was but a presumptuous Bravado He that promises to give and bids us trust His promises Commands us to pray and expects obedience to his Commands He will give but not without our asking Ezek. 36 37. Psal 50.15 2. Sincere universal spiritual cheerful constant Obedience They that expect to enjoy what God promises will be sure to perform what God enjoyns Holy trust takes it for a maxim that he that contemns the Commands of a God as his Soveraign has no share in the promises of a God as Alsufficient If we trust in the Son with a Faith of Confidence we shall be sure to honour the Son with a (i) Psal 2.12 Kiss of obedience Thus David Psal 119.166 I have hoped for thy Salvation and done thy Command As Faith shews it self by it's Works Jam. 2.18 So trust discovers it self by it's obedience Especially in the use of such means as God prescribes for the bringing about his appointed End If Naman will prove that he trusts the God of Israel he must go and wash in Jordan True indeed the waters of Bethesda could not cure unless the Angel stirred those waters and yet the Angel would not cure without those waters Paul trusted that himself Act. 27.24.31 and the men with him should all get safe to Land but then 't was with this Proviso that they all kept in the ship Gods means are to be used as well as Gods Blessing to be expected 3. Soul-ravishing Heart-inlivening Joy Thus David I have trusted in thy mercy my Heart shall rejoyce in thy Salvation Psal 13.5 If the Lord be our trust and strength he will be he cannot but be our joy and (k) Isa 12.2 song In whom believing let me add in whom trusting ye rejoyce with joy unspeakable and full of Glory 1 Pet. 1.8 Thus trust and joy are linkt and lodg'd together in that Psal 64.10 The Righteous shall be glad in the Lord and shall trust in him and all the upright in heart shall Glory See to what a Cue of Joy Habakkuk's trust had raised him Hab. 3.17 18 19. The Soul that truly trusts cannot but sit down under Gods shadow with great (l) Can. 2.3 delight His fruit must needs be exceeding sweet to our taste Is (m) Jon. 4.6 Jonah exceeding glad with the shadow of his Gourd how then must a Saint needs rejoyce in the protection of a God! And thus I have dispatcht the second General proposed viz. a full discovery of the Nature of trust in God what it is what it's ingredients concomitants effects I proceed to the third viz. III. What is or at least ought to be the Grand and Sole Object of a Believers trust Sol. The Text and Doctrine tell us It is the Lord Jehovah and he alone He is or at least should be 1. The grand Object of a Believers trust Put your trust in the (n) Psal 4.5 Lord. In whom should a Dying creature trust but in a (o) 1 Tim. 4.10 living God! In stormy and tempestuous times though we may not run to the Bramble yet we must to this (p) Isa 26.4l Rock for refuge When the Sun burns hot and scorches a Jonah's Gourd will prove Insignificant No (q) Psal 36.7 shadow like that of a Gods Wings 2. The sole Object of a Believers trust Holy trust is an Act of worship proper and peculiar to an Holy God No creature must share in it whatever we trust in unless it be in subordination unto God we make it our God or at least our Idoll True trust in God takes us off the hinges of all other confidences As we cannot serve so we cannot trust God and Mammon There must be but one string to the Bow of our trust and that is the Lord. More particularly we may not must not repose an holy trust in any thing besiâ—es God either within us or without us I. Not in any thing within us And so 1. Not in our Heads Understanding Wisdom Policy No safe leaning to our own (r) Pro. 3.5 Understanding Carnal Wisdom is but an ignis fatuus that misleads into a Bogg and there leaves us Thy Wisdom and thy Knowledge it hath perverted thee Isa 40.17 He that is wise in his own eyes will be found at last to stand in his own light 2. Not in our own hearts It is (g) Pro. 28.26 folly the height of folly to trust those Lumps of flesh that are so (h) Jer. 17.9 deceitful so desperately wicked 3. Not in our bodily strength and vigour Those hands that are now able to break a bow of steel will eftsoon hang down and (i) Eccl. 12.1 2 3. faint The most brawny Arm utterly unable to ward off or wrestle with the assaults of Death or Sickness Those Legs which now stand like Pillars of Brass will shortly appear to be what indeed they are but sinking Pillars of mouldring clay Raise the strength of man to its highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet even then it cannot make so much as one (k) Mat. 5.36 hair either White or black 4. Not in any Natural or acquired Excellencys Be they what they will or should they be far more than they are Should all the Lines of Created Perfections meet in one man as in their Center yet surely that man in that his best estate is altogether (l) Psal 39.5 vanity and therefore not to be trusted in II. Not in any thing without us To trust in any Creature without us is to feed not so much on bread as (m) Isa 44.20 Ashes or rather on gravel stones which mâ—y easily break the Teeth but can never fill the Belly 1. Not in (n) Jer. 9.23 riches No not in the (o) Psal 52.8 abundance of Riches Though riches encrease our hearts must not be set upon them Riches when in their fullest flow are most (p) 1 Tim. 6.17 uncertain Wilt thou therefore set thine eyes on that which is (q) Pro. 23.5 not Though they seem to have a beeing yet they are indeed but fair faced nothings gilded vanities Or suppose they are yet the next moment they may not be Like Birds on the wing ready to take their flight Treasures then are not to be made our trust They cannot (r) Pro. 11.4 profit in the day of wrath Nay if we trust in our Riches on Earth never expect a portion in Heaven Sooner shall the (Å¿) Mar. 10.24 Camel go through the Eye of a Needle than such an one pass through the gate of glory 2. Not in (t) Psa 115.8 Idols Baal Dagon Ashtoreth and the whole pack of those senseless Abominations cannot save themselves much less can they preserve their bewitched Votaries 3. Not in man or humane Allies or Assistances Psal 62.9 10. Aegypt and all her Chariots when trusted in prove not supporting staffs but broken Reeds which run into the side and bear not up but wound the body 2 Kin. 18.24 Jer. 46.25 If the shadow of
