in the whole book of God John Baptist compares the Ministry of the Gospel to a Fan in Mat. 3.12 When the Lord Jesus maketh use of the Ministry of his faithfull servants among the people when he maketh use of those Fans it will appear who among them are wheat and shall be gathered into the Lords Garner and who among them are chaff and shall be cast into the 〈◊〉 And now whether the present state that you have lied under and are not yet wrought upon by a faithful Ministry be not very dangerous judge ye And so much may suffice for the Doctrinal part If it be so then That a Ministers soundness in doctrine and holiness of life and conversation doth lay a great obligation on a people conscientiously and duly to practice every commanded duty Then first of all the first Use we shall make of this Doctrine shall be by way of Tryal and Examination and that in two particulars 1 Branch of the Use of Tryal First Whether you in this Parish in this place you here before the Lord do make conscience of the due practice of every commanded duty Secondly Whether the Ministry you have enjoyed and lived under doth not lay a great obligation on you so to doe For the first of these Whether you here before the Lord do make conscience of the due practice of every commanded duty in obedience to Almighty God you may try your selves by these three excellent Ingredients First Universality Canst thou in the witnesse of thy conscience say that through grace thou dost every as well as any part of the Lords revealed will so far as thou knowest it 2. Vniformity Dost thou do all without prejudice or partiality 3. Vbiquity Art thou the same at â—â—ome as abroad in thy Closet as well as in the Congregation and dost thou mind inward and secret as well as open and outward holiness What saith conscience to this As first Hath commanded duties a throne in your own souls and conscience Secondly Have they a throne in thy Family First Have commanded duties a throne in your own fouls and consciences Is your hearts fully possest 〈◊〉 the power of those divine and heavenly truths 〈◊〉 you have often heard which hath been again and again inculcated upon you as it was upon the Thessaloniâ—â—â— 1 Thes 1.5 their carnal principles were confuted thâ—â— passion moderated their lusts mortified their self-ends consounded are yours so Have commanded duties a throne in your souls and consciences Oh that all your consciences could give a satisfying answer to this Quaery Secondly Have commanded duties a throne in your Families do you make conscience of Family duties are your houses Bethels that is houses of God houses of Prayer are they habitations of Holinesse and Righteousnesse do you make conscience of relative as well as of personal duties Oh that all your consciences could give a satisfying answer to this Quaery 2. Branch of the Use of Tryal But now the second Branch of this Use of Tryal and Examination is this Whether the Ministry you have enjoyed and lived under doth not lay a very great obligation on you to put in execution every commanded duty as Rom. 10.6 7 8. that is the Word of Faith we Preach read that place and may not we take up that with some variation and say You have heard of the disease the misery and remedy When the great God shall arraign thee at the great and fearfull Day and shall 〈◊〉 thus Thou rebellious wretch why didst thou not forsake thy evil wayes thy drunkennesse thy â—ipling thy covetousnesse thy snuffing at purity thy inveâ—erate heart and spirit against my holy wayes and Ministers why didst thou not forsake thy evil wayes wilt thou be able to say Lord I lived under 1. A so I betraying non-resident Minister one 〈◊〉 made it his businesse to fleece indeed not to feed the flock or 2. Under a foul-poysoning Innovator or 3. Under a soul-pining dry nurse or 4. Under a soul-misguiding guide or 5. Under a soul unsetling temporizer or 6. Under a soul-destroying discountenancer 1. Canst thou say that thou livest under a soul-betraying non-resident Minister one that made it his business to fleece and not to feed the flock one that looked after the wool and fat of the flock the fleece but never minded the flock but non-residency hath been hitherto decryed as that as breeds a Minister idle and erroneous or licentious but wilt thou be able to say Lord I lived under such a Minister that was a soul-betraying Minister one that was greedy of Livings and had perhaps two or three or four but so bad a man that the worst was too good for him or wilt thou be able to plead or canst thou say 2. Lord I lived under a soul-poysoning Innovator one that was for formality more then reality of true worship one that preached such Doctrine as did not season but poyson and destroy the souls of his hearers such are Romish Teachers Jesuites Priests and Seminaries who so affect the outward pomp as they neglect the inward power of it Wilt thou be able to say Lord I lived under the Ministry of such a one who was more realous for the formality of thy worship than the reality more zealous for those things that will not 〈◊〉 the tryal of the Lords day of appearance than for the suâ—stance of Religion Or 3. Canst thou plead that thou livedst under a soul pining dry Nurse one that did not or could not seed us with the sincere milk of thy Word one from whom thou never heardst a soul-solid a soul-working Sermon all thy life I appeal to your Consciences have you not heard often of your miserâ—â— and Gods mecy and Christs merits Have you not heâ—â— often of the necessity of a holy life Oh the conviction informations exhortations perswasions directions you have enjoyed and lived under Hath not thy state 〈◊〉 nature been ripped up and the Anatomy not of the Councel of Trent but of Gods Book been shewed to thee What shall I say hath not Hell and Damnation to all rebellious and Heaven and Salvation to all true penitent souls been preached to you 4. Or canst thou say that thou livedst under a soul-misguiding guide as 1. A blind Seer a blind Watchman a blind Leader of the blind one who knew not Heavens way Canst thou say thou livedst under such a creature that is not to be found in Christs Catalogue an I dolpreacher as in Psalm 135.15 16 17. verses read that Or 2. if not ignorant yet one so vicious that he pulled down more with his foul hand then he built up with his fair tongue Canst thou say thou livedst under one who by his conversation gave his Doctrine the lye Wilt thou be able to plead thus at the great day or wilt thou be able to say 5. That thou hast lived under a soul-unsetling Temporizer what would he not do rather then he would lose his Living which made me think Religion to be but a fancy Wilt thou be able to say at the great Day Lord it
was my sad lot and portion to live under the Ministry of such a one who tuned his Fiddle to the times of every one I or lastly Wilt thou be able to say thou livedst under a soul-destroying Discountenancer of all purity and holiness one perhaps though no dunce or drunkard yet a profane scoffer one that preached holiness out of his Pulpit and Parish and House and the like But first of all we can through grace appeal in this case both to the Lord and to your selves that it hath not been so with you 2. Consider how unexcusable you will be if you live and dye in your ignorance impenitency and unbelief 1. Consider we can in this case appeal both to the Lord and 〈◊〉 your selves 1. To the Lord we are able with an humble boldness to appeal to him and say Lord thou knowest we have given this people warning Ezek 3.18 Now blessed be the Lord we can humbly appeal to his Majesty Oh Lord thou knowest we have warned the wicked to turn from his wicked way and the profane from his profaneness and the superstitious from his superstition and the schismatical from his schism and the formal from his formality and the civil honest man from resting in his morality Oh blessed be thyname we have endeavoured to take off this people from all their sandy quagmoiry foundations Lord thou knowest our prayers for them And so 2. To appeal to you And this was a very great comfort to St. Paul that he could appeal to the people themselves as Acts 20.26 27. This was a great comfort to him and blessed be the God of Grace it is a great comfort to us that we can take you to record that we are pure from your blood we have not ceased to declare all that the Father hath shewn to us we have not been affrighted by any man or mens frowns nor debauched to conceal any part thereof by any mans smiles 2. Consider how inexcusable you will be if you live and die in your ignorance impenitency and unbelief Ezek. 3.10 Observe it if you miscarry for Eternity the bloud of your souls will not be charged on us nay it will be on your own heads And there fore the Apostle Paul when the preached Christ to the Jews and they opposed and blasphemed their bloud was upon 〈◊〉 own heads as Acts 18.5 6. Oh consider it if you Ministers have been faithful they are clear and free and guiltlesse the Lord will never charge the bloud of souls on them Considet it therefore how speechlesse will you be at the great day if you live and die in your sins may not the Lord say of this place as he did of Capernâ—um Mat. 11.23 for thou hast â—â—joyed the Ministry of many of my servants Dars any of you meet us in the day of Judgement under whose Ministry you have lived in an unregenerate â—state and say that you have lived under a soul-betraying non-resident one or under a soul-poysoning Innovator or a soul-pining dry Nurse or a soul-misguiding guide or a soul-unsetled Temporizer or a soul-destroying dis-countenancer in 〈◊〉 unregenerate estate The Lord will then make you to know what it was to have a faithful Labourer among you as Ezek. 33.33 Then when you-shall be convinced in your own conscience you shall then say you heard all those things and we cannot say 〈◊〉 were unwarned either in sin or danger we cannot say we were untaught our duty either to God 〈◊〉 Man we had precept on precept but we slighâ—ed all warning and exhortation and direction therefore now are lost and undone everlastingly So much may serve for the first Use 2. Vse of Direction The second Use is a Use of Direction which will fall into many very suitable and practical particulars whereto I do beseech you to hearken unto as the words of a dying man do commonly take the deepest impression 〈◊〉 the surviving hearers Now this may be for all that 〈◊〉 know my last words to you in this place therefore 〈◊〉 beseech you to hear me An interruption a suspension of my weak worthless pains and labour among you there will be for any thing I know from this day but observe it is no Refignation from me or my Reverend Brother and therefore what other dissolution of the property and relation between your Pastour and you there may be as of that mutual intercourse I shall not account or call it a forfeiture of his place whatever others may call it let them call it what they will Then hearken to my words as the words of a dying man yet not dead but alive and perhaps shall nor die but live and declare the Word of the Lord and hold forth the Word of the Lord to you many a time in this place when ever it pleaseth God to set open a door for me If it be so That the Ministers soundnesse in Doctrine and holinesse of life and Conversation do lay a great obligation on a people duely and conscienciously to practice every commanded duty Then from this Doctrine I would suggest and leave with you several words and hints of counsel And oh that the Lord God of Heaven would effectually engrave and set them home on every one of your hearts My first counsel is this That when the Lord taketh away such Ministers whose Doctrine is found and their lives exemplarily holy you would then be duely apprehensive and deeply sensible both of the inflicting cause and also of the meritorious deserving cause thereof 1. For the inflicting cause and that is the Lord himself Isa 3.1 2. Who is it that taketh away from a people the natural staffe and the civil staffe the spiritual staffe saith the Prophet The Lord the Lord of Hosts Whoever it be that is the instrument it is certain it is 〈◊〉 Lord himself that is the principal efficient cause of this judgement on a people and this will appear if we consider 1. The Lord hath threatned his judgement on a rebellious peoply Amos 8.11 12. I saith the L will bring this judgement on them A most dreadful siritual judgement Gods Word is the spiritual food 〈◊〉 our spiritual lives and therefore as the granting of 〈◊〉 is a blessing indeed so the withholding of it is a judgement indeed This ireful dreadful judgement the Lord we see threatens yea that is not all the Lord hath not only threatned it but 2. Inflicted it As the Lord hath taken away his faithful Messengers and Embassadors 1. Sometimes by death out of the world out of the land of the living And thus the Lord took away the Prophet Enoch Gen. 5.24 And 2. Sometimes by removal Thus the Lord took away the Prophet Jonas from Israel and sent him to Ninivie as Jonah 1.2 And thus Paul and Barnabas went away from the Jews and turned to the Gentiles as Acts 13.4 3. Sometimes by deprivation A time there was when the good
c. 8 The strange and wonderful Affections and tenderness that God hath wrought in his Children to the Gospel What meltings and mournings and what a spirit of Prayer hath God put upon his People 9 There are many young tender Plants and Buds of grace such in whom the Spirit of God hath stirred a hungring thirsting and longing after the great Concernments of Eternity I would upon these grounds with others of the like import hope and believe that the Lord will not remove his everlasting Gospel however he may correct his People for their trifling with and slighting the glorious Gospel I have several times thought what a day of darkness was upon the World in respect of Sin and Superstition When Christ brought the everlasting Gospel what a day of Darkness and Superstition was on the whole Earth But you know what the Apostle speaks 1 Cor. 1.21 For after that in the wisdom of God the World by wisdom knew not God it pleased God by the foolishness of Preaching to save them that believe When it is nearest day then it is darkest There may be an hour of Darkness that may be upon the Gospel as to its liberty purity and glory and yet there may be a Sun-shining day ready to tread on the heels of it And so much for the Resolution of those Queries I shall proceed as I said and leave some Legacies with you which may by the finger of the Spirit be made advantageous to you whom we are not advantaged to speak unto you LEGACY 1. The first Legacy I would leave with you shall be this Secure your Interest in Christ Make it your great business your work your Heaven to secure your interest in Christ This is not an Age an Hour for a man to be between fears and hopes between doubting and believing Take not up in a name to live when you are dead God-ward and Christ-ward Take not up in an outward form and outward priviledges They cryed out The Temple of the Lord The Temple of the Lord that had no interest in or love to the Lord of the Temple Follow God leave no means unattempted whereby your blessed interest may be cleared up Leg. 2. Make Christ and Scripture the onely foundation for your souls and faith to build on as the Apostle saith 1 Cor. 3.11 Other foundations can no man lay then that which is layd even Jesus Christ Isa 28.6 Behold I lay in Zion for a foundation a stone a tryed stone a corner stone a pretious stone a sure foundation Ephes 2.10 Since its a very dangerous thing as much as your souls and eternity is worth for you to build on any thing besides Jesus Christ many will say Come build on this authority and that on this saying and that but take heed Leg. 3. In all places and company be sure to carry your soul-preservatives with you go into no place or company except you carry your soul-preservations with you that is a holy care and wisdom You know in infectious times men will carry outward preservatives with them you had need to carry your preservatives about you else you will be in danger of being infected with the ill customs and vanities of the times wherein you live and that is a third Leg. 4. I would leave with you is this look that all within you rises higher and higher by oppositions threatnings and sufferings that is that your faith your love your courage your zeal your resolutions and magnanimity rises higher by opposition and a spirit of prayer this it did Acts 4.18 19 20 21 29 30 31. compared all their sufferings did but raise up a more noble spirit in them they did but raise up their faith and courage So Acts 5.40 41 42. they looked on it as a grace to be disgraced for Christ and as an honour to bâ— dishonoured for him They say as David If thâ— be to be vile I will be more vile If to be found in thâ— way of my God to act for my God to be vile I will be more vile Leg. 5. Take more pains and make more Conscience of keeping your selves from sin than suffering from the pollutions and defilements of the day then from the sufferings of the day this Legacy I would beg that you would consider take more pains and make more conscience of keeping your selves from the evil of sin than the evil of punishment from the pollutions and corruptions of the times than the sufferings of the times Acts 2.40 Save your selves from this untoward generation Phil. 2.15 The Children of God must be harmless and blameless without rebuke in the midst of a crooked and perverse generation Heb. 11. speaks full to the poin in hand Rev. 3 4 Thou hast a few names even in Sardis that have not defiled their garments and they shall walk with me in white for they are worthy White was the habit of Nobles which imports the honour that God will put on those that keep their garments pure in a defiling day Rev. 8.4 And I heard another voyce from Heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues If you will be tasting and sipping at Babylon's Cup you must resolve to receive more or lesse of Babylons plagues Leg. 6. I would leave with you is this Be alwayes doing or receiving good Our Lord and Master went up and down in this world doing good he was still doing good to body and soul he was acted by an untired power be still doing or receiving good this will make your lives comfortable your deaths happy and your accompt glorious in the great day of our Lord. Oh how useless are many men in their generation oh that our lips might be as so many Honey-combs that we might scarter knowledge Leg. 7. I would leave with you is this Set the highest examples and patterns before your face of grace and godliness for your imitation In the business of Faith set an Abraham before your eyes in the business of Courage set a Joshua In the business of uprightness set a Job of meekness a Moses c. There is a disadvantage that redounds to Christians by looking more backwards than forwards Men look on whom they excel not on those they fall short of Of all examples set them before you that are most eminent for grace and holiness for communion with God and acting for God next to Christ set the pattern of the choisest Saints before you Leg. 8. Hold fast your Integrity and rather let all go than let that go A man had better let liberty estate relations and life go than let his integrity go yea let Ordinances themselves go when they cannot be held with the hand of integrity Job 27. 5 6. God forbid that I should justify you till I die I will not remove my integrity from me my Righteousness I will hold fast and I will not let it go my heart shall not reproach
