my self will send it A word of Commemoration to drive all home did I say I would Curse you ye may well trust me for I have already begun and that upon your neglect herein If Judgments threatned cannot awake you pray let Judgments inflicted do it though you may put by your Feares sure you cannot put off your feeling too But least all this should be too little to work them up to a real Reformation he goes two steps further 1st The threatening which he seemed to suspend the execution of untill he had made some tryall whether they would heare or no here he denounces absolutely without any Reserues least they should at least delay Setting in good earnest to return to their duty out of hopes that Judgment would however be deferred if it could not be reversed 2ly That they might be more fully possest with distinct apprehensions of their danger he represents it at large in two particulars which touch nature where it has the quickest sense 1st Of pain which unavoidably follows upon the Cutting of all hopes of not only the Comforts but the Necessary supports of nature while he threatens to Corrupt the very first principle the seed of these 2ly Of shame when that which should be the highest Honour Proves the Greatest disgrace and dung is as it were taken from their Sacrifices and thrown in their very faces Now least God in this way of Proceeding should be taxed of too much severity he for the Vindication of himself declares 1st That there is Love in all this and great Love too The design of all his threatnings and Chastizings being only to reduce them to their primitive purity and to interest them in those priviledges which the Tribe of Levi did at first enjoy 2ly However there is Justice in it for if the Priests by their unfaithfulness in their place suffer the People to run into sin and when they have done so never lay it to heart nor endeavour to reclaim them it is but Just they should smart for it Well therefore may I proceed thus rigorously against the Priests For they ought to keep knowledge where in the whole Verse you have 1st The Priests dignity declared for the sence is Retrograde to the Words as despicable as he Looks in the eyes of the proud profane Worldlings he is no mean one in the Judgment of the wisest best and greatest God himself pitches upon him as one of such Qualifications and hopes as render him fit to be trusted in an Imployment of highest Consequence a message from the King of Heaven unto the greatest on Earth and such a Message also as concerns them more then all their Comforts in this Life as much as their Souls their very Souls and their unspeakeable unconceivable happiness or misery to all Eternity is worth Men count it an Honour to be made use of as an Ambassador or Envoy to a forrain State by one who setting aside his clothes and titles is but Flesh and Blood like themselves one whose approbation of a Mans abilities and Faithfulness is no certain Testimony of them his Judgment being liable to a double miscarriage The one by mistake while he presumes the Man to be endowed with those vertues and accomplishments which he is really without only hath the shadow of them The other by mis-valuing while he over values his indifferent parts and makes small of his notorious Vices but here is one approved by the God of greatest understanding and Wisdom imployed by one who is LORD not in title but in reality One who has the command not of one small Army but of all the forces on Earth yea in Heaven and Hell too The Generalissimo of all who has them absolutely at his book 2ly You have upon this a double duty founded 1st Of the Priest therefore it is expected from him to preserve Knowledge Even in the most corrupt and degenerate age let him Remember whose business he is about whose dependent he is and let him not be Afraid of Speaking seasonable and vsefull truths tho' they may thwart the Interests of the very Greatest and Provoke their Indignation against him and so Expose himself unto Hazards the Lord of Hosts whose Messenger he is Is able to protect him in the Work he sets him about let the whole World and Hell too do its worst and he will do it in spite of them 2ly Of the people it is Justly expected from them that they should not onely give the Minister an hearing when he comes to seek them but they should also seek him that they May hear at his mouth what is the Message he brings from Heaven and what the Lord requires at their hands If they dare venture to put an affront upon the Lord of hosts and an high one too and Engage him against them they may Suffer him to send on purpose to them about their greatest concerns and declare to the World that they neither Value him nor his Messenger nor his Message any more then if it came from a vain weak Foolish mortall Inconsiderable man like themselves nay not so much they 'l not stir to the door to hear it And all this is suggested to Justify God in the severity he seemes to make Vse of while he punishes and threatens the Preists so very sharply Well may God make them smart with a witness while they suffer the People to dishonour him and undo themselves which possibly might have been prevented if they Would be mindfull of their duty in Letting the People know theirs and the great danger they run upon in neglecting it Which they were much obliged to do being so greatly confided in by the high God to be Employed by him about such a message and concerned to do least they incur the displeasure of the great God the Lord of Hosts And pray what danger had they run upon if they had been ingenuous and Faithfull Need they have feared to be the least harmed by feeble man having the Lord of Hosts in whose Message they were employed standing at their back to defend them So that 3ly Ye have the Improvement made of both by Application to the present occasion Doct. It is one of the main Dutyes of the Ministers to preserve Knowledge by their Lips If by their Unfaithfulness in the discharge of this duty they Suffer people to dishonour the great God and ruine their Poor Souls they have no reason to Quarrel with God if he make their lives Miserable and their Persons despicable Ver. 3. 1st I do not say that it is the duty onely of the Minister No every Particular person has a Soul a precious Soul to look after which without knowledge and real powerfull Knowledge is like to be miserable unto all Eternity and if it be so he 'l find that he himself is the most to blame He therefore should get knowledge and preserve it in himself whatever it cost him Every Master of a family should preserve the Knowledge which is according to