them for Spies v. 9. rejects their defence v. 12. renews and out of their own mouths reinforceth his Charge and suspition of them v. 14. threatens to commit them v. 15 16. commits them v. 17. puts Bonds upon one of them till the rest should quit and clear themselves and him of suspition v. 19 20. This is their cold and sad welcom and entertainment 2. The consequent of this their hard and distressfull usage and entreatment and that is trouble of mind horrour and perplexity of spirit And they said one to another c. The words then are the Holy Ghosts Report of the Case of the sons of Jacob their being spiritually trouble by way of Conviction or Judgement in their own which also is the Lord's Court of Conscience Wherein we observe the I. Actors Registers Accusers Witnesses Judge Tormentors themselves II. Processe in judging themselves Wherein 1. Self-accusation of the cause of their trouble their sin with the utmost aggravations viz. 1. In general We are guilty 2. In particular of Envy Wrong against a Brother whom in bitterness we saw without pity and were deaf to his intreaties Obstinate to the admonition of Reuben and abiding therein 2. In self condemnation Therefore is this distress come and his bloud required III. Execution Wherein 1. The smart by inward terrour and consternation their heart misgiving them is deeply affected and that makes them very abrupt Yea verily i. e. Alas what shall we do 2. The circumstance of the time when couched in And. 1. In general many years after the offence was done 2. In special now that they were outwardly in an afflicted condition Doct. 1. Every man hath a Conscience within himself 2. The guilt of sin turns a mans Conscience i. e. himself against himself 3. Conscience is apt to be very sensible when 't is awakened not only of sin but particular sins and the particular circumstances and degrees thereof to the utmost and charge all upon a mans self not upon Gods Decrees or Providence nor upon the Devil or evil Company c. 4. Envy unnatural affection cruelty deafnesse to the intreaties of the distressed obstinacy against warning and admonition continuance in sin without repentance c. are very hainous and dangerous 5. The accusations and condemnations of Conscience are terrible or cause terrour beyond all expression 6. There is a time when God will call over sins that are past and charge them upon the Conscience 7. Inward trouble of mind sometimes yea usually comes upon the people of God when they are outwardly in some distresse I shall speak of the two last and in them something of all the other saving the fourth containing the particular matter of Fact viz. cruelty and bloud which I shall not meddle withall These then are the two Doctrines 1. There is a time when God will call over past sins with horrour c. 2. This time of inwâ—rd horrour fals in with outward trouble Doct. 1. There is a time when God will call over sins that are past without repentance and charge them upon the Conscience with horrour Here 's the Case The sons of Jacob had formerly trespassed against God in the matter of their Brother And they said c. now and not till now that we read of is the guilt and horrour of it reflected upon their Consciences In sinne the act passes the guilt and consequent remains Sin is like some poyson which may be taken at one time and work at another it may be seven years after 'T was now more then seven and seven years that the poyson of this sin began to work 'T is true of Family sins Hos 1.4 National sins Ezek. 4.4 5. Lam. 5.7 Personal sins as here And that 's the Case 1. Not only of the wicked as in the case of Cain Gen. 4.7 If thou doest ill sin lies at the door to shut out Mercies and let in Judgements and that as a fell Mâ—stiff or a sleeping Lion ready to take thee by the throat whenever the Lord awakens guilt in the Conscience 2. But also of the Godly Psal 19.12 25.7 Job 13.26 Thou makest me to possesse the sins of my youth Reas 1. From God 1. God remembers all Amos 8.7 As I live saith the Lord Reas I will forget none of their works 1 Sam. 15.2 I remember what Amaleck did c. God hath three Books 1. Of Prescience wherein he writes down our names and his purposes concerning us The Arminians deny that Book 2. Of Providence wherein he writes down our names and all his care over us The Epicure and Atheist deny this as also the former 3. Of Postscience or remembrance wherein he writes down our names and all the particulars of our carriage towards him 1. Whether they be good no act of Piety or Charity not a cup of cold water from the Spring of Love not a drop of tears from the Spring of Godly sorrow not a sigh from the bottom of a broken heart but it s taken notice of botled recorded Mal. 3.16 Or 2. Bad not a wicked thought a malicious scoff or wicked action word motion but God marks it and sets it down in the Book of his remembrance Psal 50.21 Reas 2 2. God need not reflect or look back for he hath all things present before him that ever were are or are to come viz. 1. In Speculo decreti 2. In Causis particularibus Gods Knowledge called fore-knowledge and remembrance in respect of us and the things known is as his being altogether in puncto aeternitatis There is not in God first and second of time and cause no was and is to come but all is There is not with God beginning succession and end but his name is I Am and so is knowledge as himself yesterday to day and the same for ever 2 Pet. 3.8 The knowledge of men is as of one standing on the shore where some ships are past and out of sight one way others to come and out of sight another way others in sight right over against him but the Knowledge of God as of one on the top of an high Mountain where with one view all things are present Heb. 4.13 Reas 3 3. God also seals up our iniquities as in a bag Job 14.17 as the Clerk of the Sizes seals up the Indictments for the next Circuit nay God himself will bag them and seal them up with his own hand and signet Deut. 32.34 God speaking of the provocations of his People saith he Is not this laid up in store wtih me and sealed among my treasure So strict and earnest is God for security as we say Sure bind sure find What more sure and safe then that which God himself layes up in Bag and Cabinet and seals among his Jewels As when God makes up his Jewels of Mercy he will remember them Mal. 3.17 So when he casts up his treasures of wrath he will remember them Reas 4 4. Gods Truth engages him in this case his Word
