be given to them that have grace be it never so small Then Saints see what your work is What 's that to receive How may we receive more grace First Open thy soul to receive grace For to receive a thing is sometimes a motion of the subject or faculty opening it self to receive it As the hand doth open it self to receive a gift and a vessel must be opened to receive oyl or cordial pour'd into it The earht opened her mouth and swallowed up Corah And Numb 16. 32. Gen. 4 11. the earth as God said to Cain opened her mouth to receive thy brothers blood from thy hand Now the opening of the soul to receive Grace consists in these three Things 1. In believing the Promise when the soul believes its door stands open to receive the golden Treasures of Grace that are brought into it out of the store-house of the Promise And therefore saith the Text They rehearsed all that God had done with them and how he had opened the door of faith unto Acts 14. 27. the gentiles 2. In love to grace promised for love is an opening grace When a man loves a friend dearly he opens his Arms to embrace and receive him so when a man loves grace he opens his heart to welcom grace into it And therefore ye shall find this passage between Christ and his Spouse saith Christ Open to me my love And saith the Spouse I rose up to open to Cant. 5. 2. Vers 5. my beloved He that loves Christ will open the two-leav'd gates of his soul to let in Christ with all his train 3. In desire after grace promised for the desire of grace is an opening of the soul to receive grace As the Lord saith Psal 81. 10. Open thy mouth wide i. e. ask freely open thy mouth in Prayer as wide as thou wilt And I will fill it 2dly Lye low The valleys that receive all the showres and floods into their bosom lye low under all the high hills and proud mountains so the humble Saints that lye in the bottom of self-abhorrence under all the rest receive the showres of grace the floods stay upon them and they drink them in they are overflown like your low grounds with abundance of grace 3dly Accept of grace to receive grace is to accept of grace As Jacob said to his brother Esau Nay I pray thee if now I Gen 33. 10. have found grace in thy sight then receive my present at my hand i. e. accept of my present at my hand Vse 5. What shall I do that have no grace To him that hath shall be given But what shall I do that have not Consider grace is a gift and therefore 1. God can give grace where it is not he gives grace where is none he doth good to them that are not good A gift is bestowed where it is not See Isa 44. 3 I will pour water upon Isa 44. 3. him that is thirsty and floods upon the dry ground I will pour my spirit upon thy seed and my blessing upon thine off-spring i. e. as I pour Water and Floods upon the dry and thirsty ground that hath none so will I pour my spirit upon thy seed and my blessing upon thine off-spring Where observe God gives showres of grace where there 's not a drop before 2. He can give grace to whom he will he can love whom he will and he can give grace to whom he will this is the Prerogative of Gods Love he can love any one Man being a narrow creature cannot love any one one that is fowl and ugly and crooked but God can love any one he can love unhandsom and deformed Creatures and marry them and make them lovely Naaman the Syrian was a Leper and therefore wondrous ugly he was a Leper in Body and Mind too The beauty of the mind presents a crooked person comely to us but Naaman had beauty in neither part he was a Leper in body and an Idolater in mind and yet God loved him and by a poor maid in his house sent him to the Prophet of Israel and healed his outside and healed his inside made his Body comely and made his Soul comely 3. He makes notorious sinners noteable Saints he makes Persecutors Preachers As he did Paul and all the Church admired it But they had heard only that he who persecuted us Gal. 1. 23. in times past now PREACHETH the faith which once he DESTROYED See the Work and Free-grace of God! Would God shew mercy to him that destroyed the Faith Yes he gave Faith to him that destroyed the Faith Paul if he could would have kil'd Christ and yet God gives him Christ The Gentiles were the greatest Sinners in the World and they were at the height of sin when the Gospel began to be Preached to them they were counted unclean the unclean Act 10. 14 15. beasts swine and other Beasts which the Jews under the Law might not eat did signifie the Gentiles and the Jews not eating the unclean beasts did signifie that they should have no communion with the unclean Gentiles yet on the GENTILES Vers 45. Acts 11. 17. also was poured out the gift of the Holy Ghost And forasmuch as God gave them i. e. the Gentiles the like gift as he did unto us 4. Sometimes God makes his greatest Act of Love to pass upon the greatest sinner Paul you know was a Saul indeed chief of sinners he saith it of himself and yet notwithstanding Acts 9. 3 4. Christ Preached from Heaven to him he sent men to Preach to others as Philip to the Eunuch but Jesus Chrrist doth himself Preach to Paul Jesus Christ when he was on Earth in the form of a servant called the other Apostles as Matthew at the receipt of custom and Peter when he was fishing follow me but when he was on his Throne in Majesty he Preacht from Heaven to Paul Wondrous love to a wondrous sinner 5. He bids thee pray and he 'l give Ask and it shall be Matth. 7. 7. Luk. 11. 13. given you But you 'l say he saith this to Saints Sol. See what our Lord Christ saith to the Woman of Samaria If thou knew'st the gift of God and who it is that saith John 4. 10. to thee Give me to drink thou would'st have asked of him and he would have given thee living water Dub. But I ask and yet 't is not given Resp Questionless he that bids us ask means to give As we bid our Children say I pray you father give me such a thing we do it not but when we mean to give it them Object But I cannot pray I cannot pray for grace Answ 1. He that will give thee grace when thou prayest will give thee grace that thou mayest pray As God first formed Adams body and it lay dead before him on the ground without breath or life or soul in it and God breathed into his nostrils the breath
yet Heb. 4. 15. without sin But in our infirmity of the flesh we are seldom tempted by afflictions without sin Although affliction doth not quite vanquish and overcome us yet always almost at the very first on-set it doth like a great blow dizzy the brain and makes us give back If we be not thrown down yet we reel and stagger and sometimes it lays us flat and our faith lyes sprawling upon the ground In affliction there are two things 1. Sensation And 2. Temptation 1. In affliction there is Sensation doloris sensus the sense of pain and grief and this Christ felt as well as we we cannot and he could not taste affliction without pain as we are affected with Dolour when evils lye upon us so was Christ he felt sharp and keen pain and thus Christ was tempted in all things and in the same manner as we are as to sense of pain and grief yet without sin But 2. In affliction there is also temptation to sin and because it is so true that great temptations arise out of afflictions therefore are afflictions Antonomastice called temptations they tempt sadly to murmuring and impatience to wrangling and expostulation with God to unbelief and doubting of his love nay to cast off God Doth God himself tempt me thus and afflict me thus and shall I serve such a Master Ah! look how ye are under your daily afflictions Vse 8. Doth God tempt Abraham Abraham his friend Then you may be the tempted and yet the beloved of the Lord God tempts and tries his dear ones all 's in love 1. He tempts his dear ones he tempts those whom he loves dearly Abraham was high in Gods Books one of his intimate and bosom-acquaintance and yet God tempts Abraham Nay to give you a greater instance than Abraham Jesus Christ was tempted I say Jesus Christ was Heb. 4. 15. in all points tempted like as we are and yet the beloved of the Lord he was the tempted and yet the beloved of the Lord he was tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminently superlatively more than us all and yet he was beloved of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminently and superlatively above us all So that ye may be the tempted and yet the beloved of the Lord nay Jesus Christ was tempted of God himself he was not only tempted by the tempter but by his dear Father God himself My God my God why hast thou forsaken me 2. All is in love he tempts in love he not only tempts his beloved but he tempts them in love that he may love them the more and they in the Issue love him the better How much more did God love Abraham when he saw him forget himself to be a Father and his own child to be his Son for his sake By my self have I sworn saith the Lord for because thou Gen. 22. 16 17. hast done this thing and hast not withheld thy Son thine only Son That in blessing I will bless thee and in multiplying I will multiply thy seed as the stars of the heaven and as the sand which is upon the Sea-shore and thy seed shall possess the gate of his enemies And did not this message from heaven think you kindle a greater flame of love in Abrahams bosom toward God without doubt it did God loves Abraham more Abraham loves God more than ever he did When Abraham saw Gods design and had his Son delivered safe to him again How was his heart filled with a spiritual torrent of joy He gained the experience of Gods love to him and of his love to God and would not have unwished the temptation again upon any terms 3. God tempts and all is in wisdom God tempts his Beloved in wisdom he corrects his Children as well as his Enemies but when he corrects them it is in much prudence and wisdom Quest But how shall I know that God tempts me for my good How shall I know that God afflicts me and tempts me in love 1. Why first because he loves thee whom he loves he tempts and proves them in love you imagine he loves you but you do not feel that he loves you the sense of Gods love would put all these out of doubt 2. You may know he tempts you in love if ye be faithful unto him in temptations if you depart not from God in the day of temptation God is trying and tempting his people at this day and it may be it will be a sad day and a dark day of temptation it may be it will be a strong day of temptation and of long temptation and you would know whether he tempts you at this day in love then make choice of suffering rather than sin of affliction rather than defection The Heb. 10. 