he be in the dark in many things as there are many truths now disputed about Churches and the like yet to know he hath that in him that will make the things of eternall life evident to him It is a wonderful blessing of God to have a principle that gives subsistance and evidence to such things as these are How exceedingly would many poor souls rejoyce if they might have an evidence but of some one truth of religion as the truth of a deity which reason gives light in they are so pestred with Atheisme that they would give a thousand worlds to be rid of it Now if this be so great a mercy to have that which doth evidence onely one principle of religion what a glorious mercy then is it to have faith to evidence all the glorious things of God and to make them cleare and plaine to you you can remember there was a time when you thought them fancies and conceits but now you see them as cleare as the light of the Sun and you would not now for a thousand worlds but you saw them as you doe Hereafter brethren when we shall see them not by faith but by sense O how shall we blesse God then that we had before an evidence of these things made to our souls What would have become of us if we had not had an evidence to cleare those things to us that lead to this glory to evidence the righteousnesse of God in Christ for eternal life I saw these things subsisting and evident before and now God reveales them fully to me whereas on the other side those that want a principle of faith to make them substantiall and evident to them when they shall come to be substantiall and evident to their sense O what a horrid terrour will it be unto them then you will say O Lord that I had seen these things before my heart then would never have been taken so with the things of the world I ran madly upon the vanities of the world to get riches and honours and I thought I was the onely happy man and that those things were the onely substantial and reall things and those things that I heard the Preacher speak of I thought them to be but notions and conceits but now I see they are reall and substantiall O miserable man that now I am O the work of faith that can make those that are of weak parts to see the great things of God James 2. 5. Hearken my brethren sayes the Apostle God hath chosen the poor of this world to be rich in faith To understand the great things of faith that poor men should understand the great the deep the glorious things of God that were hid from the foundations of the world it is a wonderful work therefore when John sent to Christ to know if he were the Messias Christ gives this as one argument The poor receive the Gospel Mathew 11. 5. Why was that an argument that Christ was the Messias was it not rather an argument against him that the poor did it if the great ones had done it it had been an argument No The poor receive the Gospell And that those that are poor and weak in other things should have this mighty work wrought in their souls to be able to receive Christ and the Gospel this is an argument of the mighty power of God Brethren to have the use of the eye of the body by which we can see the great works of God the Sun Moon and Stars and can take notice of the glory of God in these this is a great blessing what man would be willing to loose the sight of his eyes to gaine a world because it discovers so much of the glory of God Now if the eye that receives onely these naturall things be so preecious O then what is it to have a principle within us an eye of faith clearly to evidence the great things and glorious councels of God unto us if a christall that can receive colours into it from without be precious O what is the christall of faith it may well be called precious faith for it receives into the soul the glory of God and the excellencies of Christ and the great things of eternall life And these are brought into the soul by faith in the reallity and power of them to raise the heart and to fill it with all joy and peace in believing and to carry the soul through all the troubles of this world O the eye of faith is a precious eye the eye of sense is precious because we can see visible objects by that but the eye of reason is more precious because that can make things seen which are not seen by the eye of sense reason can discourse up to God himself and it is the wonderfull excellency of a reasonable creature that God hath given him that ability that he can discourse so from the effect to the cause and from one cause to another till at last he gets up to God the first being of all This is an admirable indowment we should blesse God for but now if the use of reason have such an excellency in it because by that we have an evidence of reasonable things to us then still goe higher and labour to have a right esteem of this precious faith that gives unto us such evidence of the glorious things of God even that faith that God puts into our hearts on purpose that by it we might be able to receive into our souls those glorious and hidden mysteries of godlinesse that doe infinitely concerne our eternall peace This Sermon was preacht April 25. 1641. JOHN 8. V. 36. If the Sonne therefore shall make you free ye shall be free indeed IN this Chapter we have Christ continuing of his contest with the wrangling peevish Jewes in answering all that they said notwithstanding they snarled at every word almost that past But however it was with the multitude yet there were some that were taken with what he said for in vers 30. it is said As he spake these words many believed on him at least there were some beginnings of faith or some preparations to it And Christ tells them vers 31. That if they continued in his word then they were his disciples indeed as if he should say it is not enough that you are stirred for the present and professe you believe in me I will not take you for my disciples unlesse you continue in my word how often doe the flashes that are upon the hearts and consciences of men vanish and come to nothing they continue not in the word of Christ and therefore are not his disciples Christ tells them further that they must understand more concerning their condition then yet they apprehended And ye shall know the truth and the truth shall make you free v. 32. as if he should say though you have some confused apprehensions of things for the present yet it is but very little you know of your
