searing what would befall him Now God made this a means to cause this man to look after Salvation so that although he thought the escape of the prisoners might occasion the losse of his life yet his care now was what he might doe to save his soule he said Sirs what must I doe to bee saved Hence observe 2 Observation from the occasion of the Iaylors Conversion That God by his providence doth many times so bring it about that affliction shall bee a means to make men look after Salvation Had not this poor man thought that he had lost his prisoners God knowes whether hee had not lost his soul whether ever hee would have enquired after Salvation I have read of a Scotish Divine who being in a great fitt of sicknesse did blesse God for it for saith hee this sicknesse of my body hath been a means to save my soul It is usual with God to make afflictions of one kinde or other instrumental to make men enquire after Salvation 3. The next thing to be considered is the great alteration that this providence made in the Jaylor The poor man before was troubled to think that his prison doors were opened and it is said verse 27. That hee drew his sword and would have killed himselfe But now we finde no more talk of killing of himselfe But all his care was how to save his soul Hence observe 3 Observation from the great alteration that this providenc made in him That when once men come to make a dilligent enquiry after Heaven there will then appear a great alteration in their passions and affections This mans fear and care was not now how to get his prisoners again But his care now was what he should doe that he might no longer be a prisoner to Satan not how to keep other men in bonds but what hee should doe to free himselfe from the Devils bonds Oh the wonderful change that Conversion workes in the soule It doth not only change the conversation but the very passions and affections are changed These Observations are only transient and not directly intended in the Text. Now I shall come to handle both the Enquirie that the Jaylor makes and the Resolve that the Apostle gives First The Jaylors Enquirie Sirs what must I do to be saved This Question The Iaylors Enquirie ariseth both from feare and hope or perplexed Quere doth arise from a two-fold spring or from two kinde of passions or affections in man 1. It doth arise from Feare The man came in trembling and said from Fear Sirs What shall I doe Enquiries when they are vehement have mixtures of feare with them As if hee should have said I may loose my life and my soul too oh but Sirs tell me how I may save my soule and then no matter for my life There was a mixture of fear in this Quere what must I do by reason of the Evil I have done 2 It flowed from the affection of hope from Hope There would never have been Enquitie made if there had not been some hopes of mercy The Question what must I doe argues some measure of hope After impossibillities we make no Enquirie wee make no Enquirie how wee may climbe up to Heaven how we may fly like a bird in the aire because these things are not possible to be done But the things that are attainable are the objects of our Enquirie Now what must I do argues that there was some hopes in this mans breast The Text containes in it these two particulars Two parts in the Text 1. The Quere of a perplexed soule What must I doe to bee saved 2. A full and satisfactory Answer to this Qâ—aere Beleive on the Lord Iesus Christ and thou shalt bee saved Now before I give you the point of Doctrine 6 Particulars observable from the form of speech he used from the Jaylors Quaere observe these six particulars about the manner and form of the Expresfion 1. He doth not say what evil shall I doe he that had done so much evil already would not add sin to sin But he sayth what good shall I doe 2. He doth not say what good words shall I speak or what good profession shall I make But what good shall I doe It is not good words it is not a good profession which will bring a man to Heaven many cryed Lord Lord that never entred into the Kingdome of Heaven 3. It is not said what may I doe as if it were indifferent whether he might do it or no But he saw there was a necessity of doing somewhat what must I doe 4. It is not said what must another man doe but what must I doe As I cannot live by the food that another man ears so I cannot go to Heaven by the grace which another man acts 5. It is not said what must I know but what must I doe There are many times high flowen speculations in mens minds when there are no gracious dispositions in their hearts But it is not knowing but doeing that will bring a man to Heaven Iohn 13.17 If ye know these things happy are ye if ye do them The Devils know more then all the sons of men they know much good but they doe much evil 6. It is not said what must I doe to get my prisoners again but what must I doe to get to Heaven to save my soul And this indeed is the Enquirie above all Enquirings Thus you have some advertizements from the form of expression here used by the Jaylor Doctrin The Observation is this viz. That above all things in the World this is the most needfull thing for the sons of men to make Enquiry after namely what they must do to be saved In the handling of this proposition I shall first premise some Cautions secondly give you some Reasons and then Apply it The Cautions are three 1 Caution No man is not saved for doing First Though it be the most needfull thing in the World for the sons of men to make Enquirie after this viz. what they must doe to be saved yet take this Caution viz. That though we must Enquire what wee must doe yet wee must not expect to be saved by doing A full expression to this purpose there is in Iob 7.20 I have sinned what shall I doe unto thee O thou Preserver of men The interrogation implies an absolute negation what shall I doe that is I can doe nothing to satisfie thy justice to pacifie thy wrath or procure thy love and favour Lord I have greivously sinned against thee and if thou lookest for reparation and satisfaction at my hands I am no way able to make it Iob speaks like a poor forlorne broken debter to his rich and incensed Creditor aresting him for his debt which he is no way able to satisfy and therefore hee throwes himselfe at his feet and cries out Sir I confesse I owe you much but I have nothing to pay I
take liberty to try all Preachers page 67 2 We must not be scepticks in Religion page 71 3 VVe must not bring the Scriptures to our Opinion but our Opinion to the Scriptures page 71 4 VVe must not be over confident of our opinions page 72 Four Reasons why we should try all Doctrines 1 Because erronious Teachers may carry a resemblance to them that preach the truth page 73 2 The Scripture foretells that there shall be many false Teachers in the latter dayes page 74 3 False Doctrines are published very craftily pag 76 4 There is an aptnesse in our nature to be turned aside unto error p. 79 Three general Directions about trying of Doctrines 1 The Scripture is to bee the standard by which we are to try all Doctrines p. 82 2 Cleare principles of truth must rather bee maintained then disputed page 84 3 VVe must not be consident in any opinion untill wee have tryed it throughly page 85 Nine Rules for trying of all Doctrins that wee heare 1 Whatsoever the Word of God doth expresly hold forth to be believed and received p. 85 2 Whatsoever Doctrine advanceth the grace of God in Christ p. 87 3 Whatsoever Doctrine doth advance the Will of God p. 87 4 Whatsoever Doctrine doth advance all the attributes of God ibid 5 Whatsoever Doctrine discovereth the sinfulnesse of vain thoughts p. 89 6 Whatsoever Doctrine advanceth all truth ibid 7 Whatsoever Doctrine tends to settle a troubled Conscience ibid 8 Whatsoever Doctrine tends to the advancement of Godlinesse 90 9 Whatsoever Doctrine will abide the tryal p. 91 All these Doctrines are sound and to be embraced On the Contrary 1 Whatsoever Doctrine is not to be found in Scripture p 86 2 Whatsoever Doctrine debaseth the grace of God in Christ p. 87 3 Whatsoever Doctrine makes the Will of God â—or obediance and the grace of God for Salvation to be contrary ibid 4 Whatsoever Doctrine doth rob God of his glory in any of his attributes 88 5 Whatsoever Doctrine requireth only outward reformation p. 89 6. Whatsoever Doctrin is pleasing to the corrupt nature of man p. 89. 