38. just shall live by faith saith the Apostle that is shall hold out by faith in the day of temptation But if any man draw back my soul saith God shall have no pleasure in him Would ye know whether God proves you at this day and tries you in love then put on the whole armour of God that ye Eph. 6. 11 14. may be able to stand against the wiles of the Devil Stand therefore having your loins girt about with truth c. Watch ye 1 Cor. 16. 13. stand fast in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quit your selves like men be strong Stand fast in the liberty wherewith Christ Gal. 5. 1. hath made us free and be not intangled again with the yoke of bondage Stand fast in one spirit with one mind striving together Phil. 1. 27 28. for the faith of the Gospel And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God So stand fast in the Phil. 4. 1. Lord my dearly beloved 3. Cleanse your hearts from hypocrisie see that your souls are right before the Lord and then Gods Temptations are all in love all goeth right with upright hearts The upright Prov. 11. 20. in their way are his delight 4. You may know whether God tempts you in love by the issue and fruits of your temptations Abraham sin'd in temptation and Saints may sin in temptation In a temptation you would know whether you shall hold out I will not prophesie but I will give you a sign have you held out through former temptations thou mayst hold out through others Vse 9. You beloved of the Lord bear Gods Temptations with willingness and patience The Apostle stirs up the Hebrews to learn practically this lesson Despise not thou the chastening Heb. 12. 5 9. of the Lord nor faint when thou art rebuked of him Furthermore saith he we have had Fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the father of spirits and live Gods Temptations are your gain not your loss but your Gods Temptations are your gain
discovers are no other for substance but those very things which are in Scripture only he gives a clearer light to discern them by To Instance That God is Every man saith he knows this and believes it as well as the godly doth But I must tell him That the godly man seeth a great deal further into it he seeth that God is as truly as he seeth that the Sun is when it shines upon him And therefore God is in all his thoughts The wicked man will tell you he knows that God is present in all places and yet he will be drunk in God Presence swear and lye in Gods Presence cheat and deal unjustly in Gods Presence How can this man say he believes that God is present where he is But now the godly Man seeth that God is present in all places as clearly as if God appeared visibly to him Secondly They know feelingly they feel what they know what they know in the head they feel in the heart And they count themselves to know no more than they feel as Melancthon makes mention of a godly Woman who having strong conflicts upon her Death-bed and was afterwards much comforted brake out into these words Now and not till now I understand the meaning of those words Thy sins are forgiven thee The Knowledg of Divine Mysteries is rather a spiritual sensation than speculation It lyeth more in sense and feeling than in understanding of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul it self hath its sense as well as the body And therefore when David would teach us how to know what the Divine goodness is he calls not for speculation but sensation Taste and see how good the Lord is Know God as thou wouldest have God know thee know Christ as thou wouldest have Christ know thee Thou wouldest have God know thee and take care of thee so must thou know him and take care of his Glory Thou wouldest have God know thee and succour thee in dangers as the Disciples when the Waves covered the ship said to Christ Master carest thou not that we perish So must thou Mark 4. 38. know God and his Cause so as to prop it up in difficult times lest it perish Thou wouldest have Christ know thee so as to dye for thee Lord if thou dye not for me I must be damned so must thou know Christ so as to dye for him and his Truth I am ready Acts 21. 13. not only to be bound but to dye at Jerusalem for the name of the Lord Jesus Thou wouldest have Christ know thee so as to love thee and put thee in his bosom Who loved me and gave himself for me Gal. 2. 20. So must thou know Christ so as to love him and put him into thy bosom Lord thou knowest that I love thee John 21. 16. Charity or love is the most eminent of all the Graces inasmuch as Faith shall fail when there shall be nothing to believe nor to have confidence in and Hope shall fail when Christ returning and the resurrection of the just being made there shall be nothing more to hope for Only Love shall never fail for there shall be always what to love and what to taste For in eternal life we shall love God and Christ and we shall find a perpetual relish and savour in the contemplation of God and of Jesus Christ Know the things that are prepared and given thee of God Therefore is the spirit given us that me may know the things 1 Cor. 2. 12. that God hath given us What is it to know Heaven unless thou knowest that Heaven is given thee of God What is it to know Christ unless thou knowest that Christ is given thee of God What is it to know God himself unless thou knowest him to be thy God What is it to know the Scriptures unless Valdesso Consid 70. thou believest and holdest for certain all that is contained in the Scriptures and hast confidence in the Divine promises as if to thee properly and principally they had bin made Forgiveness of sin is a blotting out of iniquity as a cloud Isa 44. 22. A Cloud is by the Power of the Heavens nullified neither form nor matter to be found not any circumstances like it to note that ever such a thing was Forgiveness notes Remission which is the Term in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remission Remittere quasi Remittere to send a thing back again the unravelling and undoing of a thing misdone the nullifying of an unlawful Action As sin makes void the Law and nullifies it so doth forgiveness nullifie and make void sin When we are remitted we are retromissi sent back again to our first Condition as when we were in Paradise no more mentioned and no more thought of than of Adam before his fall Know thy self what need thou hast of them a Damned man and therefore need of eternal life a guilty man and therefore need of Justification a lost man and therefore need of a Saviour A man under Satans power and therefore need of Redemption Thirdly They know powerfully Their Knowledg comes like an Armed man upon them and carrieth them Captive into the Tents of those things they know 2 Cor. 10. 5. And therefore Christ is said To ascend up on high and to lead Psal 68. 18. captivity captive It binds the soul up in chains Lord I am thy Prisoner I yield to thee and will be no more a Rebel It layeth a soul flat at the feet of Christ as it did Paul he fell to the Earth Lord what wilt thou have me to do I 'le swear no more only pardon me Lord and I 'le be drunk no more I 'le persecute the Saints no more pardon me only and I 'le deal unjestly no more I 'le serve thee upon thine own terms and do what ever thou bidst me Fourthly They know delightfully Their Knowledg stamps upon their hearts Impressions of delight in the things they know because true Knowledg presents the Mysteries of Heaven lovely to them and layeth a Net to catch their souls in love with them Spiritual Science is steeped in affection taking delight in the things known not barely apprehending but relishing and savouring what it apprehends with abundance of love and complacency Fifthly They know admiringly Their Knowledg catcheth them up into the third Heaven of admiration They that know aright the Mystery of Redemption know and admire the Wisdom of God in contriving such a curious piece of reconciling Justice and Mercy to save a poor sinner As Paul calls it The manifold wisdom of God For consider Gospel-Mysteries Eph. 3. 10. are the Mysteries of a Kingdom and fit for admiration For 1. Kingdoms have Majesty Solomon had Lyons about his Throne to set forth the Majesty of it to make Transaction between that and all other people with Awe So Christ manageth his way in this World with Majesty Heaven and Earth tremble at his Presence he utters
and the power and goodness of the promiser Love lives upon Faith we can love God no longer than we believe When the imaginary Faith of wicked men like a candle dyeth within them their supposed love to God goeth out with it also They hate him in Hell and can do no other we love God no longer than we have a good opinion of his love to us 't is Faith that seeds this Lamp with Oyl We love him because he first loved us And therefore when the spring of Faith is low the stream of Love is very ebb Prayer lives upon Faith we pray no longer than we believe Prayer shall be heard We knock no longer at Gods door than Faith seeth we are welcom When a man feels guilt of sin yet Faith seeth the Lord will pardon it for his own name-sake Who is a God like unto Mica 7. 18. thee that pardons iniquity and passeth by the transgressions of the remnant of his heritage He will turn again he will have compassion on us he will subdue i. e. pardon our iniquities so the word signifies and thou wilt cast all their sins into the depths of the sea When a man feels the strength of sin yet Faith seeth that the Lord will waste and subdue it and doth not this bear up grace from sinking With what courage doth grace fight against sin when Faith tells her God is on your side and you shall overcome Faith finds and feels rest in trouble Vnto the upright there Psal 112. 4. ariseth light in the darkness The life of a Christian is a life of Faith which is a life contrary to sense and reason when the Lord kills what Doth he intend then to save me yes that he doth saith Faith and therefore Though he kill me yet will I trust in him and thus is grace inlivened When the Lord binds me in Cords of misery doth he intend me any good Yes saith Faith he intends to teach thee and instruct thee Blessed is he whom thou chastenest O Lord Psal 94. 