they run shallow they may run clearely but when once the waters rise and overflow they run muddy and usually there is a great deale of filth comes in with great streames so though in common and ordinary workes we doe not manifest our uncleannesse yet 't is seldome when we ayme to doe great things but we manifest a great deale of filthinesse but it is otherwise with God God is great in power and in that keeps the glory of his holinesse And God manifested here the greatnesse of his wrath upon his enemies and yet the glory of his holinesse too It is a very hard thing for men to doe so let men have their anger stirr'd a little O how much filth doe they presently discover how many have we that all the while they are pleased are exceeding meeke and loving but let any thing stirre their passion and O what a great deale of filth appeares like a pond that is full of mud at the bottome and cleare at top but stirre it a little and then it s nothing but filth A father or a mother cannot tell how to be displeased with a childe or correct it but abundance of corruption comes with that anger and so a governour a servant Who can execute Justice upon others but there will be much of self self-ends and self-interest but now here is the glory of God that when he manifesteth his wrath though it be sore wrath yet he is glorious in holinesse in great wrath he is infinitely powerfull in his wrath and in the execution of his Judgements and yet infinite in holinesse too therefore the vials of Gods wrath are said to be of gold which is the purest mettall so is God in the executing of his Judgements O let us labour to imitate God in this thou that hast a passionate spirit and art soon provoked and discoverest abundance of filthinesse see how unlike thou art unto God though thou shouldest be displeased with that which is sinfull and mayst correct thy children and servants yet be sure to keep that which is the beauty of all in thy correcting of others and that is holinesse Againe this Title is given to God here because in this great worke of his he did manifest his faithfulnesse in fulfilling of his promises to his people many promises God had made to his Church for their preservation and deliverance and God in this worke of his did fulfill these promises now Gods faithfulnesse is a branch of his holinesse therefore because he manifested his faithfulnesse in this worke Moses and the people extoll his name by this Title glorious in holinesse It is observable and it is of great use to us that Gods faithfulnesse is a branch of his holinesse if you compare two Scriptures you will finde it so Isaiah 55. 3. sayes God I will make an everlasting covenant with you even the sure mercies of David and this Scripture is quoted Acts 13. 34. I will give you the sure mercies of David so we read it but in the originall it is the holy and faithfull things of David so that when God comes to shew mercy according to his word he doth manifest the glory of his holinesse and it is of admirable use to Gods people to strengthen their faith You have heard that the glory of God is his holinesse now one part of this holinesse is his faithfulnesse in fulfilling his promises to his people therefore it concernes God as he loves his own glory to be faithfull in fulfilling of his promises and God lookes at it as his glory to doe it thy comforts are deere to thee and thy preservation is deere to thee but Gods glory is dearer to him yea Gods glory is dearer to him then thy soul or thy eternall estate can be to thee and the top of Gods glory is his holinesse and his holinesse consists in this in one thing his faithfulnesse in his promises Now for the application of this first hence you may observe whether ever you understood God aright or no let me put this question to you what is that excellency of God that your soul closeth with we speak much of Gods excellency and we all say we love God and delight in God and blesse God but now what is it in God that drawes thy heart so to him and causeth thy soul to love thy God and to blesse thy God and to delight in thy God as thou sayest since the time that ever thou knewest him what is it that God will shew mercy to thee and pardon thy sinne and save thy soul and bring thee to heaven these are things indeed that we are to love and blesse God for but there must be more it is the very person of God himselfe that our hearts must be taken with and it must be the person of God in his excellency and what is that his holinesse therefore hath ever the luster of the infinite holinesse of God shined upon thy heart and drawne thy heart to God and caused thee to stand and adore him and admire him and hath thy heart leaped upon the sight of the brightnesse of his holinesse and doest thou therefore love him if so thou knowest God aright and thy heart hath been aright drawn to him sayes David Psalm 119. 140. thy word is very pure therefore thy servant loves it Canst thou say so O Lord thou art pure thou art holy therefore doth thy servant love thee and thy word is holy and thy worship is holy and thy servants are holy and thy Ordinances are holy and therefore doth thy servant love all these for if the beauty of Gods holinesse be that which drawes thy heart forth in love unto God then proportionably it will be the beauty of holinesse in all holy things that will draw thy heart to love and delight in them then thou wilt looke upon his Saints as glorious in holinesse and upon his worship and word and Ordinances as glorious in holinesse and so thy heart will be drawn unto them Psalm 33. 21. you shall see there how the Saints of God did rejoyce in the Lord and had their hearts drawn to him because of his holinesse for our hearts shall rejoyce in him because we have trusted in his holy name the trusting in Gods holy name is that which makes our hearts rejoyce in him But Secondly hence the people of God should exceedingly comfort themselves in God in that they have to deal with him as a holy God that though they meet with much unholinesse in the spirits of men with whom they doe converse yet there is in God nothing but holinesse yea the very beauty and glory of holinesse Brethren it is a delightfull thing yea a rare and a blessed thing to meet with a friend that hath a cleane and a pure heart that hath no mixture in him that is holy in his ends and aymes and that hath a spirit free from guile O what rejoycing is there when one friend that hath a heart pure and cleane
evidence of things not seen In the first of these we have these two things First that there are many glorious things which the Saints hope for that yet they have not they are men of hopes Secondly that their faith doth give a reall and substantiall being to those things which they hope for In the Second of these we have likewise two things First that the things of God are things not seen And Secondly that faith is the evidence of those things that are not seen For the first but briefly There are great things that the Saints hope for that yet they have not they are men of hopes They hope that they shall ere long be delivered from all sinne and sorrows that they shall never sinne more never be tempted more never suffer more never feare more they hope that the time is coming when it shall be said of all their sinnes as Moses said of the Egyptians These your enemies that now you see you shall never see them more They hope that these vile bodies of theirs these bodies of clay bodies of vilenesse bodies of sinne shall ere long be made glorious bodies that these pieces of dirt shall within a while shine more gloriously then the Sun in the firmament They hope that the Image of God shall ere long be perfected in them so as they shall be fully united to God and be made one with the Father as the Father and the Son are one They hope that they shall meet with their blessed Saviour in the aire and with these their eyes behold him coming in his glory They hope that they shall be possessed of those glorious mansions which he is gone before to prepare for them They hope that their eyes shall be blessed with the glorious vision of a deity that they shall see God and so see him as to be like unto him They hope that they shall enjoy full communion with the Lord that they shall have the immediate and full lettings out of a deity into their souls and bodies without any intermission They hope