Christ himself God-man in and by the order of that most absolutely perfect form and frame of prayer which he left as a pattern to his Church according to which all our desires and wills should be regulated and bounded in all things That petition which more directly and immediatly concerns God in his glory is premised and set in the first place for order and eminencie In which Gods glory is to be respected first and last as the rule measure and square of all the rest First Hallowed be thy name Yea that respect of Gods glory bounds and shuts in all the former Petitions all which are by us no otherwise to be made nor will by God be otherwise accepted then as they are referred to the same end seeing therewith in the end of our prayers we are to conclude yea and to bind God by urging him with respect to his own glory saying For thine is the Kingdom the power and the glory for ever and ever Amen By which Attestation of our faith and desire we confirm that we beg nothing but so far as may stand with Gods glory yea that God thereby may be glorified A double end of man 1. Gods glory 2. His own salvation And wheras the chief end of man and of all his desires and indeavours is or ought to be in the first place and most principally and universally the glory of God 1 Cor. 10.31 and secondarily his own and others eternall good happiness and salvation which before all earthly things he is to desire Matth. 6.33 See ye first the kingdom of God and the righteousness thereof The Lord teacheth us so much This last subordinate to the first by making our own and others spirituall and eternall good to be desired in the next and second place directing us to say and pray after the other Thy kingdome come whereby we pray that we and others may be of or belong to Gods Kingdom to raign with him in this life by grace and after in glory for evermore Now though this be mans chief end in regard of himself yet in regard of the former which is the glory of God the hallowing and sanctifying of his name it is secondary and subordinate For so Gods eternall decree hath made it Ephes 1.5 6. which is shewed God hath predestinated us to be adopted through Jesus Christ unto himself according to the good pleasure of his will But to what end to the praise of the glory of his grace Yea and contrariwise in the reprobation and damnation of the wicked Rom. 9.17 Even for this same purpose saith God unto Pharaoh have I raised thee up that I might shew my power in thee and that my name might be declared throughout all the earth And Prov. 16.4 The Lord hath made all things for himself yea even the wicked for the day of evill Not that he is author of his wickednesse but that he according to his eternall purpose permits him through his own impiety to oppresse such as are good reserving him to the day of wrath and punishment that he might shew in him his power and justice by which his name is glorified Job 21.30 2 Thes 1.6 7 8 9 10. The like reason in the generall and in respect to Gods glory is to be considered in such as everlastingly perish be they young or old though they be not so apparantly wicked as the four last petitions are to the four first as those named and intimated So that as the other four petitions in the Lords prayer and our desires of such things whether 1. the purchasing of good 1. Spiritual as the third 2. Temporall as the fourth Or 2. the removall of evill 1. Past and committed the pardon of sin Or 2. such as may hereafter be admitted by the temptation of the Divell should be subordinated to these two ends named Gods glory and our own and others eternall good and glory So the second of these is and ought to be subordinate to the first and not simply and absolutely sought but with like subordination to the first at least with submission thereunto as also to Gods will we being taught in the next Petition in case we be denied the former to say not only Hallowed be thy name but Thy will be done From this ground we infer that we are so far to deny our selves in our own if need were and in others salvation as to subordinate all unto Gods glory and just will Two Inferences hence 1. For others dear unto us and with relation to our love and respect to them whether dead or dying or as yet living 1. Concerning the salvation of others I know first that divers good Christians both can and doe so far submit to Gods will in the death or dying condition of their nearest and dearest friends and tender young children and others brothers sisters parents and associates whether wives or husbands as to rest therein 1. Dead or dying being dear and near to us and in our doubts of their salvation and be content to be denied the comfort of them on earth Only troubled they are and know not what to say or thinke or how to comfort themselves through doubt of their eternall salvation and good estate with God after this life If they could be satisfied herein they would take up and moderate their sorrows and not so excessively mourn as David by some is thought upon this ground to have mourned for the death of Absolom But what can we be content in the one to submit and deny our selves We are howsoever to rest in Gods will and in this that God glorifieth himself in them whether they die apparantly in their sins and not if need be in the other Is not God alike just and holy in both and doth he not in the one as well as in the other seek his own glory and the hallowing of his Name and should not we likewise so do I know it cannot nay ought not but be a cause of very great sorrow to any godly soul to see such as otherwise in naturall respects they love dearly to die apparantly in their sins in the act as well as habite thereof without shewing any signs of remorse or repentance Yet in such case we must in due season moderate and put limits to our sorrow yea and thoughts and so far deny our selves as without grudging gainsaying reasoning against God or replying and questioning his justice holiness and soveraignty lay the hand upon the mouth silence our own thoughts as well as words and rest in his most holy will suffering him to glorifie himself which way soever he please whether it be by the way of mercy or justice will and soveraignty ever mindfull of that He hath mercy on whom he will have mercy and whom he will he hardneth where we are not to reply or dispute against God And dashing such in the teeth as are ready to lay all blame on him from off themselves
