Sermon 2 Cor. 12.9 Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon mee FRom this Text you had this truth That a Christians chiefest glory under his infirmities is in the power of Christ resting upon him In the prosecution of this Point there was these four particulars propounded to be opened and prosecuted First What kind of power of Christ it is which Christians may hope to have experience of notwithstanding all their infirmities To this Question it was thus answered a power that Christ hath with his Father with whom hee is extraordinarily prevalent more than the fondling is with his dearest affectionate Mother A power of Christs Spirit which inables us to do what God requires and to suffer what God commands a powerful application of Jesus Christ himself unto his people and that not onely of light to them but of living of spiritual growth of spiritual strength of strength unto Conquest yea to be more than Conquerours Secondly What is it for the power of Christ to rest on the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for the power of Christ to come and take its residence in the soul to make the soul to bee that which a Tent or Tabernacle is to him who takes up his repose therein to come and lodge in the soul of a Beleever as in his Tent or Tabernacle Thirdly What is it for a Beleever to glory in the power of Christ resting on him that is 1. To have the heart so full of Christ that it cannot contain it self but it must be bursting out as it were and running over in holy Exaltations and Triumphs 2. To bee so much in the admiration of Christ as that to a carnal eye it makes a man seem to bee ridiculous what a goodly person was David in Michals eye when hee danced before the Ark. 3. To rest on Christ so as to look out for nothing else c. to terminate and confine all the desires of the soul in and upon and towards Christ Jesus 4. To oppose Christ to any to every thing that doth in any way in the world either injure or indanger him 4. Why should a Christian rather glory in this power of Christ resting upon him than in any inherent grace that is given unto him upon these Accounts 1. Because all that a Christian by inherent grace is able to do himself is through Christ I can do all things through Christ that strengthens mee 2. Because if there be any acceptance of what a Beleever doth with the Father this also is through Christ the gift is accepted not for the gift sake but for the sake of the merit of Christ 3. If so be a Beleever should glory in his graces there is a possibility of falling but being clad with and resting in the power of Christ there 's an impossibility of miscarrying Thus the Saints of God have their infirmities frailties their multitude of frailties and infirmities yet have they reason to glory in that power of Christ which rests on them on earth but much more reason if they will look up and see the tongue of Christ ingaged for them i. e. interceding for them in Heaven And that lets mee into The third Sermon John 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil I Pray not that thou should take them out of the world let them stay there and glory even in their very infirmities but I pray that thou shouldest keep them from the evil In this Scripture you have our Saviours Intercession for his Disciples Preservation And in this his Intercession two things observable 1. In the negative part for what Christ doth not pray not that thou shouldest take them out of the world 2. In the Affirmative part that thou shouldest keep them from the evil of the world For the negative part wherein you have 1. So 〈…〉 implyed not that thou shouldest take them out◠〈…〉 â—orld This implies that God hath the disposal of 〈◊〉 continuance in the world else Christ would never addresse himself to his Father that hee would not take them out of the world If so then 1. Live constantly Beleever above the slavish fear of death Times are not in thine Enemies hands no not in the Devils hands but in Gods hands 2. Bee patient under the loss of thy dearest Relations God hath taken them that hath the disposal of our continuance 3. Seek to God for a blessing on all those means which at any time are prescribed or used for your preservation 2. There 's something mainly intended I pray not that thou shouldest take them out of the world and that 's this That God will have his people oftentimes continue in the world though they meet with much trouble in the world And if so this should teach you Beleevers how to carry your selves in the midst of a sinful wicked rude God-hating Saint-persecuting World that is 1. Patiently to wait Gods leasure you must stay his time 2. Carry your selves Innocently be sure you in a salt Sea like good fish retain your freshnesse 3. Carry your selves Wisely you walk among Devils Snares c. walk wisely And 4. Walk Serviceably continue you must but 't is Gods time how short you know not therefore walk Serviceably For the Affirmative part but I pray that thou shouldest keep them from the evil of the world Wherein something Absolutely and something Relatively Take the words Absolutely thence these four notions That thou shouldest keep them from the evil 1. Sin is an eminent evil the 〈…〉 2. That we are utterly unable to 〈◊〉 our selves But 3. God can keep his people in and from the evil of a sinfull world 4. That 't is the godly onely that are kept from the evil that is in the world But Relatively especially I pray c No great matter of their sufferings but their sins that 's the thing let them be preserved from that Thence observe preservation from sin is a far greater mercy then exemption from suffering And if so Then 1. See the folly the madness of those that embrace sin to avoid suffering Take a stab in their hearts that they may avoyd a scratch upon their singer 2. See the folly of those that desire the removal of their Sufferings rather than of their Sins Take away the Froggs not my hard heart 3. This shews what should be our greatest complaint in the midst of a troublesome world not my sorrows plunderings imprisonments Lord but the scarcities of my soul c. 4. This shews the grand mistake of the nature of true safety Men think safety to be mearly to sleep in a sound skin but 't is not safety to be preserved from danger but from Sin True the men of the world yea the best of Saints are too too apt to mistake in this case there 's a heart within them that is very apt to think sometimes Sinning to be
shake his Kingdom about his ears Sathan and Antichrist know that their Kingdom must down by the power and light of the Gospel and therefore Sathan and men of an Antichristian spirit do all they can to oppose and shew their hatred against the everlasting Gospel and this makes them to be in such a rage against the Gospel Quare 2. When the Gospel goes from a People what goes I shall give but a touch here 1 When the Gospel goes Peace Plenty and Trading goe 2 Chron. 15.3.5 and 6. compared Now for a long season Israel had been without the true God and without a teaching-Priest Why They had Priests but they were Jeroboam's Priests as you may see Chap. 13. ver 9. Have you not cast out the Priests of the Lord the Sons of Aaron and the Levites and have made you Priests after the manner of the Nations of other Lands so that whosoever comes to consecrate himself with a young Bullock and 7 â—ams the same may be a Priest of them that are no Gods A little business will buy a Priesthood and so they are said to be without the true God without a teaching Priest and without Law Mark what follows And in those times there was no pence to him that went out nor to him that came in but great vexations were upon all the Inhabitants of the Countrey and Nation was destroyed of Nation and City of City for God did vex them with all adversity 2 Safety and security goes when the Gospel goes so in the Text but now cited The Ark was taken away and when that was taken away their strength and safety was gone When the Jews rejected the Gospel the Romans came and took away both their Place and Nation John 11.48 If we let him thus alone the Romans will come and take away both our place and Nation About fourty years after Titus Vespatian took away their City they cryed If we let this man alone the Romans will take away our Nations And this was the ready way to bring the Romans upon them 3 When the Gospel goes Civil Liberty goes When the Jews sleighted the Gospel and turned their backs upon it they quickly became Bondslaves to the Romans 4 When the Gospel goes the honour and glory splendour and beauty of a Nation goes It is the Gospel that is the honour and glory of a Nation and when that goes all the glory goes As old Eli said When the Ark was taken away the glory is departed from Israel 1 Sam. 4.22 Jer. 2.11 12 13. Hath a Nation changed their Gods which are yet no Gods but my People have changed their glory for that which doth not profit that is the Worship of God into the Traditions of men Whâ—t is it that lifts up one Nation above another but the Gospel Above all Nations of the Earth England hath been lifted up to Heaven 5 When the Gospel goes all soul-happiness and blessedness goes The Gospel you know is the means appointed by God to bring Souls to an acquaintance with Christ to an acceptance of Christ to an interest in Christ to an assurance that he is theirs and they are his Now when this goes all soul-happiness and blessedness goes Lastly When the Gospel goes the special presence of God goes for that still goes with the Gospel There is a general presence of God as the Psalmist speaks Psal 139. Where shall I go from thy Spirit Whither shall I fly from thy presence I his presence of God reacheth from Heaven to Hell in that sense God is included in no place not excluded out of any place But alas What is this general presence When the Gospel goes the special presence of God goes This leads me by the hand to the third Quaery Quaerie 3. And that is this Whether God will remove the Gospel from England or no It is the fears of many but I humbly suppose no Whatsoever Darkness may be upon it yet that God will not remove it and if you please I will offer a few things that signifie something as to my own satisfaction and it may be so to you 1 The rooting that it hath got in the hearts of sinners and Saints in the Judgment Affections and Consciences both of Sinners and Saints Certainly it hath got so deep a root in the hearts of many thousands of Saints and Sinners that it shall not be in the power of Hell to raze it out 2 The glorious Anointings that are to be found upon many thousands of God's Servants in this Nation to preach the everlasting Gospel and who would be glad to preach upon the hardest terms keeping God and a good Conscience to preach it freely as the Apostles of old did And certainly God hath not laid in this Treasure that it should be turned into a heap of Confusion but that it should serve to the end for which he laid it in 3 The ineffectualness of all former Attempts and Designs to destroy the Gospel You know what endeavours of old there hath been to darken this Sun to put out the light of Heaven in the Marian days and in other days since them and yet it hath not been in Prisons Racks Flames Pillories nor any thing else to extinguish the glory of it And then 4 All Designs and Attempts to extinguish the everlasting Gospel have turned to the advancement flourishing and spreading of the Gospel 5 God never takes away the Gospel from a People till the Body of that People have thrust the everlasting Gospel from them when indeed they have been so bold as to thrust away the everlasting Gospel God hath been severe unto them But till the Body of a People have thrust away the everlasting Gospel God hath not taken it away from them 2 Chornicles the 36. Chapter and the fifteenth verse to the end God sent his Messengers early and late they abused and sleighted and scorned them till there was no remedy So in the 35. of Jeremiah from the first to the twelfth it is a famous Text for this So in the thirteenth Chapter of the Acts and the 45 46 and 47 Verses Because you have thought your selves unworthy of Salvation loe we turn to the Gentiles Till the Jews came to thrust away the everlasting Gospel the Lord continued it to them 6 The spreading of the everlasting Gospel is the special means appointed by God for the destruction of Antichrist First he is to be consumed by the Spirit of his Mouth then destroyed by the brightness of his coming the Spirit of Faith and Prayer in them that would be willing to lay down any thing rather then part with the Gospel God will not put his blessed Church to the blush he will not make them ashamed of their confidence 7 Are there not multitudes of the Children of Believers that fall under many Promises and will not God make good his Engagements to them I will circumcise your hearts and the hearts of your Seed and the Seed of the Vpright shall be blessed