Chosen Rom. 8. 30. Whoever are chosen of God are chosen to Salvation is as Evident for this is the End which God designes to advance to when he culls out such from the World as he Judges fit for his purpose 2. Thes 2. 13. God has from the begining chosen you to Salvation c. That whoever fall away from grace must Assuredly miss of Salvation is evident to all who understand and Consider 1st What those who are saved are mainly saved from and this is their lusts and Sins Mat. 1. 21. He shall save his People from their sins and this they cannot be if they fall away from Grace 2ly What they are mainly saved to or for and that is Glory Now those who have lost grace are incapable of glory grace differing not at all from glory but in degres grace is but glory in its Infancy and glory is but grace in its full Growth Now that those who are Elected by God unto Salvation cannot miss of it is Evident whether we consider Scripture or Reason Scripture saith it s not possible for the Elect to be 〈◊〉 i. e. Into such Errours or sins wherby they may miss Salvation St. Mat. 24. 24. In so much that if it were possible they shall deceive the very Elect. Whoever are Blinded so as to miss Salvation the Election Obtains it i. e Those who are Elected by Vertue of their Election Rom. 11. 7. And reason shewes that whoever are Chosen by God unto Salvation must certainly attain it unless God want either Power Effectually to pursue his purpose till he have brought it about or will to do what he is able neither of which can be supposed granting but that which none can with any shew of reason deny that God is Omnipotent on the one hand and all Wise on the other If he be Almighty he can Effect whatever he has a mind to bring about and if he be all Wise he can never alter from what he purposes The only reason why men change and give over pursuing what once they intended when still it is in their power so to pursue it as to attain it is because they are now of another mind then once they were and that because they find Inconveniencies now which formerly they never thought of but this is their Foolishness which is not to be supposed in the all wise God who perfectly discernes whatever might be like to induce him to wave his Choice before he makes it 3ly Those who are thus united unto Christ are such as are Aprehended by Christ for some end and will not be let go by Christ till that end be attained As St. Paul was Apprehended by Christ so are all that are in Christ Phil. 3. 12. As our first Vnion unto Christ Christ takes hold of us by the hand of his Spirit and we take hold of him by the hand of our faith Now that which Christ takes hold of us for is to bring us unto that which a Christian by his Inclination is Carried out to reach after I follow after that I may Apprehend that for which also I am Apprehended c. Now there is no attaining this which is Holiness and Righteousness in their Perfection with the peace Joy and Glory which is the Necessary result of these without holding fast grace and holding on in good works in Obedience patience and Self-denyall Now they being in Christs hand to be brought unto this end unless Christ want either power to keep them in his hand or power while he do's keep them in his hand to bring them unto that Salvation he designes them for how can those miss Eternall Life of whom Christ saith I give unto them Eternall Life John 10. 28. Who are kept by the power of God through Faith unto Salvation 1. Pet. 1. 5. They are come unto Christ got into his hand and such Christ will not Cast out John 6. 36. It is his Fathers will he should Lose none of them Ver. 39. While he was on earth he kept those God gave him John 17 12. Those that thou gavest me I have â—ept c. 4ly Those who are thus united unto Christ are such as have a Love to God and Christ and Christ has a Love to them now such no Temptations can Separate it is Christs Love to them that makes him Joyn himself to them it is their love to Christ which makes them Close with him Now these Christ will always love for his love is an Everlasting Love Jere. 31. 3. Whom he loves he loves to the End John 13. 1. And this love of Christ Engages his Wisdome and Power for their Protection and no Temptations be they never so great are able to prevail against these Rom. 8. 35. 39. God will not Suffer them to be Tempted above what they are able c. 1. Cor. 10. 13. These by God's help shall never overcome them so far as to make them willing to leave Christ and Christ will not leave them though they should be willing to leave him much less when they are not 5ly They are Sealed by the Spirit unto Salvation 2. Cor. 1. Who hath also Sealed us Ye are Sealed with the holy Spirit of promiss which is the Earnest c. Greive not the holy Spirit of God God by giving them his Spirit do's that to them which men do by setting to their Seals or by giving Earnest they do confirm the bargain and make sure the performance of it So that hereby God's truth and faithfulness is engaged to make good the Salvation which he by the Seal and earnest has Obliged himself unto which he cannot do without keeping them from Totall and finall Apostasy 1. Thes 5. 24. Faithfull is he who has called you 1. Cor. 1. 8. 9. Who shall confirm you unto the End c. God is faithfull by whom ye were called 6ly Uniting a Soul unto Christ as to its Foundation is Gods work which he begins with a design to Compleat for this is an Imperfect work in its self the laying of a Foundation is good to nothing unless their follow a Building on the Foundation and a perfecting the Building you shall not meet with any man who is in his Wits that lets his work rest Immediately after he has laid the Foundation unless he be diverted by more urgent Business or hindred by downright Violence as the Jewes were in the Building of the Temple Now this being God's work he 'le perfect as well as begin it For all God's works are perfect Deut. 32. 4. He leaves them not half done This made St. Paul Confident of the Philippians doing well Phil. 1. 6. God had begun and he could not Believe but he would go on 7ly For all such as are Vnited to Christ Christ did pray on Earth and still Intercedes in Heaven What he prayed for Peter he presses God for all that their Faith may not fail however Satan be let out to Tempt them Luke 22. 32. He prays that God would Keep them from
in any Advantages which they make of their Religion beside the proper Advantages by it which are the Renewing of the heart the Reforming of the Life the saving of the Soul the being Vnited to Christ Interested in him and Influenced by him the being usefull in their Places Contented with their Conditions Prepared for all the Changes of this Life and the great Change at Death If we be not by it brought to Love Fear and trust in God more to make Conscience of all our Wayes following whatever is Good and Eschewing whatever is Evil there is no Foundation laid in us for any durable Advantage by Religion Doct. 3. Whoever in Religious Concerns Build on the Sand are but Foolish Builders Their Folly will appear if we consider 1st That the Concernments which we have by Religion to promote and secure are the highest Concernments which we either have or can have They are the Concernments of our Souls our better and our more lasting Part what makes for the purity Liberty Glory and felicity of our Souls which are the Immediate Work-man-ship of God the Great purchase of Christ Blood They are our Concernments to Eternity what may make for our Everlasting Peace Joy and Glory and these are far greater then any of the Concernments of this short uncertain Life can be They are such Concernments as the wise God accounts great this was the care of Gods Everlasting Councel how to secure these this was the design of Christ great undertaking to promote these 2ly The little provision which is made for Securing these Concernments by such as Build on the Sand. Such slight work will nothing Advantage the Soul For whatever Change is made in the Outward man by it there is none at all made in the Inward the Soul it self after all the Reformation