Believers Priviledges and Duties And the exercise of Communicants Holden forth in severall SERMONS Preached on diverse Texts and at severall occasions By the Learned Pious and laborious Servant of JESUS CHRIST Mr ALEXANDER WEDDERBURNE First Minister of the Gospell at Forgan in Fife and thereafter at Kilmarnock in the West Part first 1 Tim. 4.7 Exercise thy selfe unto Godliness Heb. 11.4 He being dead yet speaketh Printed in the Year 1682. TO THE READER Christian Reader THis ensuing peice containeth some Sermons preached upon diverse special occasions by the Laborious and worthie Servant of Christ Mr. Wedderburne The good providence which offereth them to the Christian perusal is much to be adored putting so sweet and usefull a peice into thy hand in a time of so much distraction and distemper wherin others in stead of bread give the children-stones and by perplexing debates and thornie contentions does rather Avocat and Divert the Christian from â—â—an further him in his soul's edification The Reverend Author albeit Eminently indued with a singular Facultie for discussing contraversies wherewith his time abounded yet much more Delighted in practical case-divinity as the Sweeter nobler Exercise of a Man of God and more sutable to the sweetness of hsi Spirit and more profitable to the Church and people of the Lord. And in this he did excell having the tongue of the learned to speak a word in season both to the weary and secure His lips did feed many and his Doctrine drop like the Dew to water the withered revive and refresh the heavy and languishing soul and make the Wilderness blossome Ane litle ensample wherof these few Sermons gives you He needs no Elogies especially from so mean a hand as mine His praise is in the Churches and his memorie blissed His Name fragrant and the Fruits of his labours witnessing for him among the People over whom the Lord did set him His Epistle Commendatorie is largely written in the Hearts of many in Forgan and the parts adjacent where he first served in the Gospell and had a most succesful Ministry both for Conversion and Edification Many a blessed Communion and Excellent dayes of the Son of Man did God Honour him with there and scarce have I seen a sweeter face of a Congregation then that in Forgan used to be His Auditorie was usuallie dismissed with another stamp then they came such a power and blissing did ordinarly attend his preaching Nor was he at Kilmarnock without a remarkable Seal of his Ministrie though in a time of General Desertedness and upsitting among People so rich a blissing did follow and accompany wherever the Master did send him and this even to the Conviction of many who were carryed away with the Contradiction of these reeling times But having served his Generation by the will of God with whom he walked and keep'd intercourse in his Life and wrestled and prevailed like a Prince as one of the Seed of Jacob a considerable time before his Death he there fell asleep and now Rests from his Labours and this peice of his works follow him Being Dead he yet speaketh thereby and it is hoped serious and sober people will not want an Eare to Heare Doubtless these Sermons will be verie acceptable to many in Fyffe who were wont to think it edifying to have the least of privat converse with such a spiritual and savorie Servant of Jesus and to be refreshed even to see his face in a pulpit Had he lived to have polished them for the press they might have comed forth to publick more accurat and in a finer dress yet as they are you will find them pretious material and of singular use for promoting the power of piety And though a Posthumous work published by his hopeful Son who not willing to detain such a Talent hid by him letteth thee now have it for publick use no more needs be said to Recommend it to thy serious perusal but to tell thee they are Sermons of Learned and Holy Mr. Wedderburne Which if they get a favorable intertainment and be well improven to thy edification moe may follow notwithstanding the Discouragements of this iron-age It remains then that you read and ponder them and by Meditation and Prayer work them upon thy Heart There can be no better Fence against Popery and other Evils of the Time than to become serious Christians and Grow in Grace and Communion with blessed Jesus 2 Pet. 3 17 18. Is it not Formality in Religion living strangers to the Power and Exercise of Godliness that provoks the Lord to let loose Delusions on many 2 Thes 2 10 11. Want of Real Christianity under a Protestant Profession Paves the way for Antichrists re-entry Rev. 13 3 8. Matth. 12 43 44 45. Those who are only of the outer-court are a ready prey to the Romish bewitcheries easily captivat and brought into bondage when the wind blowes from that airth Rev. 11 2. Let Religion therefor in the power of it go to thy Heart and Grace will stablish you in the Truth when Notional light will not hold out against batteries but be easily overborne by Tentation and Carnal Interest when the houre and power of Darkness comes Now to help you in this is the purpose of these Sermons The same Spirit and blissing which wont to be with the preaching be with your Reading thereof and make it prosperous for this blessed end This is the cordial with of Thine in the Lord Jesus J. B. SERMON On Rom. 2.22 Thou that sayess thou shalt noÌ„t commit adultry does thou commit adultry thou that abhorrest Idolls does thou commit Sacriledge FRom the 17 Verse of this Chap the Apostle is confuteing a receaved opinion amongst the Jews of his time that they should be justifyed by the knowledge of the law and their being able to instruct others out of it The Apostle supposes all alonge their light to be so great as to approve the things that are most excellent yea and that they are able to teach others But since they practised not answerable to their knowledge the Apostle finds in their condition rather matter for accusation then justification thou that teaches another teachest thou not thy self In the preceeding verse which is amplified in this verse thou that sayest thou shalt not commit adultry The Apostl's scop then in the words is to shew them that their knowledge and profession would profit them little so long as their conversation and way was so unsutable to it and in the Apostl's argument to evince this we have a concession and a correction the concession the Apostle supposes them to have in reference to adultry and idolatrie not only ane outward profession of aversness from them but an inward antipathie against them they not only said a man should not commit adultrie but inwardly they abhorred Idols the word in the Grek language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies properly to hate a thing for the filthy smell
can not change who is one and the same yesterday and the day and for ever Secondly Christ his becoming our strength for duties suits well to the great designe of the Gospel which is the advancing of his own glory For 1. This tends to keep up his peoples dependence upon him This makes a thick court of supplicants which is much for the honour of a Prince If we had a stock of grace in our hand we would readily say as Israel did We are Lords and will come no more near thee He that hath riches enough of his own despyseth begging and he that hath health enough seeks not after a phisitian It is true there is inherent grace given in ef\fectual calling to beleevers But it is as ane spark of fyre in greenwood which if it be not continually blown upon it would dye out whither Adam needed the influences of assisting grace notwithstanding of all his inherent grace is to me beyond controversy Neither did it derogat from the perfection of his estat But that we constantly need it and ought to be still dependent for it who will deny 2dly As this dependence is honourable for God so by putting our strength for duties in Christs hand his people hes still fresh and new matter of praises Every new enlargement of heart for any performance affoords thee subject of a new songe and thus He is still glorified by them Thirdly our strength being in the hand of Christ tends not only to advance the honour of Christ but our obedience in the great duties which are eminently advanced by puting our strength in Christs hand Faith and self-denyal 1 This way makes a great deal of work for faith especially as we live by faith a lyfe of sanctification every branch of holyness calls for ane new act of faith not only is faith to be acted in order to the acceptation of our duty but for strength to performe and this eminently promoves self-denyalâ— when there is most inlargement of heart in duties we must remember it is dereived from ane-other there is a remarkable word Deuter. 