in sin that he is a stranger to the life of Grace hence ariseth all his spiritual troubles now the Spirit of God comes in and resolves the case comes into the soul by his bright Reflections and fills our souls with comfort Now 〈◊〉 have received not the spirit of the world but the Spâ—â— which is of God 4. The Spirit of God is a comforting Spirit as he openeth the vein of godly sorrow in the soul Truly this is the next way to spiritual comfort when a man can once spiritually mourn for sin Matth. 5.4 Blessed are they that mourn for they shall be comforted Godly forrow opens the vein and le ts out the matter that hinders comfort and causeth inward trouble in the soul A gracious man takes a great delight in godly forrow Oh! it s a matter of marvellous comfort to a Child of God when he can kindly mourn for his sins 5. The Spirit of God comforts the soul as he is 〈◊〉 mortifying Spirit Thus he takes away that that is the ground and matter of Believers trouble mortifying that sin that is the cause of his sorrow pride unbelief inordinate love to the world 6. The Spirit of God works comfort in the hearts of his people by setting their own spirit to seek for comfort in Gods own wayes The last thing I did for the Explication of the Doctrine was to add some Propositions and they were 〈◊〉 as these 1. Many a gracious heart that hath fellowship with the Spirit of God in his sanctifying work may feel 〈◊〉 find none in his comforting work The Sun 〈◊〉 operate where it doth not shine A ma◠〈…〉 of salvation when he doth not feel the joyâ—â— of 〈…〉 Isa 51.3 You shall find those that fear the Lord and had the comforts of the Holy Ghost yet walked in darkness 2. Even those gracious souls that have the fellowship of the â—nnforting Spirit to day may want it to morrow This is not daily bread while the Saints are on this side Heaven The Solstice of a Christians comfort doth not last all the day long they are not feasted with this every day they have the night as well as the day there is a night as well as a day in the heart of a gracious soul as it is in natural in the common course of nature the Sun may shine to day but it may be clouded to morrow Thus it was with that holy man Psal 30.7 Lord by thy favour thou hast made my mount ain 〈◊〉 stand strong thou didst hide thy face and I was troubled And God doth this in infinite wisdom to put a difference between Earth and Heaven this valley of tears and that state of glory that so the hearts of Gods people may be kept in a frame of longing after the state of Heaven Godâ—wil have his people be groaning here that his people may groan after that condition when all sorrowing and sighing shall flee away God reserves perfect comfort to be the reward of perfect holiness while our graces are imperfect we most make account that our comfort will be so too Tears will be never wiped from our eyes til sin be quite takeâ— out of our hearts 3. Those that have had this spirituall comfort in their souls they may lose not only the impression of the Spirits comâ—nt but they may feel impressions of Gods anger Heman complaâ—â— that the wrath of God did hang upon him and that the 〈◊〉 of God had cut him off A gracious heart hath real grouâ—â—â—â— of consolation though he hath not present sensible comfort A child of God hath alwayes that that if he did see he could not be without comfort the Promises are his support he hath the first fruits of the Spirit and right to eaâ—â—nal life A child of God shall always have so much to keep upâ— hopes and affiance upon God a child of God in the daâ—est condition though he doth not see enough to make 〈◊〉 rejoyce in God yet he sees enough to make him trust iâ— God though he walk in darkness and see no light yet he trusts in God Job sayes Though the Lord slay him yet be would trust in him David was in great trouble while â—e was in that disquiet expostulation Why art thou cast down O my soul and why art thou disquieted within me trust in God 5 Those that have inward comforts from the spirit may at the same time have little comfort from Gods outward dispensations It may be dark without when it 's light within while Stephen sees nothing but blood here below he saw Heaven above And Christ tells his Disciples In the world they should have tribulation but in him they should have peace 6 And lastly Though this be one great work of the spirit of God to comfort the hearts of Christs Disciples yet there are some speciall seasons where in the Spirit of God gives out this comfort There are seasons of sadnesse there is a season of heavinesse there is need of it There is a time to weep and a time to laugh and a time to mourn and a time to dance I shewed you some of the Seasons 1 One special Season of the Spirits comforting the renewed soul is presently upon the souls first salvation After the Spirit is become a Spirit of Adoption presently it becomes a Spirit of Consolation after the Spirit hath come into the Soul in the Law it then nextly appears a Spirit in the Gospel 2 Another season when the Spirit gives out this comfort is just before the Lord layes upon his people any great afflictâ—â— on When was it that Christ was transfigured and his face did shinc as the Sun it was immediately before his blood passion Christ was first taken into the Mount before 〈◊〉 was up lifted upon the Crosse When was the 〈◊〉 heard This is my beloved Son in whom I am well 〈◊〉 but just before he was led into the wildecessâ— to be tempted When was Paul lifted up into Heaven it was immediately before Satan was sent to buffer him Thus God gives his people somthing before-hand to support their spirits that they may not faint the Disciples were full of comfort Acts 5.41 and when was this immediately just before they were carried before the Council and whipt up and down like Vagabonds Rogues for Preaching the Gospel 3. Another Season when the Spirit gives out this Comfort is in the time of suffering God comes in the nick of time especially if a man suffer for righteousnesse sake if his suffering be upon the account of Christ he seldome fails to send the Comforter for the relieving of his spirit 1 Pet. 4.13 But rejoyce in as much as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad also with exceeding joy Bodily confinement and inward streights are the time of the Souls greatest enlargement John had his Vision iâ— the Isle of Patmos When a child of God is brought to a piece of bread then
Regeneration 1. A Christian may know his real Conversion and Translation to eternal life Such a great and real change is there wrought in every Beleever at his Conversion and this wrought by such a great efficient and infinite cause the Spirit of God and this cause working by such real and powerful means and instruments the great Word of God and this done notwithstanding the great opposition that is made by a poor sinner against the word and when wrought it hath such real and grand effects upon a Beleever that 't is impossible but a Beleever must needs know this his transition from death to life Secondly Love to the Brethren is the great symptome of mens Regeneration Love to the Brethren not taken solely singly as if this was the onely Character but concomitantly taken with others but beyond and above all others this is the privy seal of God on the soul if yee have inflamed it with love hee may know hee is passed from death to life The Use was of Confutation of the Papists those grand enemies to Gospel-Truths and Beleevers peace They abhor this Doctrine of Assurance by it their Purgatory would fall down their Popes Kitchin would grow cold They tell us Beleevers cannot attain Assurance in this world no. 1. Why hath God commanded us to make our Calling and Election sure and will God command impossibilities such as cannot be wrought by our or his own power 2. Other Saints have attained this Assurance this New Name and White Stone within them Obj. That 's by extraordinary Revelation Answ This is not upon proof was not the Assurance of Gods people in Scripture grounded upon general promises Had they many of them either extrinsecal signs or marks to assure them of it did it not spring from principles common to all Beleevers Obj. But suppose they have Assurance to day they may lose it to morrow man is a mutable creature hee may be a Childe of God in the morning and a brat of Hell in the evening Answ 'T is true man is a mutable creature yet is hee preserved by an immutable God man is a weak creature but yet is preserved by the power of God unto salvation man as a Creature is no less mutable in Heaven than upon Earth there preserved by God therefore why not here Obj. This is a doctrine that tends to looseness Answ Not so it did not work looseness in Paul Job c. I labour more than they all Nothing under Heaven so soveraign to stave off and preserve from lust as the assurance of Gods love to the soul Such assurance comes from the highest act of faith and one of the great things of Faith is to purifie the heart and life Such an Assurance must needs constrain the soul The love of Christ constraintâ—is Nay so far is it from inclining to looseness that it casts the soul upon its knees lifts up the souls hands sends him to Heaven continually constantly arms it with petitions resolutions never to let the Lord of Heaven and Earth alone gives him no rest begging of him as for other things so especially for this Lord as thou art pleased to give mee the priviledge of enjoying promises so give mee the power to perform duty Thus saith hee thy will be done in Earth as it is in Heaven And so I am come as far as The Sixth Sermon Matth. 6.10 Thy will be done in Earth as it is in Heaven THere is a twofold Will of God 1. Preceptive to be done by us 2. Providential to be done upon us The Minister carried the words in the last sense the will of God be done upon us hence 't was observed Gods Children must not only do but submit to their heavenly Fathers providential will They must not onely do his will the will of his precepts but they must submit to his will the will of his providence Let God do what hee will they must lay down their head upon the block and with patience and resignation say Thy will be done There are two grand Instances wherein Saints ought to shew this submission First When God deprives them of spiritual priviledges and enjoyments they must submit now they must not murmure then and that upon these considerations 1. Suppose a deprivation of publick Ordinances yet the holy Scriptures are left 2. The holy Spirit too that shall bring home the Scriptures to the conscience 3. There are old experiences of former love to live upon 4. Yet none can detain or debar us from making secret addresses unto God 5. 'T is a most noble thing it becomes a Christian exceedingly to live upon pulse yet thrive 6. By the want of such publick Ordinances God thinks fit to convince his people of their folly in sinning away the Gospel Secondly When the Lord makes a breach upon our temporal comforts and estates now for submission and that upon these accounts 1. Come what will come yet no strange thing is or can happen to us no temptation but what is common to man 2. With what comely submission have those old Beleevers behaved themselves to the will of God Eliah Job Samuel Daniel and the Captain of our salvation our blessed Saviour not my will but thy will be done 3. There 's a glorious day coming when God will unriddle all his dark providences and shew you that there is love in the bowels of them 4. God hath made a breach upon some of thy comforts how many comforts hath hee yet left thee 5. Thou art now deprived of thy comforts thou hast enjoyed twenty years thou hast reason to be thankful it was continued so long and not to murmure that 't was taken away now 6. Thou hast some goods the best of goods there 's no plundring a man of his grace no putting of him out of Gods favour 7. God doth thee a kindness in this were it good for thee it should be continued to thee Hee with-holds no good thing hee takes away nothing but what is evil or would be so this life is a transitory vapour and hadst thou enjoyed it thou couldst not long 8. Compare thy self with thy self and others the other day thou was a pittiful poor brat and what shalt thou bee compare thy self with others wee are low how many thousands far beneath us 9. All outward things are not properly formally good or evil as wee fancy them to be good or evil so they are they are but fancies Use Labour after this submissive frame of Spirit get but this and this will evidence that though hee frowns yet hee favours thee this will make thy Faith appear to bee a glorious Faith it will shew that the Kingdome of God is not only come to thee but in thee and rules in thy heart to that end But what shall I do to submit 1. Let not a day of adversity take thee unawares 2. Do not over-value thy self do not think too great of thy self that the wind must not blow onthee 3. Retract the superlative of