which a bare hearing makes remains as poor as polluted as ever The Soul is still at as great Enmity with the Holy God at as great Distance from the Blessed God in as little Peace with its self in as great Slavery to its Lusts as ever However if such Slight work could Advantage the Soul for the present it cannot long Advantage it for it will never lâ—st An Herb without its Root will soon Wither and House without its Foundation will soon fall 3ly The expence we are at for making this poor Provision is great Those thoughts and that time which is laid out about Hearing if they had been wisely managed might have brought us to the Obedience of Faith whereby we might have come to be Redeemed from all Iniquity to be Purifyed unto God a peculiar People and got our Souls finally Saved wheras now as we use them only to get a little Credit and to make a little Worldly Advantage by a Profession to put off the Rebukes of Conscience a while longer and to delude our selves with a vain hope of Happiness which unless we be Changed greatly from what we were we are like to be great Losers by we lose God Christ and Heaven all these Vtterly and Everlastingly Use Let us take heed we be not such Foolish Builders 1st Lest we undergo the great Reproach of being Fools the greatest Fools of all For none are so great Fools as those who Fool away their Souls and fool themselves into Hell in which there is no Comfort out of which there is no Recovery Whatever men think of us for the present they will then know us to be Fools when we have utterly lost our opportunity of being saved and have Ruined our selves Irrecoverably And we our selves shall call our selves Fools and shall upbraid our selves with and Curse our selves for our own Folly when we find and feel what Miserable Creatures we have made our selves to be And lest we reap the Bitter Fruits of our Folly being utterly excluded from that Joy and Glory which was as seriously offered us as it is offered any and we were as solemnly invited to it as any and we might as certainly have attained it as any had we been but Faithfull to God and our own Souls being finally concluded under that Misery which we can neither bear nor escape That we may be wise Builders we must look well to our Foundation that it be solid and that our Souls be closely united to it Let Christ be our Foundation and let us take care that we be made one with him Doct. 4. All Buildings in Religion which are Founded on the Sand be they never so high and Specious will fall at last and the Fall of them will be Great Sometimes God suffers them to Fall during this Life Thus it was with Judas who betrayed his Master withdrew himself from the Society of the Disciples lost all the Reputation he had got by being an Apostle was greatly disquieted in his own Conscience and Killed himself after he had done much suffered something gained some Repute among Good men and probably had some measure of Peace in his Conscience and some hope of Happiness after Death Thus it was with Hymeneus Alexander and Philetus who though they had professed the Faith and used a Good Conscience in many things and got some Name in the Church yet afterwards fell off from all 1. Tim. 1. 19. 20. 2. Tim. 2. 17. 18. Thus it was with those who are Resembled to Stony and Thorny Ground There is a hearing of the Word and a receiving it with Joy but no good comes of all either through Tribulation and Persecution or through the Cares and Pleasures of the World S. Mat. 12. 20. 21. 22. Thus it was with those in Heb. 6. Who went far who had in their minds a Great Light in their Hearts a Savoury Tast who came under some Powerfull Work of God who were endured with the Holy Ghost and tasted Gods Word yet these are supposed to fall away v. 6. And those who were in some Measure Sanctified by the Holy Ghost and had Received the spirit of Grace even these come to tread under foot the Son of God and to profane the Blood of the Covenant Heb. 10. 29. Thus it was with those in 2. Pet. 2. 20. who had a common Knowledge of Christ by which they were brought into the Way of Righteousness and escaped the Pollutions and Entanglements of the World and yet afterwards come to be Polluted and Entangled and overcome to turn from the holy Commandment unto their former Filth However they fall at Death Then they fall wholly all the gifts and graces the good works Credit and worldly Advantages their Peace and hope then fail them they see the â—â—nity of them all they find no Comfort in them no help by them Sometimes they are made to see all this while they are in a Condition to declare it to the World and all about them see that they die Miserably full of horrour and despair Sometimes they see this before they be quite Dead but they are so far gone that they cannot express the Anguish they feel Those ghastly looks and
SERMONS UPON Several Texts OF SCRIPTURE BY GEORGE BARKER B. D. Sometime Fellow of Catherine-Hall in Cambridge and late Rector of Danby upon Wisk in York-shire YORK Printed by John White for Francis Hildyard Richard Manklin and Thomas Baxter Book-sellers in York 1697. The Preface THE Author of these Sermons was a Person of great Learning and Piety both which he did abundantly manifest whilest he was for severall years Fellow of Catherine Hall in the University of Cambridge where he was reputed to be one of the most un-wearied Diligence profound Learning and Exemplary Piety and Charity of his Time No less esteem had he amongst the Clergy and all that knew him after he was presented by the University to the Rectory of Danby-Wisk nigh North-Allerton in York-shire in the Year 1659. Where he continued in such a retired station as his Humility and Contentedness of Mind most affected for almost twenty five Years till his last Sickness which happened in the beginning of the Year 1684. During his continuance in this place he always made it his business and the Employment of his whole time to promote the Eternall happiness of all under his care and charge by a constant and diligent performance of all those Duties that a Minister owes to his Parishioners And not Regarding either the smallness of his Parish or his own ease he Preached continually twice every Lords day and besides that he took all other opportunities of Fasts and Holy-days to recommend to the People their Duties upon those Occasions There he Preached all the following Sermons Except only the Fourth which he Composed upon an Extraordinary occasion as the Title of it shews In these and all his Sermons he affected such a plainness of Style Familiarity of Expression as was most suitable to the Capacities of his Parishioners And it is to be hoped that this plainness of his will not be accounted a fault by the Candid Reader who shall consider that the main end and design of all the Authors Labours was not to please the Ears of his Auditors with fine Phrases and exact Expressions but fully to Instruct them in the Knowledge and Affectionately to excite them to the Practice of the great Duties of the Christian Religion For both which he was Excellently qualified by his great Learning and Skill in all parts of Divinity and by that hearty desire and ardent Zeal for the welfare and salvation of all Mankind which was the first Principle of all his actions And as it was the only business of this Authors whole Life to do good by his Doctrine and Example so it is the same sincere Principle that has influenced the Publishers of this work and induced them to expose these discourses to the World that so the benefits of them might be more Generall and no longer be confined to those few Relations that understood his way of Writing And it will be a sufficient Satisfaction to them if those great Ends which the AUTHOR aimed at in his Preaching be in any measure attained by the Publishing of these his Posthumous Sermons If the amendment of Mens Lives and Manners be the happy effect of their Reading what is here heartily designed and humbly recommended for that Purpose The CONTENTS SERMON I. II. S. Mat. 5. 