God and his Judgment So that if a man can run away from God or himself then he may escape the reflection of his sin upon him but if not then know Jer. 2.19 it must be an evil and bitter thing that thou hast departed from God in any known sin either to thy penitent amendment or penal condemnation and confusion and that upon all accounts 1. In respect of God 2. Of Sin 3. Of the Sinner himself Jer. 2.19 Thine own wickednesse shall reprove thee thine own iniquity shall correct thee all the time thou abidest in sin thou art gathering either Hemlock to poyson thee or Wormwood to make thy life bitter 1. Instruction 1. See then the malignity and danger of sin Fools Use 1 make a mock of sin 2. See the vanity sinfulnesse and desperate danger of presuming upon any bottom of peace and satisfaction or security whilst sin remains of a truth thy peace and hope thereof shall be as a Spiders web and as the giving up of the Ghost and thy presumption must end in despair bribest thou thy self with a perswasion of peace presuming and leaning 1. Upon Gods Patience remember forbearance is no payment or forgivenesse nor sign thereof 2. Upon outward Priviledges Matth. 7.21 God knows thee not whilest thou art a worker of iniquity 3. Upon the Mercy of God He is holy and therefore must be just and because just angry and because angry ever angry unlesse Christ be thy Peace upon Faith and a through change 4. The Blood of Christ though it be an ocean yet not a drop of it can do thee good unlesse it turn thee from all thine iniquity Acts 3.21 all this is but Physick in thy pocket 5. The Promises of the Gospel they are sweet but poyson to the impenitent as bread to a dying man 6. Upon thy Faith in all this whilest impenitent all 's but notional and imaginary and so thy peace and happinesse is but a notion Use 2 2. Therefore be Exhorted to get thy sin off I shall here do two things 1. Give you some directions how to put you in the way to escape this doom 2. To awaken my self and you to the serious use of them by some Motives 1. Then if you ask how I Answer Direct 1 1. Attend to and comply with the Word and Spirit therein in summoning thy self to Gods and thine own Barr of Conscience suffer thy self to be stopt as a loose and sculking malefactor seize and sequester thy self to hearken to the call and treaty of the Word about thy condition the Hue and Cry of the Word is after thee to apprehend thee Direct 2 2. Let Inquisition and diligent search be made into the matters between God and thy Soul this is the way Lam. 3.20 Let us search our wayes and turn c. this the miscarriage Jer. 8.6 No man considered and said what have I done the first step to peace with God is Enquiry Es 21.12 If ye will enquire Enquire Return Come Direct 3 3. Declare against thy self turn Gods faithful Pleader against thy own Soul accuse thy self in free and particular confession whereof thou art guilty with all the killing Circumstances thou canst find out This will prevent the Accuser of the Brethren Direct 4 4. Condemn thy self charge thy self with fault guilt punishment Lev. 26.41 So shalt thou prevent the Condemnation of the Lord though thou canst not satisfie the Justice of God in the least 1 Cor. 11.31 yet thou must glorifie it to the utmost thou canst Direct 5 5. Be thorow and to purpose and constant herein for if thy sense of thy condition be not real thy cure will not be real there will be no more reality in the application of the Word for the one then there is for the other to no more purpose wilt thou apply the Word to thy self then thou applyest thy self to the Word therefore give thy self to it to dwell upon thy Case hold the object close to the faculty till it make some impression and thy heart yield 6. Fly to the Lord Jesus and the mercy-seat in his blood 1. For Direct 6 repentance 2. For remission He is exalted to give both Acts 5.31 none can take up the quarrel between God and thee save only Christ alone he he is the way God's way to thee for grace and mercy 1 Sam. 2.25 and thy way to God for Faith Lord I am a guilty helplesse creature but thou hast laid help upon one that is mighty to save from the utmost to the utmost 7. In him therefore cry to God for mercy and grace with thy whole Direct 7 heart O mercy mercy Lord I have wronged thee Lord forgive me Psal 51. I have defiled my Soul Lord wash wash me I have wounded and cast away my Soul Lord heal me Lord save me c. 8. Cry for mercy till God have mercy upon thee Psalm 123.2.3 Direct 8 take heed thou be not temporary for a fit but set thy self in an habitual tenour restlesse after Interest in Christ and the great work till it be done 9. Accept of Christ upon the terms of the Gospel not thine own or Direct 9 picking and chusing but as he Lord what wouldest thou have me to do Consent and resign thy self stooping to his Articles of Peace Acts 9.6 to deny thy self of the dearest bear the heaviest do the strictest as he shall call not that thou canst do any thing but upon these terms if he will receive thee and furnish thee with grace thou wilt follow and cleave to him with full purpose of heart 10. Cashier and discharge in thy purpose and endeavour in dependence Direct 10 on this Christ in the Promise what ever thou knowest offends in heart and life what ever belongs to a carnal mind which is enmity to God and addict thy self to the pleasure of God in all known commands and whatever savours of the Spirit and the Kingdom of God 11. Upon these terms consenting to embrace Christ in the offer of Direct 11 grace rest upon Christ who is assuredly thine and will never be otherwise 2. The motives 1. The comfort of this way 1. Now then there is no condemnation Motive 1 to them that are in Christ c. their iniquities shal never be remembred Rom. 8.1 Psalm 32. God sees no iniquity in Jacob there 's no fury in God O! Blessed is the man to whom God imputes not his sin c. now Christ is Jehova thy Righteousnesse Thy Judge is thy Advocate thy God reconciled Thy Comforter is come to apply Christ in all that he is for thee to thee and shall abide for ever with thee he is thy seal unto the purchased possession the Law is satisfied the curse is removed all the Promises thine and the Spirit of Promise to confirm thy title thine the stain or mark of sin washed off quite as to Justification and present acceptation and in part begun as to Sanctification and purity of heart and life Thy