that their Corn and their Wine increased Thou hast put gladness in my heart Peace is that gladness that peace smooths the brow but this fills the breast as the Sinner has trouble within in the midst of all his peace without so a Believer has Peaâ—â— thin in the midst of all his Troubles with 〈…〉 World you shall have trouble but in me 〈…〉 have peace Thirdly The Worlds peace has onely a neather Spring arising out of the Creature out of Worldâ— comforts therefore it must needs be unclean for an unclean Fountain cannot bring forth clean Water But the peace of Christians his an upper Spring it flows from the manifestation of the love of God in Christ it 's from the sprinkling of Christ's Bloud on the Conscience it flows upon the workings of Christ's Spirit upon the Soul which is first a Counsellour then a Comforter Oh! how pure must this Peace be in a Believers Soul that flow from so pure a Spring Fourthly The Worlds peace is a peace given to Sinners it 's a peace in sin and it 's a peace with sin as the Prophet Isaiah tells us It 's a Covenant with Hell and an Agreement with Death God deliver us from that peace Again Christ's peace is given to none but Believers it 's their priviledge onely a stranger don't intermeddle with his Joy Prov. 14.10 The heart knoweth his own bitterness but a stranger doth not intermeddle with his Joy Fifthly The Worlds peace is a fading dying transitory thing it withers in the Sand The triumphing of the Wicked is but short and the joy of the Hypocrite is but for a moment Job 20.5 Solomon does elegantly liken it to the cracking of Thorns under a Pot which is but a blaze and is gone Eccles 7.6 So is the Sinner's peace it is for a spurt and is soon gone but the peace that Christ gives to Believers is durable and abiding peace Your Joy no man shall take from you it appears in Life in Death and after Death First it 's our peace in Life grace brings forth present peace It 's said of the Primitive Christians They walked in the fear of the Lord and in the Comforts of the Holy Ghost Acts 9.31 It 's a remarkable expression Psal 19.11 In keeping thy Commands there is great Reward he does not fay for keeping them which respects the end of the Work but in keeping of them which looks at the Work it self My Brethren Every Duty done in sincerity reflects a peace in Conscience as every flower carryes its own sweetness It 's possible I grant a Believer may not always find and feel this peace few do some seldom find it few find it so always the remains of corruption breaking forth to interrupt or Temptations to hinder And God's desertion may darken and hide it and a Believer may seem to be totally lost yet in this condition which is the worst a Child of God can be in he hath a double peace First a Peace in the Promises in this very Condition and what you have in Bonds and Bills you account as good as money in your Pockets Secondly he has it in the Seed Light is sown for the Righteous and gladness for the upright in heart Psal 97.11 Grace is the Seed of Peace which Christ has sown in the furrows of the Soul and therefore Peace shall spring out of the furrows of the Soul Indeed this Seed springs up sooner in some then in others yet every Saint shall have a reaping time sooner or later Psal 126.6 He that goeth forth and weepeth bearing precious Seed shall doubtless come again with rejoycing bringing his sheaves with him If he stays long for the Fruit he shall have a greater Crop at last if he reaps not now he shall be sure to reap hereafter Psalm the 37.37 Mark the perfect man and behold the upright for the and of that man is peace Secondly by this peace which is the peace of a Child of God it s a peace of death grace will minister to us then and that ministration shall be peace The Sinners peace leaves him when he comes to the grave though in Life it fills him yet in Death it leaves him A believer has a two-fold spring of peace The first is from above him the other is from within him That spring that runs with peace above him is from the bloud of Christ sprinkled on his Conscience the other that is from within him is from the sincerity of his heart in the wayes of obedience My Brethren when we lie on our Death-beds and can reflect on our sincerity in all Gods wayes this will be peace at last so it was in Hezekiah Isaiah 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a prefect heart and have done that which was good in thy sight There 's nothing makes a Death-bed so hard and so uneasie as a life spent in the service of sin and lust and nothing makes a Death-bed so pleasant as a life spent in the service of Christ Grace will bring forth Peace if not in this life yet certainly it will be sure after Death if Time brings not this fruit to ripenesse yet Eternity shall grace in Time will be glory in Eternity Holinesse now will be Happinesse then what ever it is a man sows in this world that he reaps in the next world Be not deceived God is not mocked for whatsoever a man soweth that shall he also reap He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life â—verlasting Gal. 6.7 8. When Sin shall end in sorrow and misery Grace shall end in peace in joy in glory Well done thou good and faithfull servant enter into the joy of thy Master Mat. 25.21 Whosoever shares in the grace of Christ in this world shall be sure to share with the joy of Christ in the next world and that joy is joy unspeakable and full of glory I will wind up all in a threefold Application by way of exhortation to three sorts of persoâ—s First To such as have this grace and peace Secondly To such as have this grace and no peace Thirdly To such as have neither grace noâ— peace First To such as have both grace and peace I l'e speak to them in two or three things First Admiâ—e thankfully the Father and Son the Fathers Grace and the Sons Love for both had a hand in this therefore blesse both the Father for willing it to us and the Son for working it in us Grace and Peace are the fruits ' of Gods eternal Election for this blessing the Father gives but the Aplication of it to us is the fruit of Christs Redemtion and Intercession How can you think of Hell and damnation and see your self freed from it And how can you think of the Dreadfull Fury and Vengence of God your self not under it How can you look on your state
Consciences yet others have had a greater freedom given them that they could yeild and if not so What would have become of the people of God Therefore in those things acknowledg there may be some providence of God for good to you in it 5. My fourth Advice I shall deliver to you wholly in the words of that Holy man and Martyr of God Master Bradford in his Letter to the City of London saith he Lâ—t us heartily bewail our sins and repent of our evils let us amend the evils of our lives let us every one be diligent in Prayer and attend with reverence on the reading and hearing of Gods Holy word let us reprove the workes of darknesse let us stie from Idolatry and which is the particular I would indeed commend unto you Obey the Magistrate and them that are set over us in the Lord in all things that are not against the Word and when thâ—y command any thing contrary to the Word Let us answer It is meet to obey God rather then men However saith he Resist not the Magistrate nor seek to avenge your selves but commit your cause to God be patient and submit to all that are in Authority over you but resist not rise not against Authority but wait on God till he pleaseth to cause the Light to arise and shine again upon you This is my fourth Advice 4. Now it pleaseth God that hearing oppertunâ—ties at least some of them are taken from some of us from many of us for a time My Advice and Counsell is that the lesse now you hear the more you would read read the word of God much the mote and take all helps for the right understanding of what you read The Book of Annotations is a great help to inlighten you to understand the Scriptures and next to the reading of the Scriptures what spare houres you have I would advise you to bestow your time in teading of the Book of Martyrs a Book that hath formerly been more prized then of late in England Especially read that part of it which containes the History of Queen Maries dayes they will informe you of the great controversies that are between us and the Papists and they will informe you what you shall answer the reading how chearfully they went to Prison and to the stake will embolden you against the feares of sufferings and death and the reading of their Letters will be a great meanes to edifie and build you up this reading of the Scriptures and other good Books is my fifth Advice to you 6. My sixth Advice to you is That seeing God hath taken away your Week-dayes opportunities of hearing the Word here and in other places you would be careful that the World may not devoure Gods Portion I mean that portion of time which some of you have bestowed on hearing these Lectures It was a good Speech of a gracious Woman now with God when Mr. Rogers was silenced Well saith she By the Grace of God The World shall never have those houres that I was wont to spend in hearing heretofore her meaning was she would spend them in her Closet in holy duties It was an excellent Resolution and worthy of our imitation and if I might after 26 yeâ—â—â— labour here in the Ministry now at my parting obtain thus much of you that you that have been pleased to be constant hearers here would lay a Law on your selves that so much time as you formerly spent in coming hither sitting here and in returning home that you will spend that time at home either in praying and reading and meditating in your Closets or else in praying in and with your Families and instructing of them if I might but obtain this of you at my parting I should believe that the Devill and his Kingdom would be loosers by this out parting if you would spend this time weekly in holy exercises reading and praying for your selves and for the Nation and for your Families which you were wont to spend in coming to these Lectures and in attending here and returning home and that is my sixth Advice to you and herefore let me intreat this of you 7. And my seventh Advice and Counsel is this that seeing it pleaseth God to take away from you so many of your publick Instructors that you would every one of you that are heads of Families be so much the more in instructing and teaching your Families Be so much the more in this by how much the lesse is done in publick Read the Word in your Families and catechise your Families and see that they may understand them you have many helps for this as M. Perkins and M. Ball and the Assemblies Catechisme 8. And the last Advice I have to give you is this That you would still continue your Reverence of and â—ove to and care for the observing of the Lords holy Sabbath it is that my Brethren wherein God hath been honoured in this Town and in these Parts I think as much as in most places of the World and I pray do so still and when you have not publick Ordinances and publick helps for the sanctifying of the Lords Day at home in your own Congregations if you can have the Word and Ordinances in any comfortable manner abroad travel for it I say travel for it and when you have them not at home nor abroad be so much the more earnest and fervent and abundant in your Family and secret duties in the sanctification of the Lords Day I have some feares least if time should come to that passe that the Magistrate should connive at the profaning of the Lords day giving way to sports and Recreations on it and Preachers should cry down the strict observation of the Lords day and the like I am afraid we have many youths that in these parts notwithstanding all the Instructions that have been given them would be ready to dance after these Pipes and run into the profaning of the Lords Day therefore you that are governours of Families remember the Charge that God hath given you more expresly concerning this then in any other thing that I know of Thou nor thy Sonne nor thy Daughter nor thy Man-servant nor thy Maid-servant nor thy Cattel nor thy stranger that is within thy gates shalt thou suffer to violate the day of the Lord Therefore know your Authority and do your duty And put on that holy Resolution of Joshua Whatsoever others do I and my House will serve the Lord so say you Whatever others do I and mine will sanctifie the Lords Day and keep it holy So do and the Blessing of God shall be on you all the week long And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among all them that are sanctified FINIS Mr Cradecots Farewell Sermon Phil. 4. latter part of vers 9. And heard and seen in me do and the God of peace shall be with you