prophesie falsely witness the Arminian and Popish doctrine taught by many and the Priests bear rule for whose demerits Princes are left to themselves and are strengthened by their meanes and that the people also love to have it so what will we doe in the end thereof Jer. 5.30 31. What can be expected that good is It is said The anger of the Lord was first kindled against Israel and then he moved or suffered Satan to move King David against Israel to say to Joab though unwilling go number Israel and Judah and all to the end that a plague might come upon Israel 2 Sam. 24.1 Now our people have besides all their other provocations so generally complied with their Priests for so in a more Popish sence they will be called and with their Prophets and strengthned them by their readiness to entertain their opinions superstititions and new Ceremonies and are yet such enemies to Reformation yea and yet so generally senceless of our present sufferings in the true causes thereof that we have just cause to thinke that his Majesty whose Throne ever be guiltlesse is what by the demerit of their ill deeds what by their ill counsell and instigation moved to say go number England and Wales array as many as you can c. and all that the deserved wrath may at length fall upon themselves as the first and chief procurers of these evills and that withall the better affected among them may be further tried humbled approved and prepared for after mercies Yet good hope upon our humiliation and reformation Howsoever our good hope is that upon our more solemn yea and daily humiliations in compunction of heart for our own sins and the sins of the land and times God after some triall will graciously be pleased to crown the pious laborious and constant indeavours of this present Parliament with an happy end both for our selves with a peaceable and blessed conclusion and happy Reformation now to be begun and in due time further to be setled according to his word in our own Churches of great Brittain and Ireland other nations and as our hope is to be followed in his good time also by others in other Countries by degrees and so long till the great stumbling block and main hinderance of the Jewes conversion and calling again in and by the downfall of Rome be removed out of the way and especially the Jewes Now that the Iewes shall be called and again received as from the dead and graffed into their own Olive-tree their sins according to Gods election and love taken away and the vail of their ignorance removed we need not doubt whose calling and conversion we expect See Rom. 11 12.-15-23 24. to 29.2 Cor. 3.14 15 16. And for the occasions and grounds thereof we may more then probably conclude when they shall be pricked in heart upon like grounds that by Gods blessing they shall be the same for effect and in the general which they were by the same grace working effectually to these in this my Text where that old prophesie of Zachary only began to be fulfilled God having on that day of Pentecost in outward and visible signs and otherwise poured upon them the hearers as well as teachers the spirit of grace and supplications And saith the Lord Zach. 19.9 10 11. they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son and shall be in bitternesse for him as one that is in bitterness for his first born Now when was it that these were so pricked in heart and mourned as were these Jewes here in my Text but when they were convicted first of Christs glory and that Jesus the son of Mary being now advanced to glory at the right hand of the Father was made and declared of God to be both Lord and Christ Secondly or withall of their own sin and unworthy carriage towards him whom they were truly charged to have crucified as appeares by the close of Peters Sermon in the words immediatly preceding my Text Acts 2.36 And when shall the body of the scattered Nation of the Jewes mourn and convert to God but when they also shall be convinced namely first of the glory and power of Jesus Christ and withall of their own wicked blasphemies and sins against him so loving a Saviour Vpon conviction and fight 1. Of the glory of Christ 1. Christ to their conviction will at length even here on earth though I will not say by a bodily appearance and residence amongst us shew himself King of his Church and deliver as once the Israelites from Pharaoh and the Ark from the Philistines and himself out of the power of death and the grave so it from the tyranny of Antichrist and from all yokes of superstitious ceremonies and of his power and victory over Antichrist and other enemies spirituall and bodily and tyrannicall government which hath so long and that in part even since the time of Reformation lien upon the necks of his people as also from all licentious doctrines and practises The Kings of the earth and of the world whom those three unclean spirits coming out of the mouth of the Dragon Beast and false Prophet shall gather to the battell of that great day of God Almighty into a place called Armageddon to make war against Christ Rev. 16. or as he is called the word of God King of Kings and Lord of Lords who sits on the white Horse and against his Army Rev. 19.11,12 -18 19. those Kings I say by their ill successe shall at length see and acknowledge as the power of Christ against whom they warred so their own madness in opposing him and his people and how they have been deluded and so not knowing what to do or how to be saved in their own Religion and way shall at length abandon the same embrace the truth and way of Christ and submit to his Scepter Then shall they hate the whore and see the abominations of poperie and so shall Euphrates be dried up that is as a good Author doth interpret the succours Mr. Cotton on the sixt viall supplies and revenues of Rome that the way of the Kings of the East whom the best Interpreters make the Jewes may be prepared Revel 16.12 13 c. for then also by the same successe of the battel in Armageddon shall the Jewes see the mighty power of Christ in rooting out all Idolatry and superstitions and prophanenesse of Professors which have so long kept and hindred them from comming to the knowledge and acknowledgement of their Messias 2. Of their own sin in crucifying and rejecting him 2. Then also upon conviction of their sin against their Messias and King now acknowledged by them there shall be great mourning but in a godly manner as at the mourning of Hadadrimmon upon the death of good King Josiah in the valley of Mageddon unto which this Armageddon may allude Which mourning shall be in compunction such as this in my Text was and with contrition of heart not only because Jesus now acknowledged their Messias and the King of glory was