7 Whatsoever Doctrine leaves a distressed Conscience without any bottome to rest upon p. 90 8 Whatsoever Doctrine tends to licentiousnesse p. 91 9 Whatsoever Doctrine will not endure the tryall p. 92 All these Doctrines are false and to be abhorred Text. Acts 16.30 1. And said sirs what must I doe to be saved And they said beleive on the Lord Iesus Christ and thou shalt be saved 1 Observation Men of the most despicable condition in the world may become the objects of Gods pardoning mercy page 97 2 Observation God by his providence doth many times so bring it about that afflictions shall bee a means to make men look after Salvation p. 99 3 Observation VVhen once men come to make a dilligent Enquiry after Heaven there will then appear great alteration in their passions and affections page 99 The words of the Text explained Six things observed from the form of speech the Iaylor used page 102 Doctrine Above all things in the world this is the most needfull thing for the sons of men to make Enquiry after namely what they must doe to bee saved page 103 Three Cautions for the right understanding of the Doctrine 1 VVee must not expect to bee saved by doeing page 104 2 No man can be saved without doeing page 105 3 Heavenly care doth not exclude lawfull worldly care page 106 Four Reasons why wee must enquire what we must doe to be saved 1 Because the soul is the most excellent thing in the world page 107 2 Heavenly care is the ready way to bodily welfare page 108 3 Because the Devil makes great enquiry how to damn the soul page 109 4 If thou loosest thy soul thou loosest all page 110 1 Use For rebuke of them that Enquire after notionall Questions page 112 That enquire onely after earthly things page 113 That enquire how to damn themselves page 114 2 Use For examination whether we are in an estate of Salvation Page 115 This may be known 1 By the Methods God takes with those whom he intends to save page 115.117 2 By the Impressions which hee works on their hearts page 118 The second part of the Text explained God promises to give what hee commands page 121 Faith and Repentance must bee joyned together pag 124 Doctrine It is the duty of all those that expect salvation to beleive in Iesus Christ page 126 Every assent unto the word is not beleiving page 128 A Description of saving faith page 129 The great benefit and priviledge wee have by living under a Covenant of grace page 131 The differences betwixt the Covenant of works and Covenant of Grace page 132 There is no possibillity of life by the Covenant of works page 133 In the Covenant of grace there is place for repentance and mercy for the penitent 136 Text. Luke 11.28 But hee said yea rather blessed are they which hear the Word of God and keep it Observation From the context viz. good Children are a great praise and blessing to their parents page 140 The words of the Text explained p. 141 Observation you must take heed that you bee not tickled with pride when you hear your selves or yours commended page 142 Eight Observations from the manner or form of expression that Christ doth here use page 143 to 151 What is meant by keeping the Word of God page 150 1 A keeping it in memory page 151 2 A keeping it in practice ibid Doctrin They are rather blessed that hear the Word of God and practise what they â—ear then the mother of Iesus Christ was for bringing him into the World page 152 The idolatry of the Church of Rome detected and confuted page 153 Five Reasons why such as hear the Word of God and keep it are blessed 1 Christ doth account such to stand in a nearer relation unto him then his naturall friends page 155 2 They shall persevere when others apostastatize page 156 3 The Lord makes glorious promises unto such page 157 4 They may be instrumentall to bring others unto blessednesse page ib 5 They themselves shall surely come to blessednesse although they should not bring others unto Heaven page 158 Vse For lamentation that people will not seek after blessednesse when they may have it upon such easie tearms 160 Five Considerations to set home this Vse 1 If thou dost not practise what thou hearest thou wilt but aggravate thy condemnation 160 2 Thou art voyd of love to God 163 3 Thy profession is nothing worth ib 4 Thou canst have no assurance of the love of God unto thee 165 5 Thou wilt provoke the Lord to take away the Gospell from thee 166 Foure Demonstrations that wee are guilty of barrennesse under the meanes of grace 1 It appears because the Lords own people complain of their unfruitfulnesse page 167 2 By the sad complaint of Christs Ministers who discerne but little
successe to attend their Ministry page 168 3 By comparing our times with the time in which the Gospell was first planted page 169 4 Because in these dayes more people are perverted from the truth of the Gospel then converted thereby page 171 Five Demonstrations that wee are in danger to have the Gospell removed from us It appears 1 By that implacable opposition that is in the professors of the Gospell against the Preachers thereof page 172 2 By the general wantonnesse and wearynesse of people in living under the Gospell page 174 3 By the tolleration of such opinions as are contrary to the Gospell p. 175 4 By the encrease of damnable errors and heresies p. 176 5 By that implacable opposition that is againâ—â— the settlement of Church government p. 177 When the Gospel goeth from a people all goeth 1 Peace goeth p. 178 2 Plenty goeth ibid 3 Safety goeth ibid 4 Civill liberty goeth p. 9 5 The Dignity and splendor of a Nation goeth ibid. Object No man can keep what be heareth p. 180 Answer The Covenant of Grace doth not require a perfect but a sincere obedience page 181 Finis Christ's Prayer The Saints Support Text. 17 Iohn 15. I pray not that thou shouldest take them out of the World But that thou shouldest keep them from the evil THis chapter contains in it the last and most solemn prayer which we finde on Record that ever Christ made in the world with and for his Disciples when he was to remove his person from them even then he would leave a prayer behinde him the greatest Legacy that he could bequeath unto them This whole 17 chapter from the begining to the end is made up only of Christ's Prayer unto his Father And in this so sollemn a Prayer and the last Prayer that Christ made with his Disciples There are four things observable 1. The time when he made this Prayer 2. The Gesture he used 3. The Manner how he prayed 4. The Matter for what he prayed The time when he made this Prayer is set down two wayes 1. CircumstaÌ„ce of the â—ime when 1 It was immediately after he had preached a publique Sermon v. 1. Hence observe That it is warrantable and commendable for Ministers to pray after their preaching 1 Observacion This I name the rather because in this age there are a generacion of men who judge otherwise But it is here set down to be the practise of Jesus Christ himself so to do after he had preached he lifted up his eyes to heaven and prayed And it is Luthers note That a good prayer ought for to follow a good Sermon Luther And here by the way take notice that ye that attend upon the ministry of the Gospel must like wise go to God in prayer after ye have heard his Word when we have done preaching then you must begin your praying It is a good observacion of holy Greenham I am perswaded that one great reason why there is so little good done by all our preaching is GreenhaÌ„ because though there is much preaching in the pulpit yet there is little or no praying in the Closet The other Circumstance of time when Christ made this sollemn 2 CircuÌ„ of the time when and affectionate prayer is this It was the day before he was to die for assoon as he had done this prayer Iudas came with a band of men to betray him chap. 18. v. 1 2. hence observe from Christ's example That Christians should then have most holy 2 Observacion and ardent affections in their brests when they are even leaving of this World Iesus Christ prayed well at all times but he prayed most affectionately a little before he was to die Luke 22 4â— That passage is observable 22 Luke 44. And being in an agony be prayed the more earnestly and his sweat was as it were great drops of blood falling down to the ground Iesus Christ when he was in an agony and lay groveling up on the ground sweating drops of blood prayed yet the more earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he prayed the more vehemently drawing forth his affections to the utmost And the Apostle Paul speaking hereof sayth Heb. 5.7 5. Heb. 7. Who in the dayes of his flesh offered up prayers and supplications with strong cryings and tears unto him that was able to save him from death and was heard in that he feared Christ prayed with strong cries alluding to that earnest Prayer which Christ uttered in the Garden Luke 22.19 Luke 22.19 as appears by these words In that he feared viz. That bitter Cup those unspeakable pains which he endured in his agony when the whole power of darkness set upon him Here you see that lesus Christ prayed with most fervent zeale and holy affection just before he was to die for the Apostle is there treating of Christ's Priesthood and offering up himselfe a sacrifice for sin Now as it was with Iesus Christ Christs practice should be our paern so should it be with you before you come to die you should then have most holy most heavenly and ardent affections in your breasts Let heaven at that time especially posesse your souls when your souls are going to posess heaven O beloved in this regard you should be like the Swan which sings the sweetest songs before its death let your sweetest songs be like Simeons * Luke 2 29. when ye come to die then say Lord let thy servant depart in peace The second Circumstance considerable in this prayer of Christ 2 CircuÌ„ the gesture Christ used is the Gesture he used therein He Lifted up his eyes to heaven and sayd Father c. It is true Gestures are not simply necessary in any duty It is not simply necessary to kneel in prayer yet Gestures may be helpful to us in prayer Christ lifted up his eyes to signifie that his heart was where his eyes were Beloved when ye lift up your eyes towards heaven in prayer it should note that your heart is in heaven I am sure with Christ it was thus though with you it may be otherwise It may be thine eye is towards heaven in a prayer when at the same time thine heart is towards thy shop towards thine evil company towards thy whores or wicked companions Remember O Man to keep thine heart as well as thine eye toward heaven in prayer let your hearts and your eyes be both towards the same place Christ lift up his eyes to heaven in prayer and his heart was there also and so should it be with you The third Circumstance in this prayer of Christ 3 Circuâ— the Maner of Christs praying was the manner of praying and that is expressed three ways in this chapter 1 He did aime at Gods glory 1. Christ aimed at Gods glory as the cheif End of all things he prayed for and this should be a directory for your prayers Iohn 17.1 Glorify thy Son that thy Son