12. Vers 13. and teachest him out of thy law that thou mayest give him rest from the days of adversity WHILE the pit is digged for the wicked Faith informs the Soul that God is upon a good work whilst he is binding and breaking his people Oh! he is teaching them some high and holy lesson his corrections are their instructions He is preparing them for a day of prosperity As 't is in the next verse That thou mayst give him rest from the days of adversity while the pit is digged for the wicked Where take notice of these two Things 1. While God is chastising his People he is preparing them for a day of smiles and felicities When he was breaking Job upon the wheel of Affliction he was but preparing him for a greater day of Honour and Prosperity 2. While God by chastisements is preparing his people for some greater happiness at that very time he is preparing a Gallows for the wicked he is digging their pit to bury them in That thou mayst give him rest from the day of adversity while the pit is digged for the wicked While the Jews were under a Cloud and God preparing deliverance for them he was at that very time preparing Hamans Gallows The wicked like condemned men are suffered to live till their Gallows and Grave be made ready Now Faith is well read in Divine Mysteries in Gods proceedings she acquaints the soul that God by chastising and touching the Body is teaching her that his strokes are not huntful Nocumenta sunt Documenta Secondly The Lord increaseth grace in his People by preserving a tenderness upon their Consciences 't is grace that makes the Conscience tender and that tenderness nurseth up grace with exquisite care in the soul The most tender hearted nurse is not more chary of her dear Babe to give it suck keep it clean preserve it from harms and see it come on and prosper than the tender Conscience is of her grace the sweet Babe of the Holy Ghost within her Blessed yea thrice blessed are they to whom God hath given a tender conscience As grace withers and shrinks up by an hardness coming upon the heart so grace improves mightily in a soft and tender soyl 1. The tender Conscience startles at secret sins as well as open sins to sin in the dark as well as in the light his Memento or if you please his Motto is Shall not God search this out Psal 44. 21. He fears Gods Eye more than all the Worlds eye The tender Conscience trembleth at your cunning arts and ways of sinning whereby in your bargains you can bring about your covetous desires under hand and no man discern you You call only those sins secret that are done in a corner but if in your publick dealings you can by your subtilties come over another Are not these secret sins too Tender conscience cannot swallow them And is not grace growing now 2. Tender conscience is quick and sensitive of small sins vain thoughts idle words lesser oaths wanton glances wishes and motions to sin He knows no duty small because there 's no Commandment small he calls no sin little because there 's no poyson little no death little no hell little and doth not this give strength to grace 3. The tender conscience smites the Saint after he hath sinned as oft as he sinneth After sin committed his heart gives him no rest till he hath made his peace with God If corrupt nature cannot but sin yet renewed conscience cannot but repent of sin it cannot but rise again if God be offended it cannot but meet him with humiliation if Man be wronged it cannot but make restitution or satisfaction as Zacheus did When David had sinned in numbring the people his heart smote him I have sinned greatly in that I have done Surely 2 Sam. 24. 10. grace gets ground by this 4. Tender conscience trembles at the appearance of evil as some eyes cannot abide to look on the Picture or Image of a Toad that which looks like sin he abhors it it scares a holy soul from any enterprize if it be but male coloratum an ill aspect Every thing that might any way redound to the wounding of Religion or at which any offence might be taken he entertains it not and doth not this give nutriment to grace 5. Tender conscience is jealous of the appearance of good as it hates the appearance of evil so it dares not always trust every appearance of good The tender conscience as far as it hath light will try all things and hold fast only what is good not what seems so Satan deceives more easily and destroys more dangerously when he assumes the shape of an Angel of light That which is highly esteemed among men is abomination Luk. 16. 15. in the sight of God 6. Tender conscience takes heed of what he knows lawful He doth not only fly what appears evil and try what appears good but
tree of knowledg was a standing object in our parents eye to try them every day It was there in their eye yet forbidden fruit they could not but see it yet they must not touch it So Sirs Gods Providence presents you with various objects it presents some with beauties with honours with a rich protion with a wedg of gold What should we do now in this case say here 's a temptation a trial from the Lord upon me and be sure we be jealous of our eye and affections Some it may be will think Providence lays this object in my way therefore I may be medling with it Oh no we must not make the Providence but the Precept of God our only Rule and know that God tempts us and tries us by objects and occasions 6. God tempts by delays Sinners tempt God by their delays of repentance and God tempts his people by his delay of answers they pray and he defers they press him to answer and he delays God as you heard promised Abraham a Son and by his delay as it were denieth performance for delay bears the image and semblance of denial and God makes him wait five and twenty years for performance Afflictions are heavy they are biting and cutting temptations A short affliction seems long but length of affliction adds weight unto it and puts many grains into it Oh! it is a sore temptation and yet thus God tempts and tries his people they call to day and he comes not then they cry and cry aloud and yet he hears not and this makes them cry How long how Psal 35. 17. long Lord Lord how long wilt thou look on Rescue my soul from their destructions my darling from the lyons How long Psal 79. 5. Lord wilt thou be angry for ever shall thy jealousie burn like fire These how longs are great temptations to our natures and this may be thy case poor soul and then you will find this how long a bitter temptation 7. God also tempts by way of Denial and in some things this is a sore trial for if delay be a great temptation Denial must needs be a very great one we sue to God for a thing that is desirable we long for it and God saith no to our suits We ask for the life of such a friend or relation and God replies with a negative vote we lift up our hands for deliverance out of the Cloud of such afflictions and the hand of God makes it thicker and darker on us we move God for great mercies and he gives us great Denials This is to put our submission to the trial to put our resignation to his Will and Wisdom to the trial our patience under his Soveraignty to the trial Vse 1. Did God tempt Abraham what Is God himself wont to tempt and try his people How should this make us walk before the Lord in fear and trembling Pray and tremble profess and tremble meditate and tremble Sirs It is no wonder to hear that Satan will tempt us or that the world will tempt us or to hear that our own flesh or corruption will tempt us all this is no wonder but to hear that the Great God himself will try and tempt us that God will be at this work with us and set upon us ah what a wonder and astonishment is it How should it fill our hearts with fear and reverence How should we entertain this truth with holy and humble trembling Surely this should extinguish onr frolicks and annihilate our pride and awaken our security God himself is resolved to be a tempter I mean to try his people and call their graces out to service Oh! then watch and pray and fear for the Devil to come and charge you with his Pistol is matter of fear enough but if God himself will come with his Pistol cock't and charg'd upon you oh this is formidable I say then watch and pray and fear Vse 2. Learn here to act faith you must act faith in the greatest and most gain-faying temptations Difficulties and Impossibilities are the true objects of faith you must believe when it seems a contradiction to believe Abraham was to believe that he should have an innumerous posterity in Isaac and yet he is commanded to kill Isaac Can these two stand together Isaac shall live to be the Father of many Nations and yet Isaac shall dye by the hand of his Father When Isaac is once gone where is my seed where is my blessing And yet Abraham believes and his faith triumphs over the difficulty his faith makes him an acute logician and solves the knot of contradiction Abraham knew that he had to do with a God he believed that God for his promise sake would raise up the same Isaac when he had kill'd him Sirs It is hard and mysterious to believe when Gods own Providences seem to cross his own promises Yet then we must believe I say believe in God when his own Providences seem to go against his own promises God will one time or other be as if he were killing you now Sirs to believe is a work indeed and you must now believe Quest How shall we in this ease at this dead-lift believe and act faith Answ 1. Fill the soul with Gods infiniteness Gods way is not your way saith faith nor his thoughts as your thoughts but as the Heavens are above the earth so are his thoughts beyond yours and his ways beyond yours Faith lodgeth this principle in the soul that God is infinite and having laid that principle there when difficulties and discouragements arise saying You see now in what distress you are brought now you see there is no hope at all of your deliverance true indeed saith the believer I see there 's no way in reason in any ones reason but God is infinite I see many difficulties but God is infinite the soul by faith being filled with the apprehensions of Gods Infiniteness is carried unto him through all difficulties and discouragements Now to him that is able to Eph. 3. 20 21. do exceeding abundantly above all that we ask or think according to the power that worketh in us Vnto him be glory in the Church by Christ Jesus throughout all ages world without end Amen 2. Let thy faith lay up and lay hold on this principle that Gods love is immutable Soul whom God once loves he ever loves hath he loved thee then he can never unlove thee With him there 's no variableness nor shadow of turning Fix here then it is a strong electuary in a day of fainting afflicted Saint what 's the matter My stroaks are from God himself yet he loves thee But God hath hid his face from me yet he loves thee 3. Act faith in temptation that God will be with you he will be at thine elbow you know that blessed promise I will not fail thee nor forsake thee 4. In trials and temptations act your faith in this that God governs and moderates all