and perpetuating of them 〈◊〉 and herein we must depend upon the faithfulness of The great Shepherd of the Sheep Doctor BATES's Forenoon SERMON HEB. 13.20 21. Now the God of Peace that brought again from the Dead our Lord Jesus that great Shepherd of the Sheep through the Bloud of the Everlasting Covenant make you perfect in every good Work to do his Will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever AMEN IT would give light to these words if you confider the scope and design of the Apostle in this Epistle to the Hebrews the sum of which is He writes to to them that he might Antidore their Spiâ—ies as gainst A postacy from the Doctrine of the Gospel they were liable to this upon a double account 1 Partly in respect of those Persecutions to which they were exposed for the Jews were filled with a bruitish zeal for the Ceremonies of the Levitical Law and exprest the greatest rancour against those who left Moses to follow Christ This is the reason why the Apostle lays down so many Preservatives against their revolting from Religion and he spends one part of this Epistle in a most passionate Exhortation to perseverance and doth in the tenth Chapter insinuate himself into them You have already tasted the first-fruits of affliction ver 34. You took joyfully the spoiling of your goods knowing in your selves that you have in Heaven a better and an enduring substance This is that temper that Martyrs have exprest who have not onely parted with their goods but with their lives for the Gospel When they came to the Stake they would not so much as shed a tear to quench those flames wherein they should ascend to God as in a fiery Chatiot You took oyfully the spotling of your goods knowing in your selves that you have a better and an enduring substance Thus he insinuates himself by represening what they had done to encourage them to perseverance and partly he fortifies them against Back-sliding by those terrible Judgments which he threatned against Revolters as you may read Chap. 6. and 7. 2 As they were liable to this Apostacy upon the account of Persecution so upon the account of the unsettledness and instability of their own spirits There were several 〈◊〉 those who had given up their names to Christ who diâ—â— compare the Ceremonies of the Law with the purity of the Gospel Now the Apostle to secure them from this mixture his great design is to represent the vanity and infectiveness of all the Ceremonial Law and to â—â—press and prove the vertue and efficacy of the Lord â—â—sus his death which was the substance of all the shadows And this takes up one great part of his discourse with them Now in these two Verses he sums up by way of Recapitulation all that which he had discoursed of at large and in them you may observe these two thing 1 A Description of God to whom he addresses this Prayer 2 The Substance of the Prayer it self The Description of God that he amplifies by these two things 1 From the Attributes and Qualities of God if I may so express it Now saith he the God of Peace 2 From the effects of his power and love That brought again from the Dead our Lord Jesus that great Shepherd of the sheep And these Titles they are not here set down to adorn his Discourse meerly as an Ornament but they have all a peculiar efficacy as to the obtaining of the request which here he makes for them I shall beâ—â— with the first the Description of God from that Attribute Now the God of Peace The Title that is used in the Old Testament frequently is this The Lord of Hosts but in the New he is called The God of Peace There were darker Representations of the mercy and love of God then the more full discoveries of his grace were reserveâ—â—ll the coming of Christ Their Discoveries under the Old Testament were but as the Day-Star whsch usher'd in the Sun of Righteousness Now this Title of the God of Peace imparts two things 1 That he is the Author of Peace and works it 2 That he loves and desights in Peace First That he is the Author of it And if you consider Peace in all iâ—s notions and kinds it is a fruit of God and that which descends from him First Peace in Nature is the Harmony that is between all the parts of the World the union that is between the dis-agreeing Elements this is from God for without him the whole Creation would presently disband and return to its first Chaos of confusion Secondly Civil Peace which is among the Societies of men that which is so amiable and lovely and which needs no other foil to commend it and set off its lustre than the miseries of War this Peace comes from God also When there is a subjection to just Laws this is from God Every rash hand is able to make a wound or cast a fire-brand but it is onely the God of Peace that is able to heal breaches to allay those storms that are in a Nation You know those showers which render the Earth fruitful descend from Heaven from God so all the counsels of Peace descend from above The fiery Exhalations ascend from the Earth Counsels of War and Disturbance proceed from the â—â—vilish hearts of men Or thirdly If you consider that Rational Peace which is in the spirits of men i. e. when the Understanding exercises a coercion and restraint over our licentious Appetites when all our inferior Faculties are under the Empire and Conduct of Reason this proceeds also from God For since the Fall there is a great deal of Tumult many Ryots and Disorders in the Soul of a man Reason hates a bad Guide and our Appetitoâ— those are evil Instruments and do many times hurry Reason from its regular actings But fourthly much more if you consider Spirituâ—â— Peace that Peace doth not onely import an agreemenâ— of a man within himself but the agreement of the Soâ—â— with God This is the fruit of the Spirit and it I only God that is able to convey this peace to us And upon a particular account this Title is given to him by way of eminency and propriety as 1 He is alone able to allow and dispense this peace to us for all our sins are injuries committed against him against his Crown and Dignity all the Arrests of Conscience are made in the name of God and therefore it is only He that can speak peace As in the Civil State it is an Act of Supremacy to give a pardon only he that can condemn is able to speak a pardon so it is that God that is our Judge provoked and incensed by us he that hath a judiciall power to cast body and soule into hell-fire is alone able to speak peace and passe a Pardon for us in the Court of Heaven and this is experienced
Cure so there can be no sweeter peace then when mercy and peace meet together and when Conscience and Peâ—ce kisleth each other The former is the tast of Heaven the latter is the perambulation of Heaven both which the Believer shares in upon his Justification by Faith If Christ had peace who was made our sinâ— needs must the Believer have peace who is made the righteousness of God in him Secondly Sanctifying grace has a peace attending it and this peace differs from the former as the root from the fruit The peace of Justification is a radical peace the root of peace but the peace of Sanctification is the Bud the Blossom of the Tree The former flows from the Bloud of Christ sprinkled on the Conscience the latteâ— from the conformity that is between the Word and Will between the Commands and the Conscience As many as walk according to this Rules grace be unto them and peace Gal. 6.16 So that peace is the frui of sanctifying grace Now as the bloud of the Paschal Lamb which was a token of peace was not to be struck on the Posts of the Egyptians but upon the Posts of the Israelites so neither is the bloud of sprinkling which brings perfect peace to be struck on the posts of the carnal sinner but on the post of the true Believer an Israelite indeed in whom there is no guil no grace no peace that is God's Law How can a sinner have peace in a state of sin when God and Conscience when Word and Conscience when Law and Conscience and all the Attributes of God are against the sinner No peace saith my God to the wicked Pray mark that Chapter it begins with peace and ends in no peace In vers 2. it 's said He shall enter into peace that is the Righteous In the last verse There is no peace to the wicked It 's the state of grace that 's the onely state of peace And thus I pass from the double grace desired grace and peace to the double Fountain discovered God our Father and our Lord Jesus Christ But here 's a Question to be answered If Grace and Peace be from God the Father then how is it said to be from Christ and if from Christ how then from God the Father Answ It 's a known rule thar the transient exernal works of God are attributed to all the Three Persons in the Trinity the same Works that are attributed to the Father are also attributed to the Son and the same Works attributed to the Son the same also to the Father so grace and peace are here ascribed both to God the Father and to our Lord Jesus Christ that is they are both from mercy and from merit From mercy on God's part to us from merits on Christ's part for us They are from God the Father because he wills them to us from God the Son because he works them in us They are from God to Christ from Christ to us they are from God the Father originally and from Christ derivatively and to us actually God the Father is the Fountain of all grace and peace Christ as Mediator is the Conduit of all grace and peace Man in union to Christ is the Cistern into which these streams of grace and peace run God wills grace and peace to us and Christ works them in us God gives grace and peace to be applyed to the Creature this is from the love of the Father but the Application of this peace to the Soul is from the merit of Christ the Redeemer Thus you see there 's a double Spring of this double Blessing Time will not serve me further The onely Observation is That all the grace and peace which Believers share in is derived from God the Father through our Lord Jesus Christ these three things opened will clear this 1. That grace and peace are the Believer's priviledge 2. That the Fountain of this grace and peace is from God the Father 3. That it is not given out from God the Father but through Christ First That grace and peace are the Saints priviledge if grace is then peace is But grace is the priviledge of every Believer and that whether you look upon it as taken from the love and favour of God to us This is the Believers priviledge God can as well forget Christ at his right hand as cease his love and favour to the Soul of a Believer The Believers Title to all their blessings arises out of this never-failing love of God or if you take grace for the fruit of God's love to the Soul still it falls to the Believers priviledge Vocation Justification Adoption Pardon of Sin purging from Sins strength against Sin Holiness Love Faith Obedience Perseverance all these are the priviledges of every Believer nay a man cannot be a Believer without any one of them they are as essential to the being of a Christian as reason to the being of a man Secondly as grace so peace is the Believers priviledge There is peace Eternal peace Supernal peace Internal and peace External There is peace External this is peace with Men There is peace Supernal that is peace with God There is peace Internal that is peace with Conscience All these three are to be had upon Earth and then there 's peace Eternal and that is onely to be had in Heaven The Apostle here doth not exclude the former but chiefly intends the latter Peace with man is a good thing to be 〈◊〉 but peace with God and Conscience is 〈…〉 to be desired Peace with God is the 〈…〉 things both within and without both below and above both in time and Eternity so says Job If he gives peace who then can make trouble Now this peace is the Saints priviledge It is a Legacy left to every Believer by the last Will and Testament of a dying Redeemer Will you see a Copy of his Will then look in John 14.27 Peace I leave with you my peace I give unto you not as the World giveth give I unto you There is it seems a peace in the Worlds power to give and there 's a peace of Christ's bestowing Now Christ would have us here not to mistake the World's peace for his for the difference is very great for first the World's peace is a false peace it is a counterfeit Coyn it has not the currant stamp of Heaven on it but the peace that Christ gives to a Believer is true peace and perfect peace Thou wilt keep him in perfect peace whose mind is stayed on thee Secondly the Worlds peace is an outward peace It is but skin-deep it wets the mouth cannot wash the heart Prov. 14.13 In laughter the heart is sorrowful and the end of that mirth is heaviness The Worlds peace is but the shell of peace their Conscience lowres when their countenance laughs but the Peace that Christ gives is an inward and spiritual peace Psal 4.7 Thou hast put gladness in my heart more then in the time
then to live in Heaven with guilt on his Conscience My Brethren let me a little enlarge because suffering may overtake us for Persecution is the genius of the Gospel therefore let me leave 4 short Rules with you concerning sufferings See that your Cause be good your Call be clear your Spirit meek and your End right Sufferings cannot bring out peace without either of them but with them all our sufferings shall be peace First Let your Cause be good it s not the bloud but the cause that makes a Martyr it s not for every cause a Christian should engage to suffer every cause will no more bear suffering then every little stream will bear a Ship nor will Christ let go swee ness to every suffering 1 Pet. 4.15 Let none of you suffer as a Murderer or as a Thief or as an Evil doer or as a busie-body in other mens matters To suffer thus is neither Christian-like nor comfortable Some suffer rather as Malefactors then as Christs Martyrs Secondly Let your Call be clear it s amiss to have a good cause without a call Some may suffer for the cause of God and yet sin in suffering for want of a call Christ calls not all to suffer to some it is given to others it is not If thy call be clear thy peace will be sweet though thy sufferings be never so great But you will say How shall I know when I am called to suffer I answer First when Truth suffers by our filence then are we called to suffer Secondly when our lives will be the denyal of Christ then are we called to deny our lives for Christ Thirdly When sin and suffering surrounds us that we cannot get out but we must either run through sin or sufferings then I may safely conclude that Christ called me to suffer and in this cause we may expect the peace and sweetness of his presence Thirdly The third Direction for suffering is this Our spirit must be meek so was Christ he went as a Lamb to the slaughter It s possible a man may be right in his cause and yet sinful in his carriage and if so no wonder if Christ be not sweet to us To be fierce and raging and reviling in suffering it s not becoming humanity and therefore much lesse like