8. He fed them in the wilderness with Manna which thy Fathers knew not that he might humble them How could this humble them Was it not Angels food But it was food He behoved to give them dayly and this tended to humble them How excellent soever the influences of grace from Christ be yet since there is fresh need of them dayly this tends to humble thee Fourthly This putting our strength in Christs hand makes Christs yoke both easier and sweeter to his people then if their strength were in their own hand 1. It makes it easier If a Father shall undertake to pay his sons expence at every taverne he comes to it s more easy nor if he had given him money in his purse to pay for himselfe We have no more to doe now but ask and it will be given us and knock and it shall be opened unto us Israel had more ease in getting their food in the wilderness nor they had when they tilled and sowed for it in their owâ— possessions they had here no more to do but gather what was rained down to them It makes his yoake also sweeter then if our strength were in our hand My beloved put in his hand a the hole of the door and his fingers dropped myrrhe that which drops from his fingers it hath to his spouse the relish of myrrhe that he as our nurse must pout our meat in our mouth and that we are to be strong iâ— the grace that is in Jesus Christ is the sweetesâ— ingredient in our performances It were very pertinent with the point to enter here with Pelagians who of old did talk so much of mans being able by the power of natural qualifications to prevent God and merit the first graces from God by a merit of congruity against whom Augustin among the Fathers and profound Bradwardin in his Book De causa Dei have written at great length the Patrons of universal grace Papists Arminians who also are at best Semi-pelagians in opposing the truth extolling man to the dishonour of Christ but how pextinent soever this were to the point the unsuitableness of it to the present occasion shall make me wave it and come to the practick application of the point Application Use 1. Is it so that our strength for duties is put in the hand of Christ in the first place take heed of making the wrong use of it as if no attempt were to be made at duties but when we had actual influences of strength from Christ how frequent is this Especially at Sacraments How can I sail without wind Or can such a lame ones as I walk If I be not borne To obviat this I shall offer these confiderations First Our obligation to duties remains though Christ should withdraw strengthening influences of grace our impotency is much acquired and God loseth not his right to require obedience though we have lost our strength to perform it a creditor hath sufficient right in law to crave his debt though the debitor hath deboshed away all his estat and thereby becomes incapacitat to pay him Secondly we may do much as to the substance of duties even under a desertion though the actual influences of grace be simply necessary for the gracious qualifications of them there is yet more in our power yea even suppose in an unregenerat estate farr more when only under a desertion and wanting assisting grace then we do yea usually assisting grace is given when we are active in exerting and stirring up inherent grace Psal 27. vers last Wait on the Lord and be of good courage and He shall strengthen thy heart Thirdly The Lord often denyes assisting grace that his accepting grace may shyn thâ— brighter as he gave the poor woman but two myts yet he commended the two myts shâ— did cast into the treasury usually our praisâ— are loudest when we find him accepting thâ— duties that are mixed with manifest imper fections Psal 116. David sayes The Lord heart him when he cryed and gratiously inclyned hâ—â— eare when the cords of death took hold on him anâ— with all when he considers the faintness anâ— defects of his cry that it was then when hâ— was in hast saying all men are lyars that sucâ— a cry should be heard see how he is enlarged in praises I will call on the Lord whill I live 〈◊〉 love him what shall I render to him thy servant Lord thy servant If he give thee only to groane what if he commend that groane and look on it as the groand of a dear Child as he did on Ephraims bemoaning himself Jer. 31.18 Fourthly Christ sometimes gives strength for duties and it is not discerned Hosea 12â— v. 3 and 4. Jacob by his strength he prevailed with God and had power over the Angels the Angel wrestled all night with Jacob and yet gave Jacob even when he was wrestling with him the strength of a
by way of tryal and a tempting by way of seducement God tempted Abraham with the first kinde of tentation and James speaks of the second kinde of tentations that seduce and lead to sin as is evident first from the word used by the Apostle there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually is â—â—â—erstood of tentation to sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the proper word for the other tryals or tentations Thus the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tempter Matth. 4. vers 3. and in the Lords prayer we pray that we may not be led 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into tentation Beside the Apostle in the Antithesis used in the verse saves God cannot be tempted with evil neither does be tempt must be relative to that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil before mentioned Now these tentations as they cannot proceed from God so for God to tempt by way of tryal is ordinary for him in all afflictions There is one observation from the words I purpose to insist most upon but shall name some few ere I come to it Observation I. That often great mercits are accompanied with great tentations and tryals So here after these things Abraham was tempted And the constant tract of providence from Adam to Christ proves the truth of it yea scarcely in Scripture one instance which is rare in providential actings against it For 1. Great mercies are often accompanied with great abuses and therefore no wonder followed with great tryals The Lord does sometymes to his vineyard till he come to say What can I do more and yet sour Graps Isai 5. What wonder then he pluck downe his hedge Beside all that receive mercies doe not receive them with the like integrity they fall sometimes as some drops of rain that only makes a thistle or weeds to grow and therefore need of winnowing by tentations Yea 2dly Usually those who are most in receiving mercies from God are most invyed by Sathan ye shall find him in Scripture choosing out Gods greatest favourits and following them most with his tentations such as Job David Asaph Christ and Peter I shall not dwell on this point only doe not think God is out of the road way of his providence when he does this whither to his Church or particular persons It is ane inlet to all apostasie to be pleased with nothing but mercies here away from God If thou hath at this Sacrament tasted of Abraham's manifestations it shall be strange if after these things it come not to pass that thou tast of Abraham's tentations Our rose here must have thornes beside it and therefore say thou shall we receive good of the hands of the Lord and not evil also And bless him in both Observ II. That it is very necessary when we remember or mention the tentations God exposes his people to to remember also the mercies he bestowes on them Abraham here God tempted him but it is after these things So the Church at length in the third of the Lamentations so Jacob so David Psalm 44. and there is good reason for it For 1. This tends to keep up honourable thoughts of God If there be nothing minded but the tentations we are ready to count of him as the man who had the one talent austere and rigorous Beside this tends to keep us from fainting under tentations as Psal 13 5. It may be often the Lords quarrel with us in tryals which he had with Israel at the red Sea Psal 106. They considered not the multitude of his mercies but at the Sea even the red Sea they provocked him The first tryal they met with they sorgat all the Lord had done for them in Aegypt Many pore only upon their discouragements especially in tryals or at Sacraments like one that would be broding himself with the bryar of his role and not smelling the rose itself Haman was a foole to quarrel that Mordecay bowed not his knee to him since he was so much in the Kings savour he might have despised Mordecayes What ever besal the Church of God or thyself still remember it is after these things Observ III. That tryals and afflictions are rightly looked upon by us when we look upon them as tentations Thus Abraham's tryal here called a tentation James 1 2. My Brethren count it all joy when ye fall in divers tentations The Apostle means afflictions but thinks fitt to represent it to them under the notion of tentation So 1 Pet. 1 6. Though now for a season ye be in heaviness through manifold tentations It was the cross was on them but the Apostle calls them tentations And there are several reasons why afflictions are so called which are worthy to be remarked 1. Our tryals often are nothing but tentations our discouraged Spirits creates fears and then tosses them so that one in wrestling with their own thoughts will suffer more then another on whom