crucified by them but also for them and his blood shed even for them that spilt it Yet their sin in crucifying and rejecting him so long yea of cursing the name the Lord Jesus in their Liturgies praying that it might perish from under these heavens and from above this earth shall be their sorrow also as having so long brought them and their fathers under the curse of Cain Gen. 4.14 and made them no better then fugitives and vagabonds in the earth Thus when the enemies of the Church and that man of sin shall as well by the mouth â—f the sword as by the sword of the mouth be destroyed Rev. 19.21 these Jewes convinced by them both shall mourn and come to true repentance After which Christ shall reign in the purity and power of his Ordinances here on earth and in due time after make his appearance as a glorious King and judge of quick and dead and come to wipe all teares from the eyes of true mourners according to his gracious promise Joh. 14.3 I will come again and receive you unto my self that where I am there may yee be also Rev. 22.20 Surely I come quickly Amen Even so Come Lord Jesus Dantzick October 30. 1642. FINIS
are 1. Gods glory 2. Christ his word and truth with the Gospel in the purity and power of it 3. Our own spirituall and eternall good together with the peace and comfort of our own consciences and assurance of Gods favour 4. The greater good of others especially of the Church and that both temporall spiritual and eternall as we shall perceive more by that which followes 2. In what things we must denie our selves 1. In some things simply 2. In others only comparatively as we may see in Christ 2 Tim. 2.13 2. The things in which we are to deny our selves are such as either are absolutely to be denied or only comparatively with respect and in competition with some of those other things named for which we are to deny our selves in them though otherwise good and which absolutely severed from such respects may be sought This first part of the distinction may be better conceived in and by the example of Christ himself till we hereafter give other instances Of him it is said that he cannot denie himself True that is in such things as belong to his nature as his truth and faithfulness there instanced in in his holiness goodness justice who though he cannot at all deny himself in his nature wisedome and the like no more needed we have denied our selves in any thing absolutely at least if we had continued remained and still been our selves as God made us at first in innocency righteousness knowledge holiness and in an estate of immortality And in such remnants of intire nature as yet abide with us not wholly obliterated and defaced we are not absolutely yet according to his will he doth deny himself for a greater good in some such things as without such respect he both may and doth seek himself Phil. 2.6 7 8. as in vailing the glory of his Godhead a while in our nature but only in some respects to deny our selves But now our Saviour Christ who in things respecting his nature cannot denie himself yet out of will and with respect to his Fathers glory and to the spirituall and eternall good of mens souls was content and willing to deny himself many waies and that even before he came into the world and after in that being in the form of God and thinking it no robbery to be equall with God yet he made himself of of no reputation and took upon him the form of a servant and was found in the likeness of men and humbled himself and became obedient unto death even the death of the Crosse Thus he is said to empty himself and to make himself of no reputation and to suffer his glory to be obscured in the dark lanthorn of his humanity whilest he lived here on earth being God he appeared in our base nature and became truly man Being immortall he became in our nature subject to death being the Lord of all he became a servant being the glorious God he humbled himself being the Soveraign Lord of heaven and earth he became obedient unto the Law and unto death and in his ease and name as man being most blessed he was pleased to subject himself to the death of the Crosse which was an accursed shamefull and painful death and so in our nature and for the good especially of his elect he denied himself in his ease by undergoing sorrows and grief for us Hebr. 12.2 in his name by enduring the crosse and despising the shame suffering himself to be reviled spit upon and at length crucified yea and to be a while under the sence of his dear fathers displeasure in all which he sought not his own glory and in his life and will which he submitted to Gods wil for us Matth. 26.39 but his that sent him not his own will but his Fathers insomuch that according to his humane nature without sin having by prayer sought himself saying O my Father if it be possible let this cup of death passe from me yet denying his own will he adds neverthelesse not as I will Vse Of his example to us scil to deny our selves much more for him but as thou wilt Now this example of Christs to note it by the the way inforceth the like practise upon us much more for his sake and glory to deny our selves he thus denied himself for us who for us men and for our salvation came down from heaven and was incarnate for us servants wretched and sinfull creatures and all this freely and shall not we for our own good for his glory being so many wayes bound to him our Creator our Lord and Soveraigne our Redeemer our Husband Head and Father deny our unworthy selves And that 1 Absolutely in somethings And first In some things we are absolutely to deny our selves as in whatsoever according to our corrupt nature we now are not our selves either not that which we were at our first creation in the first Adam before the fall or not that which we should be in Christ the second Adam and as new creatures in him In all which things we must flee out separate and make a divorce from our selves denying our selves as 1. In our carnall wisdom and reasonings 1 In our own carnall wisdome and corrupt reasonings whereby men are wise in their own eyes conceive of God according to their own dark hearts Rom. 1.21 making to themselves similitudes of God as they please Exod. 20.4 Rom. 1.23 entertaining no truths but such as agree with their corrupt and carnall reason disputing against the truths of God as John 6.52 -60 -65 on which many do stand so much 66. 