in sin that he is a stranger to the life of Grace hence ariseth all his spiritual troubles now the Spirit of God comes in and resolves the case comes into the soul by his bright Reflections and fills our souls with comfort Now 〈◊〉 have received not the spirit of the world but the Spâ—â— which is of God 4. The Spirit of God is a comforting Spirit as he openeth the vein of godly sorrow in the soul Truly this is the next way to spiritual comfort when a man can once spiritually mourn for sin Matth. 5.4 Blessed are they that mourn for they shall be comforted Godly forrow opens the vein and le ts out the matter that hinders comfort and causeth inward trouble in the soul A gracious man takes a great delight in godly forrow Oh! it s a matter of marvellous comfort to a Child of God when he can kindly mourn for his sins 5. The Spirit of God comforts the soul as he is 〈◊〉 mortifying Spirit Thus he takes away that that is the ground and matter of Believers trouble mortifying that sin that is the cause of his sorrow pride unbelief inordinate love to the world 6. The Spirit of God works comfort in the hearts of his people by setting their own spirit to seek for comfort in Gods own wayes The last thing I did for the Explication of the Doctrine was to add some Propositions and they were 〈◊〉 as these 1. Many a gracious heart that hath fellowship with the Spirit of God in his sanctifying work may feel 〈◊〉 find none in his comforting work The Sun 〈◊〉 operate where it doth not shine A ma◠〈…〉 of salvation when he doth not feel the joyâ—â— of 〈…〉 Isa 51.3 You shall find those that fear the Lord and had the comforts of the Holy Ghost yet walked in darkness 2. Even those gracious souls that have the fellowship of the â—nnforting Spirit to day may want it to morrow This is not daily bread while the Saints are on this side Heaven The Solstice of a Christians comfort doth not last all the day long they are not feasted with this every day they have the night as well as the day there is a night as well as a day in the heart of a gracious soul as it is in natural in the common course of nature the Sun may shine to day but it may be clouded to morrow Thus it was with that holy man Psal 30.7 Lord by thy favour thou hast made my mount ain 〈◊〉 stand strong thou didst hide thy face and I was troubled And God doth this in infinite wisdom to put a difference between Earth and Heaven this valley of tears and that state of glory that so the hearts of Gods people may be kept in a frame of longing after the state of Heaven Godâ—wil have his people be groaning here that his people may groan after that condition when all sorrowing and sighing shall flee away God reserves perfect comfort to be the reward of perfect holiness while our graces are imperfect we most make account that our comfort will be so too Tears will be never wiped from our eyes til sin be quite takeâ— out of our hearts 3. Those that have had this spirituall comfort in their souls they may lose not only the impression of the Spirits comâ—nt but they may feel impressions of Gods anger Heman complaâ—â— that the wrath of God did hang upon him and that the 〈◊〉 of God had cut him off A gracious heart hath real grouâ—â—â—â— of consolation though he hath not present sensible comfort A child of God hath alwayes that that if he did see he could not be without comfort the Promises are his support he hath the first fruits of the Spirit and right to eaâ—â—nal life A child of God shall always have so much to keep upâ— hopes and affiance upon God a child of God in the daâ—est condition though he doth not see enough to make 〈◊〉 rejoyce in God yet he sees enough to make him trust iâ— God though he walk in darkness and see no light yet he trusts in God Job sayes Though the Lord slay him yet be would trust in him David was in great trouble while â—e was in that disquiet expostulation Why art thou cast down O my soul and why art thou disquieted within me trust in God 5 Those that have inward comforts from the spirit may at the same time have little comfort from Gods outward dispensations It may be dark without when it 's light within while Stephen sees nothing but blood here below he saw Heaven above And Christ tells his Disciples In the world they should have tribulation but in him they should have peace 6 And lastly Though this be one great work of the spirit of God to comfort the hearts of Christs Disciples yet there are some speciall seasons where in the Spirit of God gives out this comfort There are seasons of sadnesse there is a season of heavinesse there is need of it There is a time to weep and a time to laugh and a time to mourn and a time to dance I shewed you some of the Seasons 1 One special Season of the Spirits comforting the renewed soul is presently upon the souls first salvation After the Spirit is become a Spirit of Adoption presently it becomes a Spirit of Consolation after the Spirit hath come into the Soul in the Law it then nextly appears a Spirit in the Gospel 2 Another season when the Spirit gives out this comfort is just before the Lord layes upon his people any great afflictâ—â— on When was it that Christ was transfigured and his face did shinc as the Sun it was immediately before his blood passion Christ was first taken into the Mount before 〈◊〉 was up lifted upon the Crosse When was the 〈◊〉 heard This is my beloved Son in whom I am well 〈◊〉 but just before he was led into the wildecessâ— to be tempted When was Paul lifted up into Heaven it was immediately before Satan was sent to buffer him Thus God gives his people somthing before-hand to support their spirits that they may not faint the Disciples were full of comfort Acts 5.41 and when was this immediately just before they were carried before the Council and whipt up and down like Vagabonds Rogues for Preaching the Gospel 3. Another Season when the Spirit gives out this Comfort is in the time of suffering God comes in the nick of time especially if a man suffer for righteousnesse sake if his suffering be upon the account of Christ he seldome fails to send the Comforter for the relieving of his spirit 1 Pet. 4.13 But rejoyce in as much as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad also with exceeding joy Bodily confinement and inward streights are the time of the Souls greatest enlargement John had his Vision iâ— the Isle of Patmos When a child of God is brought to a piece of bread then
There is a difference between the afflicting of Gods people and judging their enemies In the intention and extension one is for ruine the other in proportion one is a light affliction the other a load And then for extention one is for ever and the other is for time for ten dayes Then our afflictions shall have an end I and a comfortable end Are not these two ends comfortable the end of our sins and the end of our sorrow God will restore comfort to his mourners let us be mourners during the time of mourning God will quickly cloath us with garments of praise there shall be an end of our sufferings never an end of our joy and glory Pro. 8. To conclude in a word Be faithful to the death Be faithful in your promises in your vows and purposes your covenants of obedience and reformation persist in the doctrine of the Gospel and the worship of the Gospel and the Ministry of the Gospel and office Christ hath fixt in his Church be faithful by your most earnest zealous desires before the Lord Be faithful to the death He will never let you see death till all your fears are conquered He can presently take them away He will certainly be present with you in all your trouble And remember God in tender mercy and faisfulnesse for the present accepts the unfeigned purpose to be constant and saithful to him to the death Mr. Beerman's Farewell Sermon At St Thomases in Southwark August 17. 1662. BEloved I know you are not ignorant that I am called by Authority to depart from you which for Conscience sake we must obey and were it not for the breach of Conscience I think I could be content to undo my self to stay with you I shall now in love and tendernesse take my leave of you all with that large portion of Scripture in the twentieth of the Acts from the seventeenth verse to the end they were Paul's parting words to the Ephesians Ver. 17. And from Miletus he sent to Ephesus and called the Elders of the Church and when they were come unto him he said unto them Ye know that from the first day that I came into Asia after what manner I have been with you serving the Lord with all humility of mind with many tears and temptations which befell me through the lying in wait of the Jews and how I kept back nothing that wâ—â— profitable unto you but have shewed you and taught you publickly and from house to house testifying to the Jews and also to the Greeks repentance towards God and faith towards our Lord Jesus Christ and now behold I go bound in the spirit unto Jerusalem not knowing the things thâ—â— shall befall me there save that the Holy Ghost witnesseth in every City saying that bonds and afflictions abide â—e but none of these things moveth me neither count 〈…〉 life dear unto my self so that I might finish my 〈◊〉 with joy and the Ministry which I have received of 〈◊〉 Lord Jesus to testifie the Gospel of the grace of God and now behold I know that ye all among whom I have gone preaching the Kingdom of Heaven shall see my face no more Wherefore I take you to record this day that I am pure from the blood of all men for I have not shunned to declare unto you all the Counsel of God Take heed therefore unto your selves and to all the flock over which the Holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own blood for I know this that after my departure grievous wolves shall enter not sparing the flock also of your own selves shall men arise speaking perverse things to draw away Disciples after them therefore watch and remember that by the space of three years I ceased not to warn every one night and day with tears And now Brethren I commend you to God and to the Word of his grace which is able to build you up and to give you an inheritance among all those that are sanctified I have coveted no mans silver or gold or apparel Yea your selves know these hands have ministred to my necessities and to those that were with me I have shewed you all things how that so labouring ye ought to support the weak remembring the words of our Lord Jesus how he said it is more blessed to give then to receive And when be had thus spoken he kneeled down and prayed with them all and they all wept sore and fell upon Paul's neck and kissed him sorrowing most of all for the words which be spake that they should see his face no more and they accompanied him unto the Ship BEloved I have read unto you the words of a departing Minister to his Hearers The case being my own I thought I could not pitch upon a more fitter place to take my farewel withall I shall not stand to open all these words only speak a word or two at parting as Paul did to the Ephesians and I shall only hold forth something to you by way of Analysis to it and thereby you may judge of the Analogy of it In this parting speech of Pauls you have two parts First Pauls theirs carriage to them Secondly Pauls theirs carriage to him First Pauls behaviour towards them that was very pious as you may read from v. 17. to v. 37. Secondly the peoples behaviour towards their departing Minister which you have in the two last verses Wherein is observable First their love Secondly their sorrow First their love expressed by kissing him and accompanying him unto the ship Secondly their sorrow expressed by their weeping they could not part with such a Minister with dry eyes but saith the Text They all wept sorely sorrowing most of all for the words which he spake that they should see his face no more They wept and they all wept and they all wept sorely a sore weeping when this Minister and this people parted From whence I note this That there is occasion and matter of great sorrow when people loose a godly Minister Paul was not the first Minister that ever parted with a people nor the Ephesians the first people that ever lamented the losse of a faithful Minister See how the people lamented Samuel 1 Sam. 25.1 And Samuel died and all Israel was gathered together and lamented Samuel O that brave that powerful preaching Samuel is gone How did Elisha lament Elius catching hold of his garments and crying out My father my father the Chariots of Israel and the Horsemen thereof Christ himself when he saw the Children of Israel scattered abroad upon the mountains as sheep without a shepheard how did his bowels yern towards them but to name no more take St. Stepen Acts 8.2 when Stephen was departed dead and gone devout mâ—â— carried Stephen to his grave and made great lamentations over him they could not but lament to think that that noble couragious and heart-daunting Minister should never preach more before them
When Christ was put to death how did his followers lament him Is it not a lamentable sight to behold a poor weather-beaten rotten ship without Mast or Tackling in a tempest Good Lord what will become of the Ship and Mariners Is it not a sad sight to see a flock of sheep invironed with a band of wolves and no shepheard to protect them thus it is with people when their Minister is gone Ministers themselves have wept and lamented when they have thought of departing from their own people and that for these two causes First because they knew they would corrupt themselves suffer others to corrupt them Secondly because they knew they would corrupt themselves suffer others to corrupt them First because they knew they would corrupt themselves Moses he knew this Deut. 31.29 he is there leaving the world and the people thereof Call unto me the Elders of your Tribes that I may speak a word in their audience and call Heaven and Earth to record against them for I am sure that upon my departure you will utterly be corrupted and turned from the way that I have commanded you for behold I being yet alive with you in this day you are rebellious against God how much more then after my death I assure you it is cause of lamentation to think on this Thus it was with Joash while Jehojada that good Minister lived with him and instructed him in the way that he should walk he kept to the true worship of God but after Jehojada dyed he turned Idolater and persecuted the sons of Jehojada 2 Chron. 24.21 Secondly they knew that after their departure they would suffer others to corrupt them This was that that made Paul use these words to the Ephesians Ver. 29. For I know that after my departure grievous wolves shall enter not sparing the flock And therefore well may you mourn when a faithful Minister is taken from you I shall say no more only a word or two to Paul's speech wherein you have First Paul speaking to God for them Secondly Paul speaking from God to them First he spake to them from God and then prayed to God for them I shall divide this speech to them from God into these two parts First he spake something by way of vindication of himself Secondly he spake something by way of exhortation to them First You may observe in Paul's farewell speech something by way of vindication of himself and it is not amisse for a Minister when he is to depart from a people to say something in vindication of himself for there are enow that will when his back is turned lay falshood and scandals to his charge which they never durst do to his face Samuel knew this and therefore provided for it in 1 Sam. 12.1 And Samuel said unto them all Behold I have hearkened to your voice and have made you a King now behold the King walks in and out before you I am old and of grey hairs and must now leave you I have walked before you from a child to this day and now witness against me before the Lord whose Oxe have I taken or whose Asse have I kept whom have I done wrong to or whom have I hurt and of whose hand have I received a bribe to blind mine eyes therewith he stood here upon the justification of his life and carriage towards them that he had not been a self-seeking or oppressing man unto them and thus did Paul vindicate himself to the Ephesians give me leave to divide Paul's vindication into four or five parts First He tells them that he had constantly preached amongst them notwithstanding all the afflictions which encountred him v. 19. Serving the Lord with all humility of mind with many tears and temptations which befel me through the lying in wait of the Jews Secondly He vindicates himself by telling them the manner of his preaching v. 20. I have taught you publickly and from house to house you know I may fitly apply this to my self for I have not only taught you publickâ—â— but in many of your houses also But Thirdly He vindicates himself 〈◊〉 telling them the matter of his preaching and I blesse God it hath been my method ever since I preached among you v 21. testifying to the Jews and also to the Greeks repentance towards God and faith towards our Lord Jesus Christ and this is my rejoycing now I may preach no more that I have spent my time in declaring unto you the sundamentals and grounds of salvation and not in frivolous Ceremonies Fourthly He vindicates himself by declaring the impartiality of his preaching v. 27. I have not shunned to declare unto yot all the Councel of God Oh my Brethren though I cannot say I have declared all the Councel of God yet this through grace I can say that I have not shunned to declare any of it Fifthly Paul doth clear his Doctrine and withall himself by telling them he had preached freely v. 33. and 34. I have coveted no mans silver or gold or apparel Yea ye your selves know that these have ministred to my necessities and to those that were with me I blesse the Lord I can with a good Conscience safely say I have covered neither your silver nor gold neither am I a penny the richer for what I received of you it was not a desire of any thing of yours that made me at first accept of this place yet this I shall say for your honour that you have richly and liberally bestowed your favours upon me but as there is something in his own vindication So Secondly there is something by way of Exhortation to them v. 18. Take heed therefore unto your selves c. Paul before he leaves them hath something from God to say to them from whence I note this That the Ministers of God before they quite leave have something to say to them from God it was thus with the holy men of old Jacob when he was dying called all his Soâ—â— before him and to every one he gave counsel and blessing David when he was upon leaving the world he knew he should not live long he calls all Israel unto him sayeth thus unto them 1 Chron. 28.8 9. Now therefore in the sight of all Israel the congregation of the Lord and in the audience of our God keep and seek for all the Commandements of the Lord your God that you may possesse this good Land and leave it for an inheritance to your children after you for ever And thou Solomon my Son know the God of thy Fathers and serve him with a perfect heart and with a willing mind for the Lord searches all hearts and under standeth all the imaginations of the thoughts if thou seek him he will be found of thee but if thou forsake him he will cast thee off for ever Thus you see it â—ath been the custome of holy men of olp when they are leaving the World to say something to their people so now here I am