Christianity A Christian should be like Christ Acts 45. And they departed from the presence of the Councel rejoycing that they were counted worthy to suffer shame for his Name It becomes those that are found in the Spirit to give blessing for cursing the more of Christs spirit is in us in our sufferings the more comfort and joy we shall receive from our sufferings Fourthly See that your end in suffering be right if it be Self or singularity or schism then Christ cannot be sweet to thee Some have died that their nameâ— might live Socrates died in the defence of the truthâ— and to prove that there is but one God but whether he died for honour applause or for Gods sake I think it is no hard thing to determine But 〈◊〉 thy cause be good thy call clear thy spirit meek and thy end right and then you shall have peace in all your sufferings that is the fifth thing Choose suffering rather then sinning Sixthly If you would have peace be much in studying the Scriptures for as God is the God of peace and Christ the Prince of peace so the Gospel is the Gospel of peace which God hath given thee to lead thee in the wayes of peace Great peace have they that love thy Lawes Seventhly Take heed of Apostacy either in Doctrine or Principles Though a Believer is freed from Apostacy in the state of grace yet he is not freed from Apostacy in the degrees of grace He may fall sinfully though he cannot fall finally Demas fell by one St. Peter by the other Pray with David Psal 17.5 Hold up my goings in thy path that my foot-steps slip not Eighthly Make the Word of God your Rule in all things be sure you have a Scripture-warrant for all your practises But especially keep close to Scripture in matters of Gods Worship There are endless Discourses about the Mode of Gods Worship I have no disputing-time It is good in difficult cases always to take the surest side For Instance If I follow the Traditions of man for the worship of God I may sin but if I keep close to the directions of God in the Scripture I am sure I cannot sin for this is the sure word of Prophecy to which you do well to take heed therefore in such a doubtful case Gods will is that we take the surest side go to the Law and to the Testament Labour to be fruitful and grounded Christians Ninthly Keep up the power of godliness do not let Religion down into a life-less formality The Righteous shall flourish like a Palm-tree He shall grow like a Cedar in Lebanon those that be planted in the House of the Lord shall flourish in the Courts of our God Psal 92.12 13. My Brethren it is as much a duty in them that have grace to improve it as for them that have no grace for to get it If you sit under the daily means the daily waterings of God and do not grow do you think this will be peace in the latter end surely no my Brethren your fruitfulness under the Gospel is of very great concernment It is unfruitfulness that makes God lay his Vineyard waste It s fruitfulness that procures the forwarding your account in the day of grace Tenthly Observe that excellent rule of the Apostle in Phil. 48. Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are â—ust whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be an prayse think on these things And now my Brethren I commend you to God and to the Word of his grace that is infinitely able to make you wise to saâ—vaâ—ion with this Benediction which I shall makâ— my Valediction Grace be unto you and Peace from God our Father and from our Lord Jesus Christ Master JOSEPH CARIL His Farewel SERMON UPON Revel 3. Ver. 4. the latter part of that Verse And they shall walk with me in white for they are worthy IN the former part of this Verse you heard the commendation of those few names in Sardis It was this They had not defiled their garments In this latter part you have their encouragement in their Reward They shall walk with me in white In which encouragement I told you we might consider two things or take it into two parts First That they should walk with Christ Secondly They should walk in White I have spoken to the former of these They shall walk with Christ and that the Scripture holds forth under a two-fold notion First As matter of duty It is a duty to walk with Christ Secondly It is a matter of Promise They that
From the Object the Profession of our Faith And Thirdly From the Act with the Qualificationt Hold fast without wavering First From the Subject concerned Us Let us hold fast whatever others do if they let go Faith and God and 〈◊〉 and Souls and allâ— yet let us hold fast 〈…〉 the Apostle speaks of 〈◊〉 to Believers theâ—â—â—â— a very great Emph sis in the word We or Us as in the 〈◊〉 of Tim. 6.8 saith â—e Having food and rayment let us be content Indeed he might have said Let every man be content but the emphasis lyes upon the us If no body else will be content yet let us for a Christian lyes under more obligations to all manner of vertue hen any other man doth If Nature will not be content with little yet let Grace Let us be content So here let us hold fast our Profession It may be others will let it go I but let us hold it fast let us among whom let us upon whom let us in whom such mighty things have been done by God let us hold fast or else it will be an intolerable upbraid and condemnation to us That it will be both see but two Texts of Scripture The first is in the 11th of Matthew vers 20 21. Then began he that is Christ to upbraid the Cities wherein most of his mighty works were done because they repented not Wo unto thee Chorazin woe unto thee Bethsaida for if the mighty works that were done in you had been done in Tyre and Sidon they would have repented long ago in Sackcloth and Ashes but I say unto you it shall be more tolerable for Tyre and Sidon at the Day of Judgment then for you And thou Capernaum which art exalted unto Heaven shalt be brought down unto Hell for if the mighty works which have been done in thee had been done in Sodom it would have remained untill this day But I say unto you that it shall be more tolerable for the Land of Sodom at the Day of Judgment then for thee Pray do but mark what an upbraid there is and upon what ground Because mightier works had been done among these then among others Now it seems to be a little excusible that they where these mighty works had not been done did not repent and therefore their punishment shall be the more tolerable But it will be more inexcusable for them among whom less mighty work have been done If they do not comply with the design of God their condition will be far more intolerable They that have been lifted up to Heaven as it were that have as it were seen Christ crucified before their eyes for them to apostatize and turn away from Christ of how much sorer punishment shall they be thought worthy Certainly those very persons that have great and mighty works done among them and upon them too great Convictions and strong Resolutions and yet they shall apostatize oh how will God upbraid these persons Now see that other Text that speaks as dreadful as this Heb. 6.4.5 and 6 verses For it is impossible for those who were once enlightned and have tasted of the Heavenly gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the powers of the World to come if they shall fall away to renew them again to repentance Seeing they crucifie to themselves the Son of God afresh and put him to an open shame It is the greatest disgrace and affront that man can put upon Christ to apostatize from him it is not half so much not to own him for by that they crucifie him again and put him to an open shame it is as if they told all the World that this Christ is not worth the believing in and it were but to throw away their time and happiness to believe in him Well then let us that pretend to such enlightnings and say We have tasted of the Heavenly gift and of the good Word of God and of the first-fruits of Heaven let us hold fast lest we come under this upbraid and this condemnation But more particularly let us hold fast as we are concerned to do if we consider First What we were before Faith Secondly What we are by Faith Thirdly What we shall be at the end of Faith First What we were before Faith What were we Before Christ was Preached and before we believed what were we Why much worse then if we had not been considered in our case and state it is better not to be at all then to be a sinner it were better not to be a people then not to be the people of God Now what were we before Faith Why truly we were not a people so the Scripture tells you They that were not a people are now the people of God so that if we are not the people of God we are as if we were not a people We were What were we before Faith Dark We were the Darkness it self as the Apostle's expression is in Ephes 5.8 saith he Ye were sometimes Darkness The very Light that was in us was Darkness corrupt in our Understandings and Imaginations the Understanding dark We were dead yea under the worst of Deaths dead in sin You saith he that were dead in sins and trespasses hath he quickned How were they dead in sins Did they not live in sin Yes saith he wherein you walkt Why What is their Death To live in sin is to be dead in sin all the while the Prodigal lived in his sin the Father said of him He was dead My Son that was dead is alive We were What were we before Faith Why we were Children of what of Wrath as well as others Now Beloved consider how many abide thus to this day in Darkness Dead in sin and Children of Wrath When you are or pretend to be translated out of this darkness into his marvellous light will not You hold fast You that were dead as well as others and now you live is this your requital to God that you will now let it go Oh! I beseech you have a care of that Secondly let us consider what we are by Faith and that will be another Obligation upon us We were not so bad before Faith but we are better by Faith We were not in so miserable a case before believing but we are in as happy a case when we do believe Why what are we We are alive and Children of Light and Children of God We are alive You hath he quickned saith he or made alive and My Son that was dead is alive Now what is the work of the Living It is to praise God The Living the Living they shall praise thee as I do this day Now if this be the work of the Living then consider if we hold not fast our Faith if we apostatize we are so far from doing the work of the Living that is of praising God that we do all the dishonour we can to God we do the work of dead
Jesus Heb. 4.14 Seeing then that ye have a great High Priest that is passed into the Heavenâ— Jesus the Son of God let us hold fast our Profession Heb. 12.2 Looking unto Jesus the Authour and finisher of our Faith who for the joy that was 〈◊〉 before him endured the Cross despised the shamâ— and is set down at the rigâ—â— and of the Throne 〈◊〉 God Oh let us be thinâ—ing of and looking 〈◊〉 this Jesus You will say what shall we think of him Oh think of this condescention in the world of that vouchsafement which as was never the like of his how he humbled himself and suffered from God and man Think how he became poor that was rich that we that were poor might become rich Think how he became a curse think how he became sin for us think what a good Confession he made before Pontius Pilate even to the death and was obedient to the death Think how he conquered death by dying and how he rose again by his Almighty Power and is ascended into Heaven and ever lives to make intercession for those that come to the Father through him Think how he lived here on Earth in a sad condition and joyed in it to that it might be for our good and shall we leave such a Christ as this Oh can you look upon Christ and leave the Profession of your Faith it cannot be keep Christ before your eyes make him your pattern and you will not you cannot do amiss He that saith he abides in him ought to walk as he walked He walked in obedience all his dayes and was obedient to the death So must we we must walk in obedience all our dayes though we dye for being obedient You see now how many Arguments there are for your holding fast the Profession of your Faith There are many now that might be added but the time is past therefore I shall shut up all the words of Jude from the 20. Verses of his Epistle to the end But you Beloved building up your selves on your most holy Faith praying in the holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life and of some have compassion making a difference and others say with fear pulling them out of the fire hating even the Garments spotted by the flesh Now unto them that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy to the only wise God and Saviour be Glory and Majesty Dominion and Power now and ever Amen Mr. Matthew Newcomen His Farewel SERMON Preached at Dedham in Essex Aug. 20. 