makes the earth shake 5. It ariseth from Satan When the eye of Conscience is most open Reas 5 he is most busie to present either that which may close it or that which may trouble it when the heart is most tender he is most ready to bruise and wound it In affliction he would make breaches between God and us us and God and us and our selves if we must needs be sensible of them gulphs out of which there is no redemption he temp s us unto sin in prosperity and then for sin in adversity as we find in Jobs Case even in those which he knows are out of his reach where least strength and ground to do any thing there he is most malicious as it appears in his bold attempts upon our Lord If he cannot run thee upon a rock yet he will disquiet thee with a tempest if he cannot rob thee of thy grace yet he will of thy peace and comfort 6. It ariseth from the weakness of faith and strength of sense apprehending Reas 6 God in affliction as our enemy especially if there be some willing correspondence between us any thing which God hates God is a terrour to us Thus Sense wrought in Job 33.10 Behold he findeth occasion against me he counteth me for his enemy Also 16.12.14 and in the Church Lam. 2.4 5. God hath bent his bow like an enemy c. and ver 5. O! if thou comest to that of Jacob Gen. 42.36 Surely all these things are against me and in them God against me it is sad with thee This is the triumph of Faith If God be with us who can be against us This the shreek of the Fainting God is against me and then who can be for me 7. It ariseth from Gods withdrawing Thus with Christ when God Reas 7 would make his condition sad and his burden heavy indeed the Father and his own Divinity withdraw and withhold their comfortable influential presence from the apprehension of the Humane Nature and when was he thus spiritually afflicted But when most outward trouble came upon him when his Murderers the Traytor were upon him and his life drew near to the grave as it was prefigured in David Psal 116.3 when the sorrows or dangers of death compassed him about then the terrours of hell took hold upon him i. e. terrours arising from this the withdrawing of the Divine Love and Countenance Mar. 14.34 Now come his astonishing dismaying fears and sorrows pressing even to death making him as it were to shrink from the great work of his own mercy Now he cries out as his Type My God my God why hast thou forsaken me Psal 22.1 Mat. 27. The perpetual shreek of them which are cast away When we can with David encourage our selves in our relations to 1. Sam. 30.6 and interest in God then every even the heaviest burden even death it self is light and we can in Christs strength shake it off or run away with it as Sampson with the Gates of the City But as when the Sun is down or eclipsed the flowers fold up and droop or when the face before the Glass turns away the face in it vanisheth Even so when God hides his face and we doubt of our Title and Interest we are troubled and then we are as Sampson when his Covenant broken and his locks the sign thereof cut we are as other men our strength is gone any cord will bind us any burden sink us Isa 64.7 Reas 8 8. I might add It may arise from our disacquaintedness with afflictions as to our expectation and resolution But for Use 1. A word to them which are yet in their sins out of Christ And it is 1. Of Conviction 2. Counsel 1 Conviction and terrour to them which are out of Christ If Gods People be lyable to inward and outward trouble at once wherein yet there is not a drop of wrath What shall the visitasion of the rest be wherein there is not a drop of saving pity If they may be so hardly put to it which yet are ever secretly and mightily supported what shall they do that have no strength but their own to bear up under the mighty hand of God Surely if they smart sevenfold the wicked must be avenged seventy times sevenfold If the cup of affliction by reason of the bitter ingredient of inward perplexity be so bitter to them what becomes of them for whom the dregs of that Cup are reserved The godly may stand condemned at their own Bar but the wicked at Gods too and nothing remains to them but a certain expectation of execution without a change O! if Jacob halt sure Esaus back and bones must be broken If the righteous be by reason of sharp afflictions within and without scarcely saved to whom yet all afflictions are through grace ever sufferable short and sanctified where shall the sinner appear when his sins and sorrows shall meet together There be three daies wherein thou shalt never be able to hold up thy head and yet thou must appear First A day of extream Calamity Secondly Of Death Thirdly of Judgment Oh! remember how sad it goes with the godly in a day of outward Calamity because of inward trouble joyning with it through gradual want of Knowledge Faith and Evidence the venome of sin unmortified malice of Satan not yet quite troden under their feet and the withdrawing of Gods Grace and Countenance in part And consider how thou wilt speed which hast no saving Knowledge no Faith no Interest art under the raign of sin and Satan whom the holy and jealous God cannot endure to behold but with revenge and execration Psal 27.13 David had fainted in his affliction had he not believed c. Surely then thou must utterly faint because thou hast not obtained an heart to understand and believe to this day The Children of God notwithstanding all their inwâ—rd and outward pressures can say as Paul sighs for them all 2 Cor. 4.8 9. We are troubled on every side yet not distressed so as there is no way to escape or bear up We are perplexed but not in despair persecuted but not forsaken cast down but not quite destroyed But if thou lookest not to it betimes such a day will come upon thee as wherein thou shalt be so beset with trouble that thou wilt be absolutely concluded and shut out from all relief so perplexed that thou wilt despair so pursued by the avengers of bloudâ— that thou wilt be quite forsaken of heaven and earth so cast down that thou wilt be utterly destroyed and dashed in pieces Oh! if trouble such trouble may seize on Gods dear ones what reprobate fear and astonishment shall take hold on thee that art a stranger a slave an enemy and yet secure and presumptuous in that condition 2. It is a word of Counsel to thee as to be an alarm to thy security so an Antidote to thy presumption and censoriousness in reference to the godly The men