Christ Jesus Christ doth all in us acting and referring all our actions to the glory of his Father as Christ did so must the Christian his center must be the bosom of God all his actions and sufferings must be pure and referred to the glory of God his intentions must look only upon God his desires must be only to please God his care only to follow God his contentment wholly in God Thus I say his thoughts his designs his works must bear the Image of Jesus Christ he must do all of God all to God and all for God 3. We must imitate Jesus Christ in self-denial 4. We must imitate Jesus Christ in accepting humiliations and sufferings If any man will be my disciple let him deny himself and take up his cross and follow me The Apostle also who is but the eccho of Christ resounds the same lesson when he saith That Jesus Christ suffered for us and that 1 Pet. 2. 21. we must imitate him leaving us an example that we should follow his steps After this surely we cannot in reason find any thing hard for if Christ from his birth to his death hath espoused sufferings and embraced the cross Wherefore should we refuse being his Children to live and dye as he did For as the Christian must be the Image of Christ so he must bear with Jesus Christ all sorts of commotions and pains humiliations and sufferings that our life may be an express Image of his life which appeared always in desertions lowness and sufferings so ours must be but the same state of sufferings when he calls us thereunto 5. Imitate Jesus Christ in love the love of a Christian must be the same with that of Jesus Herein appears the great difference between Christian vertues and Moral or Humane For instance The love that God requires of a Christian must not be 1. That of a Pagan who loves them that love him 2. Nor that of a Politician who loves according to his humour or interest 3. Nor that of a Jew who loves not but out of an hope of reward promised or a fear of judgments The love of a Christian must be the same with that of Jesus Christ that is he must love with the same love wherewith Jesus loves he must love with the love of Jesus as he must live the life of Jesus Walk in love as Jesus Christ hath John 13. 34. loved you I give you saith Christ a new Commandment that ye love one another AS I HAVE LOVED YOV To love is no new Commandment this law was imprinted in our hearts from the beginning of the world but the manner of loving is new that is to love by the same love wherewith Jesus loved us Now thus must we love we must love with a new love the new love of Jesus hath made it a new Commandment Oh! how great is this love how pure how free from all self-interest how strong and powerful since it is the same love that made Jesus to be born and dye for us even then when we were his enemies and sin reigning in us And therefore we must love our enemies with the love of Jesus Christ we must love our enemies with the same love wherewith Christ loved us when we were his enemies And therefore we must pray for enemies for so did Christ for his Father forgive them so did Steven Lord lay not this sin to their charge 3. Christians are in Christ Jesus as in the conserving and supporting cause of their graces The Saint is in Christ much like as the accident is in its subject for as Accidentis esse est inesse the Being of an accident consists in its being in the Subject so the very being of a Christian lyeth in his being in Christ he lives and his graces live while he is in Christ he is lost and all his graces are lost if he be once separated from Christ Abide in me and I in you as the branch John 15. 4. cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me Sirs Are ye in Christ be sure you keep in him then for out of him ye dye and give up the ghost as the fish dyes out of the water and the coal dyes out of the fire so grace dyes and expires out of Jesus Christ 4. This expression In Christ Jesus All that will live godly in Christ Jesus speaks subjection to Christ We cannot be in Christ but we must be in him as our Head and Sovereign we are in him as Regnum in Rege as the Commonwealth is in a King that is in the Power of a King and as the members are in the head under its Regency to be ruled by its Influence and Authority so are we in Christ we are in him that we may be under him to be ruled and guided by him The Son of God hath infinite rights to VS and we have infinite obligations to him which the shortness of our days will not give us leave sufficiently to admire nor the weakness of our spirits to comprehend The law of subjection to Christ is fundamental and belongs to the constitution of Gods spiritual Kingdom for government in the very essence of it is an order of superiority and subjection the constitution of government lyes in determining the person that shall govern and the parties that shall be governed so the constitution of this Divine and Spiritual Kingdom of God is in his appointment of the Soveraignty of Christ and the Subjection of Man to him Soveraign and Subjects are the essential or integral parts which give essence to government and constitute its being and existence to obey is the essence of Subjects this subjection is the very essence of the Church and so of the Christian Our subjection to Christ consists 1. In an act of Honour and Adoration 2. In an act of Oblation 1. In an act of honour and adoration The Lord Christ the Son of God is infinitely adorable and we are obliged to honour and adore him with so much necessity that the very Devils and Damned are forced in some way to do it To form this Act we must acknowledg Jesus Christ the Son of God both God and Man we must regard him as our Soveraign and Redeemer as the cause and principle of all our happiness we must annihilate our selves before him and humble our selves even to the bottom of our souls we must accept him as our God King and All. 2. Another act of subjection to Jesus Christ is an act of Oblation whereby the soul offers her self wholly to Jesus Christ and renouncing her self resigns into his hand all that she is all the power that she hath over her self over all her actions over all things and to make her self more the servant to Jesus in a perfect condition she renounceth her own liberty and all the use she can make thereof giving it up into the hands of the Son of God of whom she
rich in faith Some would argue that they were chosen because rich in faith as if their faith foreseen were the cause of their choice but the meaning is Hath not God chosen the poor in this world to be rich in faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood as in many other Texts Fourthly Christ Jesus in the dispensations of grace preferred strangers above natural relations He gives not grace according to natural relation he passed by many of his kindred For neither did his brethren believe in him John 7. 5. Trap. in Loc. And this the Jews at this day read with such wonderment that they take occasion from this Text to slander our Saviours miracles sith his own kindred believed not in him but they are ignorant of the Mystery of Free-grace And indeed a man would have thought that Christ Jesus would have given grace to his kindred before others that he would have passed by none of his kindred but though they were kin to him in the flesh yet he was God and so above all Kindred and Relation to them In respect of his Humane Nature he was of the same blood with them but as God he had no relation to them Kindred and Consanguinity is below the God-head Consanguinity runs in a line of blood but God partakes not of flesh and blood Obj. But you will say methinks the Humane Nature of Christ should have desired the conversion of his kindred more than others and prevailed with the God-head for grace for them Resp 1. The nearer one is united to God the less he partakes of himself and the more of God Christs Humane Nature united to the Deity willed nothing with a private will but all with an elevated will moving according to the will of the God head 2. A Saint as far as he is sanctified wills nothing but what God wills but Christs Humane Nature was united personally to the God-head The Saints are mystically united to God by Faith morally united to God in love and affection but Christs Humane Nature was personally united to the God-head and therefore was more nearly united to God than to all natural relation or kindred Fifthly Sometimes he passeth by the Children of Saints and graffs in the Children of a prophane stock he takes pearls out of Toads-heads and digs golden mines out of a barren and dry earth for ordinarily golden and silver Mines grow in the most barren Grounds and Mountains not in your fruitful and rich soyls Samuel was a noble plant yet his Children degenerate 1 Sam. 8. 3. branches His sons walked not in his ways but turned aside after lucre and perverted judgment Josiah was a curious and rare flower yet his Sons that came 2 Kings 23. 30 32 34 37 verses from him were the worst that might be Sixthly Sometimes he puts a difference between Sons of the same Womb takes the one and passeth by the other Seals the one and leaves a blank on the other Jacob and Esau were twins of the same Womb two Kernels in the same Pomgranate and the Lord put a difference between them betimes The children Rom. 9. 11. being not yet born neither having done either good or evil makes choice of the one repudiates the other Jacob have Vers 13. I loved but Esau have I hated Seventhly Sometimes he prefers the younger before the elder and so makes the first last and the last first and thus the Lord crosseth man for man writes Praerogaetive upon his first born and makes him the first in his love but God comes and writes quite contrary and faith I chuse this for mine and leave the elder As Zachary when all his friends would have his Son called Luk. 1. 