the crosse is indeed inflicted And here by the way it is worthy to be noted how often we are in the wronge to God suspecting him for his providence when in the mean tyme it is but a conflict with our own apprehensions Like Hagar who was complaining for the want of water and yet close beside a fountain but her eyes were not opened to see it 2dly Trials are called tentations because of the principal and chief scope of affliction is to winnow and try That the tryal of your faith being more pretious then gold 1 Pet. 1 7. the Apostle points our their affliction there from the principal scop of it And here I would have you take notice of these three things 1. Though God know us well enough and though Saints try themselves yet we have need to be tryed by affliction There is a mystery of iniquity as well as there is a mystery of godliness oftentymes in affliction there is something discovered to us which for all our search of ourselves we could not have found out nor have beleeved had been in us like a pool troubled so are our hearts in affliction their comes up mud which we would not have thought to have been there Yea 2dly As the Lord delights in the graces of his Saints so he loves to have some occasion to commend them in his Saints He still retaineth his integrity though thou movest me without a cause against him See how he boasteth of Job as a Master when a good Scholler is examined Therefore he loves to try by affliction that He may have occasion to say O woman great is thy faith 3dly The Lord loves to discover his people to others For 1. By thy example others may be encouraged What is the end of the Lords recording the valorous acts of his Saints their reward is full without this but to incourage others Yea if thou faint in a tryal others may be bettered by it Why hath the Lord recorded in Scripture the failings of some of his Saints Is it that the Lord loves to blot their names when
the Lord. Thus Nathan aggravats Davids guilt in his murder of Urijah 2. Sam. 12. I st gets him to confess this principle that the rich man who had wronged the poore of his one little lambe deserved to die Davids sin was contrair to the principle he himself had laid and from this Nathan aggravaâ—s it The like in the New Testament the Pharisees laid this for a principle that Moses and the Prophets should be believed and Christ frequently aggravats the guilt of their despising him and from this very principle So Peter aggravats the sin of Ananias and Saphira calling it a lying to the Holy Ghost they laid this principle that it was good to sell their goods and lay them done at the Apostles feet and yet keeped back a part had they never laid such a ground it had not bein a lying to the Holy Ghost Many such instances we might bring to confirm the truth of the point and there be these things which tend further to confirme it 1. To sin against professed principles hath in it all the aggravations that a sin against knowledge hath for to profess and acknowledge any thing for a principle necessarily supposes the knowledge of it now sins against knowledge are by some well resembled to cloath which hath an scarlet dy upon it it is the same sin an other commits but in the ignorant it is of an whit color in comparison of what it is when committed against knowledge there are two great aggravations sins against knowledge have in them i st there must be a predominant love to the sin and hatred to its contrary Though affections are not the guid of the mind yet they often bind it and it is from them men act contrary to known truth 15. John towards the close but now they have both hated me and my father Hated me why more now then before sie the reason why it must be hatred of me if I had not come and spoken to them Christ had convinced their understanding and yet they imbrace him not this must preceed his hatred 2dly sins against knowledge their greatness appears in this that they are not so easily pardoned as sins done ignorantly as Pauls persecuting the Church which he did ignorantly had he done it after he had changed his principles he had not so easily obtained mercy Secondly to sin against professed principles will make heathens in their religion's to witnesse against us often the Lord aggravats Israels sin from the practice of the heathen have any of the nations changed their God if we should look through all religions whereof histories are full we shall find the fondest and foolishest carefull to come up to their principle the Romans abounded in sacrifices because the principle they had drunk in from Numa Pompilius taught them so The Lacedemonians were famous for the like strict conformity to their principles and lawes Specially the Lacedemonians were famous for abstinence because Lycurgus lawes which were their professed principles led them to it Accosta the Jesuit in his Indian History tells us that among them the most tender-hearted Mothers would cut the throats of their own children because their Idolatrous principle led them to such sacrifices Do not Mahumitans abstain from Wyne Papists undergoe the most painfull peregrinations and scourgings multitude of Saints dayes and all that they may not contradict their principles Now all this witnesse against us when our professed principles contradict our way 3dly To contradict our professed principles makes a man a witness against himself The man who had the one talent is at a great disadvantage when his judge tells him from thy own mouth I condemn thee He had laid his principle that his Lord wes an hard man reaped wher he did not sow thou oughtest therfor sayes his Lord have put my money to the exchangers This stops a mans mouth at first and makes him utterly unexcusable when his professed principles depons against his practice Rom. 2.1 Fourthly to sin against acknowledged principles supposing the principles to be divine is the highest contempt of God that can be so Psal 50. Consider this ye that forget God least I aryse and tear you in pieces forget God who are these sie them in the preceeding part of the Psalm ye who take my Covenant in your mouth and yet when you fie a theef rune with him and become partner with the vyle adulterer They professed his Covenant and practised adultery and such are called forgetters of God and such he will aryse and tear in pieces when there shall be none to deliver To sin against acknowledged principles hath in it a despysing of the Law and he that despyseth the law sayeth Isaiah despyseth the law-giver Fifthly to sin against acknowledged principles hath affinity to the sins of those who are most signally marked for sin in the Scriptures Saul professed with tears David was Innocent and more righteous then he and professed he knew the Lord would make him King in his stead yet we find him shortly after in armes against him Judas knew Christ an Innocent and called him Master and yet betrayed him Pilat declared him an Innocent and yet delivered him to be crucified It evidenceth the rage and dominion of any lust in the heart when the accomplishment of it is driven over our very light like Saul to make a law to expell all witches out of Israel and yet himself to seek to one it evidences indeed the Lord had departed from him All these and many more might be brought to evidence the truth of the point that to sin against acknowledged divine principles is an great aggravation of our Guiltiness Application There is only one use of this I shall insist upon it serves for humiliatione and convictione of such as contradict in their practice their professed principles it is a sad complaint the Lord hath of Israel Jer. 2.10 11. Pass over to the Isles of Chittim and sie if there hath been done such a thing as this hath a nation changed their Gods caet but my people hath changed their glory for that which doth not profit Heathens follow their acknowledged principles and are ours any worse or any thing more questionable then theirs But that this point may be the more pressing I shall not insist in opening the contradiction of the principles which even by the light of nature heathens have been taught to lay which multitudes in their lives full of adultery drunkenness swearing lying make But there are these 4 things which by the Scriptures we are taught to lay for principles and let us enquire a little how they are contradicted in our lives 1. It is a principle in our religion that the great happiness of the creatur stands in communion and fellowship with the Creator Philosophers have wandred indeed so in the search of mans cheefe good that some have reckoned up some hundreth of opinions about it But there is none among us who can answer but the first question of our