48. Be ye therefore perfect even as your Father which is in Heaven is perfect pag. 1. 21. SERM. III. Phil. 4. 5. Let your Moderation be known unto all men 37. SERM. IV. Malachi 2. 7. For the Priests lips should keep Knowledge 77. SERM. V. Prov. 3. 5. 6. Trust in the Lord with all thine heart and lean not unto thine own understanding In all thy wayes acknowledge him and he shall direct thy Paths 107. SERM. VI. Mat. 7. 14. Because strait is the Gate narrow is the way which leadeth unto Life few there be that find it 123. SERM. VII S. Mat. 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of my Father which is in Heaven 149. SERM. VIII IX S. Mat. 7. 25. And the Rain descended and the Floods came and the Winds blew and beat upon that house and it fell not for it was founded upon a Rock 171. 193. SERM. X. XI S. Mat. 7. 26. 27. And every one that heareth these sayings of mine and doth them not shall be likened unto a Foolish man which built his House upon the Sand And the Rain descended and the Floods came and the Winds blew and beat upon that house and it fell and great was the Fall of it 219. 239. SERM. XII Isaiah 55. 6. Seek ye the Lord while he may be found call ye upon him while he is near 250. St. Matthew 5. 48. Be ye therefore perfect even as your Father which is in Heaven is perfect IN these words you have two things considerable their dependance and their importance As for their dependance and coherance its evident from the particle Therefore that they are a conclusion drawn from somewhat premised what ever that be q. d. seeing all that I have lately declared unto you is true ye ought to look upon it both as your duty and concernment to be perfect The only doubt is whether the premises upon which this inference is grounded be not the whole discourse from the 17. Verse to the end or it be the latter part of the discourse Verse 45 for indeed there is just ground for such an inference from either it s very rational to discourse either way as thus Seeing that the Law which Christ the eternal Son of God came to establish is no imperfect Law for it does not only regulate the outward but the inward man also and consequently its obliging authority and directing efficacy reaches the whole man as to all his Thoughts Affections Words Carriages Wayes and Doings it becomes those who profess subjection to this Law not to content themselves with such an imperfect observation of it as the Scribes and Pharises took up with it becomes those who have such an exact rule to direct them as the perfect Law such an excellent example to excite them as the perfect God to endeavour being perfect as their Heavenly Father is perfect Or thus seeing that God whose Children you profess your selves to be has not only a love for Friends but Enemies as doth sufficiently appear in that he expresses it to both doing Good to the evill and Good c. And seeing that to have and express this love is his perfection we are every way obliged and Concerned too as we would please God and resemble our best Father in that which really is and by him is reputed his Chief perfection to be as he is and do as he do's viz. Not only to love Friends but Enemies too This is the way to be what every one does naturaly with great vehemency desire both for the honour and the happiness which it brings along with it Perfect in that with the
ordinance of man for the Lords sake and those who know the things Injoyned to be indifferent and do not submit they are the more guilty Those who question the Indifferency of them if indeed they were indifferent and be Commanded Sin still while they do not submit because they do that which ought not to be done in Refusing though indeed they are excusable and to be pitied and born with in all meekness And to be prayed for because what they do they doe not willfully but Ignorantly and so their neglect of duty is rather their weakness then their sin Only they are to be desired and admonished not to hug their own mistakes but to be ready to receive Satisfaction and seek out for it in the vse of all means and not sit down peremtorily Concluding it is not to be had because they do not meet with it as soon as is to be wished They do no small Service unto God and the Nation yea unto poor mistaken Souls also who so far as is Possible endeavour to deliver tender Consciences from these groundless scruples Wherwith they Needlesly Trouble themselves and others and hinder themselves from the vigorous minding the grand vsefull Necessary things of Religion which are almost generally Resolved upon without dispute by all parties And who make People to Understand that they may be as well Superstitious on the one hand while they make that unlawfull to be done yea even when it is Commanded by Authority which God has left wholly to the discretion of his People as on the other hand while they will needs have that Necessary in it self which God Never made so 9ly Knowledge of Sins not sparing to let all know wherein they do amiss and how far they do amisse and what dangers they incur Without fear to loss their Favour though never so valuable to provoke their Indignation though never so Dreadfull to prejudice themselves as to their owne Temporall interests that People being made Sensible which way they do Amisâ—e may know how to prevent Judgment and betake themselves to serious Humiliation and Reformation and this is the greatest Love and Faithfulnesse to Souls and what will in the Isluegain us the greatest Favour and Respect not onely from God but men also when we will not sit still and look on while we see them making hast to undo themselves But throw away all Considerations of our selves and run to save them from Ruine though for our pains at the First we get nothing but ill will and worse words at the best 10ly Knowledge of Providences Nationall domesticall and personall letting them plainly see how God do's appear in his Judgments against Sin and Encourage uprightness with his mercies that so they may lay bold on the Present advantage of Providence while it is fresh in their minds and has the Powerfullest Influence upon the heart to work their Souls up unto a Greater Decestation of iniquity and a more ardent Love of Righteousness Knowledge of these things 1st Ought to be preserued because else the great God will be provoked by mans Sins and so a floudgate let open to all Judgments Precious Souls will be lost Souls better worth then the whole World Souls which Christ counted not too dearly purchased with the price of his own Blood Souls capable of and made for the Enjoyments of God to Eternity will be quite Lost The Nation will be Miserably