57. 63. Zachariah his Fathers name he when the writing Tables are brought him writes his name John and they admired at it So when men write their eldest Sons heirs of Heaven God comes and strikes out their names and writes the younger in his Book of Life Thus did God by Jacob and Esau the elder Rom. 9. 12. shall serve the younger And when Isaac resolved to lay the blessing upon Esau God ordered it so that Jacob the younger should have it As when Joseph brought his two Sons to Jacob to bless he prefers the younger before the elder David was Jesses youngest Son despised among his Brethren 1 Sam. 16. 6. 7 14. verses he was Jesses youngest Son but the Lord made him the eldest Among the three Sons of Noah there is a controversie about their Primacy Cham though the youngest yet will be preferred above his Brethren if we stand to the judgment of the Poets who derive Jove or Jupiter from Cham. Again We shall give the first place to Japhet who was the eldest Son if we follow the order of Nature but to Sem if we follow the order of Grace whom God prefer'd before his Brethren not of merit but out of free grace and meer indulgence That Cham was the youngest of the Sons of Noah you have an express in Gen. 9. 24 and that Sem was not the first-born Gen. 9. 24. it is manifest out of Gen. 11. 10 Where 't is said That Sem Gen. 11. 10. was one hundred years old and begat Arphaxad two years after the flood That is in the year of Noah's age six hundred and two for the flood came in the six hundredth year of Noah Gen. 7. 11 It follows that Noah begat Sem in his year five Gen. 7. 11. hundred and two seeing he had begotten his first-born two years before for he began to beget Children in his year five hundred Gen. 5. 32. Therefore Sem was two years younger Gen. 5. 32. than his brother that was first-born that is Japhet who is therefore called the elder Gen. 10. 21. Gen. 10. 21. Therefore Japhet being the first-born of all the three yet God prefer'd Sem before him to shew that his Election was fire and not tyed to the prerogative and worthiness of Age and to shew that there was not the same order of Grace which is of Nature For nature gave many priviledges to the first-born and presently from the beginning of the World God subjected Abel to Cain his elder brother unto thee shall be his desire Gen. 4. 7. and thou shalt rule over him yet in grace he subjected Cain to Abel The Lord had respect to Abel and to his offering Vers 4 5. but unto Cain and his offering he had not respect Eighthly He prefers the child before the father he gives grace to the child which he denieth the father makes choice of the child refuseth the father The Prophet said of the wicked Jeroboams Son All Israel shall mourn for him for he only of Jeroboam shall come to the grave 1 King 14. 13. because in him there 's found some good thing toward the Lord God of Israel And sometimes he chuseth the Father and passeth by the Child he forgave Adam his sin
he is not weary or remiss in any of his Acts. He takes more pleasure in giving than thou canst in receiving such is his Noble and Princely spirit To give is as it were an Act connatural to him an eternal Act he gave his Essence to his Son from all eternity and John 5. 26. John 3. 16. Rom. 8. 32. in time gave his Son to lost Sinners see he loves to give and with his Son will give us all things Reas 3. To him that hath grace God gives more because he knows there he shall not bestow his grace in vain he shall have fruit from his Plantation the grace he sows there will return him a crop Oh how happy a thing is it to have a soul seasoned with true grace The person gains and God himself is a gainer by such an one the poor soul gains by it for he that hath true grace shall have more and God gains by it for the more grace God gives such an one the more fruit shall God have from such an one and that 's the Lords delight it is the vine-dressers delight to see his Vines which he plants and prunes deckt with grapes It is the Husbandmans delight to walk and see his Field which he tilled cloathed with stately Corn Now God is an Husbandman as Christ saith I am John 15. 1. 1 Cor. 3. 9. the true vine and my Father is the husbandman And ye are Gods husbandry Saints it doth delight God to see his Vines full of grapes and to see his Field clad with fruit ye are his Field ye are his Vines ye must be always bearing because he is always watering The gardener delights to Water those herbs that will grow and yield him profit he bestows no drops upon the Flowers that are dead and wither'd 'T is so with God Every branch that beareth fruit saith John 15. 2. Christ he purgeth it that it may bring forth more fruit here 's the reason of it he that hath grace and bears some fruit God will give him more grace that so God may have more fruit Reas 4. Because it is his design to perfect his Saints and the work of grace in his Saints he means to make every one of them as Holy as Adam was in Paradise God doth not mean that we should come short in Christ of what we were in Adam Christ Jesus came in place to repair us up all that we lost in Adam and more than that all only Adam was made perfect at once and we are perfected by degrees but this is no disadvantage to us for Adam was made perfect at once but he lost it as soon he lost it at once and we are not made perfect at once but by degrees but we shall never lose it As a Limner that intends a curious picture at first makes but a rude Draught and lays his dark Colours but then by degrees he comes over with his beauteous and bright Colours and draws out the perfect proportion of a curious piece So God that glorious Artist in repairing man intends some stately piece he hath in his thoughts the Idaea of some glorious piece Indeed 't is Jesus Christ that stands by him after whom he means to draw man's picture As a Limner that seeth a beauteus person draws his picture whilst he is in the room with him and takes it wondrous lively because he hath him before him So God the Father hath Jesus Christ the beauty of Heaven and Earth before him and looking upon Christ draws every Saints picture and will make his Saints exactly like to Christ every Saint shall be Christs perfect picture And therefoe he that hath grace be it never so small shall have more nay shall have all because God intends to make his Saints perfect in Christ Jesus We shall now make some Improvement of this Point And in the first place Vse 1. This shines with excellent comfort upon the weak Saints upon you that complain you are but weak Christians and you cannot match others in performances you cannot do as others can and if we do believe we believe but little and if we do love Jesus Christ we love him but little To you to you I say if you have the least drop of true grace God will give you more and you shall have abundance Do you believe but a little Be of good comfort you shall believe a great deal Do you repent but a little you shall have given you a greater store of repentance Canst thou pray but a little canst thou but scarce pray It shall be given thee to pray mightily to pray down mountains and strong sins I pray you consider these things 1. Though thou hast but little grace yet thy little may be true grace Thou art suspicious of thy self and art wont to say Surely if my grace were true it would be more than it is it is so little that I cannot think it is true grace But I say unto thee though thou hast but little yet thy little may be true grace as a little piece of gold is true gold Object 1. Oh! But I enjoy rich means of grace I lye down in the fatting pastures of the Gospel which would in a short time plump up the weakest grace if it were true I sit daily under the nourishing showres of the Word and yet my grace is but little and therefore I fear me is not true Answ The Disciples sate under the most powerful Ministry that ever was under the droppings and the honey-dews that fell from Christs lips Never man spake as the spake He was the Prince of Preachers that had the tongue of the learned To be with him was to be in Heaven upon Earth They saw his wondrous miracles every day and conversed with Christ himself his lips did drop the choicest fatness and yet under all these golden shrowres they had but a little Faith For the Lord Christ upon an occasion saith unto them Why are Matth. 8. 26. ye fearful oh ye of little faith Object 2. But I cannot trust God for the smallest matters Food and Raiment are the smallest matters and he that cannot trust God in the least matters I fear me hath a faith less than nothing Answ The Disciples of Jesus Christ had many experiences of God Providence and Provision for them they went about with Christ from place to place and though they had no victuals yet they found victuals every where they saw so many thousands sed with so few loaves and yet they were Mat. 6. 30 31. troubled What shall we eat what shall we drink and wherewith shall we be cloathed Thus thou seest thy little grace may be true grace 2. God will own thy little grace thy grace though it be never so little yet he will own it As you may see in Rev. 3. 8 where writing to the Church of Philadelphia saith Christ Thou hast a little strength and hast ept my word She had but a little strength and Christ takes