grace terminat to believers in time and eternity but only of the love manifested in the work of redemption this being proper to the Text He loved his Church and gave himself for it Neither 2dly can we speake of this love according as the nature of it requires since it is a mystery into which even the Angels desire to pry all that we can doe is to do as the painter who being defired to draw the Sunne did take a black coal to draw it with since he found it impossible for him to find any thing whereby to resemble it in the beauty and brightnesse thereof Only for opening the point a little we shall insist on these two we shall prove it and apply it For the proofe of it that it is matchless and may be a pattern for the love required in the most intimat relations we shall demonstrat this from Scripture and reason and first from Scripture there be five or six things in Scripture which all tend to prove it First the Scripture calls it the love of God 1. Joh. 3.16 hereby perceave we the love of God because he laid downe his life for us Every thing in God is matchless even these attributes which are called communicable there are but some shaddowes of resemblance of them in the creatures but there is a special reason why we should look on his love as such since it is not only tearmed the love of God but God himself He that dwelleth in love dwelleth in God for God is love 1. Joh. 4.8 God is love not only loving but love it self Secondly the Scripture proclaims this love incomprehensible Eph. 3.19 there is bredth and length and depth and hight Philosophers will not admit of four dimensions but here the Apostle who was aboundantly learned ascribs foure to this as to a thing passing all dimension yea and immediatly on this subjoins an expression any would think one part of it inconsistant with an other and to know the love of Christ that passeth knowledge to know it and yet it passes knowledge in the perfection of it though a little of it may be known Thirdly the Scripture assimilats it to the love wherewith the Father loves the Sonne the love of a woman to her sucking child or Jonathan to David are unfit resemblances of this There is no love to resemble it by but one 15. John 9. as the Father hath loved me so have I loved you How great the Fathers love is to the Sonne is testified twice by an immediat voice from Heaven My beloved Sonne in whom I am well pleased The Prophet I saiah calls him the delight of his Fathers Soule Isa 42.1 and Christ himself Prov. 8. Testifies that er the foundations of the world were He was dayly his delight and yet as the Father hath loved me so I you Fourthly it is frequently in Scripture made the pattern and copie of love to all the creatures Not to multiplie instances ye find twice so in this same chapter v. 2. Walk in love as Christ also loved us and gave himself for us And here again in the verse read love your wives as Christ loved his Church and gave himself for it There are indeed some copies wherein a scholer may out-reach his master but here as in the first verse of the chap. we must be followers of God as dear Children Fifthly whensoever our love to him yea even of his choise Apostles are brought in competition with this love to us it is so farr undervalued that the name of love is denyed to it like the starres that disappear as if they were no lights when the Sunne ariseth 1. Joh. 4.10 Herein is love not that we loved him but that he loved us It is strange the Apostle gives our love the name of love through all the precepts of that Epistle where love is commanded But when it is set beside his becoming a propitiation for our sins the name of love is denyed to it not that we loved him Sixthly It is in the Scripture made the fountain and spring out of which issewes all his peoples love to him as the sun that is the fountain of all the light in the moon or starrs Our love yea of all his elect in all ages is but a ray reflecting back again on the sun whence it proceeded 1 John 4 19. We love him because he loved us first All these in the Scripture layd togither prove it to be such as it is delineat in the poynt In the second place to demonstrat yet further the truth of the poynt we shall consider his love manifested in the work of redemption in a fourfold referrence 1. Consider it with a respect to the person loveing 2dly With a respect to the persons loved 3dly In the properties of it 4thly In the effects that it hath produced And all the four will contribut to clear how matchless it is and how fitt to be a paterne to the love of the most intimat relations First Consider it with respect to the person loveing it is the love of a person who is both God and Man which adds a great deal of weight to it 1. It is the love of a person who is God Divyns say it renders the sacrifice of infinit value that it wes the blood of God Practick divyns say that the sympathie Christ hath with beleevers is of infinit excelencie because it is a Sympathie proceeding from a person that is God for so he can be affected with the evils they feel and the evils they feil not and why not an infinit value in his love because it is the love of God We read in histories of singular testimonies of love from parents to their children wives to their husbands and they reciprocally to them But no man can put more liquor in a quart bottel but an quart he wer mad that should attempt to put the Ocean in a cockil shell Secondly it was the love of a person who was man in his humane nature beside all the infinite habits that wherein him beyond what were in Adam he was anointed with the oyle of gladness above his fellowes Beside that I say he was content to learn by experience how to be compassionat He was tempted that he might be the more able to succour these that are tempted He knowes the heart of a stranger as the Lord spake of Israel Exod. 16. for he was once a stranger himself in the Land of Aegypt Now love proceeding from a person in whom both these natures are united cannot but be matchless Remarkable is that word of Bernard Dilexit nos Christus duleiter sapienter acfoeliciter Dulciter quia carnem induit sapienter quia culpam cavit fortiter quai Deus erat it is sweet and strong proceeding from one that is God and man Secondly consider with respect to these he loved and this also will prove it matchless Love usually is less singular if there be any thing in the object attractive of it as there
in his Revelation tels us he often heard them crying Worthy is the Lambe who was stain This is the songe of Moses and the Lambe that is sung there and in conformity to this he breaks off the Revelation Rev. 1 v. 5. with these words Now to him that loved us and washed us from our sins in his own blood to him be glory and dominion for ever If we would have a communion day resembling heaven this must be our worke also Secondly Consider this is the proper work of the day However beleivers be taken up with tossing their doubts and fears yet there may be something of a tentation in this to divert them from something more suitable to their present work it is ane unanswerable Argument some bring to prove that the primitive Church did not kneel in reception of the Sacrament because they did not kneel for some Centuries on the Sabbath at all looking upon it as a day of joy for Christs resurrection It is trew in this Sabboth we are met to commemorat a death and that the death of the most loveing husband that ever had a being Yet since it is the death of one who hath overcome death and who hath sent us word Revel 1 18. I am he that was dead and am alive our work ought to be praises and admiration Thirdly Consider there is nothing we can repay for all the love He hath manifested yea there is nothing else he requires but praises and admiration The deliverance from Egypt cost Israel many of their best and cheiffest catel there is nothing such here Offer to me the sacrifices of thanksgiving is all that is demanded and when will this sacrifice be offered if not upon such a day But this and many such considerations though they may convince the minde that the thing is rational yet not sufficiently help to it if these practises be not added First Labor to get the heart in frame for praises and admiring this love from what thou hast heard thou mayst perceave thou hast ane excellent song but if the instrument be out of tune it may be spilt as many a good tale is in the telling the 108 Psal begins well My heart is fixed Lord I will sing get thy heart fixed that is possibly like Israel in Eliahs tyme halting betwixt two then praise Secondly repel the tentations that would put thee by from praising and admireing this love say to them that which Felix said to Paul I will hear thee at a more convenient tyme shall thou come to a mariage-feast where thou art called to singing in thy mourning suit Or is Christs love in giveing himself any thing the less worthy that thy heart is ill But some will say this is easier said then done they are not tentations but well-grounded reasons that keep me back from admireing and praising this love Christian what are they 1. Some say let them praise and admire who are interested in it and advantadged by it but thou art not such a one but 1. thou commends many things thou art not much advantadged by The courage of Alexander the Policie of Hanibal the wisdome of Solon the bounty of Vespasian ar all much