1662. REV. 3. Vers 3. Remember therefore how thou hast received and heard and hold fast and repent I Began this Scripture the last Lord's-Day in this Congregation I told you then there were three Doctrines obvious in the Text The first was Doct. 1. That it is the Duty of Christians To Remember those Truths that they have heard and received Doct. 2. That it is the Duty of Christians to hold fast the Truths that they have heard and received Doct. 3. That continued Repentance is the Duty of Christians as well as initial Repentance Remember therefore how thou hast received and heard and hold fast and repent The first of these Doctrines I applyed my self to and applyed to â—he People the last Lord's-Day and shall not now say any thing of it but proceed to the next Doctrine That it is the Duty of Christians To hold fast the Truths that they have heard and received That which the Apostle enjoyns on Timothy is in proportion the duty of all Christians 2 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus The whole intire Body of Divine Truth Hold it fast against all opposition whatsoever Now if they that are themselves Teachers of the Truth to others must hold fast the Truth according to the Plat-form that hath been delivered to them then much more is this the duty of private Christians who are supposed not to have that latitude of parts and gifts that Teachers have And therefore you shall find that Christ requires this not onely of the Pastors but of the Members of his Church Rev. 2.24 speaking not onely to the Angel but to the Body of the Churchâ— But to you I say and to the rest in Thyatira as mâ—ny 〈◊〉 have not this Doctrine and which have not known the depths of Sathan as they speak I will put upon you none other burden but that which you have alreadyâ—â— hold fast till I come As if he should say This is all I require of you my People keep your selves and hold fast that which you have till I come And so in the 3d of Rev. 11. Behold I come quickly hold that fast which thou hast that no man take away thy Crown As if he should say That Divine Truâ—â— that thou hast heard and received it is thy Crown thy excellency therefore hold it fast This Duty of holding fast the Truth is urged in many other places of Scripture under other expressions as that of continuing in the Word of God Christ says If ye continue in my Word then are ye my Disciples indeed And continuing in the Faith Act. 14.22 Paul and Barnabas visiting the Churches exhor ed them to continue in the Faith And so those terms of being rooted in the Truth of standing and standing fast and many others they all inforce this Duty Now for the better handling of this Point I shall do these four things First I will shew you What Christians are to hold fast Secondly How they are to hold this fast Thirdly Why they are to hold fast that they have heard and received Fourthly I will apply it First What Christians are to hold fast The Doctrine says They are to hold fast the Truths they have received Now Truths are of two sorts 1. Some are Natural and Moral 2. Some are Supernatural and Divine Truths Called Truths of God because they come from God and conform the Mind and Soul that receive them to the Image of God Now though it is true it is good for a man to be right in Moral things and to know and cleave to that which is Truth in Morality yet the Truths that we are here called upon to hold fast they are Divine Truths Supernatural Truths Truths in Religion Truths in the things of God Secondly Again Religious and Divine Truths Truths of God they are either such as are so in name and in the estimation of some men or else they are such Truths as are Truths of God in the truth and reality of the thing Now when I say that Christians are to hold fast the Truths they have received the meaning is not that what ever any man or company of men offer as Truths should be received and held fast for then we must hold fast many Errours But what
ever men call Truth or offer as Truth we must examine it by the un-erring Rule of Truth that is the Word of God In these things it is a clear Canon which we have 1 Thess 5.21 Prove all things hold fast that which is good Prove them by the Word of God and if they hold Truth by that then receive them and hold them fast Divine Scripture-Truths we are to hold fast Thirdly Scripture-Truths Truths that are grounded and warranted in the Word of God they are either such as are immediately and expresly laid down in Scripture or such as are mediately contained in Scripture and by deduction drawn thence Now those Truths that are immediately and expresly laid down in Scripture we are with out dispute to receive and hold fast But those Truths that are drawn thence we may make use of our Reason to examine them by the Word and so far as we see them to be drawn from Scripture we are to receive them and hold them fast Fourthly Divine Truths from Scripture are of two sorts Either the great and weighty things of the Truth of God and of Religion which we call Fundamental Truths or else they are those things that are of less weight in Religion and yet Truths of God Now we are not onely to hold fast those Truths of God that are the Fundamental Truths as That there is a God and but one God and That there is a Trinity of Persons in Unity of Essence Father Son and Holy Ghost and that there is but one Mediator between God and Man the Man Christ Jesus and that He is both God and Man in one Person and that he hath given full satisfaction to Divine Justice for all that by Faith close with him and the like These are the great Points in Religion these we must be sure to hold fast And not onely these but even the lesser Those Truths of Religion that comparatively are far less then these we must hold them fast You know what our Saviour says of the Commands There are some that are the first and great Commandements and there are others that are the lesser But whosoever shall break one of the least of God's Commandements and shall teach men so the same shall be least in the Kingdom of God So whosoever shall renounce the least Truth God will be eaven with him for it For those Truths of God which are 〈◊〉 and small comparatively they may be of great weight and consequence in their Sphere Lâ—ther said Let Heaven run together as a Scrowl râ—ther then one Filing of Truth should be parted with Surely those Servants of God the Martyrs were not so prodigal of their lives but knew what they did when they suffered for such Truths as men now call Trifles and not worth standing for the least Truths of God must be held fast Thus you see What we must hold fast DivineTruths Scripture-Truths whether greater or lesser we must hold fast what we have received I should but that I fore-see the time will prevent me answer an Objection Is there nothing to be held fast but Truth Doth not the Apostle bid the Thessalonians in the second of the Thessalonians the second Chapter and the fifteenth Verse Hold the Traditions which ye have been taught whether by Word or our Epistle The Papists make much of this Place for their unwritten Traditions In a word know this Though there were some Doctrines of Faith and Matters of Practice which when Paul writ this Epistle were not expresly to be found in Writing that had been Preached by the Apostles yet this will not in the least infer that now when the Canon of Scripture is compleated there should be such unwritten Traditions to which we are to give up our Faith I go on to the second thing and that is to shew How we must hold fast the Truths of God that we have heard and received First In our Judgments being fully resolved and settled in our Judgments concerning them not wavering about them nor suffering our selves by â—ny means and ways to be removed from our stedfastness in them Says the Apostle 2 Pet. 3.17 Seeing you know these things beware lest you also being led away with the errour of the Wicked fall from your own stedfastness Take heed you be not removed in your Judgments Hold fast what you have received and suffer not every Wind to blow you off from them Secondly We must hold fast the Truths we have heard and received in our Wills and Affections in our love to the Truth we must receive the Truth in the love of it or else we shall never keep the Truth Love is the strongest hold-fast in the World no man will part with that which he loves What makes â—he covetous man so unwilling to part with his Money but because he loves it What makes the lustful sinner so unwilling to part with his Lust he will part with Heaven rather then with his Lust Why it is because he doth so love it If men did love the Truth they would hold it fast Thirdly You must hold fast the Truth in the Profession of it Heb. 10.23 Let us hold fast the Profession of the Truth or of the Faith without wavering We must not onely believe with the Heart but confess with the Mouth if we would be saved When Teter denyed his Master with his Mouth and said I know him not I am perswaded he denyed him not in his heart It is a dangerous thing in words or outward Profession to renounce the Truth or any part of it Hold fast the Profession of the Truth Fourthly We must hold the Truths of God fast in our Life and Conversation this the Apostle calls Walking in Christ and holding forth the Word of Life in a blameless and harmless Conversation We must hold fast the Truth of God in our Lives Fifthly We must do all this Constantly Hold fast the Truth in our Judgment and Affection and Profession and Conversation constantly and at all times as David I have inclined my heart to perform thy Statutes always even unto the end We must not onely in times of calmness and serenity when we may have all the peace and applause of the World hold fast the Truth and Profession of it but in stormy Times when Truth may burn a man's fingers if he hold it yet even then we must hold it fast Sixthly We must hold fast the Truths we have received Resolutely against all opposition whatsoever whether of Friends or Foes Paul would not bate an inch no not to Peter his Brother hâ—â— elder Brother in Christ and in the work of the Gospel he resisted him to the face and gave not place to him no not for an hour Thus should we hold fast the Truth that we have heard and received in our Judgment in our Will and Affections in our Profession and in our Lives and Conversations And thus hold them fast constantly and resolutely against all opposition on the right hand and on the
as Jerem. 13.17 And that we shall not forget Jeremiah weeping for you And I trust likewise that we shall remember Stephen being on his knees for his Persecutours powring out his life and prayer together Acts 7.60 I doubt not but my Reverend Brother and my self shall remember Pauls willingness to spend and to be 〈◊〉 both in prayer and preaching for you all Though the more abundantly he loved the lesse he was beloved 2 Cor. 12.15 3. Maintain and nourish all tenderness in your Conscience all your dayes Oh go not without much lesse against the dictates of conscience rebel not against the light of it beware of stifling and suppressing a warning conscience lest a warning conscience prove a gnawing conscience and prove a tormenting conscience And consider first Remorse of Conscience hath an eye against all sin past Secondly Tenderness of Conscience which hath an eye to all sin to come Take heed then of all calmness of heart Fourthly Take heed of Apostatizing Chrysostome hath a notable saying namely That Ministers have a greater trouble because they never find their work as they leave it as other workmen do Oh in how short a time doth a poor Minister find all his work put out of frame and order Did not Moses find it so Exod. 32.8 Moses had no sooner turn'd his back as it were but the people were turned out of Gods way of worship And did not Paul find it so Gal. 1.6 The Galathians were quickly removed Paul was but lately gone from them and they were quickly apostatized Now this cometh to passe First It is by reason of a crafty subtil deceitful Devil as in the Gospel we read While men slept the Enemy came and sowed tares Mat. 13.25 And who this Enemy is we may see in Christs expounding the Parablâ—â— ver 39. And Secondly Partly by reason of mens own deceitful hearts as Heb. 3.12 observe it There is an evil heart of unbelief in the best it dwells in the best but it reignâ— in the wicked And what is that one of these evil hearts of unbelief in apostatizing in departing from the living God Thirdly It is partly by Reason of deceitful workers as the Apostle calls false Apostles It is partly by reason of such Then take heed of apostatizing either from truth of Doctrine purity of worship or practice of Conversation 1. From truth of Doctrine Be not weary of old truths take beed and beware of itching after novel Doctrines take heed and beware of admiring this or that opinion which as new lights drop down from heaven but indeed is but as the smoak of the bottomless pit 2. From purity of Worship also Let not your zeal be cold but kindled against every bracelet of the Scatlet Whore How often doth the Apostle call the people adulterers and adulteresses because they apostatize from the Word and Worship of God 3. In practice and Conversation Prize the Gospel love it and live accordingly to it With constancy look on every motion of thy soul and every action of thy life as a step to life or a step to death as a step towards Heaven or a step to Hell Heb. 10.38 To close this Counsel the Author of the Hebrews bringeth in the Lord protesting against apostatizing If any man draw back from Gospel-principle and Gospel-worship or froth a Gospel-conversation saith the Lord If any man draw back thus my Soul shall have no pleasure in him Tremble then at this thou Apostatizer whoever thou art wherever thou sittest or standest My Son shall have 〈◊〉 pleasure in thee I loath and abominate that person faith the Lord. 5. All of you then study peace and particularly you who do unfeignedly set your hearts and faces towards Heaven study peace and follow after it thouâ—â—â— run from you pursue after it You professe youâ— selves to be them that are truly fearing God anâ— truly honouring the King and truly loving one another Oh then seek peace You who do unfeignedly set your hearts and facâ—â— towards Heaven study peace alway and decline all dividing principles and practices among you and that you may not either breed or feed circumstantial