THE Second and Last Collection OF THE Late London Ministers Farewel Sermons Preached by Dr. Seaman Dr. Bates Mr. Caryll Mr. Brooks Mr. Venning And Mr. Mead. To which is added a Farewell Sermon Preached at Dedham in Essex by Mr. Matthew Newcomen And also Mr. Lyes Sermon at the conclusion of the last Morning-Exercise at All-hallows in Lumbard-street Being a Summary Rehearsal of the whole Monthly-Lectures 2 Sam. 23.1 Now these are the last words of David the sweet singer of Israel LONDON Printed in the year 1663. Price 1 s. 6 d. bound THE PREFACE TO THE Christian Reader Reader THe good acceptance which the former Collection of farewell Sermons already Published have found among the people of God together with the importunate desires of many godly Persons that were hearers of these sermons have put us upon recommending them unto the world not doubting with the blessing of God of the same success Our design in Publishing these Sermons is not to make old fores bleed or foment any ones discontent concerning the laying aside of these Reverend and Godly Ministers nor shall we mention what great losse the Church of God hath suffered in their being made useless herein wee must be silent and acquiess under this sad Providence Much might be said as to the excellency of these following Sermons but wee forbear they are of age let them speak for themselves but thus much we are bold to say Here lurks no Snake under these Herbs no poysonous Serpent under these fragrant Flowers no root of errour no slip of Schisme no fruit of disobedience whatever some men may prejudge concerning them These Sermons do breathe forth the holiness and plainness of the Preachers spirits who were very laborious and prosperous in the work of the Ministry and although they be not so Notional and Rhetorical as many may desire yet they are substantially profitable and fitted to the capacities of their Auditors indeed they may well be stiled the Spiritual mans directory to the Caelestial Canaan the names and memories of the judicious and learned Authors of these Sermons are so precious to us for their great worths and eminent abilities that we cannot but rejoyce at the publication of these their labours that are so proper and genuine and that these are such we are confidently assured If thou question the truth of this come and see do but peruse them their features will shew who was their Father sic oculos sic ille manus sic ora ferebat If thou seriously peruse them thou shalt find much cause to encrease thy tears in the remembrance of those faithful Labourers that sin hath deprived England of We commend them therefore to thy perusal and the blessing of the Lords Grace in whom we are thine in all Christian Service Farewel Doctor SEAMAN's Farewel SERMON HEB. 13.20 21. Now the God of Peace that brought again from the Dead our Lord Jesus that great Shepherd of the Sheep through the Bloud of the Everlasting Covenant make you perfect in every good Work to do his Will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever AMEN THE Apostle being now upon the conclusion of this Epistle after a very large discovery of Jesus Christ in all those things that belong to his Person concerning his Nature as God as Man and concerning his Offices especially concer-cerning his Priestly and concerning the blessings and benefits especially in the matter of his Sacrifice doth in this last Chapter insist on matters Hortatory and in the words draws near to a conclusion which contains a Prayer wish or desire which he puts up unto God in the behalf of them in order to their good and benefit Now the God of Peace that brought again c. In which words considered by themselves there are two things considerable 1 The matter of the Apostle's Prayer 2 The grounds which he doth insinuate for Audience In the things he desires the Matter of the Prayer is laid down in the 21 v. and is summarily and generally propounded in several expressions yet nevertheless so as they have their Specialities belonging to them In the beginning he shews what he aims at make you perfect c. In general it refers to their Sanctification that they might be throughly sanctified as to their inward man and outward Conversation as to those things that belong to them in the Habits of their Minds and external Carriage The grounds which the Apostle uses by way of insinuation for Audience are contained in the words of the 30th verse wherein we have a very large Description of the Person prayed unto The God of Peace that brought again from the Dead our Lord Jesus c. He describes him under such Notes and Marks as serve much for inlargement and inforcement in the matter of his Prayer But here a Question may arise Seeing Grace is the thing the Apostle principally desires and 't is usual with holy men both under the Old and New Testament 〈◊〉 â—hoose out such Attributes as sute most with their partâ—cular occasions and are most agreeable to those requests they have Why he doth not apply himself to God as the God of all Grace but rather the God of Peace Therein first the Apostle seems to make use of that same liberty which belongs to holy men As there is in the general a liberty left to God's People from God himself Paul in this place makes use of that liberty he had as to the manner of Prayer using such a description of God as seemed good to him at the present But secondly If he be the God of Peace it follows he is the God of Grace If God hath glorified himself so far among the Hebrews as to reconcile them to himself by the bloud of Christ then there is no question God will proceed further and having provided for those things which appertain to their Justification no question but he will for those things that are necessary to their Sanctification Therefore the Apostle argues plainly from Justification to Sanctification He that justifies his People through the bloud of Christ sanctifie you by the Spirit of Christ make you perfect to do his Will working in you that which is well-pleasing in his sight c. so desires we should be sanctified on the consideration of our Justification having provided for Justification by the bloud of Christ follows Sanctification by the Spirit of Christ 1 Thes 5.23 And the very God of Peace sanctifie you wholly c. That God who is allay'd to you the God of Peace and hath provided for you Peace I desire he would further provide Sanctification for Sanctification is nothing else but the effect of that Grace which is procured for Believers through the bloud of Christ There is no access to God for sanctification of our Natures until we prevail with him for the Justification of our Persons and he first shews himself to be a God of Peace by
men Yea we are twice dead We are Children of the Light Ye were darkness but now are light in the Lord. Now it is very observable what the Apostle speaks concerning the children of darkness and the Children of the light I Thes 5.5 You Believers saith he are all the Children of the light and the children of the day we are not of the night nor of darkness and what followes therefore let not us sleep as do others but let us watch and be sober why for they that sleep sleep in the night and they that be drunk be drunk in the night if any stagger this is the work of the night this is not the work of the day Now every Apostate that wavers he is like a man that is drunk so that he acts clean contrary to the Children of the day Saith he They that are drunk are drunk in the night but saith he Let us watch and â—e sober and let us who are of the day put on the Breast-plate of Faith and for a Helmet the hope of salvation We are by believing the Children of God Gal. 3.26 For ye are all the Children of God by Faith in Christ Jesus now Beloved are we weary of so honourable a Title as being the Children of God why we are the Children of God by Faith in Christ Jesus Will any body part with so great a Title as this why if we are weary of being Gods Children whose can we be none but the Devils and had we rather be the Devils children then Gods there are but these two either you must be the children of God or the Devils children now you are the Children of God by Faith in Christ Jesus oh therefore let us hold fast the profession of our Faith seeing by Faith we are the children of God Thirdly Let us consider what we shall be at the end of Faith why we shall be saved 1 Pet. 1.4 5 and 9. verses compared He hath begotten us to an Inheritance incorruptible and undefiled that fades not away reserved in Heaven for you who are kept by the power of God through Faith unto salvation ready to be revealed in the last times and in the 9th Verse saith he receiving the end of your Faith even the salvation of your souls so that it seems to be weary of believing is to be weary of being saved not to hold fast Faith is not to hold fast salvation for saith he You are saved through Faith and the end of your Faith is the salvation of your Souls Can you be contented to be damned Can you have patience to think of going to Hell Now put all these together and wil you not hold fast you that before faith were but darkness were but dead were but children of wrath who by Faith are made children of light are made alive and the children of God and who at the end of Faith shall receive the salvation of our souls And shall not we hold fast shall we leave this Faith but then secondly A 2d Argument in the Text shall be drawn from the Object and that is twofold there is faith and the profession of this faith that is to be held fâ—â—st and there are Arguments from both first Faith hold fast faith why are we so greatly concerned and so hugely obliged to hold fast Faith I will give you this one Reason for it it is the most holy Faith there are many things may be called Faith that may not be called most holy Faith there are many faiths that are at least called holy Turkish Faith is by them called holy faith the Romish Faith is by them called holy faith I but this is the most holy faith there is an expression that Jude hath to commend faith to us in the 20 verse of his Epistle But ye beloved building up your selves on your most holy faith c. Let other pretenders be as holy as they can they can never rise to the holiness of this this is the most holy faith it is holy in so high a degree as to be beyond compare I but now what is it that may denominate this faith to be the most holy faith why it hath for its Authour the most holy God it is the gift of God and the Work of God if we take it for the Act of Faith and the Doctrine of God if we take it for the Doctrine of Faith There are as the Apostle saith Gods many but we know but one most holy God there are that will be called your holiness in the World but this is the most holy God a God that is glorious in holiness yea whose glory it is to be holy There is nothing stamps glory on any subject like holiness what is the difference between the Angels in Heaven and the Angels in Hell but holiness that is their glory The holy Angels and that is their shame the sinful Angels and what was it that made Canaan a better Land than another was it not the holiness it was the holy Land what was it that made the Temple a better place then another was it not because it was the holy Temple yea it is the glory of all the Attributes of God that they are holy His Justice would look like severity but that it is holy His Power would look like Tyranny were it not holy His Love would look like fondness were it not holy His patience would look like a toleration of sin were it not holy therefore it is said the Lord God glorious in holiness Now this most holy God is the Authour of this Faith and so it is a most holy Faith it being the Work of the most holy God and will you leave and not hold fast this most holy Faith But then besides It may be said to be the most holy faith in this sense too that it is its nature where-ever it comes to make the subject in whom it is most holy Saith the Apostle you hath God chosen to wit by Faith to be a peculiar people a holy Nation Acts 15.9 it is said He hath purifyed their hearts by faith and he will give them an Inheritance among them that are sanctified by faith It may be called the most holy Faith in these two respects First Considering the operation and effects it hath upon the hearts and lives of them in whom it is it makes them a holy People beyond all the people in the World And then upon this account too as to the ultimate effects of it that it admits us into the most holy places You know he Holy of Holies in the Temple was a Type of Heaven and Jefus Christ is said to enter into the Holy of Holies that is into Heaven Now this doth admit us into the most holy place where that most holy God is saith the Apostle having therefore boldness to enter into the holiest by the bloud of Josus Alas in them me of old they could go but into the outward Court but now saith he We all have this boldness to
the truths you would hold to God in Prayer and begg of God to hold you that you may keep his truth Put up those Requests to God that David doth Psal 15. Hold up my goings in thy paths that my foot-steps slip not and in the 119. Psalm Be Surety for thy Servant for good hold thou me up and I shall be safe and I will have respect unto thy Statutes continually And thus my Brethren I have done with this Doctrine and this Sermon and as far as I know with my Preaching in this place The day is at hand wherein I and many others of my Breâ—hren shall be though not naturally dead yet civilly dead dead in Law dead as to the work of the Ministry And as I told them of this particular Congregation the last Lords day so I tell you know what I would be willing to speak to you if I lay on my Death-bed and had that exercise of Reason and Memory that I have now look I say what I would say to you if I now lay on my Death-bed the same I shall speak to you now through Gods assistance and first I would and in some measure do give thanks to God the God of the spirits of all flesh that hath called me a poor unworthy Creature not onely to the knowledge but to the preaching of the Gospel of his Son Jesus Christ and that in this place and in this part of the Land and hath pleased in mercy to continue life and liberty to me in my work here almost 26. years Secondly I would be and I hope I am in some measure thankful to God and to his people both of this Town and of the Neighbour-hood for a great deal of love and respect and encouragement that they have given to my Person and Ministry here and particularly I do acknowledge my self to be greatly obliged to my Reverend Brethren the neighbour-Ministers for the much love I have received from them their readines to help me in supplying my place in the time of my sickness or absence and sweet society I have had with them I believe you think it is no easie thing for me to speak or think of parting with such an Auditory and Society the like to which I never look to have on Earth again But seeing for my sins and your sins God will have it so we must submit and lye at his feet that which he hath made crooked who can make straight But before we part give me leave to speak a few words to you something by way of Request and something by way of Advice by way of Request I would speak this First That if any of you have found any benefit by my poor Ministry that if any of you have been inlightened or awakened or strengthened and built up in the truth and incouraged in the wayes of holiness by any thing that God hath put into my mouth to speak to you let God have the prayse and let me have some room in your hearts and prayers however God shall deal with me My second Request is That wherein soever you have seen any failings in me or any failings in my Ministeriall duty that you would please to passe it by and to help me in Prayer to God for the forgiveness of them These are my Requests of you and that which I have to say to you by way of Advice is much the same with what I said to this particular Congregation the last Lords day Take it in these particulars 1. I would advise you and intreat you that we may all of us lay to heart this present Dispensation of God towards us and the Nation in this respect that we may be sensible of it I remember when I was young and my famous Predecessor Mr. Rogers was taken off from his Ministry in this kinde though but for a few weeks these parts were wonderfully sensible of that Providence and laid it to heart and were much in Humiliation and in Prayer and I think I may say they received an answer again within some weeks Now Brethren though he was worth some hundreds of us yet now it is not the laying by of one man but of multititudes fifty in one place and threescore in another and fourscore in another and this not by a single Bishop but by an Act of Parliament which makes the wound the wider and the more uncapable of cure and shall we not be sensible of this Shall so many pretious vessels be laid by as vessels of no pleasure and none take it to heart Shall so many burning lights be quenched together so many wells of the Water of life be stopt up together and this not be laid to heart I beseech you consider and be sensible 2. In the deepest and saddest sence you have of this Providence of God watch over your own spirits that you lay the blame of it no where so much as upon your selves blame none so much for this as your selves Some blame the times and charge it on their iniquiâ—ies others are apt to blame us Ministers and charg it on our nicenesse and singularity Might my Advice take place with this people I would desire that every one of us might lay the blame no where so much as on our selves For certainly we have procured these things to our selves I find our Predecessors the Martyrs when by a Law Religion was changed in the Nation and Idollatry set up they laid the blame not on the Law-makers but on themselves and their own hearts One of them saith All this is come upon us because we did not live the Gospell we were Gospellers in lip but not in life Much more doth it become us whose sufferings are farre lesse to blame our selves more then we blame any others 3. My third Aduice is this and I beseech you take it in love for it is out of love that it is given you if you should perceive at this time a differnce in opinion and practice among us that are the Ministers of the Gospell in this Nation standing and sticking at things that others can digest and doe and others doing things that some of their Brethren cannot come up unto Be not offended thus it hath alwayes been from the beginning it is no new thing Thus it was in King Edwards dayes If there be any of God's Servants that are Learned and Holy and Faithfull that do now for the enjoyment of their Ministry yield a conformity to all that is injoyned I doubt not but many of them are grieved that they cannot have the exercise of their Ministry without this and we who cannot come up to this are grieved that we cannot come up to it the one and the other have griefe enough adde not your censures to this griefe that is already upon them It hath been all along a Mercifull Providence of God that when some of his servants could not satisfy their consciences and come up to the things that have been imposed upon them without injuring their