Pro. 17.17 All Times 2. Quamdiu The Duration of this Trust How long Sol. All the day long Psal 44.8 All our lives long All the dayes of their Appointed Time must Gods Job's not only Wayt but Trust till their change come Yea for ever Isa 26.4 nay for ever and ever Psal 52.8 Having thus unlockt the Cabinet The Jewel or Truth that we find laid up in it is This. viz. It is the great indispensable Duty of All Believers at All Times Observation to Trust in the Lord and in Him Alone All that I have to say on This practical Truth I shall Couch under these six Generals 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Trusting in God is a Believers Duty 2. What it is To Trust in God 3. What is and ought to be the grand and sole object of a Believers Trust 4. What are Those sure and stable Grounds Those Corner stones on which the Faithful may firmly Build Their Trust in God 5. What are Those special and signal seasons which call aloud for the exerting of This Trust 6. How Faith or Trust puts forth exerts demeans bestirs it self in such seasons 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Trusting in God is a Believers Duty The Lord is or at least he should be The (e) Meton Adjuncti Actus pro Objecto Confidence of All the ends of the Earth Psal 65.5 Trust in the Lord with All thy Heart Prov. 3.5 On the Arm of His Power Isa 51.5 On the (f) In verbis ejus So Chald. Paraph. renderâ— our Text. Word of His Truth In his faithful Promises in His freest mercies Psal 52.8 In His full Salvation Psal 78.22 2. What it is To Trust in God Sol. 1. Negatively To presume on God To Tempt God To conceive false Hopes of Gods gracious favour and protection whilst in a way of sin is Not To Trust in God To gallop down a precipice and To say Confidently I shall not fall To cast our selvs down headlong from a Pinâ—cle of the Temple and yet To expect the protection of Angels Matth. 4.6 7. To Teach for Hire and To Divine for Money and yet to (g) Mic. 3.11 lean upon the Lord saying is not the Lord among us None evil can come upon us To bless a mans self in his Heart and to say he shall have peace though he walk in the imaginations of his evil heart Deut 29.19 All this is not to Trust in God but To Trust in (i) Job 15.31 Vanity and to spin the Spiders web Job 8.13 14. 2. Positively and so more generally and more particularly 1. More Generally To Trust in God is To Cast (k) Ps 55.22 our burthen on the Lord when 't is too heavy for our own shoulder To Dwell in the secret (l) Ps 91.1 places of the Most High when we know not where to lay our Heads on earth To look to our Maker and to have respect To the Holy One of Israel Is 17.7 To (n) Isa 36.6 lean on our Beloved Can. 8.5 To stay our selves when sinking on the Lord our God Isa 26.3 In a word Trust in God is that High Act or Exercise of Faith whereby the Soul looking upon God and casting of it's self on His goodness power promises faithfulness and providence is lifted up above carnal fears and discouragements above perplexing doubts and disquietments either for the obtaining and continuance of that which is good or for the preventing or removing of that which is evil 2. More particularly Fot the clearer discovery of the Nature of Divine Trust we shall lay before you It 's Ingredients Concomitants Effects I. The Ingredients of Trust in God They are three 1. A clear knowledge or Right Apprehension of God as Revealed in His Word and Works They and They only That (o) Psal 9.10 Know Thy Name will Trust in Thee The grand Reason why God is so little Trusted is because He is so little Known Knowledge of God is of such necessity to a Right Trust that it is put as a Synonyma for Trust I will set Him on high beause He hath (p) Psal 91.14 Known i. e. Trusted in my name 2. A full Assent of the Understanding and Consent of the will to Those Divine Revelations as True and good wherein the Lord proposeth Himself as an Adequate Object for our Trust This Act the Greeks expresse by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latines by Credere Fidem habere Testimonium recipere The Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All importing Believing or giving credit to Thus the Israelites are said To (q) Ex. 14.31 believe the Lord and his Servant Moses And Thus the Soul that Trusts looks upon the words of Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (r) 1 Tim. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as faithful and worthy of All Acceptation 3. A firm and fixed reliance Resting or Recumbency of the whole Soul on God Or a firm perswasion and special Confidence of the Heart whereby a Believer paticularly applies to Himself the faithful Promises of God and certainly Concludes and determines with himself That the Lord is Able and willing To make good to him the good promises he hath made This indeed is the very Formality of Trust one of the Highest and Noblest Acts of Faith This is That which the Greeks term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which Paul so frequenly useth in several of His Epistles Thus Abraham is said to be strong in Faith giving glory to God and was fully (Å¿) Rom. 4.21 perswaded that what he had promised he was able and willing to perform This the Latines call Fiducia The Schools Fiducia fidei The Hebrews by a word that signifies To lean on or cast the weight of ones body on for support and stay Thus Isa 10.20 The house of Jacob shall no more stay upon him that smote them but shall (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmiter innitetur incumbet stay upon the Lord the Holy One of Israel in Truth Thus for the Ingredients of Trust 2. The Concomitants of an Holy Trust and these are 1. An Holy quietness security and peaceableness of Spirit springing from a full perswasion of our safety By this the Soul is freed from distracting cares and jealousies about our state and condition Hence that of the Prophet Isa 26.3 Thou wilt keep him in perfect (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem peace whose mind is staied on thee because He trusteth in thee An holy security I say not a carnal security like theirs mentioned Zeph. 1.12 that were setled on their lees that said in their hearts the Lord will not do good neither will he do evil nor like that of the Scarlet whore Rev. 18.6 that saies in her Heart I sit as a Queen and shall see no sorrow No but an Holy security as we have it Prov. 8.10 The Name of the Lord is a strong Tower The Righteous runneth to