they are gone out into the whole World Therefore try the Spirits whether they be of God try before ye trust before ye beleive Thirdly 3 Reason False Doctrines are published very craftily trie all Doctrines that you hear preached because false Doctrines and Heresies come from the publishers of them very slily and craftily into the minds of men There is not more legerdemain shewed by a cunning juggler then by these false Teachers they are subtile cunning to pervert the minds of men As the Apostle shewes Ephes 4.14 Ephe. 4.14 That we henceforth be no more children tossed to and fro and carryed about with every wind of Doctrin by the stight of men and cunning craftinesse whereby they lie in wait to deceive The word in the Greek is very emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by mens cogging of a die It is a word borrowed from cheating gamesters that can throw with a die what way they please These Teachers can as easily convey errors into the minds of men as a cunning gamster can cheat with a die We have had many such sly and subtile convayances or else the truths of God could never have been perverted amongs us as they are It is Observable Rev. 9.8 That the locusts that came out of the East Rev. 9.8 had their faces like the faces of women Interpreters expound them to be Iesuites and factors for Rome they had womens faces insinuating and allureing countenances invea gleing enticeing and bewitching of men with their follies Of such the Apostle speaks Rom. 16.18 For they that are such Ro. 16.18 serve not our Lord Iesus Christ but their own bellies and by good words and fair speches deceive the hearts of the simple Even as a foul faced whore painteth her face so do they their damnable errors with eloquent insinuations sometimes they tickle itching ears with such eloquent Notions as may make them admired And sometimes they suggest high priveledges unspeakable advantages by what they deliver As the Devil did to our first parents ye shall be like unto Gods Error must have good words to varnish it over and fair speeches plausible eloquent and accute deliveries By good words they deceive the hearts of the simple And 2 Pet. 2.1 the Apostle sets forth their flynesse in bringing in damnable Heresies 2 Pet. 2.1 Had Peter lived in our age he would have been accounted a bitter man to call them Heresies yea and damnable Heresies but they were privily brought in and saith he many shall follow their pernicious waies and through covetousnesse shall they with feigned words make merchandise of you with feigned words this must be done under the specious pretence of Truth new Light they will mix some gold with their copper some truths with their falsehoods Sunt mala mista bonis sunt bona mista malis they will sweeten their baits that they may take the sooner For if Error was nakedly brought in there is scarce a man would embrace it it would appear in such an ugly shape and therefore it is that they cloath it with a semblance of truth and piety Fourthly 4. Reason There is an aptness in our nature to be turned aside unto error You should try all Doctrines that you heare before you beleive them because through the credulity that is in us men of the most sollidest judgments are apt to be led away with novelties and deceived with error we are by nature like the sand in the Sea Est natura hominum novitatis avida moved with every wave like reeds shaken with every puff of winde A notable text you have for this 2. Cor. 11.3 But I fear lest by any means as the serpent beguiled Eve through her subtilty so your mindes should be corrupted from the simplicity that is in Christ The Devil would not make use of a dotish soo lish creature but a subtil Serpent to beguile Eve in makeing her to eat of the forbidden fruit Now saith the Apostle I am affraid lest the Devil by his subtile temptation should pervert your minds from the truth of the Gospel This shewes that there was an aptnesse in their nature to be turned aside unto error And moreover even the most holy and most understanding in the mysteries of God are but in part enlightened wee see through a glasse 1 Cor. 13.12 darkly 1 Cor. 13.12 And though they would not willingly missend you yet through the remain der of ignorance and corruption that is in them it is possible that they may take error for truth therefore no mans piety or learning should so far blind us as to beleive whatsoever he speaks without bringing of it unto the Touchstone of the Word for we must not build our faith on humane but on divine authority we must imitate the noble Beraeans and daily search the Scriptures whether those Doctrines that we heare bee indeed the truth of God They were commended for this Acts 17 1â— Acts 17.11 O Beloved Take nothing upon trust upon the Authority of the preacher weigh all things in the Ballance of the Sanctuary You must do with the Doctrins you hear as you doe with gold a man wil not take gold without weighing of it O there is as much falsehood in opinions as in mettals therefore weigh all things It is not what this man sayes be he Cephas or Apollo be he never so emminent for Learning and Religion But what God saies in the Scripture for the Scriptures are the Rule of Faith Quod de Scripturis sacris authoritatem non habet eadam facilitate contemnitur quae probatur and whatsoever is not according to this Rule reject it as the drosse of mans corrupt brains and doe not receive it as the gold of Gods pure Word Now it may be said you have given divers Reasons why we should not beleive such Doctrins as we hear before we have tried them But what Rules and Directions can you give how such a weak ignorant Christian as I am should bee able to try and judge of such Doctrines as I hear bic labor hoc opus But I shall endeavour both in general and in perticular to give Answer to this great Quaerie And I hope it will bee of great use unto us in these erring times wherein false Teachers and false Doctrines doe so much abound First â— General Rule 〈◊〉 the â—â—â—ipture 〈◊〉 the â—â—andard 〈◊〉 which 〈…〉 all â—â—ctrines take this general rule Be sure you make the Word of God to bee the Scandard by which you try and prove all Doctrines that you heare and if there bee any thing preached although it should be by an Angell from Heaven that is not according to the Word of God beleive it not This is the Prophets direction Esay 8.20 To the Law 〈◊〉 8.20 and to the Testimony if they speak not according to this Word it is because there is no Light in them By the Law and Testimonie wee are to understand the
fooleries concerning her The idola try of the Church of Rome detected such as were never heard of in former times idolatrously to advance her fame as that she was free from original sin whereas the Scripture saith expresly that all that descend from Adam are polluted with original corruption and therefore the Virgin Mary also being a daughter of Adam The Papists speak more honourably of the Virginity Dignity and Holinesse of the Virgin Mary the mother then they do of the Righteousness Grace and Merits of Christ the son And therefore they hold justification by works and not by faith in the righteousness of Christ Yea they so dote on the Virgin Mary that they make her the great Mediatoress to God the Father A man would think it unnecessary to treat against the popish Doctrin but Ministers never had more reason for it then now for there never was more likelihood of popery its spreading then in these dayes wherein under the notion of a cursed Toleration Preists and Jesuites do publish their blasphemous and idolatrous Tenents and drive on their Jesuitical Designes and God knows how soon you that will not lay your neck under Christs yoak may be brought under the popish yoak This I can say upon mine own experience That I never found so many to stagger towards popery as I have done of late They who have professed the Protestant Religion are staggering and apostatizing from their former profession and solemne Covenants and God knows how soon they will prefer the Virgin Mary before Jesus Christ But I hope better things of you Therefore I shall pass this and come to the Reasons of the point which are these First 1 Reason From the near relation they stand in to Christ They are rather blessed that hear and keep the Word of God then the Virgin Mary was for bringing Christ into the Word Because Christ doth account such to stand in more manifold near Relations unto him then his owne natural freinds were Luke 8.21 And he answered and said unto them my Mother Luke 8.21 and my Brethren are these which heare the Word of God and do it Loe here is the right way of being brought into a near Relation unto Christ of becoming akin to Jesus Christ to bee accounted the brother sister and mother of Jesus Christ and that is by hearing and obeying the will of Christ 2 Reason They only shall persevere 2 Your blessedness appears in this because if you hear and practise you shall presevere unto the end when others