Priests and Levites were forced to flee their own places and possessions 2 Chron. 11.13 14. 4. Sometimes by Suspension Thus a time there was When it was said to the Seers see not and to the Prâ—phets prophesie not Isai 30.9 10. Thus a time there was when People would have Pastors but would not endure faithful Jeremiah and a time there was that there was a Law made Look ye speak no more in the name of Jesus Acts 4.18 And a time there was when Paul and Timotheus and Silvanus were forbid to preach to the Gentiles as 1 Thes 2.15 16. Thus we see the Lord hath inflicted this dreadful Judgement on a people and the Lord hath divers wayes and methods and meanes to inâ—â—â—â— it 3. Consider The Church and people of the Lord hath been very sensible of the Lords hand in this Judgement as we may see in Psal 74.1 and 〈◊〉 verses compared Why what is the matter as if they have said God was wont heretofore to give us signes and tokens he would even work miracles for us the Lord would send us some Prophets to converse with and instruct us we had those that could tell us how long our troubles should last but now we see no sign the Lord leaveth us as it were to the wide world and how sensible was the Lords Church in this judgement as ver 1. of that Psalm This is the first endeavour We are to he duely sensible and deeply apprehensive of the inflicting cause of such a Judgement and that is the Lord himself 2. Of the meritorious Cause and that is Sin Say not we it is long of such or such but it is long of our selves we may thank our selves for this and we appeal to your selves whether this judgement may not be charged 1. From the general unflexiblenesse untractablenesse of people under the Ministry of the Word For this very cause the Lord plagued and poured his vengeance upon the Ten Tribes as in 2 Kings 17 from ver 13 to 19. The Lord testified against Isâ—ael by all the prophets and by all the Seers saying Turn you from your evil wayes notwithstanding they would not hear And for this very cause did the Lord afterwards plague all Judah as Jer. 29.17 18 19. And for this very reason did the Lord Jesus Christ remove Paul from Jerusalem because the people ware a stâ—ff necked people and they would not receive Paul's estimony concerning Jesus as Acts 22.18 Paul had a great desire to stay at Jerusalem as appeared by his reasoning with the Lord ver 19 20. But what saith the Lord Christ ver 21. Nâ—w can England can London plead not guilty of this hainous provocation a generval unflexiblenesse untractablenesse under a Conscience-ransacking a Conscience-searching Ministry 〈◊〉 shall the Lord do with such a people under 〈◊〉 Ministry Is it not just with God to let them alâ—â— that are prophane and superstitious let there beâ—â— people like Priests let the blind lead the blind 〈◊〉 let the wicked rebellious Minister lead a wicked loâ—â—â— people that both may perish together everlastingly 2. The unfruitfulnesse formality luke-warmnesse declining of Gods own people and for this the Lord threatens the Church of Ephesus Rev. 2.4.5 I have saith Christ somewhat against thee thou hast left thy first love though not absolutely for nature yet eminently for measure And can England can London plead not guilty of this sad provocation Now indeed we cannot but observe and approve of your flocking to the Lords Ordinances as Doves to the holes of a window but did you do so some moneths agon Oh your voluntary and fearful distractions avocations diversions from the worship and service of God! And is it not just with the Lord to take away that bundance and choice of spiritual helps a people had when they approved not of them yea when thâ—â— undervalued and despised and abused them 〈…〉 Lord God help us all to affect our souls and to â—ay our selves low before his all-seeing Majesty for our provoking him to do this and endeavour to be duly apprehensive and deeply sensible of the inflicting cause and meritorious cause thereof 2. Take heed of a prophane delight in loose lewd wicked dissolute Ministers And here we will premise two or three things 1. Too many people are too ready to cavil at many Mâ—â—sters without a cause The life of our blessed Lord and Saviour was it not traduced did not some say that he was a friend to Publicans and sinners We 〈◊〉 Christ was cavill that and 〈…〉 And thus the holy Apostles their 〈…〉 they went through evil report as well as good report 2 Cor. 10.2 And thus Athâ—nasius who was traduced for an Adulterer by the Ariant and so Auther and Calvin are represented and reported by the Papists as if they had been the vildest creatures in the world The wicked man cavils at and finds spots aâ— least do wâ—at he can to find spots in the Sun some who are not so wicked do look for an Evangelical perfection in Ministers and all theirâ— their wives and their children and their Servants and their company how ready are people grosly and uncharitably to censure a Minister for any yea the least they discern in him or his and is this their vertue nay is it not their vice and corruption 2. It is no breach of the Churches peace no argument of a contentious and unquiet spirit in a Minister to speak vilely of vile Ministers and enemies of the Churches peace Why who are they John-Baptist tells us he calls them vipers a generation of vipers why were they not Preachers Mat 3.7 and will you say that John Baptist was a man of a contentious spirit of an unquiet spirit And who were they whom our blessed Saviour calls a generation of vipers as Mat. 12.34.38.39 who were they that our Saviour calls a generation of vipers and an evil and adulterous generation were they not Preachers it is very observable both John Baptist our Saviour did call those Preachers thâ—â— even in the hearing of them who were their ordinary hearers and do but observe what strange tearms of disgrace S. Peter gives them 2 Pet. 2.12 to certain Preachers in his time ver 14. what strange tearms doth the Apostle give those Teachers whose pernicious wayes many would follow as in ver 2. of that chap. but did not the Scribes Pharisets sit in Moses Chair and did they not preach some good Doctrine 〈◊〉 much that Jesus Christ bids the people hear them and observe what they said though not what they did as Mat. 23.1 2 3. Therefore may some say It seemeth strange that Christ should thus disgrace the Scribes and Pharisees was not this the way to make their Ministry contemptible First It is very clear and undeniable that there were a generation of pitiful sorry Teachers as in Mat. 9.36 Why did not the people enjoy the teaching of the Scribes and Pharisees yes they did but the Scribes and Pharisees were
is the season for God to feed him with heavenly Manna Jacob had glorious Visions while he was flying from the wrath of his Brother when he had nothing but a heap of stones for his Pillow It was in the wilderness that God speakes to his Church Thus I told you of Mr. Glover a Prisoner who found no comfort in the time of his imprisonment but when he was going to the stake he cryed out He is come he is come meaning the Spirit the Comforter 4. Another Season of Comfort is after some special exercise of Grace godly sorrow for sin fresh actings in the pardon of sin and new engagements and Resolutions and Promises of more close walking with God after declining from him 5. Another Season of Comfort is After some great Trials and afflictions Light is then most pleasant when we new are come out of a dark place after Thunder comes Lightâ—ing after a storme comes a calm God led his people first into the Wilderness and then into the Land of Canuâ—◠〈◊〉 is often so in Godâ— Dispensations towards his people thâ—â— greatest afflictions go before their greatest deliverance and therefore let not the Saints of God despair when they are at the lowest when they walk in darkness and see no light yet set them trust in the Lord. 6 Another Season of Comfort is When men are conscientiously diligent in their particular Callings then they walk with God To this I gave you an instance in the Shepherds they were faithful and diligent in their callings they were watching over their flocks by night and then the Angel comes and tells them Lo you is born this day in the City of David a Saviour which is Christ the Lord Luk. 2.11 A company of poor Shepherds keeping of their Sheep God appears unto them and manifesteth his comforting presence when the Scribes and Pharisees notwithstanding all their long prayers and their strict Rites and Ceremonies hear not a word of him 7 Another Season of Comfort is When we are either preparing for or in the spiritual act of some duty When grace is exercised to prepare the heart to pray and in attendance upon such an Ordinance then often times the Spirit of God is with them to let poor souls in their endeayours find acceptance with God Hannah had been praying to God but what melody did she find in her heart When Mary sate at Christs feet how doth Christ fill her heart with comfort sealing up her salvation to her I now come to close with some application Use of Information Use If it be the work of the Spirit of God to comfort the beaâ— of Christs Disciples then by way of Information I gather this That a poor soul is very hardly setled and satisfied in 〈◊〉 of comfort Sure it is a hard matter to comfort a poor 〈◊〉 when one of the persons of the blessed Trinity must be â—â—ployed on purpose to do it This is an Office belongâ—â—â— the Holy Ghost when he is to be the Paraclete the comâ—â—â— of the Holy Ghost This sure is a hard matter to comâ—â—â— the wounded spirit when the soul is fully 〈…〉 spirâ—◠〈◊〉 bondage Oh! the hesitancies the jealousies the doâ—â—â— and fears the objections that a poor soul makes against 〈◊〉 spiritual peace and comfort now it begins to take comfort then it doubts again now he believeth and takes courage but anon he is afraid there is a great deal adoe to fasten comfort upon a poor soul 2 Cor. 1.21 22. What a heap of words are there together and it is all little enough to comfort a poor soul Now he that establisheth us with you on Christ and hath annointed us is God and hath also sealed us and given the earnest of the Spirit in our hearts It is not without much tugging and drawing that the soul is first brought to beleeve and then when it doth believe it is a hard thing to perswade it that it doth believe There is a strange kind of squemishness upon the heart he thinks that there is no comfort to be taken that doth belong to him Luther says It is a harder thing to comfort a troubled Conscience than to raise the dead Surely it must be as hard when nothing but the sauâ—â— power must do it The soul is hardly convinced but all the glad ridings of the Gospel are golden streams and all the Promises are 〈◊〉 pleasant Fancies without any Reality but that these things should belong to him this he cannot believe for want of Faith So that the Spirit of God is fain to come in and end the controversie before the soul will be satisfied 2. If it be the work of the Spirit of God to comfort the hearts of his people then all the comfort of Christless and graceless souls is nothing worth there is no true peace for they are not the Disciples of Christ which are the propâ—â— subjects of this comfort they will not hearken to 〈◊〉 nor learn of Christ but they cast his words behind their back and break his bands a sunder Those that do not learn Christs precepts and follow Christs Canons and obey Christs Commands they are none of Christs Disciples and to be sure they have not the 〈◊〉 of Christ which is the Efficient â—n this 〈◊〉 and 〈◊〉 the root there cannot be the fruit for this inward peace 〈◊〉 the fruit of the spirit And therefore what comfort they have it is either a sinful comfort which to be sure will end in sorrow or else at best it is but a carnal comfort which wil soon vanish like the crackling of thorns under a Pot There is no peace saith God to the wicked there is no peace with God as long as you are at peace with sin 3. Here they are stumbled with the riddle that the people of God should be sorrowing yet always rejoycing as sorrowing yet always rejoycing the carnal world think this to be a contradiction though they be troubled without yet they have peace within though they have matter of sorrow in respect of outward affliction yet they have fellowship with the holy Ghost the Comforter which gives peace in affliction joy in sorrow light in darkness which fils them with joy unspeakable and full of glory Secondly If the holy Ghost be the only Comforter of the hearts of Gods people then let me exhort every one of you to labour for an interest in this Comforter Friends I beseech you be restless till you have got some evidence of the Comforter in your souls by the inhabitation of the Spirit in your hearts without you have an interest in Christ there is no comfort no true comfort to be expected no comfort in prosperity no comfort in adversity no comfort in life nor in death no peace with your consciences Men may make a shift to keep themselves at quiet for the present by lulling conscience they may have a kind of peace from a false principle Ah but what wil you do when storms arise whâ—â— wil you do