differences or substantial divisions consider God 〈◊〉 the God of Peace our Saviour is the Prince of Peace our Comforter is the Comforter of Peace our Calling is the Calling of Peace our Way is the Way of Peace Oh that we may so live in Peace that the God of Love and Peace may dwell with us and that the God of Peace may live with us here that we may live with the God of Peace hereafter Mr. Bull of Newington-Green His Farewell Sermon in the Forenoon John 14.16 And I will send the Father and he shall give you another Comforter that he may abide with you for ever THe Observation that I commended to you 〈◊〉 of these words was this It is the great work for which the Spirit 〈◊〉 Christ is given by Ged to comfort the hearts of 〈◊〉 people You may remember that I have 〈◊〉 opeâ—â—â— the truth to you and have shewed you what this spititual comfort is that the Spirit of Christ works in the hearts of his Disciples I gave it you in this Description It is that inward spiritual satisfaction that the heart of a gracious person finds in and through Jesus Christ in all the various dispensations of God towards him whereby he is enabled to go on in chearâ—inesse in the way that God would have him whether it be by a way of doing or of suffering And herein I shewed 1. The nature of the spiritual satisfaction 2. The Author of it It is God by his Spirit 3. The Object of it God through Jesus Christ 4. The proper Subject of this inward spiritual comfort the people of God 5. And lastly The effects of the spiritual comfort it is to strengthen the heart both to do and suffer I came the last time to shew you how the Spirit of God doth this 1. He doth it as an enlightning Spirit by shewing where comfort is to be had by opening the eyes of the understanding as he did Hagars bodily eyes to see the Well of water 2. He doth it as a quickning Spirit bringing the soul into that capacity to take in the comfort for what comfort can a dead man receive a Cordial and a Puddle is all one to a dead man 3. He works this inward spiritual satisfaction by discovering the truth of this vitall Principle in the soul for a man may have a principle of Grace and spiritual life in him and not know it that though he has the spiritual comfort yet it is all one as if he had it not Now this is the great Question that is debated in the heart of a Child of God Whether he be regener a 〈◊〉 born again whether he hath grace in his soul 〈◊〉 grace that will qualifie him for glory and if he was â—â—risfied as to this he would not be a moment without comfort But he is afraid that he is dead
comfort yet you have little in comparison of what you may have if you seek for it 2 Study the excellent nature of the comfort how little soever a man hath of this spiritual comfort it will sweeâ— his condition be it what it will be When a man hath communion with the Spirit of God he hath comfort in all conditions then though a mans condition be never so bad yet it is very good Hab. 2.17 Though the Fig-tree shall not blossome though the fruit be not in the Vines the labour of the Olive shall cease and the fields shall yield no meat the flock shall be cut off from the Fold and there shall be no Herd in the stalls yet will I rejoyce in the Lord I will joy in the God of my salvation He can fetch hope and ground his faith upon the Promises though the Providences and Dispensations of God be never so mysterious the comfort of the Spirit doth make up the want of all other comforts the comforts of Ordinances are sweet comforts Sermons-comforts are sweet comforts Sacraments-comforts are sweet comforts Ah but the comfort of the Spirit can supply the want of all these all outward crosses do not hinder these inward comforts a man that hath these comforts may have a feast with bread and water a little of this comfort is able to sweeten a whole Ocean of sorrow In the multitude of the thoughts within me thy comforts delight my soul Psal 94.10 So that when the hearts of Gods people are filled with sad thoughts what will become of themselves What will become of their Families what will become of the Church of God what will become of the Ministry of the Gospel and of the Ordinances of Christ they are full of sad fears and distracting thoughts when they have a multitude of thoughts in the midst of all these spiritual comforts can comfort and refresh the soul Oh labour after a greater share of this comfort God hath cast us upon sad times wherein we shall have need of more than ordinary comfort we are like to have troubles without if we have not peace within it will be very sad we are like to lose much of Christ bodily presence I mean in his Ordinances many of those Messengers that represent the person of Christ and stand in his stead if we should not enjoy the other Comforter our estates would be doleful If we have darkness without and darkness within how sad will that darkness be 3. Labour to get more communion from the Spirit of God This will raise and sublimate your natural comforts and turn them into spiritual comforts A man never relisheth these outward comforts till he come to taste the ravishment and sweetness of the holy Ghost till he taste the love of God these give them a higher lustre than the men of the world though they enjoy much comfort yet they do not enjoy half that a Child of God doth the litttle that the righteous hath is better than the great revenues of the wicked to a Child of God a Dinner of green hearbs is more savory and pleasant to him than the stalled Oxe because a Child of God hath better sauce with it Worldly men they smell to their flowers it is only the godly man that sucks out the honey that all things are given to him in love out of this he sucks comfort A gracious heart sees all these outward comforts that they are purchased with the blood of Christ and therefore these should do him good and he may take comfort that he hopes for what he hath not as well as for what he may have and he may take comfort in his condition be it what it will he sees all is for his good such a one believeth what he feeth not So he believeth Gods wayes are wayes of truth though some more sweet and some more bitter Labour after communion with the Spirit in his comforting work is another This is the best preservative against all intanglements of sin whatsoever It is a great hour of temptation and if our comforts do not lie above the world we shall be greatly ensnared by the world If a man 〈◊〉 sweet meats he cannot relish ordinary food so while these sweet comforts lie upon the soul he cannot relish these ordinary things in the world What do ye tempt me with these things sayes a Child of God what are these to the comforts of the Holy Ghost The heart of man will seek comfort one way or another and if he hath it not from the Spirit of God he will seek it some other way it he hath not comfort from the Spirit of God he will seek somâ— sparks of his own kindling rather then they will sit in darkness without comfort they will light their candle at the Devils sire And as he delivereth from temptation on the right so he delivereth from temptation on the left hand he that is filled with the comforts of the holy Ghost what are sufferings to such a man He hath that within him that wil carry him through all danger here is that comfort and that life by Christ which may ease us in our greatest crosses this will make a child of God speak of the sufferings of this World as a light matter Our light affliction which is but for a moment shall work out for us a far more exceeding and eternal weight of glory they took joyfully the spoyling of their goods because in heaven they had a better and more enduring substance Heb. 11.35 Some were tortured receiving no deliverance because in heaven they had a better substance Oh if you would be kept from the snares of the world let your comforts be above the power and danger of temptation from any thing here below 3 By way of Direction How shall we have communion and act Faith upon the holy Ghost as our Comforter The holy Ghost is designed and appointed by God the Father to this Office Now you know none love to be slighted in their office and if we do not act Faith upon the holy Ghost we slight his Office therefore we should have recourse to him in a way of believing As we should act Faith upon Christ for the pardon of sin so we should act Faith upon the holy Ghost for a sense of that pardon 2 Go often to Jesus Christ and beg him and beseech him to intreat the Father for you Go to God the Father in the name of Christ and beg it upon the account of Christs prayer and intercession that he would send the Comforter and you have good argument to enforce the Petition the very same as the Disciples That Christ would when he wâ—â—â— away pray the Father and he should send you another Comforter Christ tells them that some there were that would kill theâ— and in so doing think they did God good service therefore Christ in compassion to them in the state that he left them in prayes the Father that he would send the Comforter So now we
must go to God those Ministers that were wont to comfort us are now to be taken from us our Barnabaâ—'s Sons of consolation their mouths are to be stopped though Ordinances are now to be dammed up the houses of God made places of defilement our Teachers are removed into corners our troubles increase and we have none to tell us how long the light of our eys the comfort of our hearts in respect of the outward means are going from us whither shall we go we want bread for our souls we want cordials for our hearts blessed Saviour pity us and since thou wilt not come to us in thy own presence as thy Ambassadors do come to us by thy Spirit do now in heaven as thou didst on earth pray the Father for us do not leave us as so many Orphans without father or mother but send thy Spirit to refresh our souls see how we are hated and reviled and we must suffer these things now Let us have thy spirit 3 If you would have communion with the Spirit of Christ in his comforting work Take heed that you do not lay up your comforts in the creature This is for to seek for the living among the dead those that rejoyce in the creature rejoyce in a thing of nought and you that have an interest in God God will not take it well at your hands to seek it any where else no not in Ordinances though God would have you to seek comfort in Ordinances yet he would not have you to seek comfort from Ordinances 4 Sit down and be much in duty Psal 63.5 6. My soul shall be satisfied as with marrow and fatness my mouth shall praise thee with joyful lips when I remember thee upon my bed and meditate on thee in the night watches If you look at the beginning of the Psalm you shall find this Psalm was penn'd when David was deprived of the Ordinances of God Many a man complains that he lives uncomfortably no wonder when he little thinks on Christ 5 Be much in the exercise of grace Then they walked in the fear of the Lord when they walked in the comfort of the Holy Ghost 6. Take heed of quenching and grieving the Spirit your Comforter by neglecting his motions or by acting any thing against the mind of the Spirit Do not sin against him as your enlightning Spirit that will hinder him as your Comforter I close with a word of Comfort to the people of God If it be one of the great works of the Spirit of God here is matter of great comfort to those that stick close to Jesus Christ 1. Sure your comforts will be satisfying Comforts sufficient because they are comforts of the Spirits working The Lord Jesus hath promised to make up the want of his bodily presence by sending his Spirit He was now going from them and tells them That he could not stay and this was sad newes to the Disciples who where ready to break their hearts and the best comfort that he could afford them was to tell them That he would send the Comforter If Christ can comfort his people in the absence of himself surely he can comfort them in the want of all other comforts that relate either to soul or body and so in the want of mercies in the want of outward Ordinances he can comfort the soul It is the Spirit of God that can comfort in the use of these and if he will he can do it in the want of them he can comfort us in the wildernesse where no water is when he doth deny the meanes he can cumfort us without where he denies the stream he can make us drink out at the Fountain 7. And Lastly The people of God find hereby that their comforts are abiding Your liberty your friends ah Ordinances and Ministers may be taken from you your Ministers may be banish'd your Ministers may be imprison'd but here is a Comforter that abides for ever And though they may keep your Ministers out of the Pulpit yet they shall not take the Comforter out of your hearts So that when I shall not Preach any more to you I shall Pray the Father that he would send you another Comforter that he may abide with you for ever Mr. Bull of Newington-Green His Farewel Sermon in the afternoon Acts 20.32 And now Brethren I commend you to God and to the word of his Grace who is able to build you up and to give you an inheritance among them that are sanctified THe words are part of S. Pauls Farewel-Sermon or discourse to the Elders of the Church of Ephesus one of those famous seven Churches of Asia that we read of in the book of the Revelations It is not to be doubted as Calvin doth Comment upon the place that though the Apostle speaks immediately to the Elders yet he doth comprehenâ— the whole Church in the Speech Our holy Apostle had been a long time with the Church preaching among them taking pains with them both in publick and private as you may see in the 20 verse and declares to them the whole Counsel of God verse 27. and now being called away taken off by divine Providence by the will of his Master the last and best office that he thought he could do for them was to commit them to the care of God and to leave them in his arms and to recommend them to his Grace It would be more then the time would permit to look over the whole Apostles Sermon which is partly Narrative and partly Consolatory Narrative to put them in mind in what manner he had preached to them from verse 17. to verse 27. And it s partly Consolatory from the 27. to the Text wherein the Apostle could hold no longer but his love constrains him and makes him to break forth into this pathetical wish or rather prayer And now Brethren I commend you to his grace As if he had said I am just now going 〈◊〉 you not knowing that I shall see your face any more now I am a dying man as to my conversing with you anâ— more now I am departing this is the best Legacie I can bequeath unto To commend you to God and to his grace And he speaks to persons as standing in the same relation with God and Christ and having the same Father and the same elder Brother As if he should have said you are as dear to me as my own flesh as if you were my brethren by consanguinity and it is my sorrow that I must leave you but as it is my greatest grief to part with you yet I must leave you and this is the comfort that I shall leave you in safe hands I do not leave you to the wide world I do not leave you as Orphans without a Father as Sheep without a Shepherd but I commend you to God and to his grace O happy word Though I must leave you yet I trust God who is able will keep you as God is present every-where