1 Cor. 1.20 accounting Gods word preached and his wayes foolishnesse 1 Cor. 1.23 never consulting with God in his word or by prayer but directing and ordering all their wayes by their own counsels and so they live by their own rules which they devise and frame to themselves consulting onely with flesh and blood and indeed professing themselves to be wise they become fools Rom. 1.22 Whereas the Apostle's rule is If any man among you seemeth to be wise in this world let him become a fool that he may be wise 1 Cor. 3.18 that is let him seâ— his folly and deny his own seeming and carnall wisdome We must see our own folly submit our thoughts and reason to Gods wisdom that he may be wise by that wisdom of God which he is now ready to charge with folly And let all imaginations or reasonings and every thing that exalteth it self against the knowledge of God be cast down and every thought be brought into captivitie to the obedience of Christ 2 Cor. 10.5 Let the wicked also forsake his way which according to his foolish wisdom he hath chosen and the unrighteous man his thoughts Isa 55.7 even such carnall thoughts as hee hath of Gods Mercie and other Attributes Our own devices will come to nought and must therefore be forsaken onely such counsell as God gives us in
vengeance on them that know not God that obey not the Gospel of our Lord Jesus Christ Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power See wee then that we refuse not him that speaketh c. Heb. 12 25 26. 2.1 2 3. Let such look to this who finde an irresistible power in all sorts of temptations to sinne A reproof of such as suffer the world to be more powerfull in in them then Gods Word from their lusts or the men of the world who if they hold but up a finger it is as a strong cord to draw them with them into all excesse or the very looks and speeches of the harlot are enough to cause them follow though it be as the Oxe to the slaughter And so when they can find and professe that they can be moved even to tears at the beholding of a Play and that much sooner then at a Sermon as some have done Oh it s a signe the Devill hath a strong hold in them and hath taken up their hearts which are shut towards the word and open only to vanity Vse 5 5. Lastly If we have found any good by the word that we are become new men by it Being converted not to ascribe the glory of it either to our selves or to the gifts of the Minister 1 Cor. 3.5 let us give God his glory and not ascribe our conversion in whole or in part either to our selves to the power of our own will to our own wit aptnesse or good nature see Joh. 1.13 Mat. 16.17 or yet to the gifts and abilities of the Preachers what is Paul or what is Apollo I know some Ministers may be called powerfull Preachers in comparison of others namely such as follow Gods method of Preaching and that course which he chiefly blesseth yet it is not the Minister but God which converts opens the hearts pricks wounds and after heales it We may and must respect and honour such as so labour even with double honour but as the Ministers of Christ God himself must have the honour of their work We must not ascribe to them either too little but honour them for their works sake and be thankfull to them as to spirituall parents under God or too much but acknowledge the power and grace of God in and by their Ministery And thus for the power of the Word SECT 2. Concerning the profit of hearing Gods word With Vses 2 WEe note from this their hearing the word so as to be pricked and wounded Note 2. The profit of hearing Gods word and at length fully converted by it as the power of Preaching so The great good and saving effects of hearing aright We may see here how that the Hearing of Gods Word as it was taught by Peter and the rest Proved the means of their Conversion and Salvation For bereby first their eyes came to be enlightened 1 It opens the eyes to know Christ and they came to see both their own sins and their Saviour and at length to be directed in and to the only way of salvation vers 37.38 Thus our blessed Saviour discoursing and preaching to these two Disciples that went to Emmaus at length their eyes were opened Luk. 24.27 31. and they knew him yea afterwards presently appearing to them and the rest and aplying the Scriptures to the present occasion it s said He opened their understanding that they might understand the Scriptures and the Scriptures but that was by his powerfull Spirit accompanying his word seeing formerly he had expounded and opened unto them the Scriptures And thus the Lord teacheth men out of his Law which Law and word of his is a light to give us understanding of his ways and of our wayes too Psal 94.12 It enlightens our minds and directs our Path. Thy word saith David is a lamp or candle to my feet and a light unto my path Psal 119.105 It is given to direct and lead us in this our pilgrimage to heaven as once the fiery pillar and cloud did the Israelites to Canaan through the wildernesse and as Ships are directed by lights from without in their course into their dangerous havens which in some havens are double or two which are to be brought in a right line together in the Ships course so here is a double light this of the Word and that other of the Spirit accompanying the same by which we come effectually and safely to be directed 2 It awakens out of security Secondly This same Word did also by pricking and wounding these Jewes awaken them out of their security in which they did lie and should have lien for ever So God awakened David by the Prophet Nathan and rouzeth men daily from their quiet sleep in sin 3 It both wounds and heals Thirdly But as it did awaken them so pricking and wounding it did let out their corruption and made way for the perfect healing and cure of their soules 4 It is the ordinary means of conversion and salvation Fourthly In a word it thus proved a word of life to them and as we have said the means of their salvation And so indeed we must conceive of the word and the right hearing and preaching of it as of the means of our salvation So it was also in Lydia and the Jailor Acts 16. And contrariwise the rejection of the word preached Acts 13.48 is an adjudging of our selves unworthy of life Whence is it so This in briefe is not from the power of the word it selfe but from Gods appointment and blessing and by vertue of his Ordinance seeing he hath so ordained and appointed that faith should come by hearing Rom. 10.14 15 16 17. and hearing is by the word i. e. command and appointment of God as elsewhere on the text I shew To this end God stirres up and endues with gifts as here and sends Ministers where he hath any to save and accordingly by his Spirit whereof the word preached is the Ministery makes it effectuall in whom he pleaseth though by his absolute power he can if he would and doth where he will as in elect infants dying c. save and apply Christ by his Spirit onely Vse 1 Vse 1. This teacheth us as we desire the good and salvation of our souls Of Instruction Diligently to hear Gods word Why 1 Considering our ignorance to be diligent in hearing of Gods word as it is faithfully taught by the true Ministers and Teachers of it Our necessity requires it Such is our ignorance such is our Impotency we cannot save our selves First our ignorance is such naturally since we fell into sin and under the curse that of our selves we neither aright and convictingly know our sinfull or yet accursed condition We are apt to think well of our selves and of our own wayes though they be never so bad or accursed of God much lesse doe we