comended in Histories and yet the writters of all these Histories not much profited by any of them Christs love is admirable to mankind and praise worthy be it terminat to thee or not Beside many praise such as the glorified Angels that are not interested in it if thou shalt say He is to them a Mediator of Confirmation many great divyns say so indeed and others deny it and as it is not easy to prove from Scriptur so not easy to answer The objections brought against it However He was not to them a Mediator of redemption and yet they admire and praise him Thirdly thou mayst have interest in it and yet not descerne it Christ say practical divines hath delivered believers from all danger of vindictive wrath but not from all the fear of it till they come to glorie Thy fears then are no proof of thy danger But if all these will not doe get interest yet in it it is the scope of the work of the day to make an offer of it Imbrace his offer it is free and so praise Others say they cannot praise though they will not deny their interest in it yet they are under a present desertion and so cannot praise nor admire This objection Sion makes Isay 49. v. 14. The Lord calls on heaven and earth to sing because of the Covenant of redemption Sion sayes sing who will I will sing none Sion said I am forsaken my God hath cast me off It is true it is with us as the Marygold that opens and shuts or closses as the Sunne rises and goes down yet be doing it as thou may the Lord sometimes denyes assisting grace that his accepting grace may shine the brighter If he give the poor widdow but two mits to cast into the treasury it is all one if he Counts the two mits The purest obedience though I confess not the most comfortable is to doe duties under a desertion praise it then and admire it But I go to the second branche of the use If his love be so matchless render him love for love It is reported of holy Bredfoord that some tymes the tears would be running downe on his truncheor when sitting at his meat and when he was asked the reason of it he said because he could not get fervent enough love to Christ our obligation to Christ is such that the coldness of our love is wonderful especially the exercise of love is suitable to this feast Zenophon in his Cyroped tels of one Lygranes King of Armenia who was taken with his Queen captive by Cyrus on a tyme Cyrus asked him if he desyred his liberty and to have his Kingdome and his Wife restored to him Lygranes answered him For my liberty and my Kingdome I prayse them not much but if my heart blood could redeeme my Wyffe I would cheerfully give it afterward Cyrus haveing restored him all and he was comes home in his Kingdome he asked his Queen what a one she thought Cyrus was shee replyed she knew not my heart and my mynd said she was so much taken up with the man who would have given his blood for my ransome that I could think upon no other If a Heathen could say so much of one who made but ane offer of his blood for her ransome O how much more we of Him who hath gone far begond offers He hath loved us and washed us from our sins in his own blood But since the exercise of love is so suitable a work to a feast of love and one great part of our communion with him in the sacrament herin I shall only give thir things to try the sincerity of our love and so close 1. Thou most take up a-right the nature of love many think they love him because they doe not hate him quid
I say my purpose is not to compare the worshipers of the true God with them in these moral Qualifications in which at least some have far very far exceeded us My scop is only to compare with the worshipers of the true God in their worship to this only my text leads It is for neglect of this that Jonah is reprehended and I shall labour to make it evident that how false soever their worship was yet they have far outstriped and may justly reprehend the worshipers of the true God in the exercise of it First though their Gods were no Gods but Devils falshood and vanity had eyes and sawe not ears and heard not yet did they highly esteem them reverence them Micha 5. Every natione walks in the name of their God amongst other things imported in walking in the name of their Gods this is one they did boast and triumph in their Gods so the Ephesians Acts 19. all with one shout cryed Great is Diana of the Ephesians Idolatrous Micaah though he made his God himself yet can say of it My God and what have I more And if I should tell what Them cydydes reports of the esteeme the ancient Grecians had of their Gods or Livius of the Romans how highly they punished the least dishonour done to the Gods I might take up a long tyme now let us compare this with the worshipers of the true God who triumphs in God or makes their boast of him as David said his soul did is he exalted as God or confided in as God or do we walk in the name of our God as every nation does Secondly as they did highly esteem their Gods so they were painful and frequent in the worshiping of them even idolatrous Israel when they are imitating them Jer. 8 2. see what ane account Jeremiah gives of their diligence Whom ye have loved whom ye have served whom ye have worshiped and after whom ye have gone So many words to express their indefatigablness in their Idolatry The Heathens haveing such a multitude of Gods one almost for every thing could not choose but but be put to ane great deal of pains in holding up their worshipe Amongst Lycurgus lawes one asked him why he appoynted so little for one sacrifice to them he answered because he had appoynted men to be very frequent in sacrificeing to them Now compare this with the way of the worshipers of the true God it is true our principles teach us a necessity of diligence in worship the Kingdome we Aim at suffers violence But who runs strives fights labours according to their principles or of whose way can there be such account given in reference to God Whom ye have loved whom ye have served whom ye have worshiped and after whom ye have gone It is but some feckless thing we do and rarely wee do that Thirdly As they were painful in their worshipe to their Gods so they were very frequent and zealous and intent upon it Isai 57. v. 5. Israel is challenged there among other things for inflamming themselves with Idols They were inflammed as a whore is with her lust Numa Pompilius appoynted some in the Roman processions to go crying hoc agite and Pythagoras forbad sacrifices to be offered when doing or thinking upon any other thing compare this with the way of worship to the true God though our rule oblige us to this be fervent in Spirit serving the Lord yet how oft is our heart in his worship like Israel in Elijahs tyme halting betwixt two What wandring what vanity of the thoughts abounding even when about his worshipe Do we not ordinarly worship him as one taking up a starr through a prospect who hath an shaking arme sometymes he hath a glance of it and presently loseth it again Who prayes as if they were making intercession for their life or hears as the hungry man eats his meats or sings making a melody in their hearts to the Lord are we not then outstriped in fervency Fourthly They preferred the worshipe of their Gods to their dearest and sweetest enjoyments Jer. 35 5. They made their Children pass through the fire to Motech This was a dreadful thing Molech as some writ of it was a great image of brasse within which they did put their Children and then set a fire round about the Image and as the Children did heat and burne in it the Mothers went about it danceing and singing that they might not heare the cry of their Children And in the 106. Psalme the Lord taxes Israel that they did imbrew their hands in their Childrens guiltless blood when they offered them to the Idols of Canaan Sozomen tells us that at Alexandria after Constantin did begin to reigne it was incredible to see what bones of thousands of Children were to be found in some places of the City who had been offered in sacrifice And this same was as Acosta the Jesuit reports frequent among the Indians in their worshipe Certainly these parents wanted not natural affection to their young ones yet they postponed that to the worshipe of their Gods Now compare this to the worshipers of the true God what mote appears not ane insuperable mountaine in the way of his worship Some will not come to the wedding because he hath a yoke of oxen to look after some ane wedding c. Ah! what would we hazard for his honour or worship Goe we not near to the way of the Gadarens who desyred Christ to depart out of their coasts because of their swyne in a word who can say upon serious search of his way that he prefers the honour of his God to his dearest enjoyments in the World Fifthly they were much in dependance on their Gods in every thing they could be concerned in If they were at sea they had a God to looke to and depend on for safty of their cornes they had a God to depend on for fruitfulness of their wyns a God for that The Romans went never out to any wart but they multiplied sacrifices in their Capitol if they had the victory they eyed their Gods for it as the Philistins who brought the Ark with songs to the Temple of Dagon and set it up there as Dagons captive compare this with our way to the true God doe we acknowledge God in all our wayes that he way bring it to passe or do we in every thing make our requests known by prayer and supplicatione what a sweet life might we leade if every difficulty gave us an earand to him with a petitione and every outgate with a songe but our way is far from this the Lord is sometymes put to complain of his people thus They say we are Lords and we will come no more near thee Sixthly They to testify their esteem of their Gods did highly esteem of the sacred ty of ane oath Cicero in his officials de juramento it is wonderful to heart a Heathen speak so reverently of ane oath read by invocating the