Distracted by sad devisions which are as well the naturall result of want of Knowledge as the Just Judgment of God upon it 2ly By the Ministers for 1st Who have better Abilities their parts which though they Commend not to God yet none can deny but they make more fit for the Service of God where they are rightly vsed Ordinarily more nimble and solid then others these more enlarged and heightened by education and Converse with the most Understanding Persons Living and the serious most digested thoughts of such as are dead and Further Improved by their own Observation and Experience of their owne hearts and Lives besides that of others whereby they Understand the weakness and Corruption of Nature in its present state the Temptations and Snares which Ordinarily do Occurr the helps which are most vsefull c. 2ly Who have fairer Opportunities they being by the Good Providence of God and the Wisdome and piety of former Ages so competently Provided for that they need not lay out their thoughts time and strength about Providing for themselves and Familys the Necessaries of this Life So that they have more leisure to give themselves up to the studying of and Pursuing after the great things of Eternity and holding out these clearly and distinctly to others engaging them to make sure of them 3ly Whose calling is it but theirs thus to do Others indeed as Christians are obliged to promote Knowledge as far and to preserve it as much as they can without neglect of other Necessary duties which are incumbent on them and which are in the First place to be Considered But who but the Ministers are they whose main work it is whom God the great Master in his Large Family of the World has as it were Comitted the Keyes of Knowledge to take in and lay out as there shall be occasion To whom God as it were has said This is your task Look ye to it my other business I have comitted to the Charge of my other Servants I do not Expect you should trouble your selves with it 3ly This by their Lips for 1st Doctrine is the seed and so more proper to begin a Reformation in the hearts and Lives of People which is most generally wanting 2ly It s more pure Example being Doctrine ripened into some maturity and groweth is not free from it's stubble Chaffe and Tares and few are able to say be ye Followers of me without that Limitation so far as I am of Christ 3ly It s more vniversall Example Reaching unto those few onely with whom we Particularly converse vnless it be by Report which ordinarily makes wrong Representation of every thing 2ly Doctrine rather then writing which do's more Affect dull People more instruct Ignorant People they by reason of their manifold distractions generally being not able to Compose their minds unto a Calm perusall of any Sober Dicourse Vse 1st See the great honour conferred by God himself upon the Minister in that he trusts him with that which is of highest Esteem even with men of the World for who are they allmost that count it not a greater reproach to be called Fool then Knaue yea and that Knowledge too which is of greatest vse of grandest Concernment which is the main Security of Gods Honour and Souls welfare And where are those proud ones then who dare despise such as the King of Heaven is pleased thus to Honour Let others boast of their being keepers of the Liberty of their Country of the Peace of their Country let it be Enough for thee that thou art one of Gods Preservers
discharge the main dutys which are incumbent on us yet we may do as I have here mentioned and that 1st Through the grace Received which will be more or less operative as we more or less Exite it and comply with it and as it is our duty to stir up the gift and Grace of God in us 2. Tim. 1. 6. So it is in our power as we see its an easy thing for any to make of a little spark a great flame by adding fewell to it and blowing it 2ly Through grace offered for God is ready to give more grace unto those who make a good use of the grace which they have already Received according to that promiss to him that hath shall be given c. Mat. 26. 29. To conclude men generally must needs be making great hast to Distruction Considering with what eagarness they go on in the way they are in and that way cannot be the way of Life for they never passed through the strait Gate nay they are so far from having done this that they have not so much as found it O that men were brought to this to say few find the way of Life and to fear that there is danger they may not be of those few when as yet they are little Troubled with their Condition Mat. 7. 21. Not every one that saith unto me Lord Lord shall Enter into the Kingdom of Heaven But he that doth the will of my Father which is in Heaven CHrist having shewed the difficulty of Salvation telling us that it is not attained unto but by entering in at the Strait Gate Walking in the narrow Way And minded us of the danger of being deluded by false Prophets so far as by them to be perswaded that Salvation may be had upon far easier Termes He here proceeds to informe us plainly what is absolutely necessary to be done by us as ever we desire or hope to be saved There is no less then a Kingdome to be enter'd into yea such a Kingdome as for Peace and plenty Security and Righteousness Joy Glory and stability is not to be parallel'd on Earth it s A Kingdome of Heaven Now if any think to Enter into this Kingdome by a Complementall profession be this profession never so specious they will find themselves grosly mistaken for no less then an Vniversall complyance with Gods will is required and Expected to fit for this In the Words we have 1st A suppossition of a blessed state which is not only to be veiwed at a distance but Enter'd into The height of Earthly happiness is a Kingdome in which their are delights to gratify the most Voluptuous Riches to satiate the most Covetous honours to content the most ambitions but here is a Better Higher surer Kingdome then any is to be found in this vain vncertaine miserable World a Kingdome of Heaven 2ly An opposition of a dangerous mistake which do's too commonly prevail men oft fancy that this Kingdome may be well Enough enter'd into by a formall professing themselves to be the Servants of God wheras in very deed though men profess this never so much again and again both before God and man if there be nothing else done by them they shall in no wise Enter into this Kingdome 3ly A position of those termes which are Necessarily required from those who shall be admitted to Enter those who do the will of their Heavenly Father may enter into this Kingdome but none else can Doct. There is a Kingdome of Heaven to be Enterd into There is a double Kingdome of Heaven 1st A Kingdome of Heaven on Earth which is a state of Righteousness with inward peace and Joy Rom. 14. 17. The Kingdome of God is not Meat and Drink but Righteousness and peace and Joy c. 2ly A Kingdome of Heaven in Heaven which is a state of happiness where the Righteousness Peace and Joy are consumated Luke 13. 29. Men from all Quarters shall sit down in this Kingdome of God Both these Kingdomes may be Enter'd into that of Grace may 2. Pet. 1. 11. By giving diligence to make the calling sure an enterance is Administerd abundantly into this That of Glory may Christ will say at the Last day unto those who are fitted for it Enter into the Kingdome prepared for you Mat. 25. 34. It matters not whether of these Kingdomes we here understand for these two so far as the Soul is concern'd in them differ only in degrees there are the same Ingredients in both the same Righteousness the same Peace the same Joy only here they are in Obscurity there they are in Glory Here they are little not fully grown There they are great arrived to their Compleat stature Here they are mix'd Righteousness with Corruption Peace with trouble Joy with Heaviness There they are altogether pure And he who has enter'd into the one is sure to Enter into the other Que. But why is this state of Righteousness with the Peace and Joy attending it Called a Kingdome Ans The reason is not so much taken from the resemblance it has to a worldly Kingdome as if it were the designe of the Holy Ghost to allure unto a love of this such as are hugely taken with the Riches and Glory of Kingdomes here below For indeed those who are admiring and prizing those Vanities which make up the Deceitfull happiness of Earthly Kingdomes can never understand much less prize and Love that Blessed state whose Chief Happiness Consists in Holiness and the consequence of it call it by what name you please As from its having in it self the Reallity of a Kingdome for 1st God is here in his Kingdome all the Faculties of a mans Soul and all the Members of his Body being brought into subjection unto God and all the Rebell lusts being subdu'd and Destroy'd So that now God's will is done in and by the man as it is in and by the Holy and Blessed Angels 2ly Man is here in his Kingdome he has got now from under the lash of Conscience which 〈◊〉 no more Condemn him from under the power of lusts which no more Tyrannize over 〈…〉 above the Temptations of the World which 〈…〉 Râ—ach him not above the Suggestions of 〈…〉 which now no more instigate him 〈…〉 is this called the Kingdome of Heaven 〈…〉 God dos here in a very gracious and 〈◊〉 manner manifest himself and as the Court is there where the King is be it where it will so Heaven is where ever God is But are you sure that Heaven may be Enter'd into Yes for otherwise 1st All the promises of God would be deceitfull yea God by them would deceive those whom he is most obliged to deal faithfully with because they do Confidently Relie on his Truth and goodness what God do's in plain termes speak out St. Luke 12. 32. It is your Fathers pleasure to give you the Kingdome that he in most of his promises hints at when he uses other Termes The Gospel is made up of
for Heaven and admit them into it they understand not the right Nature of Heaven which renders it utterly impossible that a Wicked Person should Enter into it for is it Imaginable that Chastity should be any pleasure to a wanton sobriety to a Drunkard humility to a proud man Charity to a Malicious man meekness to an angry man c. No more can Heaven be any happiness to any Wicked man Vse Let us be Suspicious of our selves that we as well as others may please ourselves in those Delusions and let us take heed of them as dangerous for we shall never take the right Course to get Heaven so long as we fancy that we have found out a far Easier way Doct. 4. Only doing God's will will bring to Heaven doing that will which is agreeable to the present state we are in Are we unregenerate it is God's will that we should live up to our light and strength that which we have Received in a way of Common grace in doing duty adn avoiding Sin and Declining Temptations It is God's will that we should use all means for the increasing of our light and Strength that we may better understand what we have to do and be more enabled to it Are we Regenerate it is God's will that According to the Measure of grace we have Received we should Sanctify God in our Conversation It s God's will that we should do the utmost which in us lies for the Perfecting holiness in the fear of God and for the getting cleansed From all filthiness both of flesh and Spirit How then is this doing God's will Necessary if we look on Heaven as Gods gift its Necessary we should do God's will because these are the Termes which God has set for his bestowing Heaven he will render to all according to their works these he Judges by at the last day Mat. 25. no Right to Heaven without these Rev. 22. 14. If we look on Heaven as that which cannot in the very Nature of the thing be Entered into but by those who are fitted for it These conduce as they help to Mortify lusts by Restraining them to perfect graces by Exer 〈…〉 them to call mightily in for Gods help 〈◊〉 finding the need we stand in of this Vse 1. Let us not entertain any Doctrine which â—â—â—osses this if any give you such an account of 〈◊〉 Undertakings and ends of Christ which is 〈◊〉 Reconcilable with this believe them not â—â—â—â—st did understand the designe of his owne Undertaking aswell as any and this is his Doctrine 2ly In what a dangerous Condition very many are if they continue in the state and hold on in the Course they are in they must of Necessity be vtterly and irrecoverably ruined Yet there is no possibility of bringing them out of this Condition so long as they please themselves in Expectations that they shall do very well in it And these Expectations are so firmly settled in mens minds that it is Extreamly difficult to shake them much-less to overturne them what grounded hopes can any understanding persons have of those who have such groundless hopes of themselves Thus it is with the generallity they will not be beat out of it but that they are beyond all danger when indeed their case is very near desperate 3ly What great need then is there of a Searching and awakening Ministry when people are so very apt to deceive themselves they had not need have their Teachers delude them too Alass what will it advantage any to have the 〈…〉 speak peace to their Conscience when God speaks none to have him assure them of Heaven when God is resolved to seclude them 〈◊〉 Yet these are they who are the most 〈…〉 People took delight in being deluded and Destroyed both together Now how much better would it be for People that they were made apprehensive of their danger and so awakened to take an Effectuall 〈…〉 the Securing themselves indeed It s sad for men never to get awakened 〈…〉 their Dreams of Heaven 'till the flames of Hell have seized on them These vain Expectations will not hold alwayes there will a time come when we shall find by Experience how Idle they are and when ever we see that these are like to deceive us we must expect Trouble but better a little Trouble now when it will be to some purpose then a great deall when it is too late It will little advantage us to discerne the groundlesness of our Expectations then when they have utterly ruined us beyond all remedy Mat. 7. 