that they shall joyne with the blessed Angels and Saints in eternall Hallelujahs and shall be everlastingly admiring and adoring the name of the great God for those glorious mysteries of redemption by Christ They hope that they shall keep a perpetuall and eternall Sabbath and shall no more be combred with naturall things with the things of the earth but shall have perfect and everlasting rest in Christ and shall live in God as in an infinite ocean of all excellency these things they hope for I but are not these conceits are they not notions pretty fine fancies with which they please themselves is there any reallity in these things indeed if these things were reall and substantiall if there were as great a reallity and as much substance in the things they hope for as there is in the things they enjoy in the world for the present and that they could see them as certainly as they see the things that are before their eyes it were somewhat like Well sayes the Apostle there is a principle to make all these things substantiall to you and faith is the substance of things hoped for These hopes are not conceits and notions but they are raised up in their hearts by the mighty power of the holy Ghost Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the holy Ghost There needs not the power of the holy Ghost to raise fancies and conceits in mens hearts but the hopes of the Saints are such as are raised in them by the power of the holy Ghost And God himself is stiled by their hopes Now the God of hope c. Now God is not the God of fancies and conceits but he is the God of the hopes of his Saints And these hopes are given to them to the end they might be kept from drawing back and might be upheld for the present in whatever they suffer Therefore the Scripture compares our hope to an Anchor and to an Helmet you know that of all dangers those are the greatest of shipwrack by Sea and of enemies by Land now our Hope is to helpe against both against our dangers by Sea of shipwrack our hope is an Anchor against our dangers by Land of enemies our hope is a helmet The hope of the Saints for the present is as the corke to the net that keeps it from sinking to the bottome though they may be in the water and the lead of troubles and afflictions may weigh them down yet their hope keeps them above water they have great hopes and they have that which makes their hopes substantiall for their faith is the substance of things hoped for And that is the second thing I now come to Carnall hearts think there is no substantiall reall excellency in any thing but in the outward excellencies of the world they think that money Lands honours the pleasures and delights of the flesh have substance in them and that there is something of reallity in these Now I beseech you observe the difference between the judgement of the holy Ghost and the judgement of a carnall heart whereas a carnall heart looks upon outward things as the onely substantiall things therefore you call your rich men substantiall men and so the Scripture speaking in the language of men calls a mans estate his substance because men count their estate here their substance now the holy Ghost accounts all those things that the world lookes upon as substances to be but meer conceits and those things that the world accounts conceits to be substances and those that judge according to the judgement of the holy Ghost doe the like For the first you know St. John reckons all things in the world in three ranks either such as are profits pleasures or honours the lusts of the flesh and the pride of life and the delights of the eye now for those things that the world counts their greatest substance their estates and riches marke how the holy Ghost thinks of them Prov. 23. 4 5. Labour not to be rich cease from thine own wisdome wilt thou set thine eyes upon that which is not That which you call your substance the holy Ghost sayes it is not it hath not being at all Well but honours and preferments have somewhat in them Nay they have nothing in them neither Acts 25. 23. t is said Agrippa and Bernice came in great pompe to the judgement seat glittering in their brave apparell but the word translated great pompe is they came with much fancy what greater honour is there then for Princes to come in their robes upon the judgement-seat glittering before the eyes of their subjects thus did they and yet their great glory in the judgement of the holy Ghost was all but a great fancy And for the lusts of the flesh Amos 6. in verse 5 6. you have the sensualty of the people
set out very fully They lie upon beds of Ivory and stretch themselves upon their couches and eat the Lambes out of the flock and the Calves out of the midst of the stall they chant to the sound of the violl and invent to themselves instruments of musick they drink wine in bowles c. and in verse 13. it comes all to this Ye rejoyce in a thing of naught in that which hath nothing in it there is no reallity no substantiall excellency in all these things neither in riches honours or pleasures but marke now how the holy Ghost judges of spirituall things what substance there is in them which are only conceits to carnall hearts Prov. 8. 20 21. sayes wisdome there I lead in the way of righteousnesse c. that I may cause those that love me to inherit substance to inherit that which is so Tremelius as if nothing had a being but that which wisedome causeth to inherit And Hebr. 10. 33 34. You were made a gazing stock both by reproaches and afflictions and took joyfully the spoyling of your goods c. but how came this to passe marke knowing in your selves that ye have in heaven a better and an enduring substance So that that which was but a conceit and notion to the world by their faith they saw it to be substantiall unto them and Hebrewes 11. 10. It is said of Abraham that he looked for a City with foundations there was no City in the world that had foundations in Abrahams eye but only the City that he looked for and it was his faith that gave that City foundations Thus we see the different judgement of the holy Ghost and the world As now while we live upon the earth we think the earth to be very great and the Sun and Moon and Stars to be but little things and they seem so to us but were we in heaven we should then see the Sun and Moon and Stars to be great and vast bodies and the earth to be but a point in comparison of them so while men have earthly hearts they look upon the things of heaven as conceits and poore small inconsiderable things not worth looking after but if by divine principles they were once lifted up to heaven and could converse there then they would see the things of heaven to be great matters and the things here below to be but a point to be but poor low inferiour things not worth minding or affecting Those things that are the objects of faith are substantiall things and faith gives them that substance And they are substantiall things First because they have in them more then appeares to be in them we count that substantiall which hath in it more then it appeares for those things that make a great shew and have not that in them which they make shew of we count them vain and without substance as a piece of cloth that hath not that in it which it shewes for we say it hath no substance in it Now the things of God have more in them abundantly then they shew for and therefore they are substantiall hence it is that when Christ shall come in glory the Text sayes He shall be admired in all them that believe 2. Thes 1. 