burden any where else God will not lend you a finger to help you but if you place your hope in God God will help you your extremity shall be his opportunity 4 You must take God to be the guide of your hearts if you would have the priviledge of Gods guard you must keep in Gods way keep in Gods way and you will be sure of Gods protection do you keep Gods precepts and God will keep your person do what God commands and avoid what God for bids and then you need not fear what will become of you Let the World frown and Friends forsake you resolve that you will follow God wheresoever he leads you then he will be your God all your dayes and he will guide you here by his counsel till at last he bring you to his glory And this leads me to the second Exhortation in respect to the Gospel Secondly Brethren I commend you to the word of Gods grace I commend you to the Precepts of God to be obeyed by them I commend you to the Promises of God to be believed by you 1 Keep them and hold them fast carefully it is your treasure it is your life keep it and it will keep you it is all that you can shew for Heaven I leave it as a Depositum if you part with it take heed how you will answer it at the last day it is the talent which God hath committed to you for which you will be commended for keeping at the great day Hold fast the word of Gods grace there is old tugging by the Devil and his Instruments either to pull you from the word or the word from you Let any thing go rather than the Gospel let your Friends your Estates your Lives rather than let go the Gospel Study Gods word do not keep them by for no purpose Search the Scriptures for in them you hope for eternall life There 's the pearl of great price there is direction there is comfort this book of God will make you wise unto salvation If you never hear Sermon more you have enough by the use of the Bible to carry you to Heaven There 's Divinity there is holinesse and heaven almost in every syllable when you cannot have it preached to you Be much in the study of it Then practice it conscionably Be not only hearers but doers of it let your conversation be such as becomes the Gospel It was the Apostles advice to the Philippians and it 's mine to you Let your conversation be such as becomes the Gospel Let your conversation become the Precepts the Priviledges the Promises of the Gospel Having then thus commended you to God give me leave before we part to commend God and his Gospel to you 1. Make it your daily business to walk with God make him the companion of your lives converse with God every day in the inward of your hearts He that is a stranger with God God will soon be a stranger to him and if you neglect God one day you may be to seek him when you may most need him 2. Live in the daily exercise of grace and godlinesse 1. Live in the continual exercise of Faith live by it you have need of the exercise of that grace every day you caâ— as well live without food as live without faith it is that grace which feeds upon Christ 2 Be much in the exercise of the fear of the Lord all the day long be afraid to sin against God in the secret of your souls mind his presence in all places in all company in all businesses 3 Be much in the exercise of Humility live humbly and think better of others then your selves Humility will exceedingly adorn your profession 4 Be much in the exercise of Repentance Be frequent and constant in prayer Pray continually do it spiritually and do it exactly as to the season of it 5 Be fervent in spirit serving the Lord. Whatever you do for God do it with all your might do not put off God with the skin but give him the marrow 6 Be careful not onely to keep up secret but Family-worship the less preaching there is in publick the more catechising and instructing there should be in private I know no more likely means then the setting up the worship of God in private families 7. Prize the Sabbath be strict and exact in the observation of the Lords day I have shewed you many times wherein the spiritual observation of it doth consist it is your seed-time your market-day it is a sign you shall one day celebrate an everlasting Sabbath with God in the highest heavens 8 Be stedfast in the ways of God in a back-sliding age Keep your ground while others fall away stand fast in faith be not ashamed to own Christ before all the World teckon upon the reproaches of Christ and count them greater riches then the Treasures in Egypt Do not place Religion in a few shadows when the substance is neglected do not think that God will be put off with the skin without the substance and by your holy conversation labour to put to filence the foolishness and ignorance of wicked men that â—en may have nothing to accuse you but in the maâ—â—ers of Jesus Christ that you may cut off occasion from them that seek occasion Let no reproach make you lay aside holiness and say If this be to be vile I will be vile still And love all those that have been instrumental for your spiritual comfort Forget not to contribute to the necessities of the poor Saints think that God hath given you your Estates for such a time as this for this is acceptable to God Blesse them that curse you pray for them that despightfully use you so shall you heap coals of fire upon their heads when you are reviled revile not again Do your duty to your Superiours to those that God hath set over you and so carry your selves as it was in the case of Daniel that they may find nothing against you save in the matter of your God In all things let your conversation be as becomes the Gospel of Jesus Christ That I may rejoyce in the day of the Lord Jesus that we have not run in vain and laboured in vain And labour to keep up that Christian love which in this place hath been more eminent than any where I know I would preach St. Johns Doctrine Little children love one another And that my expression may be pathetical I shall speak it in the words of the Apostle in Phil. 2.1 2 If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that ye be like-minded having the same love being of one accord of one mind I now have but a word more speaking of yours and mine own comfort under this sad Dispensation 1. It is a Ministers comfort that when he is taken from his people he can yet Commend them to
hear I take it for granted you will hear I hope you will for brown bread is better then none and a little is better then none at all yet I intreat you take these two words of Direction First Try the word you hear by the Truth Secondly Try your selves by the Truth First Try the word you hear by the Truth if it be not consonant to that believe it not let who will preâ—ch it Paul exhorteth the Galatians so to do Chap. 1.8 9. But though we or an Angel from Heaven preach any other doctrine unto you then that which we have preached unto you let him he accursed How Paul accursed sure you speak too high what if an Angel must he be accursed Sure you will câ—ll in your words again nay instead thereof he repeats them over again as we said before so I say again if any one preach any other Gospel then that which you have received let him be accursed If any man pretend a Revelation from Heaven and cannot bring Scripture for what he saith do not believe one syllable Take the noble Bereans for your example they would nor believe Pauls doctrine until they had searched to see whether it were so or no but then as you are to tâ—y the word you hear by the truth so try your selves by the word you hear as a truth that there is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit Now try your selves by this truth and see whether or no you walk after the flesh or after the Spirit I have likewise two Directions about the preaching the Word First Do not you receive the Word for the persons sake that brings it I am apt to think that many of you will receive a Truth of one mans bringing which you would not receive of anothers and thus ye receive the Word of God with respect of persons which you ought not but first receive the Word for its own sake and secondly receive the person for the Words sake 1 Thes 5.12 13. we beseech you brethren to know them which are over you to 〈◊〉 monish you and labour among you in the Lord and to esteem of 〈◊〉 very highly in love for their works sake Sixthly My direction in the sixth place shall be concerning 〈◊〉 times we live in and I shall tell you how you ought to behave 〈◊〉 selves in two particulars First Blame thy self most that the times are so bad there is a general complaint about the sadnesse of the times but no particular every one puts the cause away from him and instead of accusing themselves are alwayes accusing others Ahab he said to Elisha Thou art he that troubled Israel Elisha said to Ahab Thou art he that troubled Israel Adam said to God The Woman which thou gavest me did give to me and I did eat The woman she said The Serpent beguiled her Thus do we put it off from our selves to others No man saith with Jonas for my sake is this come upon you I am the cause of all this No man saith what have I done would you have the times mend Oh then every soul of you condemn your selves and amend your wayes the times would not be so bad if we were not so bad would you have the effect cease then seek to remove the cause But then Secondly Pray not so much for better times as better hearts for had you never so good times and not good hearts your blessings would be cursings good times without good hearts will but fatten you the sooner to the slaughter Seventhly If you cannot do the good you would then do the good you can many people are so sullen that because they cannot do all they would do they will do none at all I beseech you be not of this temper what though you cannot serve God in publick will you not therefore serve him in private why may you not do as S. Austin was bid to do tolle legit take up and read this will be a reading and praying time with you and now you cannot hear as formerly you have done oh pray more and read more and the less you have in Publick the more you may have in private you may read and pray we are not forbidden that yet let us then make use of them Eightly My intreaty is unto you all that you would be careful and circumspect in your conversation Ephes 5.15.16 See then that ye walk circumspectly not as fools but as wise redeeming the time because the dayes are evil Walk as becometh the Professiors of the Cospel and labour to be blameless towards God and man Oâ— what notice will there be taken when any Professor doth but 〈◊〉 aside and do any thing amiss it is the joy of wicked mens hearts to see it and how diligently do they watch for it and often wish iâ— We have a Proverb That one man may better steal a Horse then â—â—â—ther look on I am sure a wicked man may better commit sevon sins then a Professor one for it is the failings the bad lives of Professors that makes Religion ill spoken of and hinders many a weak soul from closing with it sure think they their Religion cannot be good their conversations are so bad let us therefore be wary and careful in all our actions Ninthly Mourn and lament for the sin you cannot hinder it was â—â—id of Lot 2 Pet. 2.8 that his righteous soul was vexed with the wicked conversations of the Sodomites Oh that we were but so good as we should be then sure it would grieve us more then it doth to see the wicked and abominable lives of those among whom we live though thou dost not blaspheme God thy self yet it is thy God that is blasphemed and shall not that trouble thee how canst thou but reprove them whoever they be When a sick man seeth his Wife Children Friends and Physician lamenting his condition sure it will make him think his condition is worse then he thought iâ— or very bad at least or else why do they take on so if there was no cause of fear Thus it may be thy reproof may work upon a wicked man if when thou hearest him blaspheme God thou lamentest his condition and puts him in mind of his sad estate it may make him lay that to heart then which he never did before Tenthly The last thing that I have to beseech of you is That you would love one another I have not at all sought to proselyte you to my way but whatever you see in whoever it be that is of God oh love it be he of what profession he will he is a godly man Oh then love him you cannot love God if you do not love his people let brotherly love continue your Minister must not continue oh then let brotherly love continue 1 John 1.20 If any man saith he loveth God and hateth his Brother he is a lyar and the truth is not in him for if he