shall apostatize Math. 7.24.10 28. and sall back from the Faith Mat. 7.24 to 28. Therefore whosoever heareth these sayings of mine and doth them I will liken him to a wise man which built his house upon a rock 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 And every one that hears these sayings of mine and doth them not shall bee 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 thereof Those onely that hear the Word of God and keep it do presevere they only have their souls built upon a rock and stand unmovable in the time of persecution Indeed fall they may and fouly too as David Peter and many other precious Saints have done through the violence of Satans temptations and remainder of corruption that is in them but finally and irrecoverably they shall never fall because they are builded upon a rock which can never be removed and that rock is Christ who is both the author and finisher of their saith Heb. 12.2 And hee hath prayed that their faiths faile not utterly Luke 22.2 And this hee hath procured and therefore though the stormes and waves arise they can never fall irrecoverably Others fall off and fall away when winds and stormes arise 3 The Lord doth make glorious promises to such as hear the Word of God and keep it 3 Reason The Lord makes glorious promiles unto such Rev. 1.3 Blessed is hee that readeth and they that hear the words of this prophesy and keep those things which are written therein for the time is at hand Here you see those that hear the Word of God and keep it that is lay it up in their hearts and express the power of it in their lives they are blessed 4 Reson Ye may be instrumental to bring others unto blessedness 4 By practizing what you heare in the Word you may bring others unto blessedness And happy are ye that are instrumental to bring others to Heaven 1 Pet. 3.1 1 Pet. 3.1 Likewise yee wives bee in subjection to your owne husbands that if any obay not the Word they may also without the Word 1 Pet. 2.12 be won by the conversation of their wives so 1 Pet. 2.12 Having your conversations honest amongst the Gentiles that whereas they speak against you as evill doers they may by your good works-which they shall behold glorify God in the day of visitation Their godly conversation might be a means to bring others to Heaven 5. 5 Reason Yee shall surely obtain Salvation If ye make conscience to practise what you heare yee are blessed because although ye should not bring others unto Heaven you your selves shall surely come to Heaven shall surely come to blessedness Rev. 14.12 13. Rev. 14.12.13 Here is the patience of the Saints here are they that keep the Commandements of God and the faith of Iesus I heard a voice from Heaven saying unto me write blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works follow them O you that make conscience to keep the Commandements of God and the faith of Jesus you shall surely goe to Heaven although you bring none with you but your selves It was a notable saying of one of the Fathers viz. That when a Gospel life doth go before an Angels life shall follow after O therefore make conscience to practise what you hear and know Now I come to the Applycation and the Use shall be two fold 1 For Lamentation If it be so Vse for Lamentation that they that heare and keep the Word of God are rather blessed then the Virgin Mary was mearly for bringing Christ into the World should not this then bee for a lamentation that men will not seek after blessedness when they may have it upon such easy termes Had God said I will blesse thee if thou removest Mountains if thou fulfillest my Law in every jot and tittle thereof These indeed had been works impossible to be done But saith God blessed art thou if thou hearest the Word of God and keep it therefore if thou wilt not practise what thou hearest thou dost refuse thine owne
mercy The Devil could not damn thee if thou wouldest not damn thy selfe Thou O man that hast an obstinate heart that let the Preacher say what hee will wilt doe what thou listest stat pro ratione voluntas who makest little conscience to hear and less conscience to practice what thou hearest thou art inexcuseable Now to set home this Use take these five Considerations 1. Thou wilt but aggravate thy condemnation Thy hearing if thou dost not practise what thou hearest will but aggravate thy condemnation another day John 15.22 If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin The fault admits of some extenuation Miner erat culpa ubi erat culpae ignorantia where there is no knowledge of the fault it is a far greater sin to contemn the known Law of God then to bee ignorant of the Law of God they that sin against knowledge have no cloake nor excuse for their sinne * Luke 12.47 That servant which knew his Lords Will and prepared not himself neither did according to his Will shall bee beaten with many stripes In Esay 13. wee read of many Nations and People against whom the Lord commands the Prophet to denounce a burdensome Prophesy But in Esay 22 we read of the burden of the valley of visions that is of Ierusalem and it is observed that that burden was the heaviest of all others none so burdensome as the burden of the valley of visions It was a place where knowledge was where preaching was therefore that burden was heavier then against Babylon Tire Damascus and all the rest Though other men that live in the American parts of the World shall go to Hell for their disobedience Yet remember thou that livest in England where the Gospel is profest preached shalt go to Hell with an heavier load on thy Conscience then those that have not the Gospell thou shalt bee damned with a wittnesse that hearest the Word of God and makest no Conscience to practise what thou hearest and what thou knowest It would make one stand amazed to read that passage Ier. 10.35 Poure out thy fury upon the Heathen that know thee not Now if the fury of the Lord shall be poured out upon poor ignorant Heathens that know not God that have not the means of knowledg that hear not of the Gospel of Christ what wrath shall then be poured out upon the Christians that know not God but above all what unexpressible fury and vengeance shall be poured out upon those Christians that sin against the Knowledg of God that sin against Light shining clearly before their eyes that sin against an awakened and convinced Conscience If any place in Hell bee hotter then other it shall bee for them for it is a far greater sin to contemn the known Law of God then to bee ignorant of the Law of God they that sin against Knowledg have no cloak nor excuse for their sin 2 Consider Thou art voyd of love to God thou art voyd of love to God if thou dost not practise what thou hearest 1 John 2.5 Who so keepeth his Word 1 Iohn 2.5 in him verily is the love of God perfected 3. Consder Thy profession is nothing worth God doth look upon thy profession as nothing worth unlesse thou practisest what thou hearest In Arithmetick put never so many Ciphers together and they make no summe but put one Figure there unto and then it makes a great summe So make never so many prayers and heare never so many Sermons yet all stands but for Ciphers unless thou joynest therewith a conscionable course of life answerable to what thou hearest and what thou prayest Consider wouldest thou who hast been thus long a Professor have God to look upon thee as if thou hadst been a prophane man all thy life God looks on thee as such if thou dost not practise what thou hearest 1 Sam. 2.12 and knowest 1 Sam. 2.12 Now the sons of Eli were sons of Belial they knew not the Lord. They knew not God surely that they did by their education they had a speculative knowledge of God and his Law for they were Preists of the Lord and God would not choose ignorant men for his Preists But they had no practicall efficatious and saving Knowledge of God for they were men of wicked lives and conversations and therefore God looked upon their Knowledge as no Knowledge and upon their Profession as no Profession Ier. 2.8 so Ier. 2.8 The Preists said not where is the Lord and they that handled the Law knew mee not the Pastors also transgressed against me and the Prophets prophesied by Baal and walked after things that do not profit They knew me not God did not regard the Knowledge they had of him because they transgressed against him Remember God will account thy hearing as no hearing thy praying as no praying thy receiving the Sacraments as no receiving if thou dost not make conscience to obey what thou hearest 4. Thou canst have no good perswasion nor discovery thou canst have â—o assurance of the love of God unto thee in thy soul of the love of God unto thee unlesse thou makest conscience to keep what thou hearest If yee love mee keep my Commandements John 14.16 And therefore you finde in Scripture that the love of God is often subjoyned to keeping the Commandements of God Exod. 20.6 Exod. 20. Shewing mercy unto thousands of them that love me keep my Commandements They are both put together to shew that where there is a love of God there will bee a keeping of his Commandements 5 If we do not make Conscience to practise what wee hear God will take away the Word from us wee shall provoke the Lord to take away the Gospel from us Amos 8.9 And it shall come to passe in that day saith the Lord God that I will cause the Sun to goe down at noon and I will darken the Earth in the clear day verse 11. I will send a Famin not of Bread and Water but of hearing the Word of the Lord. Remember it God will take away the Word for our not profiting by what we hear Mat. 21.43 Therefore I say unto you the kingdom of Heaven shall be taken from you and given to a Nation bringing forth the fruits thereof By the Kingdom of God we are to understand the Gospell the Word of God and Ministry thereof this shall be taken from you and given to others if ye do not bring forth the fruits thereof And here wee may read both our sinne and judgment for if ever any people in the World were guilty of barrennesse and unfruitfulnesse under the means of grace we of this Nation are wee have been lifted up to Heaven and therefore we may justly expect to be cast down to Hell Now to awaken your Consciences I shall in the first place lay down some Demonstrations that wee