10. They see for the present a great deal of excellency in Christ and they love him and their hearts are towards him for that they see in him now but hereafter he shall appeare abundantly more glorious then they thought for then they shall say indeed we did see much in Christ but we see now infinitely more glory and excellency then ever we imagined Secondly the things of heaven that are the objects of faith are substantiall because there is most of God in them Now God is the infinite first being of all and gives being to all that therefore which hath most of the first being in it must needs be the most substantiall and reall good Now though it be true that all creatures are filled with Gods excellencies yet spirituall and heavenly things are above all other most filled with God the very divine of nature of God is in them and there is the very life of God and the Image and glory of God and there God doth especially communicate himself God hath two wayes of his communication the one is to his Son and that is in an infinite way that we understand not and the other is to his creatures and his speciall communication of himself to his creatures is in spirituall and heavenly things therefore they must needs be the most substantiall and reall things to the soul And then Thirdly they are substantiall things and not notions and conceits because they are the very center of the thoughts and intentions of God himself and that which he aimes at in all his workes towards his creatures and the very center of the happinesse of the most excellent creatures that ever God made Now that which is the very issue of the great designe of God in making the world and of all the workes he doth in the world and the highest good any creature is capable of certainly it is no conceit but hath a great deal of substantiall being in it but the good we have in spirituall and heavenly things is the very issue of Gods designe from all eternity in his full communication of himselfe unto his creature and it is the highest good any creature is capable of therefore spirituall things are reall and substantiall Againe reall and substantiall things they are because we finde they have a reall and substantiall operation upon the souls of those that are acquainted with them O the mighty work that appeares upon the hearts of the godly from the apprehension of spirituall things that are the objects of faith how doe spirituall things tune and raise the hearts of men that were low and base and drossy and vile before to converse with God in the highest way and kinde that it is possible for a creature to converse with God in and what great things doe they enable the soul to doe those things that have such a substantiall operation must needs be reall and substantiall Lastly they have an eternall subsistency that shall never vanish or fade away that when all other things shall wither as the grasse spirituall and heavenly things shall abide for ever therefore they are the only substantiall things But then as they are thus in themselves so how come they to be thus to the soul why it is by faith faith gives them the bottome the foundation the substantiallity of their being And I note this the rather because the great reason why our hearts are not taken with spirituall things is because we doe not see into the reallity and substantiallity that is in them and into the presentnesse of the good they have Now faith gives them this their substantiall being First because it is faith that carries the soul to contemplate upon God himselfe and enables the soul to discerne the
misery that they shall indure to eternity to fill up every moments misery that all the misery they shall indure to eternity they shall possesse it presently and together and therefore the torment of a brute creature is infinitely short of a reasonable suppose a brute beast were in hell yet its misery would come infinitely short of a mans because a brute creature apprehends no more misery then that instant but now if a reasonable creature be in torment and knowes it shall be in it eternally by thought and discourse it can fetch into that very instant all the paine that it must endure for ever And so for happinesse those that are saved shall be infinitely happy every moment because they shall fetch in all the happinesse they shall have to eternity to make them every moment happy this is the work of reason Now if reason can make future things to be as present how much more can faith that is not only reason elevated but is a principle higher then reason as it is in dispaire a man that dispaires brings hell to himself before he is in hell and makes hell that is absent as if it were present Hence some in their dispairing have cryed out they were in hell as Francis Spira he said he was in hell and hell fire was upon him because by dispaire that which is future hath a reall kinde of subsistance in the heart of a man as if it were now present Now as dispaire brings in the reallity of Gods wrath that is future and makes it as present so faith brings in the reallity of Gods love and mercy that is to come and makes it as present and it is as genuine a work of faith to make future things present as any work of faith Now I should have shewn you in what respects faith makes things present that are to come and what is the work of faith in them But briefly it makes all things present that are to come First because it sees all things as certain as if they were already if a man have a bond of one for a hundred pounds that he is sure off he sayes here is a hundred pounds because of the certainty of it Secondly because faith lookes upon the possession of things that not only they shall be but that now there is a possession of them and that two wayes First Christ our head is gone before to prepare mansions for us and in our name to take possession of heaven therefore we have taken possession in our head and then Secondly we have the first fruits of the spirit the first fruits of the glorious things of heaven and in that regard we our selves have taken possession and therefore they are as present to faith Thirdly there is such an infinitenesse in eternity that the time that is to be before we have ful possession is not considerable therefore faith lookes upon them as present And then Fourthly faith eyes the things of heaven continually and they are therefore present because they are alwayes in the eye of faith And Fifthly the presentnesse of them is seen in this because the Saints enjoy all in God for this is the happinesse of heaven to see all glory and blessednesse in God Now faith doth something of this here faith inables us to see great things in God Now the enjoying communion with God for the present and beholding of heaven in God and seeing all things in him this must needs make a present reall subsistance of them to the soul Thus I have spoken briefly of faiths being the substance of things hoped for For the use If faith be the substance of things hoped for and gives being to things so high and glorious as the things of God are First then certainly faith it self must needs be a very substantiall thing faith is not a conceit and notion for it gives reality and substantial being to those things the world counts conceits faith is the most substantialest glorious thing in the world It is that in the working of which the power of God appeares more then in any thing in the world therefore in Ephes 1. 