25. And the Rain Descended and the Flouds came and the Winds blew and beat upon that House And it fell not for it was Founded on a Rock WE have seen the way of a wise Mans Building now follows the proof of it where we have 1st A great Tryall no sooner is this house Errected but it is Variously tryed whether it be able to stand or no here is Rain from above which by the subtilty of its parts being an humid body will Search the house and therby loosen the Companes of it and by the Vehemency of its force being an heavy body will press the house and Endanger the beating of it down Especially if the Rain fall in any great quantity as they say it frequently does near the Sea side where this house is supposed to stand for it s there where Ordinarily we meet with Rocks and Sands if it fall with any Considerable violence then an impetus is added to its weight to make it beat more furiously Here are Flouds towards the Foundation whither by these we understand Flouds of the Sea which when the Tide is up especially if it be a spring Tide rise high Roar Horribly and beat very Impetuously and may reach the Foundation of the house which is raised on the Sea-side also when a Tempest is out by reason of which the Sea is put into a vehement Comotion so that it cannot keep its Ordinary bounds but overflows all about it at which time it strikes with a mighty force both through the Massiness of its bulk and also through the Impetuousness of its motion or we understand Flouds of the Land when Rivers by reason of high Winds and great showers of Rain or Snow overflow their banks and beat down all before them or when by Excessive Rains Turrents are made in those low places where there use to be little or no water Whither these Flouds come from the Sea or Rivers or the Clouds they usually move with that Violence that it must be a very strong Building that will be able to stand before them Here are winds on all sides upon the walls of the house Now Experience shewes how great the force of these is for the blowing down trees that are deeply and firmly rooted the blowing down Buildings which seem to have great strength and stability Here is a concourse of all these weighty Tryalls at one and the same time they all as it were meeting together
by sense and if they may have ease for the present they care not what Extream misery they plunge themselves into afterwards 4ly They please themselves with some Slight hopes of doing well to Eternity because as to the Externall part of Religion they do as the best do and they differ much from the generality of the World who pretend to mind nothing but Earthly things therefore they presume they shall be a Difference between them at the great day and seing here they separate themselves in some sort from those who are openly loose and Wicked God will Separate them hereafter also Now men like it very well when by an easy Piece of Formality they can get themselves raised unto Hopes that it shall be well with them when this short Vncertain Life is at an end and can withall freely indulge themselves in the Enjoyment of whatever Pleasures are here below Vse Though by our Religion we may raise some Building for our selves if it be not such a Building as will afford us Comfort in the Greatest distress we can be in on this side the Grave either during this Life or in Death such as will do us good after this Life assuring us of Heaven and securing us against Hell we have little reason to rest here Indeed it is observed in all ages that it is some of this Building that undoes most as Christ in his time Observed that the Publicans and Sinners were in a fairer way then Scribes and Pharisees S. Mat. 21. 31. Not that hearing reading praying c. hinders men from Heaven but the Resting in these Duties doth when men pride and please themselves in these without pressing after something which is higher and better then these When men Build by their Religion and Build nothing to purpose they Ruin themselves by it When men have either no Religion at all or set nothing by their Religion they are far more easily wrought upon they are more ready to Consider truth when it is proposed and to submit unto truth when it is discovered Nothing but an Extraordinary Vivification of Christ could take S. Paul off from that Religion which he had profest and found advantage by Phil. 3. 7. What things were gain to me those I counted loss for Christ Had not Demetrius found some Worldly advantage by the Religion he also professed he would never have to pertinaciously adhered to it and so stifly have opposed S. Paul when he acquainted him with a better Acts 19. 35. Doct. 2. They that only hear Christs sayings but do them not do only Build on the Sand that is they Build without a Foundation or on such a Foundation as will last but for a little while For 1st The Credit they get upon a Religious account has no Foundation they are not Really what they are taken to be though they have a form of Godliness they are without the Power of it if they do not deny it 2 Tim. 3. 5. Though they have a name to live yet they are Dead Rev. 3. 1. 2ly The Advantage they make by their Religion as to their Trades or Marriages has no Foundation All the ground there is for their being better Customed and more Desired then others are is their being supposed to be such as truly fear God when they are far from that Fear 3ly The Quiet they have in their Consciences is without Foundation It is only grounded on a Mistake that their Hearts and Lives are far better then they are that their Condition is a great deal safer then it really is 4ly The Hopes they have of Heaven and Happiness is without Foundation If they have any Grounds for these it is either because they suppose that all who Profess Religion shall go to Heaven and if so then will Judas and Simon Magus also for they were great Professors in their time or else they suppose that there is some Reason for their going to Heaven when others are excluded thence whereas notwithstanding that Profession they still have as Vile natures as any have Now thus it must needs be because there are but two Foundations on which to raise and continue any of these advantageous Buildings and both these are wanting in Men who Hear Christs sayings but do them not 1st Read Goodness within And this can in no wise be where there is no Change of Nature and there will never be any change where Christs words are only heard but never heeded The main Drift of all Christs Discourses are to bring unto Regeneration and this men will never be brought unto by a bare Hearing of Christs words There must be a Vehement striving of a mans Spirit and a potent work of Gods spirit upon the Soul before any can be brought to this Let men hear or read the Counsels Commands promises and Threatnings of the Gospel never so much if they be not hereby Excited unto the great Work of Believing S. Joh. 6. 29. Which is a laying hold of Gods power for the Cleansing of us throughly there is nothing of Worth and Goodness which may be a Foundation of outward Love and Esteem or of Inward peace and hope Good nature and good Parts good Morall qualifications and a fair profession of Religion will not serve here 2ly Gods peculiar favour It is God alone who gives Repute and Honour who raises Friends that shall be ready to help us when we stand in need When a mans wayes please the Lord he maketh even his Enemies to be at peace with him Prov. 16. 7. It is he who speaketh True peace to the Soul he Challenges this as his Prerogative Isai 57. 19. I create the Fruit of the Lips Peace Peace to him that is far off and to him that is near saith the Lord. Hence this peace is called the Peace of God Phil. 4. 7. The peace of God which passeth all Vnderstanding And God the Author of it is called the God of peace 1. Thes 5. 23. The very God of Peace sanctify you wholly When he giveth quietness who can make Trouble Joh. 3. 29. It is he who begets hope in his People if any be Begotten again to a lively hope it is by the God and Father of our Lord Jesus Christ 1 Pet. 1. 3. Blessed be the God and Father of our Lord Jesus Christ which according to his Abundant mercy hath Begotten us again to a lively hope by the Resurrection of Jesus Christ He is the God of hope Rom. 15. 13. Now the God of hope fill you with all joy and Peace When the Lord Roars out of Sion all other hope which is not of his Raising quite fails Joel 3. 16. The Lord also shall Roar out of Sion and utter his Voice from Jerusalem the Heavens and Earth shall shake but the Lord will be the hope of his People we must not Expect then that any of these Advantages should last when we have them only by Gods Common Providence not by his Peculiar favour Vse Let men please themselves never so much