b Jam. 1.17 above and cometh down from the Father of lights Every good Gift Not only those transcendents of Grace and Glory of Union with Christ here and full fruition of Christ hereafter but also all temporal good things be they more or less even to an Hoof or Shoo-lachet Faith confesseth that it hath Nothing but what it c 1 Cor. 4.7 received from God As God in mercy hath d Mat. 6.33 1 Tim. 4.8 promised so God in Bounty hath given me these earthly enjoyments It is the Lord that gave saith Believing e Job 1.21 Job Riches Honour Advancement promotion they all come of God Not from the East nor West nor South i. e. neither this way nor that way nor any way of man but God putteth down one and f Psal 75.6 7. setteth up another Faith knows that as all good things come from God so all success in business all blessings on our Labours Callings Affairs is only from the Lord. It is the g Gen. 39.23 Lord alone that makes whatsoever Joseph doth to prosper The Disciples may fish and tug all night but till h Mat. 4.19 Christ comes they can catch nothing 'T is the i Pro. 10.22 Blessing of the Lord alone that maketh rich 2. Since all that I have is received of God I may not I must not boast crack k 1 Cor 4.7 glory as if I receiv'd it not Let others saith Faith thank their own labours wisdom policy parts wickedly sacrifice to their own l Hab. 1.16 nets and burn Incense o their own drags as if by them their portion were fat and their meat plenteous Faith leaves it to the Atheist to bless himself in being Fortunae suae Faber or with that Dunghil wretch who being excited to thank God for a rich Crop of Corn replyes Thank God shall I Nay rather thank my Dung-cart Faith is of another kind of Complexion O fâ—r be it saith she that I should so much as in my heart say that my m Deut. 8.17 18. Dan. 4.30 power and the might of my hand hath gotten me this wealth 3. In as much as all that I have is from Gods blessing and bounty this whole all shall be for his praise and Glory Since all my enjoyments are of him it is but just that all should be to n Rom. 11.36 him He that is the Alpha the beginning of all my mercies shall be the * Diu te m norem quodâ—geris imperas Huc omne principium huc refer exitum Horat. Omega the end and Center of all my Services These Earthly treasures saith Faith shall be improved for high and Heavenly ends Not thrown into the sink of a voluptuous panch not so much on an Hawk or Hound but laid and lockt up in Gods Treasury i. e. the Backs and Bosoms of Christs poor members Faith is resolved to improve Satans greatest weapon i. e. the World and it's sweetest enjoyments against Himself 't will break His Hairy scalp with His own cudgels turne his own Cannons against him that is by reducing all it's wordly enjoyments into a serviceableness and subordination for the glory of God Faith disdains to take that course way of Curing the Lust of the Eyes by plucking them out and to slake the thirst of Riches by a profuse casting of it into the Sea to conquer the Worlds Honour and Applause by Turning Hermit and hiding of it's Head in a lonely Cave No Faith prepares the Soul for a Nobler way of Victory not by slighting the Bait but by digesting of it into Food by using of creature-comforts as so many Rounds in Jacobs Ladder to Mount it's self and others the Nearer heaven Faith considers that the King of Heaven expects His Toll Tribute Custome out of all our Receits that where much is given there more is o Luk 12.48 required and justly fears lest if it should not pay it's God the Interest it should and that justly forfeit and lose the Principal Therefore the more 't is p Isa 5.2 c dung'd and drest and pruned the more abundant clusters it brings forth and such as are acceptable to the palate of the Vine-dresser 4. Because all my enjoyments proceed from Gods Free-Gift or rather His Loan therefore they must and shall be readily surrendred to Gods Call If God will continue these outward Comfors saith Faith I will own and improve His Bounty and yet if He thinks fit to call in His debts I will revere and submit to his Soveraignty Let God give and give abundantly Job will Bless Let God take Job knows He takes but his own and on that account will bless him then Job has learnt to bless a q Job 1.21 taking as well as a giving God Here are Lands Houses Children Parents dear enjoyments indeed but yet such as are not my Fee-simple saith Faith I am only a Tenant at will r Luke 14.33 All these yea and much more nay Life and All must and shall be denyed resign'd when God calls for them A Gracious heart knows that he cannot possibly make so much of his worldly enjoyments any other way as by offering them up for Christs sake and resigning them to Christs Call Mary's ointment could never have been carried to a better market then it was when poured so freely on her dear Saviours Head Be a Believers enjoyments what they will never so great never so precious suppose His Vessel laden with Pearls yet even these shall overboard rather than hazard the Å¿ 1 Tim. 1 19 wrak of Faith or a Good Conscience 5. Now I enjoy most from God now even now 't is necessary that I should trust mostly yea wholly and only in God Thus Jehoshaphat 2 Cro. 20.12 Thus Asa though he had an Army almost Innumerable no less than t 2 Cro. 14.8.11 five hundred and fourscore Thousand men All of them mighty Men of Valour yet he looks on all of them as Cyphers as nothing without a God and therefore now puts forth his Trust in God and flyes to him for help Here indeed was a Noble trust 'T is difficult to trust God in our greatest wants but more difficult to Trust Him in our greatest Weal 'T was a Brave Act of Trust in u Job 13.15 Job when He resolves to Trust in God though he killed Him An High Attainment in Paul when He had Nothing to be as one that possessed All things Yea but when God quickens when we Are full and Abound when our Cup runs over now to Trust in a God and not in our Cup when our sails are fil'd with a Trade-wind then to confide only in our Pilot when we have All Things and yet then to look on the Creature as utterly insufficient and to lean wholly on Gods Allsufficiency This speaks the most Spiritual and refined Trust and yet this is that which Faith exerts in it's fullest enjoyments Where Mercy Abounds Trust Superabounds reputing the Creature