Brydegroom is with them but the day shall come he shall be taken from them then they shall fast does thy joy eb and flow with his presence and absence this is a good symptome he is thine Thirdly Try it by thy subjection to his lawes The woman is bound by the law of the Husband so longe as the Husband liveth Rom. 7 2. by his being a Husband he ceases not therefor to be a Lord Psal 45. For He is thy Lord and worshipe thou him The more love the more obedience If ye love me keep my Commandements It s not some flash of a desire after him at such a time as this will prove a mariage but where there is a constant tract of obedience to him as a Lord there is a sweet proof of his being thy Husband Amen SERMON On Isai 45 24. Surely shall one say in the Lord have I righteousness and strength IN the entry of this Chapter we have the Lord comforting Israel who were hopeless that ever they should return out of Babilon by nameing Cyrus an hundreth years before his birth whose right hand he would uphold and that they might the better beleeve that notwithstanding all the power of the Babilonians Cyrus should deliver the Lord tells them He had done greater things then that came to He formed the light vers 7. and vers 18. He formed the earth and established it this incouragment continues from the beginning of the Chapter to the 22. vers from thence to the end of the Chapter we have a prophecy of the calling in of the Gentils Look unto me all ye ends of the earth and be saved and in the words read we have the happy condition of the beleeving Gentils when they shall be called in they shall find in the Lord righteousness and strength and in this they shall triumph and glory This being the scop of the words In them these three particulars are considerable 1. A compend of the priviledges of the beleeving Gentils righteousness and strength 2. The fountain of the priviledges In the Lord. 3. The triumphe the Gentils shall make because of their priviledge Surely shall one say Two things in them are necessary to be cleared 1. What is meant by righteousness and strength 2dly What is implyed in these words Shall one say For the 1. Some referr the two only to times of trial making them to relat to captivity in Babylon and the meanning to be in the Lord I shall find righteousness supporting strength and faithful dealing under the captivity But with Calvin we take the words as the priviledge of the Gentils who should come to Christ and so as Calvin observes comprehend the two main points of our salvation strength in Christ and righteousness for covering our defects in Christ For the other what is implyed in shall one say It imports a triumph and glorying in these priviledges as usually the like expression imports in this prophecie In that day shall ye say 12. Chapt. So that the whole meaning of the words comes to this that when the Gentils should look to Christ they should triumph in their condition because of the righteousness and strength they should find in him There be several Observations we might take notice of from the words but I shall only pitch upon one and prosecut it in this Sermon Observat That the strength whereby beleevers act in duties and the righteousness whereby the imperfections of their dueties is covered are both to be found in Christ This point is clear from the words the bleeving Gentils who look to him and are saved triumph in this that they find righteousness and strength in him In prosecuting of it we shall take the doctrine in two parts 1. Shall shew that our strength for duties is in Christ and 2dly That the righteousness that covers the defects of our duties is also to be found in him For the 1. that the strength whereby we performe duties is in Christ we shall 1. prove it from Scripture 2dly Give some grounds of it 3dly Apply it For the proofe of it from Scripture there be these things in the Scripture that tend to confirme it First The Scripture every where declares man utterly impotent for performing the meanest duety without God If he be called to will it is God that must worke it in him If to do it must proceed from the same God Philip. 2 13. If to pray the Spirit must help our infirmities Rom 8. If to hear He must awaken our ear Isai 50 Yea what ever we do there is nothing of it we are able to doe of our-selves no not of ourselvs to think so much as that that is good 2dly What duties we are comanded to doe we are expresly commanded to do them in the strength of Christ If to resist tentations we are to be strong in the Lord and the power of his might Ephes 6 11. If to walk according to the rules of the Gospel we are to walk in him Coloss 2 12. If to hope he most strengthen the heart Psal 27. Last If to carry a right under desertions we must trust in the name of the Lord Psal 42 6. and last If fruitful in any duty we must abyd in him as the branch in the root John 15 4. Thirdly It is evident also from the names that Christ hath given unto him in the Scripture as Our lyfe Col. 3 4. Our light Ps 27 1. Our hope Coloss 1 27. Our root John 15 4. Our consolation Luke 2 19. Our wisdom our sanctification all which prove the truth of the point Fourthly In the Scripture the Saints have ascribed the praise of whatsoever they have either of active or passive obedience to him If they suffer patiently I can do all things through him that strengtheneth me Philipp 4 v. 13. If they act in their duty Not I but the grace of God in me sayes Paul Yea if they persever thy right hand upholdeth me Psal 63 8. Yea the praise of their life to him I live not I but Christ that lives in me Gal. 2 20. All these laid togither prove aboundantly from Scripture that our strength for duties is in Christ As for the grounds of it why the Lord hath put our strength in the hand of Christ and not in our own I shall name but these four First By this our strength under the Covenant of grace is surer laid up then it was under the Covenant of works once our strength for works was in our own hands Adam though the perfectest meer man that ever was both for moral and gratious induements yet how soon did he make shipwrak of it Yea the patrons of universal grace who assert that God hath given sufficient grace to men for attaining salvation can neitehr say that it would be effectual for salvation or that it is not often lost without the influences of assisting grace but by this way of making Christ the fountaine of strength our strength is put into the hand of one who
Prince as a Prince he prevailed with God Often we complain of the want of what we are enjoying Solom Song cap. 4. vers last the Church prayes Let my beloved come to his garden my sister my spouse she speaks of him as absent but He tells here be is present some men will seeâ— their hatt when it is upon their head and you may have strength and not discern it Lastly Suppose he should deny thee strength to act in thy duty not only art thou a debitor to him for obedience and he is none to thee for assisting grace But also thou ought carefully to search what it may be that impeds his strengthening influences We are often like orped children that when the fathers frown on them fret at their condition but consider not their fault possibly thou hes abused assistance formerly given quenched and grevied his Spirit But I come to the two Uses of the point having guarded against the abuse of it First Use Is our strength in Christ It reproves these who set about duties in their own strength It is ane excellent resolution of David Psal 71 16. I will goe in the strength of the Lord and make mention of his righteousness even of his only There be these inconveniences which arise from our performing duties in our own strength 1. This makes many empty resolutions When we hear of duties in preaching of the Gospel presently at such occasions especally we resolve to beleive to consent to walk more watchfully and doth not eye Christ for strength This is to bring butt the thing that 's not there-ben Can any gather graps off thornes or figgs off thisles or can that which is pure proceed from that which is impure This proves nothing but clouds without rain 