may also glorifie thee v. 1. The End of Christs Prayer was the glorifying of his Father so the End of our prayers should be the glorifying of God Many men will cry Lord give me glory when they do not with pantings of heart say Lord let me give glory to thy name Christ said Hallowed be thy name expressing his respect to the honouring and glorifying of the name of God that was the first peticion in Christs Prayer to shew that the glorifying of the name of God ought to be the first and cheifest thing in our prayers Christ prayed O my father 2. Christ prayed to God his Father to teach you that you must not only pray with an awful apprehencion of God but also with fiducial confidence in God Heb. 11.6 11. Heb. 6. Without faith it is impossible to please God for he that comes unto him must beleive that he is and that be is the Rewarder of them that diligently seeke him You must never come to God to ask doubtingly but you must come with fiducial confidence as a Child to a Father 3. 3. Christ prayes for his Disciples with great enlargement Christ prayes with great enlargment for the good of his Disciples I doe not read in above 3. or 4. verses that Christ prayed for himself all the rest of the prayer was for his disciples that God would keep them in unity truth and glorify them and all other beleivers with himself in heaven Here then behold the wonderful affection that Jesus Christ beares unto his Church and people that when he was to die he should pray more for the saveing of their souls then for the saveing of his own life o herein the superabundant love of Jesus Christ is manifested who when he was in expectation to die a painful shameful accursed death under going the wrath of God due unto our sins yet that then he would remember his elect servants in whose stead he stood and for whose sins he died with such enlargement of heart in prayer The fourth Circumstance considerable in this prayer of Christs is the matter for what he prayed 4. Circu The matter for what Christ prayed And that is layd down 2 wayes 1. Negatively who should not be the subject matter of his prayer I pray not for the world v. 9. This is a good argument against those that plead for universal Redemption If Iesus Christ would not spend his breath to pray for them then surely he would not spend his precious bloud to purchase heaven for them Then it is layd down Affirmatively whom he prayed for I pray for them that thou hast given me for they are thine you that are elected you that are regenerated I pray for you He makes many requests unto his Father in the behalfe of his Disciples that God would keep them that they might be one with him v. 11. That God would sanctify them v. 17. That they might come to heaven and be with Christ v. 24. And as in the text I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil The words you see are set down two wayes The words explained 1 Negatively what Christ did not pray for in the behalfe of his Disciples I pray not that thou should est take them out of the world 2. Affirmatively what Iesus Christ did pray for I pray that thou shouldest keep them from the evil of the world Questiō It may be demanded why Christ sayd these words That he would not pray that his Disciples might be taken out of the world Jesus Christ knew that his end was at hand Answer that his houer was comeing that he should depart out of the world 13. Iohn 1. Now before the feast of the Passover when Jesus knew that his hour was come that he should depart out of this world unto his Father having loved his own which were in the world he loved them unto the end when the Disciples heard this they thought thus with themselves Lord if thou wilt leave this world what will become of us when thou art gone we shall be in the world as a ship without a Pilot as sheep without a Shepard and therefore they prayed that they might die with Christ Iohn 11.16 Ioh. 11.16 Then said Thomas which is called Didymus unto his fellow Disciples Ioh. 13.37 let us also goe that we may die with him And 13 Iohn 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake The Apostles were all on fire to die for Jesus Christ Now Christ seeing them so willing to die therefore to check this impetuous mocion he tells them that he would not pray that they should now die but saith he I will pray unto my Father that when I am gone and you remaine behinde me in the world he would keep you from the evil of the World Now if you should aske me what especial Reason there was why Iesus Christ would not pray that they might be taken out of the world Reasons why Christ would not pray that his Disciples might be taken out of the world I Answer 1. If the Disciples had dyed when Iesus Christ dyed then peeple would have thought that they had bin sharers 1. Reason or co-partners with Christ in purchaseing our Salvacion Esa 63.3 Hence it is sayd that Christ did tread the wine-presse of his Fathers Wrath alone and that there was none with him Christ will have the sole honour of our Salvacion There were two common theeves two unworthy persons that dyed with Christ that the world might see that it was Christ's death alone that merited Salvacion for men A second Reason is this 2. Reason Christ did not pray that the Disciples might be taken out of the world because he had further work for them to do here in the world As if he had sayd I have the Gospel for you to divulge and propogate souls for you to convert mine Elect to gather in therefore I will not pray the Father to take you out of the world but to keepe you from the Evil of the world though I will not pray to keep you from the evill of Afflictions and Persecutions which for my namesake ye must expect to meet withal in the world yet I will pray to keep you from the evil of sin that you fall not into sin through the allurements or frownes of the world the malicious temptations of Satan the suggestions and inclinations of your own corrupt hearts when I am gone I will pray that my Father would keep you from the evil of the times and places in which you live 3. The words thus explained I shall draw five Conclusions from them First from Christs refusing to pray to his father to take the Disciples out of the world they desireing to die with Christ for feare of persecution Thence observe Doctrin That it
Word of God which is his Testimonie and if any speak otherwise then according to Gods Word it is a cleare and evident signe that there is no Light nor Truth in them I give you this direction because there are multitudes of vaine people in these our daies who wave the written Word of God and run to Inspirations and Revelations to try Doctrines by which are no certain Rules and so by this means they entertain satanical delusions and not heavenly inspirations But I would desire such seriously to mind this one Text of Scripture 2 Pet. 1.18 19. It is in 2 Pet. 1.18 19. And this voyce which came from Heaven we heard when we were with him in the holy mount wee have also a more sure word of Prophesy The written Word of God is more sure in regard of us then if wee should heare a voyce from Heaven And that is the reason that when Dives desired that some extraordinarie course might be taken Luke 16. to prevent his brethrens coming to Hell and therefore desired that Lazarus might bee sent from the grave to forewarne them and then he thought they would beleive Abraham sends him to Moses and the Prophets and saith If they will not hear them neither would they be perswaded though one should rise from the dead If wee should hear a voyce in the aire we must not beleive that voice but we must beleive what we finde on record in the Word of God Deut 29 ult Deut. 29 ult Secret things belong unto the Lord our God but those things which are revealed belong unto us and to our Children for ever that we may do all the words of this Law This I mention to shew you that men that pretend so much to Revelations and leave the written Word of God are in the ready way to run into Satanical delusions and grosse mistakes A second general Direction about trying such Doctrines as you heare is this 2 Generall Rule Rather maintain than dispure clear principles of truth viz. Clear principles of Truth must rather be maintained then disputed It is a rule in Philosophy that principles against principles are not to bee disputed and this Rule holds good in Divinity we must not dispute such principles as these viz. whether Christ be the Son of God Or the Scripture the Word of God The Resurrection of the body The Salvation of Saints the Damnation of Sinners Iudgment to come or Life everlasting Such fundamental principles as these are to be maintained but not disputed Thirdly maintain no