rife and frequent 2. By use a man gets a greater command over himself When we constantly leave the thoughts at random and never lay restraints upon them it is in vain to think we shall keep them in order when we please fierce Creatures are tame to those that use to command them Every Art is difficult at first as Writing Singing Playing upon an Instrument but we get a facility by use and exercise Yea not only a facility but a delight in them and those things that at first we thought impossible by a little practice grow easie Certainly * Pro. 11.29 the way of the Lord is strength to the upright and the more we set our selves to any good thing the more readily and prepared are we for it How must we in all things give Thanks 1 Thess 5.18 In every thing give thanks for this is the will of God concerning you THE more comprehensive any mercy or duty is the greater they are There are three duties here together which the Apostle exhorts to all which have a kind of universality annexed to them of which my Text contains one Psal 126.6 Psal 97.21 1. Rejoycing We must rejoyce evermore for even holy mourning hath the seed of joy in it which the soul finds by that time it s over if not in it Though not in the heretical sense of Euchiâ—eâ— and Messaliens Chrys Orat. 2. de orand Deum 2. Prayer Pray without ceasing We must be ever at least in a holy disposition to this duty when we do it not actually Praier is the wall that compasses the City there must be no gap in it It is as the Sun in the Firmament it must alwaies keep its round 3. Thanksgiving In every thing give thanks c. Observe in the words these two parts 1. A Duty enjoyned 2. A Reason annexed I. In the Duty note four things 1. The matter of it thanksgiving 2. The object of it implied God 3. The performers of it Believers for to them he writes 1 Thes 1.1 2 3. 4. The extent of it in every thing It is pleasing and acceptable unto God Bez. in locum Vel ista per anthypophoram dicta sunt Id. ibidem Illud autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referendum non ad gratiarum tantum actionem sed ad preces Grot. Annot in locum Comment in 1 Ep. ad Thess Doctr. II. In the Reason we have three things 1. The ground of the duty it is the will of God the revealed will of God the rule of all obedience 2. The manner of declaring Gods will to us in this behalf it is the will of God in Christ Jesus it is a Gospel duty Christ Jesus was the Prophet and Messenger of it it 's sutable to the minde of Christ it 's accepted of God in Christ and for Christ Lastly Christ himself was a pattern of it This is the will of God in Christ Jesus 3. The specially Application This is the will of God in Christ Jesus concerning you Mr. Calvin doth excellently shew the sweet harmony between these three duties how one helps the other but I cannot insist on that The lesson then which the holy Ghost would have us learn in the Text is thus sum'd up It is the will of God in Christ Jesus concerning Christians that in every thing they give thanks that they be thankefull as our word is more proper to our purpose For though we have nothing of our own that good is to give God but thanks yet neither do we properly give him that 1 Cor. 4.7 1 Chro. 29.14 Philip. 2 13. seeing both our giving and the right manner of doing it even in thanksgiving is of the Lord. Our continual praying shews that we are alwaies beggars and our continual thanksgiving shews us alwaies debtors Our thanks then indeed is the rebound of mercy heavenward whence it came and a holy reflexion of the warm sun-beams of Gods benefits shining on us That which I principally aim at in the pursuance and pressing of this Truth is not only to speak somewhat to it in the nature necessity and excellency of it but to the extent of it as a special Case How Christians may be said to give thanks in every thing and why 1. Who are properly concerned in this duty Quere 2. Why and upon what grounds are Christians bound to give thanks in every thing 3. How and in what manner are Christians to give thanks in every thing 4. How in afflictions and why 5. How shall we bring our hearts to give thanks to God in every thing Who are or ought to be thankfull Quere 1 The Lord hath a return and tribute of praise due to him from all Ans creatures Psal 148. David names animate and inanimate creatures and bids them sing Hallelujah as if all the world were but one consort of musical Instruments tuned to Gods glory But he looks for it principally from men and Angels From all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is charged as an inexcusable sin uncapable of any Apology upon natural men that when they knew God they glorified him not as God neither were thankefull Upon which place Beza brings in Galen a heathen man praising and blessing God not with sacrifices and sweet incense but acknowledging and proclaiming the Wisdom Power and goodnesse of God c. I write this saith he as a Hymn and account it the true worship of that God The law of Thankfulnesse is written upon the hearts of very heathens as may be proved at large not only from Heathen instances but Scripture also as the Philistims when they had taken Sampson and killed Saul Judg. 16.24 1 Sam. 31.9 Dan. 5 23. and Belshazzar who praised the gods of silver and gold brasse iron wood and stone c. which although it be enough to shame unthankfull Christians yet it signified little for all wicked men though they have cause yet they have no heart to this work at least not often nor at all as it should be Some are so curious as to enquire whether reprobates in hell have not cause to give thanks that their torments are lesse then the merit of their sins and for that the justice of God is glorified in the inflicting of them but this is forrain to our case The persons engaged and most bound to this duty are the Thessalonians that believed and all the faithfull upon the same account Now howbeit all the service we perform to God both mediate and immediate worship Polanus the duties of both Tables yea and the whole work of our Christian obedience in a holy conversation be but a return of thankefulnesse unto God yet Thanksgiving in the Text and Doctrine Thankfulnesse described is taken more strictly for a particular part of Gods worship distinct from Prayer of which he spake immediatly before which sometimes includes praise and thanks too By which we render due