2dly The forgetting this makes the work of God a burden to us we stryve to wring our performance out of our own hearts which are as dry hearbs that have not the juice in them We seek and thus we toyle and wrestle like one lifting a burden above his strength whereas if Christ were eyed for strength his yoke would be easy and his Commandements not grievous They that wait thus on the Lord shall mount up as the eagle they shall run and not be weary and walk and not be faint 3dly The neglecting of this produces a yeelding to every light tentation we foolishly encounter it in our own strength who art thou said Saul to David a stripling and he a man of warr from his youth Be strong in the Lord and in the power of his might is the first part of the rule Paul gives for resisting of tentations 4thly The forgetting this makes our services unacceptable to God and fruitless to ourselves as God relishes no service but what proceeds from his own spirit so it is best and here In his own strength shall no man prevail Amongst other things imported in that whatsoever ye ask in my name this is one in my strength it is a sad challenge Christ hath against even his own Disciples hitherto ye have asked nothing in my name Lastly The not eyeing Christ for strength weakneth our confidence in our approaches to God If we could say as David Psal 27. Thou said unto me Week ye my face our next word with very much confidence might be Hyd not thy face from me If a King endyt his subjects petition himself the subject may be little feared it shall be granted The case is so here when Christ is our strength in duties he as it were endyts our petitions and will he reject the bill he penned Ane other Use of the point is our strength in Christ then make use of him for strength Tell me said Dalilah to Sampson where thy great strength lyeth Know him for thy strength and make use of him as such many seek their righteousness in him that seek in themselves their strength If thou shalt ask what shalt thou do in getting his strength forth coming to thee take shortly these rules to help thee First Often lay before him thy inherent weakness and insufficiency for thy work as David did often in his Psalms Hear me O God for I am weak Doe thou as those who would have their Cloathes dryed they spread them out before the sun and there comes heat from the sun that dryes them spread thy weakness before Him this was the course the poor blind lame took in the Gospel They did cast themselves in his way with their blind eyes and lame leggs he is no less compassionat now then he was then Secondly Labour to propose right ends in thy desyrs of strength from him Doe not as Symon Magus who would have had the gifts of the Holy Ghost that he might become some great man Our strength for duties is given as noble-men gives their pages livray-cloathes that by them their masters may be honoured not they of him and for him are all things to him be praise sayes the Apostle Thirdly Take notice of the ordinary way how he useth to communicat strength to his people I say the ordinar way for there are many wayes He takes in his communicating influences to his people but the most ordinary way is to make something look out of a promise after reading some part of his word which readily they have often read but never discerned that into it before as the old blind man who had a boy reading to him the 8th Chapter to the Romans and hearing the 1. verse of it There is no condemnation to them that are in Christ Jesus Hold said he I have often read often preached on that verse but now I perceive something in it I never saw before and was filled with such joy as he professed he never felt the like in his life It is very remarkable in Scripture sometimes we will find the word which hath less aptitude to convert sometimes have greater effect then that which hath a great deall more as to Nathaniel 1 John the word that Christ said behold ane Israelit indeed in whom there is no guile does not convert Nathaniel though that was a sure proofe of Christs being God that he could say so much but ane other word less apt does it I saw thee under the figg tree thou art the Son of God sayes Nathaniel wait till he make something look out to thee of some part of his word and possibly even that thou thinks least of may be the chariot that conveyeth thy strength Fourthly Be following thy duty with the strength thou hast till more come It is the Lords way to give his people strength when about their duty I went downe to the garden to see if the pomagranats buded ere I was aware my soul was as the Chariots of Aminadab If thou shall say thou reads prays hears c. and finds nothing conveyed by these from Christ to thee Christian doe it again yea so long as there stands a command for doing of it be doing it still remember the answer Peter
be compared to the glorie that is to be revealed the comfortable views of it as of a sweet summer after ane winter and a pleasant harbour after a storme how refreshing is it Lastly In the mean time they had frequent intercourse with God Noah warned of God Abraham called of God Moses indured as seeing him that is invisible all the rest will be like cyphers without their figure that makes no number if this be wanting in affliction Thus we have opened the first thing we proposed what these witnesses doe depon But if the things they depon be false and hold not true how comfortable soever they be they are of no weight Therefore in the second place let us consider how sure and valide in law their testimony is and to evidence this we shall first consider them as a cloud 2dly As such or so great a cloud 3dly As a cloud compassing us about For all the three the Apostle sets down in the text for the argument to prove the weight and validitie of their testimony First Consider them as a cloud and this interpreters think may be taken under a twofold notion either as it is a Meraphor signifing somewhat that is not expressed or as it is ane Allusion to the Lords way in conducting Israel throw the wilderness in the day time by a piller of a cloud Now in both the two it is very weighty to our purpose 1. As it is a Metaphor it imports a multitude Densum saith Calvin oponitur raro A cloud of witnesses is a multitude of witnesses this tends much to confirme the testimony In the Mouth of two or three witnesses shall every testimony stand firm saith the Apostle but here not only two or three but a great multitude all uniting in deponing the same thing for substance I know not if the Observation of some will hold true but it is remarkable if it doe that the number of Christians was yet never so great in any one age of the Church as the number of Martyrs have been in different ages under the Heathen Arian and Popish persecutions So that is the first thing confirms the testimony the witnesses are so many But 2dly Consider it as alluding to the pillar of cloud in the wildernesse it imports that they are witnesses purposly called to depon for our incouragement The pillar of cloud was for Israels conduct in the wilderness as in this they were witnesses Infallibly guided so purposly called to depon in our case which adds not a little to the validity of the testimony Secondly They are not only a numerous cloud so purposly called but they are such a cloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if witnesses be not faithful understanding men their testimony is little worth let them never be so numerous But they are such a cloud 1. Of men eminently learned Noah is reckoned by Philosophers among the Philosophers Ante-diluviani and some of them writ of him that he forsaw the deludge in its secondary causes Abraham a famous Astronomer Josephus writts many things of his learning Moses learned in all the wisdom of the Aegyptians So were they eminently wyse and prudent and how in esteem with God is evident from the testimony he records of them in the Bible Noah a Phoenix in his generation Abraham his friend and faithful Faithful Abraham Gal. 4. Moses my servant is dead Jos 1. None with such a perfect heart as my servant David Now a cloud of such witnesses so learned so wyse so eminently esteemed of God so little tainted with earthly mindedness in a word such of whom the world was not worthy how sure must the testimony be deponed by them Thirdly As it is a cloud and such a cloud so we are compassed about with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There be in this two things imported the fulness of testimony and the clearness of it First Their testimony is full There is no case can be tristed with but they testify the usefulness of faith in reference to it If banishment Abraham tryed that if the wrath of Princes Moses found faith useful there If barrenness Sarah found it successful torture or what else this testimony reaches it Secondly As it is full so clear we are compassed with it They doe not depon in ambiguous tearmes Dolosus versatur in generalibus but so distinctly and clearly as what ever doubts be about the meaning of some