of their work and that which makes musick upon the strings of their hearts because it pleaseth him It is with every man as it was with Sampson he would needs have a wife of the Philistins Why so because she pleaseth Judg. 14. 3. me So why do men seek themselves love themselves and espouse these and those lusts but because it pleaseth them Look then as the soul when he loved himself did seek to please only his own will in every thing and 't was good because it pleased him so the Saint whose heart is now endeared to Christ though he cannot perfectly do it that 's in Heaven yet he seeks to give the whole will of Christ content because it pleaseth Christ He that is unmarried saith the Apostle careth for the 1 Cor. 7. 32. things that belong to the Lord how he may please the Lord. 2. The upright heart though he cannot joy in the Lords Love yet he will joy in the Lords Will His delight is in the Psal 1. 2. Law of the Lord and in his Law doth he meditate day and night 3. They close with the whole Will of God as their happiness It is not only good to do the Lords Will for thus men may seek the Lord as thinking it good so to do but as their Blessedness else 't is not their last end and so not sought as their last end The sanctified soul obeys God as his Blessedness Blessed are the undefiled in the way who walk in the Law of the Lord Psal 119. 1. Vers 2. Blessed are they that keep his testimonies and that seek him with the whole heart This makes them seek God with the whole heart because they count this their Blessedness this makes a gracious heart prize service to God above the whole Creation and set an higher rate upon a good work than upon a miracle he had rather be obeying than working miracles rather humbling his soul than removing mountains because he is doing the Will of God Vse 8. Saints reach after more grace It should not content a Saint to have grace but to have more grace As it doth not content God to give grace but to give more grace so it should not content a Saint to have grace but to have more grace Because 1. The more grace thou hast the more of God thou hast in thee And he that is full of grace is full of God To know the love of Christ which passeth knowledge that ye might Eph. 3. 19. be filled with all the fulness of God 2. Abundance of grace is lovely for grace is the beauty of the soul the quintessence and sweetness that doth dulcifie and perfume the soul A little sugar doth not sweeten a cup especially if it be a bitter cup such as mans nature is we say of a little that 't is as good as none at all A little Frankincense doth not perfume a room especially if it be a stinking room such as mans impure nature is Where grace is predominant there a Saint is lovely Ah my Beloved God would have the Saints lovely in his eye and lovely in the Worlds eye Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven There must be abundance of light in thee to shine over all the Horizon of thy Conversation as there is abundance of light in the Sun that shines over all the Hemisphere we live in and therefore 't is a great body so must thou be a great Saint to shine before all men and therefore the little stars do not shine scarce to our eye Ah my Beloved This is the reason why many who call themselves Saints are not lovely in the eyes of the World they have not abundance of grace they have abundance of profession but not abundance of grace abundance of profession but little grace and this makes them so odious in the World abundance of profession without grace makes them but the more odious in the world The world seeth so much pride and so little humility in them so much worldliness and so little of Heaven in them so much unjust dealing and so little truth in them that the world is apt enough to conclude that either this is not the Gospel which they profess or that they are not true to their profession John the Baptist had abundance of grace and he was very lovely in the eye of the World he was lovely in Herods eye Mark 6. 20. 3. Abundance of grace is lively for grace is the life of the soul and where life is but weak there the actings are not lively A weak man cannot run But saith David I will run the way of thy Commandments He was lively for he had Psal 119. 32. abundance of grace Moses was mighty in Prayer saith God Let me alone that Exod. 32. 10. my wrath may wax hot against them i. e. hinder me not by thy Prayer from punishing them Moses had abundance of Spirit he was too hard for God himself as I may say with reverence Saints had ye abundance of Faith ye would be lively in believing As 't is said of Abraham He was strong Rom. 4. 20. in Faith 4. The more grace thou hast the more terrible to the Devils The Devil trembles at the mighty Prayers of a gracious man the Devil trembles at the strong Faith of a gracious man Oh! Who would not have grace And who would not have much grace When the Apostles acted by Faith came as Christ said to cast out Devils Did not the Devils tremble at them Saint he fears thee more than thou needest fear him Jesus I know Act. 19. 15. and Paul I know said the Devil That is I know them to my fear they have put me to flight many a time And if you were such as they I should fear you also Believe it Soul he trembles at thy holiness he trembles at thy Faith put it forth in Prayer and thou shalt see him run Resist the Devil Jam. 4. 8. and he will flie from you 5. The more grace thou hast the more thou shalt-serve the Lord which is the true and proper end of thy Creation Lord saith one is it much that I serve thee whom Thom. a Kempis l. 3. c. 10. all creatures are bound to serve It ought not to seem much unto me to serve thee but this rather seems much and marvelous to me that thou vouchsafest to receive into thy service one so poor and unworthy to serve thee He goeth on Behold all is thine which I have and whereby I serve thee and yet in very deed thou rather servest me than I thee 6. Nothing but grace will bring thee to Heaven Vanity of vanities and all is vanity but only to love God and wholly to serve him Knowledg is Vanity yea Knowledg of God himself is Vanity and of Christ himself is Vanity without grace to love him and live to him As one
we all fell so in Christs standing we all stand the Lord Jesus having stood they cannot fall because by virtue of his standing they have the eternal Presence of the Holy Ghost I say the ground is Christs standing for though there are many reasons why the Saints shall not fall from Christ as the immutable love of God the Covenant of Grace the spirit of Grace and the Intercession of Jesus Christ yet all these are bottomed upon Christs standing and fulfiling the first Covenant For therefore is the Covenant of grace unchangeable and the federal love of God to us in that Covenant immutable and the dwelling of the spirit eternal and the sealing of the spirit indelible because built upon the unchangeable Priesthood of Jesus Christ such a Priest as stood and finished the work so stood as to satisfie Justice and vanquish Satan And the Intercession of Jesus Christ in Heaven for us is built upon the standing and perseverance of Jesus Christ had not Christ stood his Intercession had not now been standing had he fell that had fell to the ground also had he fell the Holy Ghost had not been given Hence it is that the Covenant of grace reigns to life Rom. 5. 21. eternal Hence it is that they who receive Christ shall be sure to Vers 27. reign with him Hence it is that our Justification by Christ is not a tottering or fallible Justification that may be lost but a Justification Vers 18. unto life In a word hence it is that the Spirit when he comes he comes to dwell and abide in Believers Rom. 8. 11. He is called the spirit that abides for ever And now I am returned where I began Saints your perseverance is certain in it self though not perhaps to you because in Jesus Christ you have not only the graces of Christ but the spirit of Christ the spirit dwelling and abiding in you 1. The spirit knits the soul to the Lord and never suffers that Love-knot to be untied again This knot the spirit makes is stronger than the Gordian-knot which cannot only not be loosed but cannot be cut asunder The Gordian-knot Alexander the Great when he could not loose it cut it asunder but this knot whereby the Saints are tyed to Christ 't is such a knot as can neither be untied nor cut asunder 2. When the poor soul is careless of himself the spirit keeps him he sleeps and the spirit sits by him The wise virgins took a nap as well as the foolish they fell into a sleep of carnal security but the spirit watcht by them and awaked them 3. When the poor soul is weak the spirit helps him 4. When the froward soul offers to run from the Lord the Spirit follows him Jonah run from God but the Spirit follows him into the Sea and into the Whales belly and there he prayeth and looks again toward the holy Temple Is not this your wonder 5. When the unkind soul grieves the spirit yet the spirit still keeps the house and will not depart from him and so not suffer the soul wholly to depart from the Lord When David sinned and defiled himself he grieved the spirit he polluted the house and yet the spirit would not leave the house the spirit stai'd to keep grace alive in the embers and to blow it again into a new flame at Nathans Sermon Vse 10. You to whom God hath given grace the beginnings of grace here 's a great deal of work for you to do 1. Give the Lord the Honour of his grace And now the Lord knows I know not to whom I speak The Lord knows who are his Some that make the least appearance may have the greatest grace and some that cast the greatest lustre may have no grace a slight Impression upon the soul among men goeth for grace But you that have searched your hearts and found the pearl there give the Lord the Honour of his grace that ever he should plant such a flower in your bosoms For the last end of all the Elect is to admire and honour the riches of Gods grace Eph. 1. 5 6. Beloved This is Heavens work Oh! learn this song before you go thither which none learn but the redeemed and sealed Rev. 14. 3. of the Lord. The Lord in all his dealings with his people seeks lastly to bring about the glory of his grace 1. He leaves them a long time in their graves of sin before he gives them the resurrection of grace that they live like other men wallow in sin as other men which is strange that he that loved them so long should leave them so long to be as bad as any yet this he doth because it makes for the praise of his grace Eph. 2. 2 4 7 8 verses And this doth so confound Gods People that they wish not only Heaven but Earth and Ages to come may record this love 2. Out of men fallen he picks out usually the poorest and the vilest The younger Brother most despised and least respected in a Family and leaves the elder Jacob have I loved Rom. 9. 11 13. 1. Cor. 1. 26. Esau have I hated This is strange that the Lord should chuse thus but this he doth to blur the Glory of all the World 3. The Lord leaves many wants in his People under which they sit sighing and sometime very long Sometimes he takes away those feelings those enlargements they had hides his face from them that if ever he returns in love his grace may be the sweeter and last the longer 4. Sometimes he refuseth to hear their Prayers that when he doth answer them at last his free-grace may be adored and cryed up 5. Sometimes he humbleth them with vexing sins and pricking distempers and it is to advance grace 2. Cor. 12. 7 9. 6. In a word you shall find the Lord so strangely carrying on matters as if he did not love nor care for his people against the hair and grain of their desires and when all comes to winding up 't is to advance grace All a mans good days and bad days all Gods frowns and smiles all the Lords food and physick all God cares for works and plots for 't is to do his people no more hurt than this To advance his grace in them and by them All his hewings and hammerings of you his knocking you a pieces and new melting and new casting of you 't is that you may be vessels of his glorious grace that you may be able to live in the Air of Gods grace to suck in and breathe out grace and let all the powers of Hell seek to blur it yet grace shall conquer Who would not be under grace Oh poor creature Satan is tempting sin vexing yet grace must reign 2. Act for Jesus Christ Do the work of Christ and finish it Christ gives grace because he hath given work for grace to do Christ sets up a work in you that he may do work by you