opinion stifly until you have tryed it throughly 3 Generall Rule Maintaine no opiniuntill you have tryed it Such is the instability of mens minds in this erronious age that one Sermon many times shall more pervert them from the Truths of the Gospell then twenty Sermons shall settle them again Object But it will be further said such as are both learned and godly doe differ in many things one aserts this to be a truth another that to be a truth now how shall such a poor creature as I am judge whether such Doctrines be Truth or no Answer For answer hereunto As I have in the general directed you so I shall now more particularly give you some Rules and Directions by which you are to try all Doctrines that you hear Rule 1 First whatsoever the Word of God doth expresly hold forth to be beleived and received or whatsoever doth necessarily flow from Scripture by a natural and genuine consequence though it be not to be found in Scripture totidem verbis in open and expresse words or whatsoever doth agree with the genuine fence of any one place of Scripture although it may seem not to agree with the litteral fence of another place of Scripture or whatsoever Doctrine is agreeable to the end intent and scope of the Scripture This Doctrine is sound and to be embraced But on the contrary that Doctrine which is not to be found in Scripture which is not bottomed upon the Scripture which cannot be drawn rationally from the Scripture by a necessary consequence but is built upon the Traditions Inventions of men which ads to the Word or detracts from the Word which doth wrest and pervert the Scripture or strain it to mens corrupt opinions or whatsoever Doctrine will not abide the tryall of the Word will not abide the Light That Doctrine is false and to be abhorred Rule 2 Secondly whatsoever Doctrine doth advance the grace of God in Christ and debaseth man that putts the crown of glory upon Gods Free grace that Doctrine is sound But on the contrary that Doctrine which debaseth the grace of God in Christ and advanceth the corrupt Will of man and which sets Free-will against Free grace that Doctrine is unsound Rule 3 Thirdly whatsoever Doctrine doth advance the Will of God as well as the Grace of God which shewes what God would have us to doe as well as what he hath promised to doe for us that Doctrine is a true Doctrine But on the contrary that Doctrine which cries up the Free grace of God and in the mean time gives liberty to men to live as they list which doth make the Will of God for obedience and the Grace of God for salvation to be contrary one to the other that Doctrine is a false Doctrine Rule 4 Fourthly that Doctrine which advanceth all the Attributes of God the Justice of God as well as the Mercy of God the Holinesse of God as well as the Grace of God and approves of and commends all those wayes and paths which God hath set out in Scripture for us to walk in which teaches us Faith Repentance Piety towards God and Charity towards man that Doctrine is sound and good But on the contrary whatsoever Doctrine doth rob God of his glory in any of his Attributes that makes God either unmercifull or unjust c. or that sleights any one of those waies that God hath chalked out in Scripture for us to walk in or that dis-joines the two Tables of God separating Pietie from Charitie acts of Righteousnesse from acts of Holinesse Let it pretend never so much Charity to men if it doth not acknowledge Pietie to God or if it pretend never so much Pietie to God if it directs not Charitie and Righteousnesse to men that Doctrine is false and corrupt Rule 5 Fiftly whatsoever Doctrine discovers the sinfulnesse of vain thoughts lustfull imaginations as well as sinfull practices that Doctrine is true But that Doctrine which requireth only outward reformation and reach eth not unto heart purification that Doctrine is unsound Rule 6 Sixthly that Doctrine which advanceth all Truth the directing Truth as well as the comforting Truth the commanding Truth as well as the promising Truth that advanceth both Law and Gospel that Doctrine is sound But on the contrary that Doctrine which is pleasing to the corrupt nature of man easie to flesh and blood that makes way for loosenesse and prophanesse
But saith he God hath given thee but one Soul and if thou losest that thou losest all O that the consideration hereof would cause you to make this Enquiry what must I doe to save my Soul I now come to make some Usefull Application If it be so 1 Vse for rebuke of 3 sorts of men that above all things in the world you should make this your great Enquirie what must I doe to bee saved Then this is for Rebuke to those that make assiduous Enquirie about matters of lesser moment First those that enquire only after Notionall Questions but never make Enquirie a bout matters of Salvation There are a multitude of men in this age that puzzle themselves and trouble their mindes with Notions and Criticall Questions but never put this Question to their Soules Lord what must I doe to be saved O how justly blame-worthy are they that study curious and nice Questions about Christianity which serve only to obscure the clear Truth of the Gospell and in the mean time minde not this great and necessary Question What I must doe to get to Heaven Truly we live in an age full of criticall Questions wherein all the Dogmaticall Points of Religion are called into Question But if God prevent it not these triviall Questions will joustle out this necessary Question What must I doe to be saved Of all Questions there are two Questions most necessary for a people to aske and most comfortable for a Minister to resolve them in The one is What shall I doe to bee saved The other How shall I know that I shall obtain Salvation Of all Questions these are the greatest and as Christ said speaking of our Love to God and our Love to our Neighbours This is the first and greatest Commandement And the next is like to this So say I This is the first and great Question What shall I do to be saved And the next is like to this How shall I know that I shall bee saved The first is the foundation of all our happinesse and the second of all our comfort 2. Those that Enquire after earthly things only It is for Rebuke to those that make Enquiry after the body and things pertaining to its welfare but never make Enquirie after Salvation There bee many men in the World who in the language of those sensual men Psal 4.6 cry out Lord Psal 4.6 who will shew us any good but they never make Enquirie how they themselves may become good These men are like him that came to the Physician enquiring how he might cure the whitlaw on his finger but never asked how he might cure the Consumption of his lungs Many men make Enquirie after trivial things of the World but they Enquire not how they may get an intrest in Jesus Christ how they may escape Hell Quae siultitia de iis solicitum esse quae habebis nonsolicitus de iis non quae non nisi solicitus and get to Heaven Now what folly and madnesse is it for a man to bee solicitously careful for those things which hee shall have without this carking care and to be negligent and carelesse about those things which he hath no promise to obtain without assiduous carefullnesse for grace and glory are not to bee expected without seeking Mat. 6.33 dilligent seeking Math. 6.33 But outward things shall be cast in upon seeking heavenly things 3. 3 Those that Enquire how to damne themselvs It is for rebuke to those that make Enquirie how to damn themselves but Enquire not how to save themselves The Drunkard enquires where Wine and strong Beare is to be had The Adulterer as Solomon saith enquires where the house of the Harlot is Thus many men Enquire how they may undo their souls but oh how few are there that cry out with this poor Jaylor Sirs What must I doe to be saved The next Use shall be by way of tryal 2. Vse For examination whether you are in an estate of Salvation to put you upon search whether ye have put this Question out of question whether yee have resolved this Question to your soules that God indeed hath brought you into an estate of Salvation Now that you may know this consider these particulars First Hath God taken those Methods with your souls This may be known first by the Methods God takes with such souls that he takes with those whom hee intends to save But you will say what are those Methods that God takes with a sinner whom hee intends to save I Answer First God enlightens that mans mind 1 Method that God takes so as that he makes him see his sins to be exceeding sinful and himselfe to be exceeding miserable Iob 33.27 28 29.30 you have an admirable Text for this Job 33.27 29 30. He looketh upon men and if any man say I have sinned and perverted that which was right and it profited me not Hee will deliver his soul from going into the Pit and his life shall see the light Loe all these things worketh God oftentimes with man to bring back his soul from the Pit to bee Enlightned with the light of the liveing It is Gods usual way in bringing a sinner from Hell to represent his sins unto him in the glasse of the Law so as to cause him to see them to be exceeding sinful to cause him to confesse his sinfulnesse how that hee hath perverted that which was right Paul said he was alive without the Law but when the Law came then he saw his sin to be exceeding sinful Rom. 7.13 Rom. 7.13 Was that which is good made death unto me God forbid but sin that it might appear sin working death in me by that which is good that sin by the Commandement might become exceeding sinful Sin in its own nature is so exceeding evil that it cannot have a worse name given unto it then it s own sinful sin Beloved if the Lord hath dealt thus with you so as to make you see your sins to be exceeding sinfull and your selves to bee exceeding miscrable know this is the method that he takes with that soul which hee intends to bring to Heaven A second Method that God takes with a sinner to save his soule is this 2 method that God takes God puts him into a condition of Spiritual astonishment so as to see himselfe an undone creature altogether unable to save himselfe neither doth hee know who will undertake that work for him this is plain in the Text Sirs What must I doe to be saved a Question full of astonishment and perplexity of mind When God once casts a man out of selfe-sufficiency selfe-righteousnesse and selfe-ability this is a good step towards Heaven A third Method that God takes with a sinner is this 3 method that God takes God doth present Jesus Christ to his soule as the most desirable object in all the world He sees sin to be exceeding
