate of Man will be different from theirs 4. Man is capable of knowing God and his Attributes which the Beasts are not because they were never made to injoy him He hath given us an Vnderstanding that we may know him that is true 1 John 5.20 They are capable of knowing their Relation to God as his Creatures and Subjects and so are obnoxious to his Judgment and that nothing here can make them happy and that God alone can do it Psal. 4.6 7. There be many that say VVho will shew unto us any Good Lord lift thou up the Light of thy Countenance upon us Thou hast put Gladness in my Heart more than in the time that their Corn and their VVine increased That Happiness lieth not in what Men ordinarily seek it Riches Honours and Pleasures but in the Favour of God That here we do not injoy him to the full and that therefore we must seek after another Life here we seek God in the World to come we find him and therefore cannot rest in this partial Injoyment Man is ever seeking after an immortal Blessedness now this Capacity is not in vain the Soul is restless till it find him 5. Man is capable of a Divine Nature which consists not only in the bare Knowledg but Love of God 2 Pet. 1.4 VVhereby are given to us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature He is capable of the Image of God Epes 4.24 And that ye put on the new Man which after God is created in Righteousness and true Holiness 6. Man is capable of a sweet familiar Communion with God and Friendship with him 1 Iohn 1.3 And truly our Fellowship is with the Father and with his Son Iesus Christ. Therefore the State of Man dying must needs be different from that of a Beast who hath no Knowledg no Desire no Love to God no Capacity of Communion with him unless it be in respect of receiving the Effects and Bounty of his common Providence 2 dly The Dignity of Man God made him a little lower than the Angels and crowned him with Glory and Honour Psal. 8.5 Now if he were not immortal he would be of all Creatures most miserable his Reason only would serve to make him capable and apprehensive of the greater Calamity and Trouble Sure it is that Man is the Master-piece of this visible World in respect of the Majesty of his Person the Abilities of his Mind and his Soveraignty over all the Works of God's Hands all which are Marks of special Favour of the Creator to Man above other Creatures Now if God hath given to Man the next Place in order of Dignity to the Angels above other his Creatures what would his Love signify if he be in a worse Condition than the Beasts and liable to so many Cares Incumbrances Grief and Remorse of Conscience which the Beasts are freed from Alas considering the Calamities of his Life Infirmities of his Body Perplexities of his Mind his Reason is a sad Privilege to him and his Torment rather than his Blessedness whilst it only giveth him a doleful Remembrance of what is past a Care about what is present and awakens Fears of what is to come The Beasts indeed have a Sense of what is present but no Remorse for what is past no Presage of what is to come but Man hath all these a bitter Remembrance of Sins past and for present Evils they are more than those of the Beasts such as Poverty Banishment Imprisonment Slavery Loss of Estate sundry Sicknesses and Diseases and Man hath a more bitter Sense and Apprehension of them And for time to come he hath a Fore-sight of the End which the Beasts have not So that we have twenty-fold more Cares and Labours than they have who live in Tranquillity and Liberty and free from those Disquiets which vex Mankind and have no Remorse to sowr their Pleasures either from the afflictive Remembrance of what is past or Solicitude about what is to come Therefore if our Happiness were here only Man would be less happy than the Beasts many of whose Lives are longer and sweeter who have a more sincere Use of bodily Pleasures But here is their Happiness God had provided some better thing for them to be injoyed in the other World It cannot be imagined that he hath made his noblest Creature in the World with a Nature that should be a necessary Misery and Vexation to it self above the Calamities incident to the rest of the Creatures The very Apprehensions and Desires that a Man hath of an higher Good would be a Torment and Burden to him if there were no Calamity else for he seeth a better Estate which he cannot injoy as an Horse tied up from the Provender which is near unto him and cannot reach it Our Nature inclineth us to know and love that we cannot obtain We can think afore-hand of our Death and Abode in Darkness which Beasts cannot for they are not troubled with these Thoughts Yea we fear Miseries after Death and know not how to be exempted from them Now it is incredible that God should make his noblest Creature most miserable by setting before his Eyes a certain Death and possible Torments and Miseries after Death and provide no Remedy against these things 3 dly God governeth Men by the Hopes and Fears of another Life and therefore such a Life there is and so the Souls of Men are immortal The Reason is because God needeth not to govern the World by Deceit and Lying This would be against his Holiness and Benignity and would destroy the very Government he would establish for it would tempt us to Insincerity and to cheating and deceiving others for Men are no better than their Religion it were well if they were as good The Foolish Bad and Ignorant may use such Arts but the Wise Holy and Good would not In ludicrous things we fright our Children with Bug-bears and Names but in such a serious thing as the Government of