must go to God those Ministers that were wont to comfort us are now to be taken from us our Barnabaâ—'s Sons of consolation their mouths are to be stopped though Ordinances are now to be dammed up the houses of God made places of defilement our Teachers are removed into corners our troubles increase and we have none to tell us how long the light of our eys the comfort of our hearts in respect of the outward means are going from us whither shall we go we want bread for our souls we want cordials for our hearts blessed Saviour pity us and since thou wilt not come to us in thy own presence as thy Ambassadors do come to us by thy Spirit do now in heaven as thou didst on earth pray the Father for us do not leave us as so many Orphans without father or mother but send thy Spirit to refresh our souls see how we are hated and reviled and we must suffer these things now Let us have thy spirit 3 If you would have communion with the Spirit of Christ in his comforting work Take heed that you do not lay up your comforts in the creature This is for to seek for the living among the dead those that rejoyce in the creature rejoyce in a thing of nought and you that have an interest in God God will not take it well at your hands to seek it any where else no not in Ordinances though God would have you to seek comfort in Ordinances yet he would not have you to seek comfort from Ordinances 4 Sit down and be much in duty Psal 63.5 6. My soul shall be satisfied as with marrow and fatness my mouth shall praise thee with joyful lips when I remember thee upon my bed and meditate on thee in the night watches If you look at the beginning of the Psalm you shall find this Psalm was penn'd when David was deprived of the Ordinances of God Many a man complains that he lives uncomfortably no wonder when he little thinks on Christ 5 Be much in the exercise of grace Then they walked in the fear of the Lord when they walked in the comfort of the Holy Ghost 6. Take heed of quenching and grieving the Spirit your Comforter by neglecting his motions or by acting any thing against the mind of the Spirit Do not sin against him as your enlightning Spirit that will hinder him as your Comforter I close with a word of Comfort to the people of God If it be one of the great works of the Spirit of God here is matter of great comfort to those that stick close to Jesus Christ 1. Sure your comforts will be satisfying Comforts sufficient because they are comforts of the Spirits working The Lord Jesus hath promised to make up the want of his bodily presence by sending his Spirit He was now going from them and tells them That he could not stay and this was sad newes to the Disciples who where ready to break their hearts and the best comfort that he could afford them was to tell them That he would send the Comforter If Christ can comfort his people in the absence of himself surely he can comfort them in the want of all other comforts that relate either to soul or body and so in the want of mercies in the want of outward Ordinances he can comfort the soul It is the Spirit of God that can comfort in the use of these and if he will he can do it in the want of them he can comfort us in the wildernesse where no water is when he doth deny the meanes he can cumfort us without where he denies the stream he can make us drink out at the Fountain 7. And Lastly The people of God find hereby that their comforts are abiding Your liberty your friends ah Ordinances and Ministers may be taken from you your Ministers may be banish'd your Ministers may be imprison'd but here is a Comforter that abides for ever And though they may keep your Ministers out of the Pulpit yet they shall not take the Comforter out of your hearts So that when I shall not Preach any more to you I shall Pray the Father that he would send you another Comforter that he may abide with you for ever Mr. Bull of Newington-Green His Farewel Sermon in the afternoon Acts 20.32 And now Brethren I commend you to God and to the word of his Grace who is able to build you up and to give you an inheritance among them that are sanctified THe words are part of S. Pauls Farewel-Sermon or discourse to the Elders of the Church of Ephesus one of those famous seven Churches of Asia that we read of in the book of the Revelations It is not to be doubted as Calvin doth Comment upon the place that though the Apostle speaks immediately to the Elders yet he doth comprehenâ— the whole Church in the Speech Our holy Apostle had been a long time with the Church preaching among them taking pains with them both in publick and private as you may see in the 20 verse and declares to them the whole Counsel of God verse 27. and now being called away taken off by divine Providence by the will of his Master the last and best office that he thought he could do for them was to commit them to the care of God and to leave them in his arms and to recommend them to his Grace It would be more then the time would permit to look over the whole Apostles Sermon which is partly Narrative and partly Consolatory Narrative to put them in mind in what manner he had preached to them from verse 17. to verse 27. And it s partly Consolatory from the 27. to the Text wherein the Apostle could hold no longer but his love constrains him and makes him to break forth into this pathetical wish or rather prayer And now Brethren I commend you to his grace As if he had said I am just now going 〈◊〉 you not knowing that I shall see your face any more now I am a dying man as to my conversing with you anâ— more now I am departing this is the best Legacie I can bequeath unto To commend you to God and to his grace And he speaks to persons as standing in the same relation with God and Christ and having the same Father and the same elder Brother As if he should have said you are as dear to me as my own flesh as if you were my brethren by consanguinity and it is my sorrow that I must leave you but as it is my greatest grief to part with you yet I must leave you and this is the comfort that I shall leave you in safe hands I do not leave you to the wide world I do not leave you as Orphans without a Father as Sheep without a Shepherd but I commend you to God and to his grace O happy word Though I must leave you yet I trust God who is able will keep you as God is present every-where
thy own name those whom thou hast given me that they may he one as we are And in the 14 I have given them thy Word he commends them to God and to the Word of his grace In the prosecution of this truth I shall explain these particulars 1 Shew you what it is in a Minister to recommend his people to God 2 What it is that he should recommend them to God for 3 Why he should be so careful to recomend them to God 4 How he should recommend them to God Lastly Apply First It is to leave them in the hand of God to give them â—g unto Gods care and keeping as I shewed you in the opening of the words to commend them unto God is to do that for them effectually which he would fain do Ministerially if he had been suffered to continue among them As when a dying Father or Husband commends 〈◊〉 wife and children to some surviving intimate friend it is a leaving a committing them to that friend to deal and to do that for them which he would have done if he had lived Now let us consider what it is that a faithful Ministers designs and endeavors are to do for that Congregation that is committed to his charge these 4 things especially every faithful Minister endeavours to do while he is among his people 1 Their conversion unto Sanctification 2 Their building up their Edification 3 Their Protection and Preservation 4 Their Comfort and Consolation First Their Conversion and turning to God This is that that a faithful Ministers heart is set upon that he may convert poor souls that are in a sinful state that he may turn poor souls to God that by often preaching and praying and counsel he may bring them into a state of salvation Rom. 10.1 The Apostle there speaks of the Romanes that they were the people of God in profession ah but this was not enough fain he would that they should be the people of God in truth this is the hearty desire of every faithful Minister not only to bring his people to the outward profession of godliness but to the work and power of it in their hearts not only to have the name of a Christian but Christianity it self and this iâ— the end of all his studying to get them to God by little and little I till Christ be formed in them Gal. 4.11 My little children says the Apostle c. St. Paul travels in birth with the Galatians from a state of nature to a state of grace he would get grace wrought in their hearts he would get them ingrafted into Christ and this is the end of his commending them to God which he would fain have done if he might have been suffered to preach to them This is the language of a Ministers heart Lord thou knowest that it was the desire of my soul that every one of this people should be made holy by the Word I would fain have begotten them by the Ministry to Jesus Christâ— but now by the providence of God I am taken off before my work is done and thou seest yet there is a great many in the gall of bitterness and in the bond of iniquity in a state of death and I am now likely not to do any thing more now it is my care that those that belong to the election of grace may be gathered home to thee 2 To build them up in knowledge and faith He endeavours that those that are already sanctified may be further built up in their most holy faith where there are the most eminent Saints yet there is a great deal lacking The Apostle gives great commendation of the Thessalonians 1 Thess 3.10 They were a famous Church and there were a great many eminent Christians yet there was something lacking in their saith and in their knowledge Christ speaks to one of his most eminent Apostles Oh thou of little faith Though the foundation-stone be laid yet there is a superstructure behind and this is the work of Christ the building them up Ephes 4.12 This is the end of every faithful Minister to make his people meet for Heaven be would be feeding of them that they may grow to the sull measure of the stature of Christ and therefore every godly Minister desires that he may be the Finisher as well as the Author under God of their faith that they may be built up to Christs heavenly Kingdom 3 A Ministers aims are that his people may be kept from danger The people of God after they are effectually called they are continually in danger they are as a Lilly amongst Therns as Sheep amongst Wolves as a besieged City in the midst of her Enemies They have enemies without and enemies within enemies without the Devil is their adversary 1 They are in danger in respect of the Devil who is a very potent enemy a roaring Lyon and a malicious enemy malicious against God an industrious enemy he goes thout seeking whom he may devour he compasseth the earth to do what he can to keep souls from Christ he it a subtle enemy that hath his Stratagems to catch and ensnare poor souls Now it is the endeavour of every true Minister of Jesus Christ to secure his people by his counsel and his prayers for we are not ignorant of his devices 2 Cor. 2.11 as it he should say I have most experience of the Devils subtilty Satan sets to oppose them most and this is one thing to rob Ministers of their Mediation of their Prayer and therefore it is the design of Ministers to strengthen their people in regard of Satans temptations 2. They are in danger in respect of Seducers that lye in wait to deceive 3 They are in danger by the world lest they should be frighted by its opposition 4 They are in danger by their corrupt lusts that war against their souls Therefore every faithful Minister warns his people of those that their souls may be secured this being that that a faithful Minister would do among his people while he is with them when he is taken from them he commits them to God to be secured from all danger as Christ in that place before Father keep them in thy own hands Lastly Every faithful Minister seeks the comfort and consolation of his people It is their desire to comfort the feeble hand 〈◊〉 they are not Masters of your grace but Helpers of your joy 2 Cor. 4.21 Where the Gospel appears in power man will stand in need of comfort under doubts fears and afflictions and this is the desire of every faithful Minister of Jesus Christ in their departure from their people to support the weak to resolve the doubted to succour the tempted and when he is taken from them and can contribute little to this work he recommends them to God A departing Minister may say to his people If God hath made me an instrument of speaking comfort to your souls you have cause to bless God for it Now I can do no
more I must recommend you to God whom I hope will be the God of your comfort when I am gone 2. This is the best office that a Minister can do for his people when he is taken from them and that whether we look upon Minister or people certainly it is the best office that a Minister can do for his people To commend them to God 1 God is omnipotently infinitely able 2 God is gracious and faithful therefore willing to do it First God is infinitely able to manage this trust he is God all-sufficient Gen 17.1 sufficient to make himself happy much more to make his people happy 1 God is all in all in the enjoyment of mercy 2 God is all in all in the want of mercy First He is all in all in the enjoyment of mercy When a people have a faithfull Minister placed over them by the providence of God he can do nothing of himself 2 Cor. 3.6 Our preaching is from the assistance of God and when we have done all we cannot make this effectual we cannot give the success Paul may plant and Apollo may water but it is God that must give the increase 1 Cor. 3.6 Why do you keep such a stir one would have this Minister another that one would have Paul another would have Apollo another Cephas are they not the Ministers of God by whom ye have believed Our profit depends not upon the parts and gifts of a creature but upon out blessing of God it is God that must put this heavenly treafore into the heart and it is God that must disperse it at last for the good and benefit of his people The most eloquent Apollo 's cannot perswade obstinate sinners to lay hold upon the Gospel they may speak to the ear but it is God that must carry the word to the heart either for conviction or conversion Secondly God is all in all in the want of means Let the instrument be never so weak if it be in the hand of God it shall prove effectual God can make a poor Fisherman instrumental to catch three thousand souls at one time and God chuses to do his work by weak instruments that the praise may be of God It is not the Ministers parts or gifts but onely the power of God that strengthens the soul and sanctifies and builds them up and comforts them God is able to convert all unconverted sinners in a Congregation God can say Ephata be opened 2 God is able to build up those that are converted God is able to make all grace abound 2 Cor. 9.8 Those that have little grace God is able to make it increase God is the God of all grace God can make every Saint perfect entire lacking nothing he can fill all the void places of the heart 3 God can keep us in all tryals and troubles God can keep up his people in the midst of Apostasie Mat. 16.13 The gates of hell shall not prevail against them God can keep them that all the power of Hell shall not hurt them 4 God is able to comfort the most disconsolate soul Ministers may speak comfortable words but they cannot speak them farther then to the ear but God can speak them to the heart I will allure her into the wilderness and speak to the heart God can comfort the poor soul let the case be never so sad 2 Cor. 1.4 2 As God is infinitely able so he is infinitely gracious and faithful See his Name in Exod. 34. Full of power and tender mercy Is not God willing for the conversion of poor sinners willing as Ministers yea a thousand and ten thousand times more Hear how pathetically God speaks Turn ye why will ye dye hear and live He calls upon all men everywhere to repent Secondly God doth not onely desire it but purpose it and resolves God that hath begun a good work he will finish it and so for their preservation he hath said That the gates of hell shall never prevail against them Of all thou hast given me I have lost none Joh. 17.11 Though God may suffer his people to be led away for a time yet they shall be brought back again and shall be kept through the power of God unto salvation Heaven and Earth shall pass away but not one jot or title which God hath spoken How willing is God to comfort all his comfortless ones what Mother can be more pitiful to her sick child then God is to them that are under affliction Though a Mother forget her sucking child yet God caunot forget his people And then he is the Faâ—◠〈◊〉 all comfort and there are many gracious promisâ—◠〈◊〉 hath made to this purpose that they may be as so many Aqua vitae pledges of consolation to his people So that this will appear That it is the best office of a Minister both to Minister and people To commend them to God 1 To Ministers it is the highest expression of their love What greater testimony of their love can they shew to their people to do all that for them that he would willingly have done and ten thousand times more Is it not an expression of love from a dying father to his children Dear children I am now dying I can provide for you no more I shall leave you such a friend that shall provide for you in a more abundant measure then if I had been with you It is the best demonstration of their faith 1 That he will not leave them to the wide world and then 2 He will not take any one he will trust his people with none but God who is able and willing to give account of them 3 It is the greatest satisfaction to his heart A Ministers leaving his people can never be satisfied in his own brest that he should leave them and commit them and not to know to whom but when he knows with whom he hath committed them when he hath delivered them over to God that first committed them to him this is a great quietment and satisfaction to a Ministers spirit Every Minister takes a care of souls God lays the people as a depositum and will require an account of them at the last day Now when a Minister is taken from his people he cannot be satisfied till he hath delivered back his trust to God Lord here they are and while I was with them I did what I could but now I am taken from them here I surrender them back into thy hand when I was in the world I kept them in thy Name And so it is best for the people to be left such a one who will keep them in all their dangers and comfort them in all afflictions 3 How should a people be commâ—â—â—â— to God 1 By Exhortation 2 By Prayer First By Exhortation Thus the Apostle before and after my Text And then by Prayer for so doth St. Paul Calvin looks upon these words as a Prayer brought in always making mention of you in my prayers Rom.