by men with the Ground Reasons and Vse of the point The first title Men. Doctr. God teacheth us by Men. Men. MInisters Pastours Teachers Evangelists Prophets and Apostles yea Christ himself the great and onely Prophet the Apostle and high-Priest of our Profession all these were men of the same nature with our selves though withall Men of God by whom it pleased God according to his infinite wisdom and mercy to us to teach and instruct us men and to make known unto us his will and wisdom whom accordingly he indueth with gifts sutable and answerable to the present necessities of the Church either immediately and extraordinarily exciting stirring up enabling and sending them or otherwise calling furnishing and placing them in a more ordinary way and by usuall and externall means He teacheth us first by Christ his Son God-man who 1 By his Son in our nature being made of a woman is also the son of man So that howsoever God at sundry times and in divers manners spake in time past unto the Fathers by the Prophets yet in these last dayes he hath spoken unto us by his Son Hebr. 1.1 2. not but that he spake then also to them by him who is the onely Prophet and hath been mediately or immediately the sole Prophet of his universall Church on earth from the beginning This is that Prophet whom the Lord opposeth to all that use divination who is the onely Prophet unto whom we are to hearken and not to diviners Deut. 18.10 11 14 with 15 16 17 18 19. to all that observe times to enchanters witches charmers consulters with familiar spirits wizards necromancers and diviners and whom he promiseth saying by Moses unto the people desiring that they might not hear again the voyce of the Lord which when the Law was given was so terrible that even Moses said I exceedingly fear and quake I will raise them up a Prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him c. Hebr. 12.19 -21. by whom onely in our nature wee come to see Gods glory Now that our chief or onely Prophet should be a man like unto us was very needful for us seeing he as God is a light inaccessible whom no eye can see and live his glory should over-whelm us but that in Christ it is vailed and clouded in his humanitie in which as in a glass he shews us the glory of his Father being the bright nesse of his glory and the expresse image of his person Heb. 1.3 in whom onely we come to see God who otherwise is invisible 1 Tim. 3.16 Joh. 1.14 We see him 1. In his goodnesse mercy and grace 1 In his Goodness and Mercy in that God for our sakes should become Man See Tit. 2.11 John 1.17 and 3.16 2 Tim. 1.9 10. 2. In his Justice 2 his Justice not forgiving sin simply but upon satisfaction made unto the same by man 1 Cor. 15.21.3 In his Wisdom 3 his Wisdom which appeased the strife between Justice which called for vengeance on all and Mercy which would have all saved for It or the Son who is the Wisdom of the Father satisfieth Justice by allowing and requiring the punishment of man seeing man had sinned and Mercy in that he himself would become man and our surety 4. In his Power inasmuch as this Son of God in our weak nature 4 his Power and as the son of man and by dying would overcome sin and vanquish the divell Vse To bridle our curiosity Which may bridle our curiositie in prying into the secrets of the God-head But now know that Christ leaving us in person hath left onely men his deputies to teach us the same and no other things then such as he taught them 2. By men as substitutes to Christ Why Matth. 28.19 20. Joh. 20 21. As my Father sent me so send I you Eph. 4.8.11 Now this he doth 1. For his own glory that such great works as are done by their Ministery as especially the conversion of souls might not be ascribed to such weak creatures 1. For his own glory 2 Cor. 4.7 but to himself Therefore saith Paul We have this treasure in carthen vessels that the excellency of the power may be of God and not of us 2. For our good 2. For his Churches good that by our familiarity with men of like affections and sympathy we might with more easiness learn and with lesse terrour hear reproofs and threatnings It s a mercy that God doth not teach us 1. By his own immediate voice 1. Gods own immediate voice as in giving the Law would make us exceedingly fear and quake as it did Moses It is a mercy then that he speaks not to us immediatly with his own thundring voice but by the voice of man which as the Israelites desired so are we to be thankfull for 2. By Angels 2. To teach us by Angels he thought it not so fit seeing thence would arise 1. Matter of terror and astonishment 2. Danger of adoration 3. By his Spirit alone 3. To teach us immediatly by his Spirit inwardly and in silence would expose us to Satans illusions and deceits For these and like reasons God is pleased to teach instruct and convert his Elect by the Ministery of man First and principally of his Son in our nature Secondly by such Deputies as he hath left and daily raiseth up in his room This is of speciall use both for Ministers themselves and for others 1. Ministers being by nature men Vse 1. Concerning Ministers who hence are taught though by office men of God must hence learn 1. Not to take upon them to teach or do any thing in their own name or to impose any point or article of faith on the church yea or ought else which directly bindeth conscience and restraineth it of that liberty which Christ in his word affordeth it 1. To speak and doe all in Christs name This only is Gods royalty and prerogative We are men and may err Every man is a liar Rom. 3.4 Our doctrine is to be tried yet not by every private mans fancy but only according to the only rule and touchstone of truth not in their own the written word of God which accordingly is to be searched And if any speak not according to this word it is because there is no light in them Isai 8.20 For us Ministers We must not preach our selves but Christ Jesus the Lord and our selves your servants for Jesus sake 2 Cor. 4 5. What as many in word pretend and perhaps inwardly so flatter themselves whilest they find their Bishopricks such burdens to them and such of their Clergy as will not indeed cannot yeeld to their injunctions so far as to master them and to overcome by their sufferings No but truly and without all court-complement servants to the