19 20. there are some six or seven gradations of the wonderfull power of God that appeares in the working of faith Now that must needs be an exceeding substantial thing that hath such a mighty power of God in working of it God doth not use to put forth extraordinary power for the doing of ordinary things Now when he speaks of faith he sets out his power in a glorious manner and in an extraordinary way and thereby tells us that faith hath some great matter in it And indeed faith hath much in it though it be a grace that empties us of our selves yet it is that whereby the believer is enabled to doe one of the most glorious workes that ever creature was enabled to doe as now for a poor soul to see its self in its own filth under sinne and guilt and to see the wrath of an infinite deity incensed against it to see the infinite justice of God requiring satisfaction and the infinite holinesse of God hating of sinne to have the accusations of conscience of Satan of the world and being sensible of all this yet to lay hold upon a mediator between God and man and to trust in a righteousnesse beyond it self and to tender it up to God the Father for a full attonement and satisfaction and to venture its self and eternall estate upon it and being unholy and filthy in it self yet to unite it self to God in as neer a union for the kinde of it as possibly a creature can have with the Creator next the hypostaticall union of the humane nature of Christ with the divine I say for faith to be able to doe this it is a high and most glorious work and there is an abundance of the power of God appeares in it By this how may we discover the vanity of the faith of the greatest number of people in the world who have nothing but meer emptinesse in them their very faith is only a notion and no marvell then if all things they believe be but notions they can doe nothing with their faith You say you hope and believe and trust in Gods mercy but what can you doe with your faith what reall substantiall work of faith is upon your hearts when faith comes there comes the mighty power of God and his wonderfull glory into the soul that creats as it were and gives substantiall being to the most high and glorious objects in the world therefore know that faith is not a dead slight empty thing in the soul but it hath a mighty operation upon the hearts of men and women and certainly that faith that must save a soul must have high and glorious operations in the soul Againe if faith gives a substantial being to things hoped for then we must learne to strengthen and exercise our faith in the things we hope for which of us doe not
then it is an evidence to it self I meane thus It is therefore possible for a soul to know its own good condition and its interest in Christ meerly by the very work of faith it self though for the present it be not able to argue aposteriori from the effects of faith yet it may argue apriori faith may evidence it self Many Christians goe on in a doubting way meerly because they think they must have evidences of their faith by some effects that follow their faith and till then they can have no comfort t is true where true faith is there wil be fruits and effects of it but certainly if you could learne this mystery of the Gospel to finde an evidence in faith it self you would sooner come to comfort And it is a safer way a great deal as thus if you have doubts about your condition and feare your sinnes are not pardoned and that you have no interest in Christ the way to be freed from these doubts and feares is by renewing the act of faith it self by presenting to your souls the riches of the grace of God in the Lord Jesus and by viewing the glory of that see if it will not draw out your souls to believe And if upon this your hearts stirre not for the present set these things before your souls againe and turne not from renewing the acts of faith to pore upon your corruptions and then say you can see no interest that you have in Christ but look upward againe and againe and by the very viewing of them a vertue will come in to draw the heart to believe As by presenting the law there is an efficacy to terrifie and afright so by presenting the glorious things of the Gospel there is an efficacy to draw out faith And then you are to renew the very primitive work of faith that is to close with Christ and to cast your selves upon the freenesse of the grace of God in Christ and though you finde in your hearts such and such corruptions and are ready to say shall such a one as I am so polluted and defiled cast my self upon the grace of God in Christ yet lay hold upon Christ and you have as much reason to doe it from thence as from any thing and therefore this must be thy course to renew this primitive act of thy faith again and again I but yet my doubts and feares remaine but if thou wouldest have an evidence to it againe again a thousand times over and at last there will be an evidence of the act of faith it self But you will say this may be presumption to cast ones self upon the free grace of God in Christ I answer this is no presumption because the very act it self gives thee a right to all that is in God and Christ Now presumption is when a man takes that which he hath no right to and if a man doe that to which he hath no right before yet if that he doth give him a right it is no presumption But you will say this is a licentious way gives liberty O do not wrong faith when thou though thou canst see no reason for it in the want of sight and sense canst venture thy selfe upon the riches of the grace of God in Christ it is the most glorious work that thou canst possibly doe in this world shouldst thou be able to live to overcome all thy corruptions and to doe the greatest service imaginable it could not be so glorious a work as this And it is the most difficult thing in the world and therefore no doctrine of liberty that soul that can goe through all the difficulties of faith that can overcome its infinite guilt and the terrours of the law and notwithstanding all that comes between God and it can venture upon the free grace of God in Christ may overcome all the difficulties in the world Many other things might have been in urging of this as now though we are in the dark and sight and sense and all is gone yet exercise faith and if thou wouldest study to magnifie God as a Christian this is the onely way There is a notable instance of credit that Alexander gave to his Physitian and the example of the trust he put in him did mightily honour him before all his Nobles Alexander being sick one sends to him and adviseth him to take heed of Philip his Physitian for that one had feed him to poyson him his Physitian brings him the potion and Alexander gives him the letter and drinkes the potion presently intimating that he would not believe what was reported of him and this was a mighty honour done to his Physitian and so when thou hast no evidence in thy selfe yea when thou hast many temptations that speak ill of the free grace of God in Christ and that tell thee Christ hath left thee and forsaken thee and that it would never be thus and thus with thee if Christ intended any good to thee and when temptations are in their greatest heat and speak the worst of Christ Now to venture thy soul upon Christ Christ will take it as the greatest honour thou art capable of doing to him and it is the readiest way to advance the riches of his grace and mercy And be afraid of unbeliefe as well as of presumption be afraid least thou shouldest not magnifie the riches of the grace of God in Christ which is his great designe amongst the children of men I thought to have laid downe something to shew what encouragement we have to believe in case of want of evidence when we are in the dark and can see no light and to have given rules to help our faith But I will conclude with this one use By what hath been delivered you may all see what an excellent and admirable grace faith is and of what use it is O brethren in these times wherein there is such feare trouble and distraction now to have faith to give a subsistance to all the things that God hath spoken of a subsistance to all the glorious promises that God hath made to his people what a wonderfull blessing is this now exercise faith and by faith give a subsistance to all these promises make them a foundation to rest upon be willing to venture all you have your Estates names liberties lives for the furthering and fulfilling the glorious promises which God hath made unto his Church and if you have faith that gives foundations to those promises you will doe so And though we see nothing but darknesse and misery upon the world yet let us exercise faith if the hour of temptation be yet to come as who knowes then we shall have need of faith and faith onely in such darknesse can helpe us to light And for preparation for such times labour to strengthen faith and by what you have heard you may see what stead faith will stand you in in any danger It is a great comfort to a Christian that though
you are a dead man it would make him call in his thoughts and compose his spirit so if thou hast a slight and wandring heart this is said to thee this day friend poor soul know what thou art doing even this dayes work concernes thy life thy eternal estate and take your selves off from all creatures til you have done so great a work so saies the Apostle 1 Cor. 7. 29 30 31 32. Brethren the time is short it remaineth that both they that have Wives be as if they had none and they that weep as though they wept not and they that rejoice as though they rejoiced not and they that buy as though they possessed not the time is short The word is the time is wrapt up it is folded up it is a Metaphor taken from cloth that is folded even to the very fag end the time is all folded up sayes the Apostle therefore let your hearts be taken off from the creature Truly brethren whatever you think of this point yet those that understand themselves aright would not venture to be in an unconverted estate one half houre for ten thousand worlds for they know that when death comes then judgement also comes And you that are poor people who live hardly and in great extremity in this world yet so long as you live here your condition is comfortable for you have time to doe that worke that is of such mighty consequence for the good of your souls And indeed upon the consideration of this point peoples hearts should be taken off from the creature for a man had better live here in order to that great work though as a stock or log in the fire then to be taken away before he hath done that work he was sent into the world for When men are in paine they would faine dye I but did they know what will be the state and condition of a wicked man immediately after his death they would rather live though as the miseablest creature in the world And consider all you young ones now while God gives you time of this great work of making your peace with him If a man were to goe over Sea about a businesse of great weight after he comes upon the shore what should his first thought be let him first make sure of his great work and then be merry afterwards If thou hast made sure of this great work that thy peace is made up with God and that thy everlasting estate is secure then thou mayest be merry amongst thy friends and mayest live joyfully and comfortably all thy dayes It was the complaint of one that Art is long and life short but surely the art of providing for eternity is a long and difficult art and thy life is short and uncertaine O therefore doe not put off this great work as Seneca speakes of some they are alwayes about to doe they will and they will and are about to live but never live O that you that are young ones would begin betimes and this point setled upon the hearts of young ones would cause them to apply themselves with all their might to the great work of their souls And that which you do be sure you do it with all your might which is the Argument of the Holy Ghost Eccles 9. 10. Whatsoever thy hand findeth to doe doe it with thy might for there is no work nor device nor wisdome in the grave whither thou goest If ever thou hadst a work to put forth thy strength about O doe it here doe not onely have some faint wishes and desires and some sudden good moods as perhaps at the hearing of such a truth as this is you have some sudden wishes and inclinations no but work out your salvation with feare and trembling and be sure to take hold of all opportunities seeing so much depends upon the short time of your lives If a man were to goe over Sea for his life and had a faire day and winde it were desperate madnesse for him to say Well I have two or three dayes more to goe over in and therefore I will not go now and so neglects his gale and when those days are past and the last day comes he thinks to go over but cannot have a wind for a world so many think they will repent when they come to dye O but take heed when thou hast a gale that thou doest not neglect it for feare it never come again and know that if the Lord stirres any of your hearts this day or any other day by his word and you neglect it and goe to your businesse and shops and to your sensual pleasures and delights you may hereafter desire to have such a time of the working of Gods spirit againe and if you would give a thousand worlds for it were it in your power you cannot have it therefore take heed you doe not neglect this great work And upon this ground labour to make sure work for if a man had a work to doe and having done it amisse he might mend it afterwards he need not be so exact about it but if a man be set about a work and he knowes when it is gone out of his hands he can never mend it he will not be carelesse in it but will lay his work to the rule and labour to make all sure Know it is so with you about your eternal condition that which you doe in this world must be available for ever you cannot mend it afterwards If after you see your selves cast you should say O Lord give me farther time and let me come into the world againe and then I will mend this and the other fault that I was rebuked for God will say no you cannot returne into the world again therefore it neerly concernes you to make all sure while you have time And doe not rest upon blinde hopes and desperate adventures I hope it will be thus and thus with me but entertaine this thought What if it should prove otherwise what if I should miscarry this will mightily daunt the heart of a man especially if he knows that upon his miscarriage he is undone for ever Yet further which is another branch of the exhortation my brethren never baulk any way of God for feare of suffering be willing to suffer any hardship for Gods way How doth that follow thus If the time of thy life be that upon which the stating of thy eternal condition depends then it concerns thee to goe through stitch whatever comes in thy way as for instance suppose a man were going to such a place and he must be there at such a time for his life and riding apace through the streets the dogs bark at him as usually the dogs bark most at those who ride fastest how little doth he regard the barking of the dogs but did a man ride onely for his recreation then it would be a little troublesome to him And when a man rides for his life though the clouds gather