Enquirie after Heaven then how few in the World shall come to Heaven Vse 2 Secondly from the Resolve that the Apostle gives to the Jaylors Question Believe on the Lord Iesus Christ rest on Christ for thy Salvation on his Merits on his Blood and on his Righteousnesse Hence learn what a great benefit and priviledge the children of men have by liveing under a Covenant of Grace for although they cannot be saved by what they can doe themselves yet they may be saved by what Iesus Christ hath done for them Thou canst not bee saved by all thy doing but thou maist be saved by believing by resting and relying on Jesus Christ expecting salvation by what hee hath done and suffered in thy stead in thy behalfe Had wee layn under a Covenant of Works then it had been Doe this and live but a Covenant of Grace saith Believe and live The condition of the Covenant of Workes is That we should give an exact and perfect Righteousnesse of our own unto God the Righteousnesse of another will not serve the turn And in this Covenant little will not be accepted for much the will for the deed the Sentence of Absolution shall be pronounced if ye be found without spot or blemish compleatly righteous but the Sentence of Condemnation if ye be found unrighteous in the least tittle This Covenant speaks not one word of Hope or Help Mercy or Peace to the poore lost sinner but pronounceth him accursed for the least transgression for the least deviation from the righteous Law of God and there is no place left for Repentance no place left for Mercy upon the breach of the Covenant Adam by one sin made all his posterity miserable and the Apostle saith Gal. 3.10 Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to doe them So that there is no possibility of life by the Covenant of Workes because in our lapsed estate in our estate of corruption the Covenant of Workes is impossible to bee fulfilled by us since the day that sin came into the world that Adam eat the forbidden fruit never did any man fulfill the Covenant of Workes for there is no man that sineth not 1 Kings 8.46 2 Chron 6 36 2 Chron 6.36 There is not a just man upon the Earth that doth good and sineth not Eccle. 7.21 Eccl. 7.20 In many things we off end all Iames 3.2 Iames 3.2 O then what cause have we to admire the infinite unspeakable mercy goodnesse of God in makeing this Covenant of Grace with man a sinner this new Covenant when the former was violated which is as it were a plank after a ship-wrack that when man had voluntarily transgressed the righteous Law of God and thereby justly deprived both himselfe and his posterity of that life and blessednesse which was promised in that Covenant and was fallen under the Death and Curse which God had threatned for the breaking and transgressing of that Covenant yet notwithstanding that such should bee the infinite Mercy of God that he should not insist upon the forfeiture that he should not binde us up to the Covenant of Workes but take us out of the hand of his justice and put us into the hand of his Mercy not dealing with us according to our deserts but according to the exceeding riches of his Grace in his unsearchable Wisdom when Men and Angels were at a losse finding out a Remedy to help and relieve a poore forlorn lost sinner that is cast by the Covenant of Works not sparing his only begotten Sonne Jesus Christ the righteous the Mediator of the New Covenant Heb. 12.29 Heb. 12.24 who hath satisfied Gods justice slain that enmity which was betwixt God and us and made peace for us For in this Covenant of Grace the righteousnesse of Christ and satisfaction made by Christ is held forth and tendred unto the justice of God the Surety is punished and the Debtor is spared Esa 53.6.5 Esaiah 53.6.3 the Lord hath laid upon him the iniquity of us all he was wounded for our transgressions he was bruised for our iniquity the chastisement of our peace was upon him and with his stripes wee are healed And the Apostle saith 1 Iohn 2.1.2 1 Iohn 2 1.2 If any man sin wee have an Advocate with the Father Iesus Christ the righteous he is the propitiation for our sins So that here mercy may be found to help and relieve a poore sinner which is lost in the Covenant of Workes â—in this Covenant of Grace God accepts of the Will for the Deed hee doth not stand so strictly upon it as to cast the sinner out of favour for every transgression but as a father pittieth his children so the Lord pittieth them that feare him Psa 103.13 Psal 103.13 that is those that are faithfull with God in Covenant those that strive to doe the Will of the Lord and flie to his grace for pardon and acceptance those that repent of their transgressions and promise and perform upright obedience For in this Covenant here is place for Repentance and mercy for the penitent Acts 3.19 Acts 3.19 repent that your sinnes may bee blotted out when the times of refreshing shall come from the presence of the Lord. And Proverbs 28.13 Prov 28.13 whoso confesseth and forsaketh his sinnes shall have mercy But under a Covenant of Workes there is no place left for Repentance nor mercy for the penitent Here then wee see the inestimable the unspeakable benefit wee have by a Covenant of Grace for now by laying hold on Jesus Christ by a true and lively faith by resting and relying on what hee hath done and suffered in our stead and in our behalfe we may lay a rightfull and infallible claim unto the Kingdom of Heaven Believe on the Lord Jesus Christ and thou shalt be saved FINIS A DESCRIPTION OF True Blessednesse Text. Luke 11.28 But hee said yea rather blessed are they which bear the Word of God and keep it IN the obscure humanity of Jesus Christ there did break forth such a glorious lustre of his Divinity that though as to his person he was deemed despicable and contemptible yet the words that he spake and the works that he did declared him to bee no lesse then the Son of God The words hee spake declared it his enemies themselves being judges John 7.46 Iohn 7.46 The Officers answered never man spake like this man And for the workes he did the miracles he wrought of them it is said That it was never done thus from the begining of the World As upon his healing of the man born blinde say they Iohn 9.32 It was never heard that a man born blind could afterwards see His miracles wrought admiration in the hearts even of those men The coherence of the words in whom it wrought envy The miracle he wrought in this chapter which was the disposessing of the
and therefore death is called a sleep because we must all awake in the morning of the resurrection We are in the grave as in our bed and when the trumpet of God and the voice of the Archangel shall sound wee shall all rise out of our grave as out of our beds Death is but a sleep for a certain time 8. Sleep is a great refreshing to those that are weary sick and when the sick man awakes he is more lively chearful then he was before he fell asleep and therefore sleep is called Medicus laborum redintegratio virium recreator corporum The great Physician of the sick body the redintegration of mans spirits the reviver of the weary body And so it is with death when Gods people awake out of the sleep of death they shall bee more active for God then ever they were before when you lie down in the grave you lie down with mortal bodies It is sown a mortal body 1 Cor. 15.42 43. but â—t shall rise up an immortal body it is sown in dishonour but it shall rise up in honour it is sown a natural body but it shall rise up a spiritual body 9. As in the morning when wee arise out of our beds we then put on our clothes So in the morning of the resurrection wee shall put on a glorious body like to the glorious body of Iesus Christ we shall put on Stolam immortalitatis the garment of immortality 10. As no man when he layeth him down to sleep knoweth the direct time when he shall awake So no man can tell when the resurrection shall be They do but cozen you who say that the general resurrection shall bee such or such a year for as no man can know the minute when he shall awake out of his natural sleep no more can any man know when we shall arise from the sleep of death 11. As it is a very easie thing to awake a man out of sleep it is but jogging of him you wil quickly awake him So it is with the sleep of death it is as easie for