shall lose that too God often confounds men when they either trust to their own preparations or aim at their own glory I have heard of some such who being confounded in their memory and non-plussed when they most of all sought themselves have so laid it to heart that one being so disapointed went mad another so crossed hanged himself But concerning this gift and grace of preaching yea and all other spirituall gifts duties and abilities to do duty I will say with the Apostle 1 Cor. 4.7 with respect both to the author and end of them 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 Why should we glory in any thing when nothing is ours For of him and through him and to him the holy God are all things To whom be glory for ever Amen Rom. 11.36 SECT 7. That we are thirdly to deny our selves in things eternall as first in some accidentals of glory as in the degree and time of it 3. We must deny our selves in some case even in things eternall 1. In some accidentals as THirdly and lastly To denie our selves fully and aright we must be content with respect to Gods glory to do it at least in readiness of mind and submission of will even in things eternall pertaining to everlasting life and glory And first in regard of some degree and circumstance Secondly in regard of the very substance and effence of it and that not only with respect to others such as are otherwise most dear unto us but also to our selves 1. In the degree of glory 1. As there is one glory of the sun and another glory of the moon and another glory of the starres for one star differeth from another in glory So also is the resurrection of the dead saith the Apostle 1 Cor. 15.41 42. Where saith Daniel Some shall shine as the brightness of the firmament others that turn many to righteousness as the stars for ever and ever Dan. 12.3 Howsoever taking for granted that there are degrees of glory content with the least degree though not of grace as here there is of grace a godly heart though it aim at the highest pitch of grace in this life and so far also deny it self whilest with Paul Phil. 3.11 12 13. it forgets those things that are behind and takes not up with any measure of grace already attained but reacheth forth unto those things that are before yet so it may but attain by any means unto the resurrection of the dead that which is to life it will not stand with God for measure or degree of glory submitting it selfe to Gods will and glory therein yet of glory renouncing all merit accounting it self most happy if it be but as a door-keeper in that house It stands not upon merit now as some do to expect a more glorious crown then others in that kingdome striving to sit next to Christ in glory whether on the right hand or on the left No as then it will not envy the greater glory of others granting the forenamed degrees of glory for envy is banished out of heaven and even here it envies not the more shining graces of others so it will be content so it may have a place in that glorious firmament to be a star of the least magnitude At least we should all now so far deny our selves as though suppose we were not behind many or any in grace here yet not to expect by way of justice any greater degree of glory then the meanest of Gods servants 2. In the time of glory 2. That happiness and glory which by faith we are assured in due time to enjoy and be for ever possessed of we must be content to stay and wait for it and not to hasten it otherwise then by hastning our preparations for it content to wait for it 2 Pet. 3.12 nay though in and with the assurance thereof we be now in manifold afflictions and suffer not only labour but contempt disgrace and all sort of injuries from men yet we must not be weary of well doing nor through impatience or lothness to suffer and to glorifie God on earth though by suffering wish our selves dead that we might be the sooner at rest No herein we must deny our selves also so we may glorifie God by our sufferings on earth or any way edifie his Church we must be content to want our own glory and to wait till Gods time come Thus did Paul who though he were assured of his own glorification after death and could wish to be clothed upon with glory 2 Cor. 5.1 2 3 c. and to be with Christ as we see in Paul which is far better then to be absent from him by abiding on earth yet knowing that to abide in the flesh would be more for Gods glory here and for the good of the Church as more needfull for the members of it he is content to stay for his own glory and to abide and continue with them all for their furtherance and joy of faith Phil. 1.21 22 23 24 25 26. We should be unworthy of glory if so much as in our thoughts and deliberate desires we should so hasten to it as in the mean time not to be content to glorifie God in our callings and to edifie others to doe good to our children by seeing them edified and instructed in the faith and fear of God Such as hasten their own happiness too soon before Gods will be known in it And not to hasten our own happiness too soon as doe men of this world so far want faith and self-deniall as it is 01 with many who mistaking indeed their happiness seek it here on earth and will not deny themselves in their lusts in their earthly sensuall and sinfull delights by mortifying the flesh and by setting themselves in the waies and to the service of Christ but through too much haste to be happy come alltogether short of it as the impatient Israelites did of Canaan See Numb 16.14 SECT 8. In glory it self and first in the salvation of others 2. In glory it self NOw secondly for the very substance and essence of eternall glory we are so far to deny our selves in the same that Gods glory and will should be preferred before the salvation not only of our dearest friends children or others but if it could be a case of our own souls A ground laid Gods glory ought to be most dear unto us Here as a ground we must know that Gods glory ought to be most dear unto us more dear and precious then any thing else which we are to desire or respect and which in the first place and before all other things we are to seek all which in our seeking after them we are to subordinate unto the same proved from the order of petitions in the Lords Prayer This is most evidently taught us by