and the raine falls yet he will not returne and if he meet with foule and dirty way he will through it or with a slough he will over it because it is for his life but if a man rides for recreation onely and meets with windes and clouds and stormes he turnes back again And truly brethren the wayes of most Christians in religion are me thinks such as if they took them up for recreation and nothing else therefore if there be but a cloud arise a little trouble and affliction appear they repent their way and presently return back again O but did God reveal to thee what eternity is and what depends upon the course of thy life here then though there be clouds and stormes and tempests and rugged wayes yet thou wilt be ready to goe through all The conclusion therefore is this whenever thou art tempted to sin labour by what thou hast heard this day to repell temptations and say God hath shewed me this day the great errand and businesse I came into the world for of what infinite concernment those things are that depend upon the time of my life shall I then satisfie the lusts and corruptions of my own heart and gratifie the devil and the world and in the meane time neglect that which is of so great importance for the good of my soul Then once again O that you all knew in this your day the things that concerne your eternal peace Consider what hath been said and the Lord give you understanding hearts to make use of it This Sermon was preacht April 29. 1641. FINIS The CONTENTS of the foregoing SERMONS SERMON I. THe words are a part of Moses his Song which Song is page 2 1. The most ancient Song in the world ibid. 2. A spirituall and most excellent Song ibid. 3. A very delightfull Son ibid. 4. A Typicall Song ibid. 5. In the opinion of Austin a miraculous Song 3 Doctrine There is none like to God 4 1. Because whatever is in God is God himselfe 5 2. There is an universall goodnesse in God ibid. 3. All beings are but one excellency in God ibid. 4. All that is in God is primitively in him ibid. 5. God can communicate himselfe so as none can God can communicate as much of his goodnesse as he will And can make the creature as sensible of it as he will ibid. And God can bring all evil at once upon the creature And can make the creature as sensible of that evill as he will 6 Use It should be our care in beholding any good or excellency in the creature to keep in our thoughts and hearts an apprehension of the infinite distance that there is between God and that creature ibid. The want of which hath been the cause both of ontward Idolatry and of Spirituall Idolatry 7 There is none like to God therefore none like to the people of God 8 None should doe for their Idol-gods so as Gods people should doe for their God 9 What Idolaters will doe in reference to their Idol-gods ibid. Idolaters are 1. Earnest after their Idol-gods 10 2. They are mad upon their Idols ibid. 3. The strength of the affections of Idolaters after their Idol-gods appears from Jer. 8. 1 2. ibid. 4. Idolaters will be at any cost upon their Idols 11 5. Idolaters willing to suffer any thing for their Idol-gods ibid. 6. Idolaters constant to their Idols ibid. We should take heed lest any should have their hearts more set upon their lusts then ours are upon God ibid. Gods title of being glorious in holinesse considered 13 Holinesse in God what it is 1. Negatively It is that whereby his nature is free from all kind of mixture and from the least soils and filth of sinne ibid. 2. Positively It is the infinite rectitude and perfection of the will of God especially whereby he doth will and work all things sutable to the infinite excellency of his own being 14 The holinesse of God considered by looking into the holinesse of the creature ibid. How God is glorious in holinesse The Saints doe especially glory in God as a holy God 15 The Angels in Heaven look upon God in his holinesse and doe especially exalt him from thence ibid. The Church of God adore God in his holinesse ibid. God himselfe seems to glory in his holinesse above any other attribute ibid. God glories in Heaven as the habitation of his holinesse 16 God rejoyceth in his people as they are a holy people ibid. Holinesse is more especially ascribed to the third person in the Trinity ibid. All the three persons in the Trinity challenge an equall share in the working of holinesse in the creature ibid. Yet further holinesse must needs be the glory of God because it is the highest perfection and rectitude of an intelligent free agent 17 Holinesse in Scripture is called the beauty of God ibid. Holinesse some seeds of it the very image of it onely in the creature is called the glory of God ibid. Holinesse puts a lustre upon all the other attributes of God and makes them glorious ibid. Gods name is glorious by holinesse because the speciall end God aimes at in all his works of creation and providence is to advance holinesse 18 Why God hath this title glorious in holinesse given him here in this Song of Moses 1. To shew that the infinite excellency of Gods power is such that it is without any mixture of evil in the exercise of it ibid. 2. God manifesteth here the greatnesse of his wrath upon his enemies and yet the glory of his holinesse also ibid. 3. This Title is given to God here because in this great work of his he did manifest his faithfulness in fulfilling of his promises to his people 19 Use 1. Hence Christians may observe whether ever they understood God aright or no viz. by considering what is that excellency of God that their soule closeth with 20 2. Gods people should exceedingly comfort themselves in God in that they have to doe with God as a holy God 21 3. If God be glorious in holiness so are the Saints glorious in holiness also 22 Holiness puts a glory upon their persons ibid. Holiness puts a glory upon all they doe and enjoy 23 Holiness is the very principle of eternall life ibid. Holiness is the proper object of Gods delight ibid. Holiness is a separation of the creature for God and eternall life ibid. Holiness in the Saints puts a reverend respect upon them in the very consciences of wicked men 24 4. If God be glorious in holiness then certainly God will maintain holiness in the world 25 It concerns all men to honour holiness and to set up the glory of Gods holiness as much as they can in the world 26 Christians are especially to look to their hearts to cleanse them when they draw nigh to God ibid. 5. As God is glorious in holiness so we are to set him out in his glory by keeping his worship pure 27 6.