burden any where else God will not lend you a finger to help you but if you place your hope in God God will help you your extremity shall be his opportunity 4 You must take God to be the guide of your hearts if you would have the priviledge of Gods guard you must keep in Gods way keep in Gods way and you will be sure of Gods protection do you keep Gods precepts and God will keep your person do what God commands and avoid what God for bids and then you need not fear what will become of you Let the World frown and Friends forsake you resolve that you will follow God wheresoever he leads you then he will be your God all your dayes and he will guide you here by his counsel till at last he bring you to his glory And this leads me to the second Exhortation in respect to the Gospel Secondly Brethren I commend you to the word of Gods grace I commend you to the Precepts of God to be obeyed by them I commend you to the Promises of God to be believed by you 1 Keep them and hold them fast carefully it is your treasure it is your life keep it and it will keep you it is all that you can shew for Heaven I leave it as a Depositum if you part with it take heed how you will answer it at the last day it is the talent which God hath committed to you for which you will be commended for keeping at the great day Hold fast the word of Gods grace there is old tugging by the Devil and his Instruments either to pull you from the word or the word from you Let any thing go rather than the Gospel let your Friends your Estates your Lives rather than let go the Gospel Study Gods word do not keep them by for no purpose Search the Scriptures for in them you hope for eternall life There 's the pearl of great price there is direction there is comfort this book of God will make you wise unto salvation If you never hear Sermon more you have enough by the use of the Bible to carry you to Heaven There 's Divinity there is holinesse and heaven almost in every syllable when you cannot have it preached to you Be much in the study of it Then practice it conscionably Be not only hearers but doers of it let your conversation be such as becomes the Gospel It was the Apostles advice to the Philippians and it 's mine to you Let your conversation be such as becomes the Gospel Let your conversation become the Precepts the Priviledges the Promises of the Gospel Having then thus commended you to God give me leave before we part to commend God and his Gospel to you 1. Make it your daily business to walk with God make him the companion of your lives converse with God every day in the inward of your hearts He that is a stranger with God God will soon be a stranger to him and if you neglect God one day you may be to seek him when you may most need him 2. Live in the daily exercise of grace and godlinesse 1. Live in the continual exercise of Faith live by it you have need of the exercise of that grace every day you caâ— as well live without food as live without faith it is that grace which feeds upon Christ 2 Be much in the exercise of the fear of the Lord all the day long be afraid to sin against God in the secret of your souls mind his presence in all places in all company in all businesses 3 Be much in the exercise of Humility live humbly and think better of others then your selves Humility will exceedingly adorn your profession 4 Be much in the exercise of Repentance Be frequent and constant in prayer Pray continually do it spiritually and do it exactly as to the season of it 5 Be fervent in spirit serving the Lord. Whatever you do for God do it with all your might do not put off God with the skin but give him the marrow 6 Be careful not onely to keep up secret but Family-worship the less preaching there is in publick the more catechising and instructing there should be in private I know no more likely means then the setting up the worship of God in private families 7. Prize the Sabbath be strict and exact in the observation of the Lords day I have shewed you many times wherein the spiritual observation of it doth consist it is your seed-time your market-day it is a sign you shall one day celebrate an everlasting Sabbath with God in the highest heavens 8 Be stedfast in the ways of God in a back-sliding age Keep your ground while others fall away stand fast in faith be not ashamed to own Christ before all the World teckon upon the reproaches of Christ and count them greater riches then the Treasures in Egypt Do not place Religion in a few shadows when the substance is neglected do not think that God will be put off with the skin without the substance and by your holy conversation labour to put to filence the foolishness and ignorance of wicked men that â—en may have nothing to accuse you but in the maâ—â—ers of Jesus Christ that you may cut off occasion from them that seek occasion Let no reproach make you lay aside holiness and say If this be to be vile I will be vile still And love all those that have been instrumental for your spiritual comfort Forget not to contribute to the necessities of the poor Saints think that God hath given you your Estates for such a time as this for this is acceptable to God Blesse them that curse you pray for them that despightfully use you so shall you heap coals of fire upon their heads when you are reviled revile not again Do your duty to your Superiours to those that God hath set over you and so carry your selves as it was in the case of Daniel that they may find nothing against you save in the matter of your God In all things let your conversation be as becomes the Gospel of Jesus Christ That I may rejoyce in the day of the Lord Jesus that we have not run in vain and laboured in vain And labour to keep up that Christian love which in this place hath been more eminent than any where I know I would preach St. Johns Doctrine Little children love one another And that my expression may be pathetical I shall speak it in the words of the Apostle in Phil. 2.1 2 If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that ye be like-minded having the same love being of one accord of one mind I now have but a word more speaking of yours and mine own comfort under this sad Dispensation 1. It is a Ministers comfort that when he is taken from his people he can yet Commend them to
thou hast the Devil against thee 2. This Devil shall be checked and restrained 1. As to the number of them he shall deal withall The Devil shall cast some of you into prison He aimes at all but he shall come short of many 2. In respect of the kind of the affliction Cast some into prison He aims at our souls to disturb the peace of them to cast us into Hell I but it shall be but into prison 3. For the design of this affliction Not for destruction but to try us It shall not be as wood in the fire to be consumed but as gold in the fire to be tryed 4. For the term of duration it shall not be for ever But for ten dayes for a time for a set time for a short time perhaps thou shalt lose thy life but be thou faithful unto the death and I will give thee a Crown of life Before I go out I shall endeavour to shine in the whole light of this Text in these six or seven Propositions Pro. 1. First Jesus Christ takes notice of all the work and trouble and losses that we endure for him There cannot be a godly word spoken but the Lord hears it takes notice of it not a day of humiliation not a tear not a prayer not a sigh not a cup of cold water but the Lord sets it down Item at such a time thou didst lose such a thing hazard such a concernment Now this knowledge lies in two things 1. It implyes an Approbation 2. A Recompence I know what thou doest what thou sufferest so as to approve it and so as to recompence it Now then if God takes notice of what we do and suffer for his Name then either we must say he hath not good enough or not time enough to bestow that good upon us or not faithfulness enough to perform his promise before we can be moved from his service Pro. 2. Secondly I observe Believers in their poorest condition when they have lost all they are rich I know thy poverty but thou art rich The only wise man is the only rich man so saith the Philosopher but the believer is the rich man so saith the Wisdom of God in the Text. And the riches of a Believer lies in five things 1. In his Interest he hath a God for his portion Faith doth unite and implant into the Lord Jesus Christ so that we are become spiritually rich to the utmost degree of happiness Saith David The lines are fallen to me in a pleasant place I have a goodly beritage All that rich love of God which is stronger then death it self A rich Covenant of grace shines in the Promises as so many Pearls he will not withhold any thing that is good nor suffer any thing that is evil to fall upon us that shall not turn to good How rich are they that are rich 〈◊〉 God 2. Believers must needs be rich in their Relation◠Our communion is with the Father and with his Son Jesus Christ They that are married to Christ and have an interest in him they must certainly contract very honorable Allies the Brother of Jesus Christ a Member of Christ she that marries a Prince or King is a Queen What title of honour shall we give to one that is espoused to Jesus Christ 3. The Believer is honourable in his possessions to name but two possession of grace possession of peace grace and peace there is your riches so the Lord salutes you in his Word the least drachm of grace is more then all the world And this is the character of one that hungers and thirsts after Christ And then for comforts which are grounded upon grace and the work of grace for the spring of grace is a spring of joy In the world you shall have trouble but in me peace And in the midst of my troubled thoughts saith David thy comforts delight my soul 4. A Believer is rich in regard of his expectation that reversion that blessed hope that is reserved for him A Believer his character is to long and look for the appearance of Christ the Believer is rich in the everlasting Kingdom of glory 5. A Believer is rich in the things of this life he can live above these things he can be content without them contentation is your riches you shall want nothing that is good why then have we not enough and if we have enough why do we not see our riches because God doth not shake down the acorns from the tree of common providence which he does to the herds of the world but feeds us with childrens bread shall we therefore repine Let us see our riches even in the things of this life He that believes on Christ is in such a condition as can know no want He that is not in Christ cannot be rich He that is in Christ cannot be poo◠Judge not of of his condition by what he appears outwardly A believer is worth as much as the promises come to which are his Charter as much as the Kingdom of Heaven comes to which is his reversion Pro. 3. Christ takes notice of all the reproaches and blasphemies of his Adversaries I know the blasphemy of them that say they are Jews and are not but are of the Synagogue of Satan Christ counts himself reproached when his servants and wayes are reproached The reproaches of them that reproached thee are fallen upon me A Christian doth quarter Armes with Christ therefore all the reproaches of the black mouths they are especially taken notice of by Jesus Christ There is not a word they can speak but is presently recorded among the Memorandums of Jesus Christ Repent if it be possible the word in thy tongue the thought in thy mind may be forgiven I say if it be possible though a malicious scoffer does seldom return Pro. 4. Whatever the Children of God suffer at any time before the grave they must suffer still I know thy works and tribulation nay yet the wind is not over in the next verse Thou shalt suffer After great expences of blood and treasure still more heavy calamities the water of tribulation doth rise higher and higher till the believer resists unto blood striving against sin you must expect it you must go with your lives in your hands resolving upon the greatest trouble to wade through a deep flood of calamities not one piece of the Cross excepted Pro. 5. Christ usually gives notice to his people in their sufferings he tells us beforehand So Job 16.7 Mat. 24.9 Acts 9.16 There never did befal any great tryal but the Church of God had notice of it Abraham had notice of Sodoms destruction Noah had notice or the Old Worlds destruction Abraham again had notice of the ruine of Egypt So the Anti-Christian trouble must come upon the Church rise higher and higher specially in the last dayes they are set down exactly in the book of the Revelations And the Reasons are 1. That Gods people may not be
come unto you this day as a dying man for you know when this day is gone I must no more preach among you and I know you are come to see what I shall leave you for your Legacy which that I may do take these Twenty things as Counsel and Advice from a dying man and O that they may remain with you when I am dead First I shall give you Ten by way of Caution and secondly Ten by way of Counsel my Cautions are First Beloved I beseech you as you tender the welfare of your Souls take heed of breaking the Sabbath day of Prophaning the Lords day it hath been observable that whereever Religion hath flourished among any people there they have ever been careful and conscientious of the Sabbath day and on the contrary side where Religion is gone to decay and people grown to prophanenesse there they are alwaies loose on the Sabboth day pray remember I hope you will remember for God calls upon you and commands you so to do Exod. 20. v. 8. Remember the Sabboth day to keep it holy do not you take so much liberty as some will give you whoever you are that refuse thus to do I will leave this assertion upon you thou wretched man hath God given thee Six dayes and reserved but one for himself and wilt thou Rob him of that too what if he had given thee but one kept six for himself would you be so vile as not to keep them how much more then when God hath given thee so much preheminency in time this is the first be conscious in keeping the Sabboth day Secondly Take heed and beware of Idolatry this was John's caution to his beloved Children 1 Epist 5. v. 21. Little Children keep your selves from Idols There is no sin to which nor no sin by which we are in more danger than Idolatry First there is no sin to which we are in more danger than Idolatry Moses's back was no sooner turned but the people made them a brazen calf and bowed down to it and worshiped it as their God Exod. 32. v. 4. Jehojada was no sooner dead but Ioash returned to Idolatry if we were not prone to this sin what is the reason all the world turns Antichristians so Universally Secondly As there is no sin to which we are in more danger so there is no sin by which we are in more danger than Idolatry I do confesse if you will keep your garments clean undefiled with the mark of the Beast it may be you may come under shrewd temptations yet I intreat you as a dying man as you love your Souls and for God's sake flee from Idolatry notwithstanding your temptations for God hath promised that under all the temptations that happens to you he will support you if you flie and withstand the thing you are tempted to 1 Cor. 10. v. 13. there hath no temptation taken you but such as is common to men but God is faithful Will not suffer you to be tempted above that you are able to bear but will with the temptation also make way to to escape that you may be able to bear it now see what use the Apostle makes of this promise in the next verse he follows with these words my dearly beloved flee from Idolatry seeing God will uphold us let us withstand any temptations to this end that God may uphold us this is the second Caution Thirdly Take heed of Apostacy of a degenerating backsliding spirit that ye do not fall off from the truth and ground of the wayes of God which ye have known and professed it is true it may be for standing to your principles you may lose the love of man I acknowledge it may be so but hear what God saith If any man fall back my Soul shall have no pleasure in him if thou goest on mans Soul may have no pleasure in thee but if thou fallest back Gods soul wil have no pleasure in thee thou doest by Apostacy declare to all the world that thou hast made trial of the wayes of God and thou doest not find them to be as good as thou thoughtest they were nay not so good as others O take heed of scandalizing the wayes of God here how God complains of those that so do Jer. 2.10 Go unto the Isles of Chittim and behold and send unto Kedar and take diligent heed and see whether there be such a thing hath a Nation changed their God for those which are no Gods but my people hath changed their glory for that which will not profit Hear O Heavens and be astonished at this for my people have committed two evils they have forsaken me the fountain of living waters and have hewed to themselves broken cisterns that will hold no water Whatever it is that would lead thee to Apostacy beware and flie it especially evil company of which I shall speak more anon let your love to Christ be augmented and love of your selves abased for unlesse you love Christ very much and your selves very little I cannot hope that you will stand to your principles Fourthly Beware of Covetousnesse it is Christs Caution Luke 2. ver 15. Take heed and beware of Covetousnesse here is a Caution with a double action take heed and beware believe me Brethren it stands upon us so to do for it steals upon us before we be aware of it there is no person will deal more injuriously with a Christian than a covetous man will he will betray his Life if it were in his hands into his Enemies hands for Money as Judas did A covetous man he will injure Christ in his Ordinances he will not come at them for the love he bears to the World will not suffer himstruly quoth he I have lost this or that while I was hearing a Sermon I 'le go no more I must stay at home and look after my businesse I could give you many instances of this but time will not give me leave I shall only touch this one what was it but the Love of this World that kept those who were bid to the Marriage Feast of the Great King of Heaven from coming One had bought a piece of Ground and he must needs see it another had bought Oxen and he must go to prove them a third had Married a Wife and therefore he could not come Of all persons in the world a covetous man cannot nor will not endure to bear the Crosse of Christ Phillippians 3. v. 8. For many walk of whom I have told you often and now tell you weeping that they are the Enemies of the Crosse of Christ whose end is destâ—uction who are these what manner of persons are they why they are such who make their Belly their God whose glory is their shame and who mind earthly things A covetous man he will lie with Ananias and Sarhira he will steal with Achab he will murther with Ahab he will betray with Judas what will he not do to attain his covetous