all self-respects unto those four generals which formerly have been but onely named they being such and the onely things for which we are to deny our selves and which respectively we are to admire and in our thoughts Four things especially to be admired and sought above all without which no self-denyall estimations and endeavours to prefer before all things else And these are 1 God in his Perfections and Glory 2 Christ in his Excellency and All-sufficiency 3 Our own souls in the excellency and salvation of them 4 The Church of Christ on earth in the whole and in the particular members of it Instance first in these Jews who being convinced did see and acknowledge And first let us see here whether these here in my Text whilest they denyed themselves were not the rather moved and enabled thereunto by being first or at least withall inwardly convinced and also made to see and in heart to acknowledge all these Not doubting but that they diligently attended unto the things which were spoken by Peter and the rest without which no conversion their hearts were 1 God in his glory Ver. 16. and 2 3 4. without all question opened to see 1 The glory soveraignty and truth of God who now according to what was so long before spoken by the Prophet Joel did shew wonders in heaven and from heaven by the rushing mighty wind appearance of fiery tongues sitting upon each of them and especially by their speaking of so many and diverse languages on a sudden now they are told and are convinced that the wonders and miracles of Christ were wrought by God that God by his determinate counsell did deliver Christ into their hands and Ver. 22 23 24.33 34. and now had raised him up and by his right hand exalted and set him on his right hand and made him both Lord and Christ 2 Christs glory and excellency 2 Withall they could not but see the excellency and glory of Christ now sitting at the right hand of the glory of God and made both Lord and Christ and now according to the promise of the Father shedding forth this even the holy Ghost and all such things as they did now see and hear Vers 33 c. yea sitting also as Judge over all his foes till they be made his footstool 3 Their need of being saved Ver. 23.36 3. Now also being convinced that they by wicked hands had crucified him their Saviour yea and Judge they see their souls in a damned condition that nothing in themselves or on earth could be given in exchange for their souls as equivalent thereunto unlesse it were this blood of Christ which they had shed whereof being yet somewhat doubtfull and yet seeing a necessity of saving their souls they preferring their souls now before the whole world cry out Men and Brethren what shall we do and as the Jaylour in like case Sirs What must I doe to be saved 4 The worth of the Apostles and Disciples of Christ 4 And thus they also both highly account of these Apostles seeking direction from them and of those other Disciples with them not regarding any longer as not their own so not the wisdome authority or favour of their Priests and learned Scribes and holy Pharisees as they would seem to whom they joyn themselves yea also they joyned themselves unto the Church and preferred the communion thereof before and their carnall friends saving themselves from that untoward generation admiring onely among men the saints of God delighting now onely in those that were excellent on earth looking on all others as the foes of Christ and such as shortly after should be made his footstool Verse 35. seeing no more any thing in any of them for which they should deny Christ as formerly they had done Matth. 27.20 Acts 3.14 but such baseness in them and such worth in Christ as for whom they resolved to deny themselves and all others whatsoever and for whom they deny all carnall friends and to prefer one Saint or true Christian before all ungodly ones and enemies to Christ how great wise learned noble otherwise howsoever they be Therefore let us who are taught and cannot but know what especially to chuse and prefer as excellent Hence let us learn to subordinate all and that the rather by their example highly esteem only of those four things named subordinating our own desires judgements affections and whole selves and all things else thereunto especially whilest withall we compare and consider our own and the creatures vileness weakness inferiority and unworthiness striving and indeavouring to be nothing in our selves or in the creature but all out of our selves especially in God and in Christ 1. The Name of the Lord alone is excellent or exalted his glory is above the earth and heaven Psal 148.13 1. To God and his glory Only admiring him in his perfections as Let us then only admire him and not our selves or any thing else but only in him and let his glory be dearer to us then all the world besides He is wise in heart and mighty in strength Job 9.4 Touching the Almighty we cannot find him out he is excellent in power and in judgement Job 37.23 24. 1 In his wisedome that we may deny our own wisedome and reason 1. Now considering first his wisedome and learning once to admire it who can or ought stand upon any wisedome of his own who should not deny his own thoughts Isai 55.7 Who dares reason dispute or reply against his doings or bark against his word who should not tremble at it and confessing his own darkness of heart Rom. 1.21 ignorance 1 Cor. 2.14 and blindness of mind Eph. 4.18 2 Cor. 3.14 Who should not cry out thy judgements are a great deep Psal 36.6 Thy footsteps are not known Psal 77.19 O the depth of the riches both of the wisedome and knowledge of God! c. Rom. 11.33 34 With Job Who is he that hideth counsell without knowledge therefore have I uttered that I understood not things too wonderfull for me which I knew not wherefore I abhorre my self and repent in dust and ashes Job 42.3 4 5 6. 2 In his power 2. I know saith Job again Thou canst do every thing Job 42.2 He taketh away who can hinder him If God will not withdraw his anger to humble us that we stand not out against him either the proud helpers or helpers of pride or strength do stoup under him If I speak of strength lo he is strong saith Job also ch 9.12 13. 19. Now who thus acknowledging will not but humble himself under his mighty hand 1 Pet. 5.5 6. Who dares harden himself against him 1. By impenitency Or 2. by presumption either by impenitency and not rather upon this consideration of his power prepare to meet God by repentance as Amos 4.12 with 13 or by presumption and fighting against this mighty King and