Saints that they may be more serious in their duties 2. The other evil in a slight and formal Communion with God in Duties is unthankfulness Duties of godliness are not only a debt to God but a reward to us Therefore in slightness there is not only unfaithfulness but unthankfulness Both the Majesty and Mercy of God is despised and can God be well pleased with such things 3. There is a third evil in a slight Communion with God in Duties and that is unfruitfulness we get nothing from God in duties we pray slightly and therefore get nothing by Prayer we hear the word slightly and therefore profit not by it Now that the Lord may cure his people of this slightness of heart and make their graces grow he useth this dispensation to leave them in want of assurance 6. God increaseth his Saints graces by terrors within he not only suspends their comforts but afflicts their souls he writes bitter things against them 1. These rowse them up to seek God They that see themselves lost will find a way to God They that have Hell-fire burning in them will value Heaven and pardon and the least drop of Gods love Oh! now promises are precious and Gods love neglected is now sweeter than the honey and the honey-comb Now they cry Come Lord Jesus come quickly 2. These fright them out of their dreams and carnal slumbers as the cry made at midnight that the Bridegroom cometh awoke the virgins out of their sleep Among the other diseases of the soul Divine desertions cure deadness and dulness of heart Sometimes living men are in a lifeless state their hearts are so benummed that they seem to lye among the dead They can hear the word carelesly and sleep out whole Sermons there is no vigour nor activity in their graces at home and therefore the Lord hangs their souls over the mouth of Hell and makes them drink of that red wine the dregs whereof the wicked of the earth shall Psal 75. 8. wring out and drink them that by this strong potion he may rowse them up and quicken their dull and drowsy spirits 3. These terrors work them more closely to Christ And for this cause God gives his People sad visions of sin and wrath he shakes the soul with Earth-quakes that she may stand faster upon her true Basis and Foundation These storms make their hearts gather in to Christ That I may be found in him saith Paul The soul must have some dry land to stand upon and when the flood of Gods terrors overflow the soul then she flyeth to Christ as Noah's Dove to the ark 7thly The Lord increaseth grace in his Saints by afflictions he makes them by marring them Divine Wisdom works by contraries he makes them shine brighter by their Eclipses and clears up their light by darkness Schola crucis Schola lucis And truly It is the property of true-born grace to grow the greater by the cross As the laurel tree is not smitten Plin. Nat. Hist l. 2. c. 55. nor blasted with lightning no more is heaven-born grace hurt by any afflictions but much bettered by them 1. God increaseth his Saints graces by sharp sicknesses by diseases unto death i. e. this startles mightily Oh Lord thou didst surprize me unprovided and if thy hand had cut me off with that disease my soul had been cut off from heaven for ever This enters deep upon the soul and strikes terrour upon the heart the Lord I hope shall never find me so again This stirs up thankfulness to the Lord that hath not only in this tryal saved me from the grave but also from Hell 2. Sicknesses deaden the Saints to the world They that in sicknesses are always leaving the world learn to dye unto the world They have death always in their eye They see themselves still upon the borders of the grave They are ever and anon lanching in eternity and this makes grace grow 3. Sicknesses are searchers Thou enquirest after mine iniquity Job 10. 6. saith Job and searchest after my sin When God smites our bodies he searcheth our hearts and makes enquiry in our lives and now saith the soul Let us search and try Lam. 3. 40. our ways When God is searching VS it is high time for VS to search our selves and this also makes grace to grow 4. Sicknesses dig Wells of godly sorrows in the heart They are as it were Gods Mattocks and Spades whereby he delves deep into the center of the heart and digs Wells of repentance which send forth streams of confession of sin which before would not run because they had no vent being covered and stopt with the earth of lust and hardness and worldliness upon them but now they find a passage When I kept silence my bones waxed old through my roaring all the Psal 32. 3. 4. 5. day long for day and night thy hand was heavy upon me and my moysture is turned into the drought of summer I acknowledged my sin unto thee and thou forgavest the iniquity of my sin 2. By poverty and narrowness of estate Many men must Aquilone maxime gaudent densiores ab afflatucjus laetioresque materiae firmioris Plin. Nat. Hist l. 17. c. 2. Jer. 6. 22. be kept short and bare that they may thrive in grace Pliny saith That trees generally like best that stand to the North-wind It causeth them to spread thick and more flourishing and makes the Timber more strong and solid The Lord threatneth the Jews with a people from the North-Countrey the Chaldean Army which should carry them captive into Babylon The North wind winnowed them and fanned all their Idolatry They flourished gallantly in Religion after the North wind had blown upon them 1. The cold blasts of poverty correct pride and moderate high thoughts Make a man poor and you make him humble Pride is an absolute enemy to grace and prosperity is the seminary of pride The North-wind of poverty cools the courage and tames the spirits of men and now they know God and themselves Their Plumes fall and now they will digest a reproof and sit upon even ground with the lower Saints When the world frowns upon them they seek the smiles of God before they were too high for him 2. Poverty teacheth them to pray they can now fall upon their knees those that never called upon God learn now to visit the Throne of grace and cry Lord Give us this day our daily bread Nay they long for the spirit of Adoption crying Abba Father Nay those that have prayed in their fulness now pray feelingly They can go to God in sense of wants before they did not hear nor feel their own Prayers In their prosperity they did not care what Prayers they put off God with Now they set the highest rate upon Prayer for they are fain to live upon Prayer An hungry belly makes a Saint hungry after Ordinances and after Gods Presence When a mans debts and poverty make
appear admirable in beauty and comeliness That which Paul speaks to Timothy bidding him do the work of an 2 Tim. 2. 15. Evangelist bidding him shew himself a work-man that needs not to be ashamed is most true concerning the great God he will do all his works so that he needs not to be ashamed AN ACCOUNT OF GODS TEMPTATIONS Gen. XXII 1 2. And it came to pass after these things that God did tempt Abraham and said unto him Abraham And he said Behold here am I. And he said Take now thy Son thine only Son Isaac whom thou lovest and get thee into the land of Moriah and offer him there for a burnt-offering upon one of the mountains which I will tell thee of THIS Chapter presents you with a story that hath no parallel all ages have stood amazed at it not knowing whether they should more wonder at Gods Command or Abrahams Obedience Here is an admirable composure or mixture of joy and sadness sadness and joy you may so we do it with holy reverence liken it to a Comedy whose property as some have said is to begin with trouble and end in cheerfulness The subject-matter of this story is Abraham tempted to sacrifice his Son Isaac or if you please God tempting Abraham to sacrifice his only Son You have here 1. The Temptation 2. The effect of it First The temptation is that Abraham must sacrifice his Son Secondly The effect of it was an Obligation upon Abraham to perform this service and therefore you shall find at the third verse that Abraham rose up early in the morning and sadled his ass to dispatch quickly what he was commanded Gods Command and Mans Obligation are Relatum Correlatum Relatives Indeed Gods Command and the Creatures Obedience are not Relatives for where God commands obedience doth not always follow but his command and our obligation to obey are Relatives secundum esse the one doth necessarily put the other in being In the temptation you have 1. The efficient God 2. The act did tempt 3. The subject of the Temptation Abraham God did tempt Abraham 4. The means whereby God did tempt him by giving him an extraordinary command such as was never before nor since given to any man for the Father to sheath his sacrificing knife in the throat of his own son verse the second Where the Hebrew words are wondrous emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take now thy Son thine only one or thy only begotten one unigenitum so some render it whom thou lovest even Isaac Rabbi Salomon observes a Gradation thus Take thy Son but saith he that is Abraham I have two Sons therefore saith God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine only son saith Abraham