twice have I heard this that power belongeth unto God When God is pleased to strike twice upon the same string it seems hee hath something more than ordinary mind that you should observe the Tune The Doctrine was That it is the Will of Jesus Christ that his Servants should continue in the world though they meet with nothing but trouble in the world I pray not that thou shouldest take them out of the world let them stay Lord be thou but their Pilot and then keep them at Sea as long as thou wilt God knows his Saints are very serviceable in their generation They are as it were a pillar of fire unto the rest of the world for guide and light by their doctrine and conversation they instruct the godly and convince the wicked God will have his people stay in the world that his power providence mercy and goodness in their preservation may more clearly be discovered that their afflictions here may work out for them an eternal weight of glory These are the reasons why God will have them stay in the world c. Then 1. Saints carry your selves as becomes such in midst of such a world with that wisdome faithfulness carefulness humility that may bring honour both to your selves and to your profession Walk as Lights in the midst of a crooked and perverse generation walk closely warily innocently patiently submissively c. all these are necessary while you are to converse here in this wicked world 2. â—â—â—m that truth But that thou shouldest keep them from the evil observe preservation from sin is a greater mercy than exemption from suffering Which 1. Informs us of a truth that carnal men will never beleeve till they come to Hell that that is the height of folly which the men of the world count to be the top of wisdome they think it wisdome to chuse sin rather than suffering 2. This will evidence that the people of God are not such fools as the men of the world think they are but the wisest that will chuse the greatest sufferings rather than the least sin 3. This reproves those that will take more care to have their afflictions removed than sanctified 4. Be more afraid of sinning and less afraid of suffering what afraid of a lash my childe no bee more afraid of a dis-inheritance look on sufferings with Scripture Spectacles Labour for integrity and uprightness of heart that preserves when falling Be watchful over thy thoughts and waies Be a resolved Christian if thou be not thou wilt turn an Apostatizing Christian You must set your faces as thornes resolution is absolutely necessary not only under but before a day of suffering Be resolved for God and be resolved against Sin and that for fear least in a day of suffering thou shouldest halt and founder and so lose the things which thou hast wrought which brings mee to The Tenth Sermon 2 John 8. Look to your selves that wee lose not those things which we have wrought but that we receive a full Reward IN these words you have a Warning-Peice discharged to an Elect Lady A serious Item to an Elect Lady and her Religious Family to look well to themselves that they lose not the things they had wrought And this is grounded on a double reason 1. From the Damage of such as begin well and hold not out They lose the things they have wrought That were sad that so much should be done and all should be lost at last 2. From the Advantage and benefit if we do go on then we shall receive a full reward The observation was It much concerns all those that have begun well that are looked upon by Ministers and those that are godly as if they were truly godly that have entertained the Truth and the Profession of the Truth to look well to it how they stand to continue to go on to hold out in their holy Profession and Conversation Look to your self you Elect Lady you her Religious Family look to your selves that you lose not the things you have wrought There 's all the reason in the world it should be so The Election of Beleevers ingages us it should be so we are chosen that we should bee so If we do not look well to our selves we may chance to lose all we have wrought It too too often falls out that after a hot fit of Profession there comes a cold fit of Apostasie this cold fit of Apostasie caused by a sharpe winde of Persecution or by a melting thawing Sun of prosperity either by our natural inconstancy and mutability within wee love new changes we love to be changable or else the subtilty of Seducers from without Again there hath been are and will come trying seasons were you never so sincere think not all the work over and done as soon as converted As soon as come out of Egypt there 's a Wilderness and Red-Sea to passe thorough Mideanitish Women Gyants c. to contest with Therefore no wonder hee writes look to your self Then 1. Here see Election shuts not out the use of means You are an Elect Lady yet look to your self 2. You scandalous Papists the Doctrine of Perseverance we Preach is no Mother of sloth and security Though you shall be saved yet look to your selves you shall not perish yet keep in the Ship 3. Orthodoxness of Faith and soundnesse of Profession is not enough to make a good Christian Elect Lady you make profession you are sanctified but you must look to your self 4. It is not enough to have a well ordered Family Oh Lady look to your self as well as to your Family 5. The business of Religion is not the work of one day As long as you have life look to your self 2. For Exhortation Look to your selves take heed of Apostasy Take heed of that which occasions cold fits after a cold fit comes a death fit as after a hot fit usually comes a cold fit Apostasy is the quartern Ague of the Soul if it be not death t is extream dangerous 3. By way of Direction Would you look to your selves Look up to God begg to bee strengthned with all might in the inner man that hee who hath begun a good work would be pleased to finish it To that end Lord give strength while in begging and begging hearts for continuance of that strengthning Ordinance amongst us that it may be never said as it was said of those precious Israelites the Word of the Lord was precious in those daies there was no open Vision Which leads mee to The Eleventh Sermon 1 Sam. 3.1 The Word of the Lord was precious in those dayes there was no open Vision THe Word of the Lord was precious in those daies Was it not alwaies precious Yes but there is a twofold preciousness 1. Of Worth and Excellency 2. Of Want and Scarcity The Word of the Lord had not been so precious to the Israelites in regard of its Worth and Excellency therefore God made it precious to
them in regard of its Want and Scarcity There was no open Vision Hence observe 1. There hath been there may be such a day overtake a Church and People of God wherein the Word of God may be precious that is may be Scarce Rare and hard to come by 2. 'T is most just with God to teach them how to prize the Word by the want of it that know not how to prize the Word of God by the worth of it The Use was for Direction what to be done to prevent this judgement of a Scarcity and Famine of the Word of God 1. Learn to prize the Word by the worth of it 2. Improve the Word as to the fruit of it 3. Adorn the Word in your lives and conversations 4. Be earnest with God in publick and private for the blessed continuance of that Word Learn to prize the Word by the worth of it We do prize the Word c. Do you prize the Word in truth Then 1. What hath meant that horrible wicked general contempt of the Word of God and Ministers of that Word through the Land though blessed bee God they have not taken the vilest of the people and made them Priests yet the best of Ministers have been esteemed as the worst and vilest of people 2 What means the want of the Word Read Repeated Looked into 3. What means that general disobedience to the Word 4. Why are you so ready to sell the Truth far more ready than to buy it 5. What means that easie forsaking of the blessed Truths of the Gospel That a Popish Jesuite cannot come and vent one of his wicked opinions but presently let it be vomited it must be sucked up by one or other 6. What means the having of the Faith of Christ in so much respect of Persons as hath been here amongst us judge our selves then for what is past and for the future learn to prize the Word according to its worth consider what an admirable excellent thing this Word of God is and that may be known 1. By the metaphors unto which it is resembled in Scripture which speaks either its profit pleasure usefulness or necessity Thy Word is a light to my feet what more precious than light without which the world were but one great Dungeon c. 'T is compared to Bread Manna Food Water Precious Stones Rain c. Nay 't is more necessary As they formerly we can better be without the Sun then without Chrysostom Love for God makes us sensibly to say we can as well be without fire or water as without the Word of God And it is the more excellent because compared to those things what they are naturally it is spiritually so it is spiritual Bread spiritual Water spiritual Pearl c. 2. By its precious Properties and operations There is a Scripture to mee tastes like honey in my mouth Psal 19.7 8 9. Where the Word is discovered by its properties and operations The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart The Commadements of the Lord is pure Inlightning the eyes The fear of the Lord is clean enduring for ever The Judgements of the Lord are true and Righteous altogether What are these the Metaphors to which the Word is compared Are these the Properties and Operations of the Word No wonder then Job sets such a high valuation upon them as he doth in our Twelfth Sermon Job 23.12 I have esteemed the Words of his mouth more then my necessary food hi IN these words you have the matter and the measure of Job's valuation 1. The matter of Job's valuation i.e. The words all the words of his mouth precepts as well as promises threatnings and directions as well as promises and priviledges 2. The measure of his valuation as his food as his necessary food nay more than his necessary food Hence this truth was raised The Ordinances of God are exceeding precious to all truly Religious persons All the Ordinances of God and amongst them his Word which is not the least part of his Worship This appears 1. From their desires after the Ordinances My soul panteth longeth after c. 2. From their hearty content and satisfaction in them 3. From their bitter lamentation under the want of them 4. From their diligent endeavours to enjoy them Religious persons really understand their worth and want of them They know the Ordinances of God to be the food the spiritual fodder of the soul The walks of God where God is pleased to take his Turns The Instruments of Divine Glory The Legacy of Christians their Christian Armour and Acoutrements to contest with Sin Satan the World and as Starrs that lead to Bethlehem no wonder the Ordinances are so precious in the esteem of all truly Religious Then 1. Know your priviledge yet you enjoy Ordinances 2. Lament the sad condition of those poor titular Christians on the one hand that have Ordinances but enjoy them not they know not the worth of them And true Christians on the other hand from whom the Ordinances are gone and whether ever they will return they know not 3. This reproves those to whom they are not precious But how shall I know the Ordinances are precious to mee Answer If thou carries thy self towards them as towards what thou lookest on as precious tell mee 1. Art thou greedy of all opportunities of enjoying them 2. Heartily troubled when hindered of enjoying them 3. Hast thou a dear respect of those that help thee to the enjoyment of them 2. By way of Conviction to those mad men that tell us of being above i. e. without Ordinances what was it ever heard of any of Gods Saints in Scripture that ever they said they were above Ordinances 3. For instruction to Christians It will be seasonable to consider what you ought to do if God should deprive you of Ordinances Hee did not say 't is probable but such a thing is possible therefore make provision lay in provision before-hand provision of Knowledge of Grace of Comfort of Light against a day of darkness And if it should come here 's counsel given to us and Consolation laid before us 1. Counsel given us if ever it should be 1. Lament bewail mourn over the Lords absence weep till you can weep no longer 2. Seek after pursue them let them go where they will be sure follow thou the Ordinances 3. Be more frequent and serious in the use of private Ordinances 4. Frequently reflect back on thy former enjoyments oh the House the Tabernacle of God c. And reflect 1. To excite your thankfulness to God that ever you did enjoy them 2. To suck strength from the Ordinances to chew the cud and get strength of them 3. For humiliation for sinning away and provoking God to take them away 2. For Consolation that the people of God may not utterly fail then 1.
Know in such a condition that though your condition be exceeding bad yet better than many thousands they never had Ordinances 2. God is able in such a case to support without Ordinances when hee calls into the Wilderness hee can carry along without Circumcision 3. Remember those that have had them but not now what 's become of Sion of the Church of c. 4. Your salvation may be carried on without Ordinances 5. There 's a time coming when you shall have no need of Ordinances In the mean time if you cannot get up to the Ark of God take heed of bowing to the Calves at Dan and Bethel If you cannot serve the God of Israel take heed you serve not the Gods of the Amorites What you will do I know not be sure Joshna would not chuse you saith hee this day whom you will serve whether the Gods which your Fathers served that were on the other side of the flood or the Gods of the Amorites in whose Land yee dwell But as for mee and my house wee will serve the Lord which brings mee to The Thirteenth Sermon Josh 24.15 As for mee and my house wee will serve the Lord. IN the words two things 1. An indefatigable Retortation Take your own choice follow your own discretion If you will go and bow down to a dumb Idol to a Captive God c. 2. An admirable Dehortation wee are at a pitch wee are resolved and if there be any Attractive in mee or my family you have it in this I and my house-hold wee will serve the Lord. The Observations were 1. Pious Governours of families are very zealous that their families as well as themselves should serve the Lord. Never hope of thriving in godliness till you bring your Families right for God to be of the same Religion with your selves 2. A true sincere Christian is resolved to chuse and follow God what ever else the world chuse and follow 1. Sincere Christians have much more satisfaction in the judgement and practice of God his Word Saints than in the judgement and practice of the World Hee knows their judgement to be depraved their choice and practice corrupt their end and conclusion worst of all therefore no wonder hee makes a better choice 2. They have the best Testimony in the world for their choice the Spirit and Son of God that this is their choice therefore no wonder c. But how do they chuse God Answer they chuse God as the object of their souls love as the chiefest of ten thousand as the lot of their inheritance as the companion of their souls to converse with him as the Commander of their waies to be guided by him as a shelter of their hearts as a refuge to flye unto in the time of danger The first Use was by way of Examination is God chosen as the chief object of our souls love can we truly say there is none in Heaven but thee none upon Earth I can desire besides or in comparison of thee Can wee say in having a God the lines are fallen unto mee in a pleasant place yea I have a goodly heritage Is communion with God our Heaven upon Earth Is God the Commander of our waies as well as wee hope to be the Saviour of our souls Is God our shield our buckler our retreat in danger The second Use was by way of Consolation Beleevers have you made choice of God Happy are the people that are in such a case thou hast the best assurance in the world to come to the best possession in this world peace and joy Peace without if not Peace within And Joy the best Joy in the world Joy unspeakable and full of glory And truly if so be that this be thy portion in having chosen God 't is no wonder thou dost not Apostatize from him 'T is no wonder that what ever comes upon a Beleever yet for that his heart is not turned back neither his steps declined from Gods way And this leads to The Fourteenth Sermon Psalm 44.18 Our heart is not turned back neither have our steps declined from thy way FRom these words two Observations 1. In times of sufferings and afflictions true Christians are to make a narrow inspection into their hearts to see how they stand affected Thus did the Church here 2. To keep stedfast and close with God notwithstanding all afflictions and sufferings wee undergo either from or for God is the duty and commendation of Saints 'T was our duty and 't is our honour Lord c. In prosecution of this point these seven preliminary Thesis was laid down 1. When man was first created his heart stood rightly bent towards God as his great center and mark 2. When man fell his heart immediately drew off and turned back from God 3. Though this be the case of fallen man yet poor creature he sees it not 4. The very Formalis Ratio of sin that wherein the formality of sin consists is in this not so much in sinning against God by outward Acts as in the hearts departing from God 5. All true Conversion to God begins at the heart 6. 'T is an argument of infinite love in God to bring back our hearts to him 7. When once the heart of a Beleever is brought back to God no suffering or affliction is able to turn that heart from him Quest When may a mans heart be said not to bee turned back notwithstanding all sufferings and afflictions Answ 1. When a man still retains the same esteem and estimate of God that ever he had When Job looks upon God as a God fit to bee blessed though God be plundering of him 2. When a man retains still the same affections the same love to him delight in him fear of him as much as ever 3. When wee hope and trust in God as much as ever Though hee kill mee yet will I trust in him 4. When we have the same resolutions to cleave to God as ever If a God in Israel as long as a God in Israel 't is all one makes not to the Gods of the Philistines this is for a mans heart not to be turned back from God By way of Use 1. Learn the heart of man is very apt to turn from God in daies of affliction our heart is not though their's were 2. It concerns us in time of affliction and suffering to see if our hearts be not turned back from God But what means shall I use that I may not turn a base Apostate Answ 1. Be watchful over your hearts they are exceeding slippery and deceitful The veryest Theeves in the World 2. Bee still bending of your hearts from the world and the flesh unto God As you bend a crooked stick to make it streight 3. Do not onely bend but binde your hearts tye them shackle them as you would one that hath broken Prison by holy serious scriptural necessary vows 4. Converse much with God That man that converses much with God it is not