thee a fisher of men or thou shalt catch live men Peter could hardly have expected to have made such a draught at one Sermon So though we see for the present little fruit of our labour yet we must consider Gods word is powerfull and can when God so pleaseth change yea break and bruise the stoutest heart But howsoever we shall not lose our labour with God Gods word will have its worke and effect some other way to his glory and our comfort See Isa 49.2 3 3 4 5. which is spoken of Christ not onely in his person but in his Ministers and Isa 55.10 2 Cor. 2.15.16 We shall be unto God a sweet savour of Christ in them that are saved and in them that perish c. This comforts us again in the weaknesse of our own gifts 2 In the weaknesse of their own gifts to to look to Gods promised assistance so long as we shew our faithfullnesse in that little which we have If God give us a call we must not plead with Moses We are not eloquent Exod. 4.10 11 12. we must and may comfortably expect assistance ability and strength from God as also good successe in our Ministery according to a Promise made to Christ and in him to us Esa 60.4 5 14. 2 Cor. 2.14 Which if we do finde we must return thanks to him which causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place 2. Gods people and hearers generally should not be discouraged too much with the hardnesse of their own hearts 2 To people who complain of hardnesse of heart See 2 Cor. 12.8 9 10. with their forgetfulnesse unfruitfulnesse deadnesse dulnesse so long as they be truly displeased with themselves for these pray heartily to God and strive against them Gods power in the word is such as that it can and will if they wait subdue all these It is perfected in Weaknesse Nay though men were as these here in the Text hard-hearted against Chirst and his word and such as hate him and have long rejected his word and grace we should not despair of them as hath been said neither they of themselves so long as they withdraw not from hearing of Gods faithfull Messengers They may meet with a Peter at one time or other at least Gods power is not shortned now more then formerly Even refractory sinners may be reclaimed Which may encourage and give hope to the greatest sinners when they consider this power of Gods word yea of Gods grace by which they here were savingly pricked and pierced that by their sins pierced Christ yea and indeed crucified him that they through the preaching of the word came to be saved by Christs blood Not to despair either of Gods mercy through the greatnesse of their sins 3 who with wicked hands at least by their votes did shed Christs blood There is hope then for the most rebellious Let none then ascribe so much to their own wickednesse as with Cain to say My sin is greater then can be forgiven but let such in hope of mercy attend diligently on the word humble themselves mightily begge grace earnestly wash throughly not by dipping or by little consideration of sin which may defile us the more as the face or foul cloth lightly touched with water but by soaking and rinsing and bathing our selves in the teares of repentance and hearty prayer to God with David that he would wash them throughly from their iniquity Psal 51.2 Neither let any ascribe so little to Gods power and grace as because they have no power in themselves to subdue this or that corruption in them finding so much heardnesse of heart or weaknesse to withstand temptation to despair of help from God Is either any sin in them or malice of the devill against them so great and strong that these shall be more able to damne them then God to save them This were too injurious to Christ and to themselves As it is too great a discouragement so it argues too much pride if they had more power of their owne they would lesse be beholding to him now that they have none of their own they will as much despair with that unbeleeving Prince 2 Kings 7. of Gods power as of their owne and so deserve to be used in some proportion as hee was even to see mercy given to others as bad as themselves but not to taste of it because of their distrust as it was with Cain also Vse 4 4 Is the word thus powerfull through God To shew forth in our lives the power of the word Why 1. It s else an ill signe of no grace in us Let it be thus powerfull in us who live or have lived long under the Ministery of it It s an ill signe when one feeds constantly on good wholesome and hearty meat and yet with Pharaohs leane Kine looks ill on it gets no strength of body but keeps lean little and weak still And as this is an ill sign to such that Gods Ordinance is accursed to them neither can they have any assurance that they are the children of God begotten by the word when the childrens bread this word of God doth not nourish and strengthen them for all in Gods house are fat and good-liking So secondly 2 It s a disgrace to the Gospel they bring a disgrace upon the word and Gospell of Christ by their power-lesse and fruit-lesse lives and so give occasion for enemies of Religion as Papists and profane Atheists to blaspheme the same and to upbraid Profession because of the loose lives of many Professors Ah beloved I know we what we doe let us take heed of this dishonour done to Christ and his word Our lives should be as Comments on the word or as Wax imprinted with the seale of the word As then there is a power in the word so let there be a power of Godlinesse in our lives and a life of grace and faith in our whole course of life neither let us take up take up with bare formes of godlinesse nor rest in outward performances in heart-lesse live-lesse services 3 Sin else and Satan will be powerfull in us to damnation Let not the name word and Gospel of God be evill spoken of through us Thirdly But if otherwise the word of God in us be not and that through our own default the power of God to our salvation let us look to it lest our own carnall reason lusts and sin become the power of the Devill in us to eternall damnation nay the same very word which now hath no place nor power in the disobedient shall prove a terrible word unto them one day at the power of which heaven and earth shall shake as they do even in this life much more then hereafter when Christ shall come to judge them according to this Word and Gospel in flaming fire 2 Thess 1.8.9 taking