places of Scripture yet who can question the clearness of their testimony to the usefulness of faith in tryals In a word they are a number of such so excellently qualified and deponing so clearly that their testimony cannot choose but be looked on as valide and sufficient to confirme what they depone Application The practical part of this doctrine and the most genuine use of it is that which the Apostle makes in the 2d part of the verse Let us lay aside every weight c. of which we shall speak afterward Only at present I shall press these few things from it First Praise the Lord that we are not the first he hath tristed with affliction There is a beaten road before us by a cloud of witnesses He that did first put ship to sea Poets could call him Ferreus ille But now a man of the least courage can goe down in ships to the depths It is very remarkable as some have observed that there have been few or none eminent in doeing service to God in their generation either under the Old or New Testament but have been also remarkable for suffering Are we better then our Fathers Secondly Doe not put a wrong construction upon Gods dispenfing of the crosse possibly some in giveing thanks for the work of redemption at such ane occasion as this are ready to stop and say what mean the clouds that are gathering I would see the outgate ere I praise But suppose the worst thou canst imagine to befall thee there is nothing singular in it Look to the cloud of witnesses before thee If this suffice not look to what is in the following verse Looking unto Jesus the Author and finisher of our faith who endured the crosse What stone hath he layd in his Temple that hath not been hewed by affliction And wouldst thou be singular Thirdly Incourage and comfort thy selfe from the example of the cloud of witnesses there be especially these three things in this cloud very comfortable 1. Thou mayst see that God will sometimes most sharply chastise them whom he intirly loves Abraham was his friend Moses he spoke with him face to face David a man after his own heart and yet all of them tristed with afflictione If thou shall goe and conclude the contrary from the Rod thou shall offend against the generation of his children Psal 73.15 2dly Thou hes this encouragement from the cloud that though the Lord hath even a controversy even against his choysest servants yet usually he trists their sufferings not for their sins but upon some account he is
that are not Papists know that they must be justified by faith alone but for sanctification a part whereof is the laying aside of weights we labour to wring it out of our own hearts as if Christ were not the author and finisher of it and as if we did beleeve with Arminians that Christ had not died to putchase faith to us but it were in the power of a mans will to beleeve or not beleeve accordingly as he used his natural induements but this being done the laying aside of weights becomes farr more easie yea and pleasant to us But I come now to consider this precept of laying aside weights as it relates to the words following Let us runn with patience in which consideration by ane allusion to the Olympick and Pithick games they contain ane introductory act to the running of the race 1st The weights must be layd aside and then run and thus they affoord this Observation That the example of a cloud of witnesses will not be sufficiens to influence our running our race with patience if there be not mortifieation to both outward and inward impediments Both are comprehended under weights here and both must be mortified it being usual in Scripture to express mortification by this phrase of laying aside 1 Pet. 1 vers 2. Jam. 1 21. I shall briefly only prove the point and apply it For proofe of it Jam. 5 10. Take my Brethren the Prophets for ane example who spoke to you in the name of the Lord of patient sufferings But will this suffice No the Apostle thinks fitt to add be patient Brethren stablish your hearts grudge not Importing that if there be no more but examples though even of the Prophets who spoke in the name of the Lord it will not doe the turne if there be not some work upon the spirit of a man himselfe It is indeed ane undenyable truth examples are of excellent use in our Christian course sunt nonnulli said holy Bernard quos ad amorem patriae plus exempla quam praedicamenta succendunt But there are two things in the words to pass many other that I shall only make use of to evince this that beside the example there must be a mortifying and laying aside these impediments 1. They are weights 2. They are sins that easily and so easily besett us And in both the Apostle intends arguments to lay them aside First Consider them as weights so they are very unsuitable to a race if they be not mortified they produce two things very unsuitable for a race they weaken us and they intangle us 1st They weaken us Our strength how little soever it be must be devyded betwixt our journey our burdens It is not all to be spent upon our race Pcrerius thinks when Abraham was about to offer Isaack he did not tell Sarah for as strong as his faith was there was work eneough for it though Sarah were not ingadged against him Whereas he that layes aside these weights is not so overlayd nor hath he his strength devided It was a remarkable answer Erasmus reports in Apophthegms Diogenes on a time gave to Plato Plato had become somewhat less in reputatione because he had gone to Sicily to the Tyrant Dyonisius and received great gifts from him and on a day coming into Diogenes Cell he found hm dyning on roots whereupon Plato said to him if thou could'st please Dyonisius thou needed not eat roots Diogenes replyed If thou couldst eat roots thou needed not please Dyonisius Diogenes thought Plato weakned by this he could not eat roots He that is mortified to wordly pleasures hath his strength intire for his race Beside 2dly As they are weakning so they are exceedingly intangling no man that warreth sayeth the Apostle 2 Tim. 2 4. intangleth himselfe with the affairs of this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a word borrowed from a bird that is intangled in a net these weights are as a net round about us that by flightering we cannot winn out of So that it may be said of such a person as Pharaoh said of I sreal They are intangled they are intangled and how unsuitable is this for a race But let us take the Apostles other expression they doe easily beset us and in this two things I would open First Shew you that sin does easily beset 2dly What force is in this to press the laying it aside First That it easily besets is evident from these things 1. How easily does the tentations to it take in thee as sparks lighting among tinder Immediatly or straightway He went after her sayes Salomon of the young man and strange woman God must draw us we pull as it were against him But any tentation kindles us as it were in ane instant Beside 2dly sinful suggestions they seat so insensibly into the minde that even when we are in most spiritual duties ere we are awar we find ourselves overcharged by them As Junius complained that often when he was in prayer his mind was in the gallery he had seen in Rome Yea even after we have resolved and purposed against them yet like Hophni and Phinehas we are ready to commit uncleaness in the door of the Tabernacle of the congregation And it is no wonder there is no sin but it hath a party within us We cannot say as once our Captain did when we are to encounter tentations The Prince of this World cometh against me but he hath nothing within me It hath much within us and therefore no wonder it easily beset us Secondly Now there is a great deal of strength in his argument to press us to lay it aside For 1. That it besets us hath the force of ane argument into it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the old latin renders it circumstans Beza circumcingens It is as a belt round about us or as a wall standing about us If we look before us or behind us or what ever way we will we will find tentations from it in what ever part of our race we will find a weight from it Therefore mortify it otherwayes if called to active obedience or passive it will hing on for it besets us 2dly As it besets us so it easily besets us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this hath the force of another argument in it If we mortify not though our argument from examples were never so great we may conclude tentationes corruptiones will surely hinder us in our race for they beset us and easily beset us we have good reason of taking heed in casting sparks among flax since it so easily kindles And no less in laying aside and mortifying corruptione since in our race it so easily besets us being as a wall built round about us Application First it reproves those who in order to their encountering tryals labour for no mortification of weights and sins that easily beset them For 1. The want of this makes a man altogither unmeit for difficulties in his race 2