Jesus Christ to awake us out of the sleep of death as it is for me or you to awake a man out of sleep in bed Nemo nostrûm tam facilè excitat dormientem de lecto quà m Christus jacentem in sepulchro 12 As when a man ariseth in the morning though he hath slept many houres nay suppose he could sleep twenty yeares together yet notwithstanding when hee awaketh these twenty yeares will seem to bee but as one houre unto him So it will be at the day of judgment all those that are in their graves when they awake it will be tanquam somnus unius horae but as the sleep of one houre unto them 13 Lastly and most especially As sleep seizeth only upon the body and outward senses but doth not seize upon the soul the foul of man is many times most busie when the man is asleep and God hath heretofore revealed most glorious things to his children in Dreams when they have been asleep God appeared unto Abraham and many others in Dreams the body sleeps but the soul wakes So it is with the sleep of Death the body that dies but the soul doth not die There are some men that are not afraid to teach you That the soul sleeps as well as the body and that when the body dies and fals asleep the soul likewise continues in a dull Lethargy veternoso somno correptus neither capable of joy nor sorrow untill the resurrection Beloved This is a very uncomfortable and a very false Doctrine They endeavour to prove it from my Text they say That Stephen when he died fell asleep It is true in regard of his body he fell asleep but his soul did not fall a sleep that which was stoned fell asleep which was his body only for when he was stoning he saw Jesus Christ standing ready to receive his soul into Heaven Lord Jesus saith he receive my spirit Stephens soul could not be stoned though his body was stoned So when Jesus Christ was crucified his soul was not crucified I mean when his body was killed his soul was not killed indeed he did endure torments in his soul which made him cry out My God my God why hast thou forsaken me But yet his soul did not die So when Stephen died his soul went to Christ It is true when a childe of God dies the soul goes to sleep How is that The soul goes to sleep in a Scripture sense that is it goes to rest in Abrahams bosom O blessed sleep it goes to rest in the embraces of God it goes into the armes of its Redeemer it goes into the heavenly Paradise it goes to be alwayes present with the Lord. But take heed of that wicked opinion to say that the soul sleeps in an Anabaptistical sense that is That itlies in a strange kinde of Lethargy neither dead nor alive neither capable of joy nor forrow untill the resurrection Though Stephens body fell asleep yet his soul did not fall asleep but immediatly went unto Jesus Christ in heaven Thus I have given the Explication of the words Now give me leave to make some Application of all unto our selves Vse 1 If the death of Gods children bee nothing else but a falling asleep then let this comfort us against the deaths of our godly friends though they die unnatural and violent deaths though they be stoned to death though they be burnt to ashes though they bee sawn asunder c. Here is a message of rich consolation which as a Minister of Christ I hold out unto you this day viz. That the death of a child of God let it bee after what manner soever it will it is nothing else but a falling a sleep he goes to his grave as to his bed and therefore our burying places are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormitoria our sleeping houses A childe of God when hee dies hee lies down in peace and enters into his rest And as a man when he is asleep is free from all the cares and troubles that he hath in the day time So the people of God when they are fallen asleep they are free from all the miseries crosses losses and afflictions that we are troubled withall There fore give me leave to say to you as Christ did to the women that followed him to the Crosse bewailing and lamenting of him O daughters of Ierusalem weep not for me but weep for your selves and for your children So say I O weep not for those that are dead in the Lord that are fallen asleep in Jesus Christ they are at their rests they do not know the troubles that wee are troubled withall Abraham remembers us not they are not sensible of our miseries and afflictions let us weep for our selves and for the miseries that are coming upon us and let us know that when Gods children die they doe but lie in their beds untill the morning of
death and that say with dying Stephen Lord Iesus receive my spirit But if ever you would have Christ to receive your souls when you die you must be sure to receive him into your souls whilst you live if ever you would have him to receive you into Heaven you must receive him into your hearts No man makes a will but he saith Imprimis I bequeath my soul unto Jesus Christ my Redeemer But how dost thou know that Jesus Christ will accept of this Legacy If thy soul hath not Christs Image upon it if it be not regenerated and renewed Jesus Christ will never own it Thou maist bequeath it unto Christ but the Devil will claim it if thy soul hath the Devils image upon it if it be a swinish polluted unbeleiving unregenerate soul thou maist bestow it upon God but the Devil will recover it out of Gods hands pardon this expression it is not mine but St Austins Beloved if ever you would reign with Christ when you die he must reign in you whilst you live and if ever you would sleep an happy sleep you must live in Jesus that you may sleep in Jesus Secondly In the second place If ever you would sleep an happy sleep at death then you must take heed of overcharging your selves with worldly cares A man that is full of cares cannot sleep therefore when men would sleep they lay as the Proverb is all their cares under their pillow they labour to shut all cares out of their minde O take heed that you do not murder your souls by the cares of the world Beloved a man that eats out his heart with worldly cares will never sleep an happy sleep the cares of the world will choak all the good seed of the Word of God and therefore as men when they sleep lay aside all worldly thoughts so if ever you would sleep an happy sleep take heed of overmuch carking and careing for the things of this world and remember what you have heard this day and that will regulate and moderate all cares Naked you came into the world and naked you must goe out of the world Why should we take care for that wee know not who shall enjoy after us Thirdly If ever you would sleep an happy sleep when you die you must take heed of sucking too much of the pleasures of this life A man that eats a full supper will sleep very disquietly therefore they that would sleep quietly use to eat but light suppers for when a mans stomack is over-charged it takes away his sweet sleep from him So if ever you would sleep a happy sleep when you come to die O take heed of sucking too much of the plesures of this Life take heed of eating too large a meal of worldly delights and of creature comforts these worldly pleasures will make the sleep of death unquiet unto you Oh let not Dalilah's lap deprive you of Abraham's bosom remember that David by Bathsheba's embraces lost the embraces of God I mean the sence of the embraces of God the joy and comfort of them Fourthly if ever you would sleep a happy sleep in death then labor to work hard for Heaven while you live O how delightful is sleep to a weary man when a man hath taken paines all the day as the Traveller that hath travelled all the day or the Ploughman that hath been at work all the day how quietly how soundly doth he sleep in the night O beloved if if ever you would sleep a happy sleep at death then labor to work out your Salvation with fear and trembling and give all diligence to make your Calling and Election sure the more you labor for Heaven the better the sweeter will your sleep be when you come to die And remember this that as much sleeping in the day time wil hinder a mans sleep at night so you that idle away the time of your providing for Heaven in this your day you that sleep away the minute upon which Eternity doth depend oh you will have a sad sleep when Death seizeth upon you Take heed therfore of sleeping while you live that so your sleep in the night of death may be comfortable unto you Fiftly and lastly if ever you would sleep a happie sleep when you die then take heed of the sleep of sin Sin in Scripture is compared to a sleep awake thou that sleepest that is thou that sinnest Sinne is such a sleep as brings the sleep of death sin brings the first death and sin brings the second death all miseries whatsoever are the daughters of sin If you would sleep a happy sleep and have a happie awakening at the Resurrection then take heed of the sleep of sin Awake thou that sleepest arise from the dead and Iesus Christ shall give thee life Ephes 5.14 So Rom. 13.11 12 13. with which I will conclude and I pray you mark it well for it was a Text that converted Saint Augustin Knowing the time Beloved that now it is high time to awake out of sleep for now is our salvation nearer then when we believed The night is far spent the day is at hand let us therefore cast off the works of darknesse and let us put on the armour of light Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonnesse not in strife and envying but put you on the Lord Iesus Christ and make no provision for the flesh to fulfill the lusts thereof FINIS