The consideration of Gods holiness should humble us and make us ashamed for the remainder of that unholiness that is in our hearts 28 7. If God be glorious in holiness then we have all need of Jesus Christ 29 SERMON II. THe words are briefly opened 31 Doctrine That Christ is the onely means of conveyance of all good that God the Father intends to communicate unto the children of men in order to eternall life he is all and in all 32 This truth is the great point of Divinity that is absolutely necessary to eternall life 33 T is the sum of the Gospel and the most supernaturall truth revealed in all the book of God ibid. A truth the Angels themselves desire to pry into ibid. T is that which requires the work of the Spirit beyond the ordinary works of the Spirit of God to reveale it 34 T is a truth that is the most profitable of all the truths contained in all the book of God ibid. There is no truth in Scripture whereby we honour God so much as by this 35 The Doctrine proved 36 How it comes to passe that there can be no good communicated unto us from God in order to eternall life but by Christ 1. Because of the breach of the first Covenant that God made with mankind 37 2. There is such an infinite distance between God and man that there can be no comming together but by Christ 38 3. There is the strength and curse of the law upon every soule naturally that keeps the soul from mercy ibid. 4. There are the cries of infinite justice against men which must have satisfaction ibid. How Christ is all in all to us in Gods communication of good to us 1. From the covenant that God the father made with his son from all eternity 39 2. Christ actually comes to be the way of conveyance of all good to us by taking our nature upon him and so making us reconcileable to God ibid. 3. Christ was content to come into the world to be made the head of a second covenant between God and mankinde to perform whatever God the Father should require for the satisfaction of divine justice 40 4. By this means God in forgiving of sin goes in a way of justice as well as in a way of meccy 41 5. And he is the way of conveying good to us as by his satisfaction so by his intercession 42 Some speciall great things we have from God instanced in and that Christ is all in all in those things 1. Christ is all in all in the point of Justification and pardon of sin and the acceptation of us as righteous 42 It is not all that we have done nor all that we can possibly doe that can be our justification 43 It is not what God enables us to doe that can be the formality of our justification ibid. It is not onely what we can doe or can be enabled to doe but t is not Gods mercy added if barely considered that can eeke out our justification 44 2. Christ is all in all in point of Adoption 45 3. Christ is all in all in point of our reconciliation and peace with God 46 4. Christ is all in all in point of all our Sanctification that is Sanctification to life ibid. 5. Christ is all in all in the want of all things 47 6. Christ is all in all in the enjoyment of all ibid. And as Christ is all in all in the good we have from God so he is all in all in what ever we tender up to God 48 Reasons why God will have this way of communication of himselfe unto us through his Son 1. That hereby God might manifest to all the children of men what a dreadfull breach their sins had made between God and them 50 2. God takes this way because he sees it is the most advantageous for the manifestation of his glory 51 The glory of his mercy ibid. The glory of his justice ibid. The glory of his wisdom 52 The glory of his holiness ibid. 3. God saw there could be no such way to draw poor sinners to himselfe as this 53 4. God doth it to endeare his mercy to his Saints for ever 55 5. God delights to honour his Son and therefore makes him to be the means of conveyance of all good to those he intends it to ibid. Use 1. To admire the depths of the councell of God and the infinite glory of the riches of his grace unto mankind ibid. The work of Redemption greater then the work of Creation 56 2. We should blesse God that ever we knew Christ and that the mysterie of the Gospel hath been revealed to us 57 3. It shews how deare Jesus Christ should be unto us 59 4. If we have an interest in Christ it should satisfie and content us though we have nothing or be nothing in our selves 60 5. We should be willing to give up all to Christ ibid. 6. Christ should be the rule of our prizing all things ibid. 7. The heart should with mighty intention be carried forth toward Jesus Christ ibid. 8. In seeking after God we should be sure to take Christ along with us 61 SERMON III. THe words of the Text opened 63 There are great things that the Saints hope for they are men of hopes 64 Nine particulars instanced in that the Saints hope for ibid. The hopes of the Saints are raised up in their hearts by the mighty power of the Holy Ghost 65 The different judgement of the Holy ghost and carnall hearts 1. About earthly things 66 2. About spirituall things 67 Spirituall and heavenly things that are the objects of faith are reall and substantiall things and faith gives them that substance 68 They are substantiall for 1. They have more in them then appears to be in them ibid. 2. They have much of God in them ibid. 3. They are the very centre of the thoughts and intentions of God himselfe and that which he aimes at in all his works towards his creatures 69 4. They have a reall and substantiall operation upon the soules of those that are acquainted with them ibid. 5. They have an eternall subsistency ibid. And faith gives them aubstantiall being for 1. It is faith that carries the son ocontemplate upon God himselfe 70 2. By faith the soul comes to know what riches there are in the glorious things of God ibid. 3. Faith converseth with the glorious counsels of God ibid. 4. Faith converseth with the great things of the covenant of grace ibid. 5. Faith receives the testimony of the Holy Ghost ibid. Faith makes the things of God that are absent and but hoped for yet to be present to the soul 71 Evils that are very nigh faith can make them at a mighty distance ibid. Good things that are absent and a great way off faith can make them as if they were really subsisting ibid. Faith makes the things of God that are absent to be as present 1. Because it sees