the World it cannot be imagined that God should use such an Artifice 1. That God governeth the World by the Hopes and Fears of another Life is evident not only by the Tenour of the Christian Religion where the Covenant between God and Men is established by such Threatnings and Promises but by the Consent of all Nations where Government is secured and upheld by such a Perswasion Now if the Soul be not immortal and there be not firm Reasons to induce us to believe that it is so why hath such a Conceit been rooted in the Minds of Men of all Nations and all Religions not only Greeks and Romans but Barbarians and People least civilized They all received this Opinion from Hand to Hand from their Ancestors and the nearer Men trace it to the Original of Mankind the more clear and pressing hath been the Conceit thereof Lapse of time which ordinarily decayeth all things hath not been able to deface it out of the Minds of Men the Sense of an immortal Condition after this Life hath ever been accounted the great Bridle upon the World and being spread throughout the Universe hath with all Forwardness been received among all Nations and hath born up against all Encounters of Sin and hath maintained it self in the midst of those Revolutions of humane Affairs wherein other Truths are lost 2. There is a Necessity of this Government as suting best with the Nature of Man which is much moved by the Hopes and Fears of Good and Evil after Death That Man is governed by Hopes and Fears common Sense teacheth us That the Hopes and Fears of the present Life are not sufficient to bridle carnal Nature and withstand Temptations and keep us in the true Obedience and Love to God to the End Experience also sheweth because for the Satisfaction of our Lusts we can dispense with temporal Evils as the Lecher in the Proverbs chap. 5.11 And thou mourn at the last when thy Flesh and thy Body are consumed Besides if it were so that these Motives of temporal Good and Evil were sufficient Man were more to be feared than God which killeth and stabbeth all Religion at the Heart for Man useth this Engine of temporal Punishments and Inconvenience they do Execution on those that break their Laws Now Christ teacheth us Luke 12.4 5. I say unto you my Friends Be not afraid of them that kill the Body and after that have no more that they can do But I will forewarn you whom you shall fear Fear him which after he hath killed hath Power to cast into Hell yea I say unto you Fear him 3. The Necessity of it appeareth to meet with secret Sins such as Fornication privy Atheism Malice Adultery Murder Perjury Hypocrisy Treachery Theft Deceit He that believeth not a Life after this may secretly carry on these Sins without Impunity Man cannot see the Heart or make Laws to govern it therefore no Man can know or punish these secret Sins therefore if Men can but hide their Sins they are safe So for the Sins of Men powerful in the World for who can call them to an Account here for their Filthiness or Cruelty Iob 34.18 Is it fit to say to a King Thou art wicked and to Princes Ye are ungodly There is no Restraint to those who have none above them and all secret Wickedness would be committed without Fear So that to deny the Immortality of the Soul or a Life after this would take away all Honesty and open the Flood-gates to all Villany and evil Practices Who would make Conscience of entire Obedience to God enter in by the streight Gate walk in the narrow Way row against the Stream of Flesh and Blood work out their Salvation with Fear and Trembling and consecrate their time to God if there were no other Life after this nor Happiness to be there expected Alas we plainly see the contrary Who are so lewd and hardned in their Sensualities as they that are tainted with this Conceit That not only the Denial but the Forgetfulness of this Estate worketh this Effect They make the best of the present Life 1 Cor. 15.32 Let us eat and drink for to Morrow we shall die Such Atheistical Thoughts are very common Ver. 33. Be not deceived evil Communication corrupts good Manners But a deep Sense of this immortal Estate is the Fountain of all Sobriety Righteousness and Godliness and all that is vertuous and Praise-worthy hath been done in the World upon this Account Therefore who are the better Men those that believe the Immortality of the Soul or those that believe it not And who are likely to be in the right wicked Wretches or holy serious and considering Men. 4. The Duties which God requireth of us shew it Man is obliged to divers Duties which are difficult and displeasing to the Flesh and which we should never perform without a serious Belief of the Soul's Immortality such as these to forsake the sinful Pleasures of the World to mortify and tame the Flesh diligently to exercise our selves to Godliness to suffer the Loss of all outward Comforts yea of Life it self All these are commanded the Mortification and keeping down the Body Col. 3.5 Diligence in the Heavenly Life Phil. 3.13 14. Forâ—itude and Patience under the greatest Trials as Moses is propounded for an Example Heb. 11.24 25 26. Not to faint in the greatest Tribulations 2 Cor. 4.16 17 18. Yea to expose Life it self Luke 14.26 Now would God who is so loving to Mankind bind us to displease the Flesh and enjoin us so many Duties which are harsh and troublesome yea some of them hurtful and detrimental to the Body if he had not provided some better thing for us Would he all whose Precepts are for our good and who hath made Self-love so great an help to our Duty be so hard to us but that he knoweth how to recompence this Diligence and Self-denial He saith Take no thought for your Life what ye shall eat or what ye shall drink nor yet for your Body what ye shall put on Matth. 6.25 But he saith Keep the Soul with all diligence Deut. 4.9 Would he be so earnest in pressing us to look after the Soul and strengthning and adorning the inward Man if the Soul were to perish with the Body Surely if all depended upon the Body the Body should be more cared for but it is quite otherwise Scripture and Reason shew the Body is only to be cared for in Subordination to the Soul and that our chiefest Work should be to furnish our Souls with Knowledg and Grace And they are the worthiest Men who do most busy themselves about divine and heavenly things whereas they are the basest who care so much for the Body and make a business of those things which they should do only by the by Certainly if there were an end of us when the Body faileth we should abhor nothing so much as Death desire nothing so much as the good of the