of Knowledge in matters of the greatest value O take heed of being Treacherous in a matter of highest trust neither be thou so Disingenuous as to disapoint him who has so much Honoured thee above others by failing his Expectations in the discharge of thy trust 2ly See what is a Necessary Qualification in a Minister the want of which cannot be dispensed with in any wise he is to preserve Knowledge and this is his Office at least the main part of it Now how can he do this if he have it not O that this were more seriously Considered both by the Candidates of the Ministry and also by those in whom the power of presenting and Instituting is invested by the Laws Do any appoint a Blind Man to be a Watchman or a Shepherd or pitch upon a Cripple to make a Foot Post of Indeed were the primary intention of benefices meerly for the sustentation of those in them it were another matter but when this is only taken in as it lies in the way to an higher end and as it is Necessary to fit the more for the better service of the Community in that which is most Considerable What an horrible abuse is it of the Charity of Predecessors and the gracious providence of God to serve private interests with such a palpable wrong unto so many Souls who by this means are Extremely indangered if not certainly ruined And let me tell you untill an expedient be found out to give a Check unto the many Misâ—arriages this way and an effectuall course taken to prosecute it to the utmost it is in vain to hope that Honovr will be ever Reâ—â—orâ—d to the Ministry which it has already lost or those reduced into the bosome of the Church as it now stands who through manifold I wish I could say altogether groundless Prejudices have had their minds alienated from it and upon that have Separated 3ly See how to Judge of the Goodness or Sadness of Sermons Ask how they serve their Ends What poor Commendation is it of a Sermon when People say of it that it was Witty or Rationall or Learned and it may be those people too who are very incompetent Judges what is genuine wit clear reason and solid Learning when there is not one dram of Knowledge in it all and there is never a sleepy Sinner is able to attest it is good Physick I found it gripe at my Conscience awakening it never a hungry Soul can say it is good food I found it warm at my heart Refreshing and strengthening it 4ly Be not afraid to speak true Knowledge let it offend who it will If any be so bold as to quarrell with thee about it bid them let thee alone thou art about thy business let them go and mind theirs Tell them thou wouldest not willingly provoke them if thou Couldest help it but thou darest not Neglect thy duty and ask them whether it be more Reasonable to humour them to their prejudice or to be faithfull unto God who has set thee this task and unto them too by endeavouring to do them good if it be Possible though thou hast no thanks for thy pains from them If thou canst satisfy those who are contentious it will be well however thou needst not fear their Loud threats Let them do their worst thou art about thy duty and he that set thee thy Employment is able to defers thee in it 5ly Be not discouraged in thy faithfull endeavours though the success Answer not thy desire and Expectations Though thou hast held forth Knowledge a long while inculcated it again and again and those whom thou speakest to are still as Ignorant Generally of those things which should better their hearts and Reform their Lives and save their Souls as ever thou hast done this in Season and out of Season they are still where they were It is sad indeed that People should be so resolved on their sinfull courses that when all is said they should hold on still whatever it cost them but here is thy Comfort thou hast discharged thy duty and thou shalt not in any wise lose thy reward Go on still into Gods name 6ly Let the Judgments of God which are out against the Ministry lead us into a serious inquiry whether all these may not be inpured unto our neglect of this duty we should preserve Knowledge which will humble the proud Sinner and feed the hungry Soul but instead of wholesome food we put off our People with airy Notions we trouble them with hard disputes and subtleties And can we wonder then that the Name which has been a high title of honour should now be an Ordinary term of reproach that the Calling which formerly was so much loved and reverenced by the soberest and wisest People cannot now secure the Persons in it from Contempt and hatred that what is due to us by all Laws of 〈◊〉 and by all rules of Equity and Religion also should be not onely grudged us but obstinately refused by some and that upon pretences of Conscience too It is to be feared that the threatning Verse 3. has taken hold of us O let us labour to be â—â—â—sible of our great guilt and Exceedingly humbled for it and let us Justify God in his Righteous Judgements against us and be so wise as to take the onely way for the removall of them which is setting our selves seriously about a reall reformation herein 7ly Let the due Consideration of this being our duty stir us all up to endeavour the faithfull discharge of it let it be enough that we have hitherto wholly Neglected it or much â—lubbered it 1st Care we not though we provoke the great God to lay us aside also as he has done others Can we expect that he should continue us in that Office which we do not at all discharge Dare we trie whether God will be as good as his word and do to us as he has formerly said he Would do to others Because thou hast rejected Knowledge I will also reject thee that thou be no Preist to me Hos 4. 6. 2ly Care we not though so many precious Souls whom God has Committed to our Charge be ruined to all Eternity and while they roar under their unspeakable Torments Curse us who might have prevented it if we had been Faithfull Have we no pitty to them Must we not one day Answer for them What shall we say when God shall ask us did not I appoint you to preserve Knowledge How comes it to pass that my People are Destroyed for want of Knowledge 3ly It is nothing to us that the Nation lies a Bleeding Abroad the Sword bereaveth at home there is as Death Lam. 1. 20. Much sad complaining of Poor people many grounds of further fear and what will be the end of all the Lord onely knows and all this because The Lord has a Controversie with the Inhabitants of the Land there being so little Knowledge of God in the Land Hos 4. 1. 4ly