Know in such a condition that though your condition be exceeding bad yet better than many thousands they never had Ordinances 2. God is able in such a case to support without Ordinances when hee calls into the Wilderness hee can carry along without Circumcision 3. Remember those that have had them but not now what 's become of Sion of the Church of c. 4. Your salvation may be carried on without Ordinances 5. There 's a time coming when you shall have no need of Ordinances In the mean time if you cannot get up to the Ark of God take heed of bowing to the Calves at Dan and Bethel If you cannot serve the God of Israel take heed you serve not the Gods of the Amorites What you will do I know not be sure Joshna would not chuse you saith hee this day whom you will serve whether the Gods which your Fathers served that were on the other side of the flood or the Gods of the Amorites in whose Land yee dwell But as for mee and my house wee will serve the Lord which brings mee to The Thirteenth Sermon Josh 24.15 As for mee and my house wee will serve the Lord. IN the words two things 1. An indefatigable Retortation Take your own choice follow your own discretion If you will go and bow down to a dumb Idol to a Captive God c. 2. An admirable Dehortation wee are at a pitch wee are resolved and if there be any Attractive in mee or my family you have it in this I and my house-hold wee will serve the Lord. The Observations were 1. Pious Governours of families are very zealous that their families as well as themselves should serve the Lord. Never hope of thriving in godliness till you bring your Families right for God to be of the same Religion with your selves 2. A true sincere Christian is resolved to chuse and follow God what ever else the world chuse and follow 1. Sincere Christians have much more satisfaction in the judgement and practice of God his Word Saints than in the judgement and practice of the World Hee knows their judgement to be depraved their choice and practice corrupt their end and conclusion worst of all therefore no wonder hee makes a better choice 2. They have the best Testimony in the world for their choice the Spirit and Son of God that this is their choice therefore no wonder c. But how do they chuse God Answer they chuse God as the object of their souls love as the chiefest of ten thousand as the lot of their inheritance as the companion of their souls to converse with him as the Commander of their waies to be guided by him as a shelter of their hearts as a refuge to flye unto in the time of danger The first Use was by way of Examination is God chosen as the chief object of our souls love can we truly say there is none in Heaven but thee none upon Earth I can desire besides or in comparison of thee Can wee say in having a God the lines are fallen unto mee in a pleasant place yea I have a goodly heritage Is communion with God our Heaven upon Earth Is God the Commander of our waies as well as wee hope to be the Saviour of our souls Is God our shield our buckler our retreat in danger The second Use was by way of Consolation Beleevers have you made choice of God Happy are the people that are in such a case thou hast the best assurance in the world to come to the best possession in this world peace and joy Peace without if not Peace within And Joy the best Joy in the world Joy unspeakable and full of glory And truly if so be that this be thy portion in having chosen God 't is no wonder thou dost not Apostatize from him 'T is no wonder that what ever comes upon a Beleever yet for that his heart is not turned back neither his steps declined from Gods way And this leads to The Fourteenth Sermon Psalm 44.18 Our heart is not turned back neither have our steps declined from thy way FRom these words two Observations 1. In times of sufferings and afflictions true Christians are to make a narrow inspection into their hearts to see how they stand affected Thus did the Church here 2. To keep stedfast and close with God notwithstanding all afflictions and sufferings wee undergo either from or for God is the duty and commendation of Saints 'T was our duty and 't is our honour Lord c. In prosecution of this point these seven preliminary Thesis was laid down 1. When man was first created his heart stood rightly bent towards God as his great center and mark 2. When man fell his heart immediately drew off and turned back from God 3. Though this be the case of fallen man yet poor creature he sees it not 4. The very Formalis Ratio of sin that wherein the formality of sin consists is in this not so much in sinning against God by outward Acts as in the hearts departing from God 5. All true Conversion to God begins at the heart 6. 'T is an argument of infinite love in God to bring back our hearts to him 7. When once the heart of a Beleever is brought back to God no suffering or affliction is able to turn that heart from him Quest When may a mans heart be said not to bee turned back notwithstanding all sufferings and afflictions Answ 1. When a man still retains the same esteem and estimate of God that ever he had When Job looks upon God as a God fit to bee blessed though God be plundering of him 2. When a man retains still the same affections the same love to him delight in him fear of him as much as ever 3. When wee hope and trust in God as much as ever Though hee kill mee yet will I trust in him 4. When we have the same resolutions to cleave to God as ever If a God in Israel as long as a God in Israel 't is all one makes not to the Gods of the Philistines this is for a mans heart not to be turned back from God By way of Use 1. Learn the heart of man is very apt to turn from God in daies of affliction our heart is not though their's were 2. It concerns us in time of affliction and suffering to see if our hearts be not turned back from God But what means shall I use that I may not turn a base Apostate Answ 1. Be watchful over your hearts they are exceeding slippery and deceitful The veryest Theeves in the World 2. Bee still bending of your hearts from the world and the flesh unto God As you bend a crooked stick to make it streight 3. Do not onely bend but binde your hearts tye them shackle them as you would one that hath broken Prison by holy serious scriptural necessary vows 4. Converse much with God That man that converses much with God it is not
should be preserved 'T is necessary Religion should be advanced the power of Godlinesse preserved 't is not necessary I should be in this or that condition 9. Indulge not the least sin else thou wilt never be a Conquerour That man that will not lay down his Lust for Christ will never lay down his Life for Christ A man can never be resolved for Christs waies without if not resolved against all impurity within 10. Harden and anoint your selves with practical improvement of Christs sufferings in Christs death There was an inestimable price to purchase our conquest an infinite merit to strengthen to incourage our Conquest an all-sufficient vertue to cause our Conquest a pledge of our eternal Conquest we are Conquerours already we do but gather the Spoyle Make use of Christs death as the merit pattern and motive of your Conquest 11. Labouring for sincerity 12. Get well acquainted with Divine Attributes and Divine Promises and such especially as may be most suitable for your condition 13. Abhorre the Relicks of Superstition The very Nest the very Cage of the Bird is unclean Not a crum of that old Leaven 't will sower the whole Lump Antichrist is hugely like the Devil let him get in but one paw let him but get in his head hee will quickly get in the whole body If you would avoid the paw of Antichrist avoid as much as you can the very parings of his nails 14. Get an experimental knowledge of Gospel Truths They are your head Professors that turn Apostates 15. Let this be your first and chiefest care your first and last to seek and serve God Which if you do as all other things so this priviledge of Conquest shall be added unto you as your Crown Seek ye first the Kingdome of God and the righteousness thereof and all these things shall be added unto you which opens the door to The Seventeenth sermon Mat. 6.33 Seek yee first the Kingdome of God and his Righteousness and all these things shall be added unto you FRom this Scripture you had a Remedy against Solicitous Thoughts and Fears given in this Proposition that a serious Inquiry and earnest Pursute of the Kingdome of Heaven and the Righteousness thereof is an excellent remedy against distracting cares and fears about Provision and safety Seek First and trouble your selves no more Seek first the Kingdome of God c. Two questions was proposed and answered 1. What is it earnestly to enquire after and seriously to pursue the Kingdome of God and his Righteousness In this Question three things included the Object the Act the Order 1. The Object the Kingdome of God the Kingdome of Heaven and its Righteousness The Kingdome of Heaven that is the Kingdome of Grace and the Kingdome of Glory the Kingdome of Grace as the means to the Kingdome of Glory The Righteousness of this Kingdome that is sanctification sincere holiness in heart and life which is the beginning or the way to and a sign or pledge of our interest in the Kingdome of Glory 2. The Act Seek i. e. bestir your utmost thoughts about your utmost time care and diligence upon these things 2. Seek i. e. set your choicest affections upon these things 3. Seek i. e. strive and labour go forth in utmost endeavours for obtaining of these things 3. The Order seek first seek it first in respect of time begin with God remember thy Creator in the daies of thy youth seek it first with the greatest care acquired diligence industry with the greatest seriousness The Kingdome of God is the most necessary thing indeed that one thing necessary 'T is the most excellent thing eternal all other things are temporal get this and you get all you get above the terrours of the world The best way to have the things of this world sanctified is this seek first the Kingdome of God c. 2. How is this a remedy against distracting cares and fears Answ 1. It is a remedy by divertion 2. Present things seem little when acquainted with eternal things Vse 1. This reproves those that observe not our Saviours direction 1. Those that are drowned in earthly things give them Onions and Garlick take the Kingdome of Heaven and Righteousness thereof who will Let mee have my part in Paris what care I for Paradice 2. Others that are for the Kingdome of God but not for the Righteousness of that Kingdome they are for the end but they do not care for the way they would have the fruit but they will not climbe the Tree 3. Others that could wish they had a portion in it but in a slight and perfunctory way if Heaven could be obtained with a few prayers this they 'd do but further they will not go 2. Is this such an excellent way to cure our carnal fears and cares what advantage hath a childe of God above all other men in the world both in this life and that to come in this life under a watchful providence not a hair of his head shall perish but chiefly the priviledges of an everlasting Kingdome hee hath a bird in the bush and in hand too choice enjoyments in the hand and in hope much more but much more above and this hope of his shall not make him ashamed The vision of his appointed comforts is for an appointed time and it will come will come said I Faith looks out and sees it coming already let but Faith look to Heaven and hee sees his Judge coming which brings mee to The Eighteenth Sermon Revel 22.12 Behold I come quickly and my reward is with mee THe Observation from the words was this The Lord Jesus will certainly and speedily come to Judgement when hee shall give reward equal to every man These two Questions was answered 1. In what sense Christ comes quickly Answ In Gods account with whom a thousand years are but as one day In our account Faith sees him coming though sense cannot Faith makes future things present 't is the perspective of the soul Beleevers receive part of their reward at death and that 's quickly 2. Why doth Christ defer his coming at all Ans 1. To stop the mouths of the wicked they will not have one word to reply they had time and space to repent 2. Out of his dear love hee bears to his Elect There 's many of his Elect not yet born and though born not new born now these must be born and new born and brought all in and when that time is come then hee will come Vse 1. Will Christ come quickly and with a reward then certainly remember this Atheist 't is no vain thing to serve our Lord Jesus What profit is it if wee serve him c what profit infinite profit there 's a reward coming 2. By way of Exhortation will Christ come oh then 1. Prepare for his coming labour to be prepared by his spiritual coming into thy heart that 's the way to be prepared for his last coming get thy understanding enlightened in