either of them is the only son of their mother therefore saith God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him whom thou lovest saith Abraham I love both therefore saith God Isaac whom thou lovest so well But how was Isaac his only son when he had Ishmael also because he had Ishmael therefore the septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy beloved one so at the 12 and 16 verses the septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Isaac was his only Son remaining in his Family for Ishmael was gone Thy only son by thy wife thy legitimate Son as opposed to Ishmael begotten of the Bond-woman thy only son to whom the promise is made and of whom the Messiah is to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take him now do thou thy self take him and offer him for a burnt-offering do thou do it by thy self not by another by thy own hand not by anothers This Command of God was just and no ways contrary to that standing Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not kill For though it be unjust and against that law for any man to take away the life of a party not guilty of a Capital Crime deserving death yet just it is and God may justly command man to take away the life of a person never so innocent for these reasons 1. Because that law thou shalt not kill did not bind God 2. And chiefly a potestate Dei from the Authority of God because God is the supream Lord and hath jus vitae necis in omnes an absolute Dominion of life and death over all which no creature hath or can have 3. A potentia Dei the power of God And that 1. Because God could restore life taken away and raise up Isaac again which man cannot do nay it is above the sphere of all created activity 2. God if he never restore the life on earth that he takes away yet he can give a better life an everlasting life in the room of it You see then the command was just and this was the Medium or the means whereby God tempted Abraham 5. The end of this Command was 1. To try Abraham and make proof of him whether he loved God or his Son Isaac more 2. And to manifest unto Abraham himself his faith and love to God 3. And to make him a rare example and pattern of both to all future generations 6. You have the circumstance of time when God tempted Abraham or if you will the order and succession of this temptation at the first verse After these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies words But that signification cannot stand here it signifies as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek also things and matters Which will give occasion to explain a Text to you Psal 65. 3. Iniquities prevail against me as for our transgressions thou shalt purge them away Where by iniquities you must by no means understand Davids iniquities or sins as if he had said My sins or iniquities prevail against me but the iniquities or unjust courses of his adversaries they prevailed against him But the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of iniquity words put for things things or matters of iniquity not Davids own but his Adversaries practised by them against him that is their unjust courses prevailed against him to the trouble and vexation of him and of Gods People yet saith he as for our transgressions which had given their Adversaries such power against them thou upon our serious seeking of thee hast purged them away that is hast pardoned them Well then to return to my Text God tempted Abraham after these things that is those things that went before but how long this was after it appears not by the Text save only that Isaac was then of sufficient age and strength to carry a burden of wood for sacrifice being then as Josephus saith five Antiq. lib. 1. cap. 14. and twenty years old Abraham one hundred and twenty five and Sarah one hundred and fifteen though the Hebrews some of them say that Isaac was thirty seven years old After these things God tempted Abraham after all the preceding passages of his life more particularly after so many and so great promises made to him
at If you mean to shine as Angels do the Work of God with Angels if you would be where Christ is be at the work that Christ was And let me tell you your time is but short and you have done but little work none at all to purpose and 't is not long till your Crown shall be put upon your head and will you not be ashamed then to wear so rich a Crown for so poor a Service To have God pay you so great wages for so little work done Certainly if ever it come to your share to be saved you will when the Crown is putting upon your head blush for shame to think of your cowardise and your laziness that you should wear a Crown that have done so little work Fifthly The Lord will do thy work do thou but his work and he will do thine The Lord will take the care and charge of thee to bring about thy ends for thee many of you are sparing in Christs work because of so many distractions of your own others of you wave Christs work out of love to your own I mean the World What will become of my Family Wife and Children Oh unbelieving wretches set your hearts to do Gods Work and he 'l take the care of your Families and Children upon himself set thy face to the Sun and these shadows will follow you The Lord is a sun and a shield the Psal 84. 11. Lord will give grace and glory the Lord will give grace i. e. honour and esteem among men the favour of men and glory too in the World No good thing will he withhold from them that walk uprightly Set thy face then toward this glorious Sun serve him and these shadows will follow thee Solomon you know askt for Wisdom that he might discern between good and bad and judg the people and God tells him because thou hast asked this thing and hast not asked riohes and honours therefore I will give thee riches and honours Solomon his great care and work was to rule a State well and the Lord gave him all the rest he set his face to the Sun and the shadows followed him Oh then Sirs Act for God up and be doing do his work and he 'l do yours There are these three Things attend the man that gives himself to do work for God 1. There shall not any evil hurt thee The three children were in the fire and yet the fire did not could not hurt them In the fire and in the water saith God I will be with thee there shall not any evil hurt thee Whereas if thou dost not thy good things shall they shall hurt thee Thy riches and thine honours they shall lift thee up and there make thy head giddy upon the top of thy glory and then thou comest tumbling down like a drunken fool into shame and hell it self Tolluntur in altum ut lapsa graviore ruant 2. All creatures in Heaven and Earth shall serve the man that serves his God The Whale shall serve Jonah to carry him to the shore Indeed the poor man at that time ran from Gods work yet because he was his Servant the fish shall swallow him that it might save him The Ravens shall feed Elijah I will hear the heavens saith God and they shall Hos 2. 21. 22 hear the earth and the earth shall hear the corn and the wine and the oyl and they shall hear Jezreel Thus all creatures in Heaven and Earth shall serve that man that serves his God Whereas else they all groan under thee and above thee The Heavens above groan over the sinner and cry out How long Lord how long shall we bestow our influence upon this Enemy of thine The Earth groans under the unprofitable servant and crys out How long Lord how long shall I bear this useless burden Nay Christ himself is weary of this fruitless Tree how long shall we stand Cut it down why cumbers it the ground 3. Thou that art at thy Lords work the Angels shall come out of Heaven to guard thee thou art a greater man than the greatest General under the Sun thou hast the Angels to be thy Life-guard Are they not all ministring spirits Heb. 1. 14. sent forth to minister for them who shall be heirs of salvation And therefore let 's see who dare touch thee Take heed Matth. 18. 10. saith Christ that ye despise or hurt not one of these little ones For I say unto you that in heaven their angels do always behold the face of my Father which is in heaven Jacob saw a ladder reaching from Earth to Heaven and Angels descending and ascending Vse 10. The last Vse shall shew you how God makes Additions to his Saints graces And herein his Methods are various if not unsearchable yet by fathoming we may sound some of them though not the bottom As grace it self is a Mystery so the increase of grace especially being carried on by such Mysteries And therefore the contrivement whereby God increaseth grace is excellent worth the knowing that we may know what he is doing with us in his Providences and may read the Mind of God in many of his proceedings In a word how shall we help on the work if we know not Gods Method in working 1. The Lord increaseth grace in his People by their Faith Faith is one of the Graces and therefore needs support her self but she is the mouth of all the rest that speaks for them to God in Prayer and sucks nutriment for them out of the Breasts of the Promises Sirs The case is this Faith lives upon Christ and all the Graces live upon Faith When there is a famine in the Land of the soul Faith goeth up to our Brother Joseph in Egypt and brngs home Corn Faith is the Mother-grace and as the old bird the Dam flyeth abroad and fetcheth in food to her young ones and distributes it to them all in the nest So Faith takes Wing when the graces sit hungry and in want at home I say then Faith takes Wing and flyeth to Christ in the promise she comes home with her mouth full and serves all the graces they are fed by her And therefore the Scripture saith That the just lives by faith Which expression the Apostle Paul makes use of in two of his Epistles First in Rom. 1. 17 The just shall live by faith that is in respect of forgiveness of sin and in respect of Righteousness or Justification before God But in Heb. 10. 38 where he useth this same phrase The just shall live by faith The Apostle speaks of the Saints perseverance and standing fast in all their troubles and temptations Now Faith is the prime grace that helps and succours all the rest Hope lives upon Faith for the hope of a Christian is but poor in fruition we can hope no longer than we believe He that hopes and expects the things promised must by Faith live upon the certainty of the promise