hath answer'd such Prayers for this is a sign he accepts thee in Christ Many blessings come in unasked for and unlooked for yet these require thankfulnesse But when the Lord is inquired of for the things we have and doth grant them to us this is a blessing upon his own institution and a seal to his promise hear David Psa 66.16 17. Come near saith he and I will tell you what he hath done for my Soul I cryed to the Lord and he was extolled with my tongue as if he had said this was a signal favour for the Lord to graunt what I petitioned him for and therefore deserves a special acknowledgement For this Hanna calls her son Samuel i. e. asked of God 1 Sam. 1.20 Gen. 29.33 and Leah calleth her second son Simeon i. e. hearing because God heard her Prayer for him And Rachel called her son Nepthali i. e. wrestling Gen. 39.8 because she wrestled for him now as Samuels should be Lemuels i. e. dedicated to God so all our mercies we get by Prayer should be the more solemnly dedicated to the Lord by thanksgiving and such a frame of a thankful heart is a spiritual frame V. When any of Gods dealings do either draw us or drive us nearer to God this is a special mercy When we consider that well we cannot but be greatly affected with it and will be accordingly thankful for the mercy or the dispensation is thereby the more merciful mercies are drawing cords afflictions are whipcords to drive us by both we are brought nearer to God thank him If the chief Shepherd hunt us together and keep us from stragling and bring us under command this is a mercy to Christs sheep If the Lord hedg up our wayes with thorns that we cannot find our lovers Hos 2.6 vers 8 9. this is a mercy And if the Lord recover his mercies from us that in the want of them we may know he was the Founder and Fountain of them this is a mercy When Absolom burnt Joab's corn it was to make Joab who before that kept off come to him Amos 4 6 to v. 12. So all the angry dispensations of God towards his children are that they return to him That storm that sinks and splits some ships drives others faster into the Haven So do the troubles of this World make a true Christians voiage toward Heaven the speedier VI. That Soul that is truely and spiritually thankful will so order his whole conversation that God may have the glory of it This the Psalmist who was well skild in this Art seems to point at often Who so offereth praise glorifieth me Psal 50.23 and to him that ordereth his conversation aright will I shew the Salvation of God We cannot better glorifie God than by a well-ordered conversation this is in every thing to give thanks indeed So likewise in praise the Lord Psa 106.1 2 3. Hallelujah O give thanks to the Lord for he is good for his mercy endureth for ever There is 1. The Doxology 2. Invitation 3. The Reason that we should and why we should give thanks alwaies But who can utter the mighty acts of the Lord who can shew forth all his praise i. e. it is impossible for any man in the world to do this great duty aright and as he should Blessed are they that keep judgment that do righteousness at all times As if he had said This indeed is a vast duty but yet he makes the best essay towards it that sets himself constantly to serve God and keep his Commandments Now this no man can do neither perfectly but only by the merits and in the strength of Christ he making it the desire of his soul to serve the Lord it is accepted though endeavours fall short and therefore is pronounced blessed James 1.25 For to be a doer of the work by Evangelical obedience makes him blessed in his deed labour then to bless the Lord not only in words but in deed and you shall be blessed VII If we would offer thanks to the Lord acceptably Let us do it in the name of the Lord Jesus Thus are we directed by the Spirit of God Ephes 5.20 Per eundem est decursus beneficiorum recursus Rev. 8.3 4. Heb. 13.15 1. Because all mercy comes to us by him 2. Because nothing is accepted but in him 3. Because it is one part of his Priestly Office to receive the Prayers and Praises of the Saints in his golden Censer upon the golden Altar with much incense By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Alluding to that of the Prophet Hos 14.2 who calls it The calves of our lips that through Christs propitiatory Sacrifice our Eucharistical Sacrifices are accepted and that we must offer these under the Gospel continually jugiter Juge sacrificium Alluding to the dayly Sacrifice now this must needs sanctifie our service because the Altar sanctifies the Gift and therefore mention is made of a golden Altar in this case Is it the Will of God in Christ Jesus that in every thing we give thanks Use Then this serves to condemn the horrid ingratitude of Christians 1. Those that in nothing will give thanks at no time for no mercy these are swine that devour all that drops from the Tree of Gods bounty and never look up whence it cometh These are worse than the Oxe and Ass that know their Owners and Masters cribs Isa 1. Per rarò grati homines reperiuntur Cicero These are meer Heathens who though they profess they know God yet do not glorifie him as God nor are thankeful These are like Buckets that run greedily down into the Well when they are empty with open mouth but when they be ful they turn their hinder part upon the Well that filled them Thus do unthankful men call greedily for mercies and when God hath filled them they turn the back and not the face 2. Another kind of unthankful men is that sort who having received mercies from God arrogate the honour of them to themselves Let Papists and Pelagians old and new who attribute more to free will than to grace which the one makes the root of merits the other gives the casting of the scale in mans conversion to it let these see how by such Principles they can acquit themselves from the crime of Sacrilegious ingratitude for they rob God of his glory and then let them hear not me but Saint Austine thundring against them O Lord Soliloq cap. 15. Qui de bono suo ô Domine gloriam sibi quaerit non tibi hic sur est latro similis diabolo c. Hab. 1.15 16. Dan. 4.30 he that assumes the glory of any good he hath to himself and ascribes it not to thee that man is a thief and a robber and like the devil who
grounds and motives And also that barren love which works up the soul to no measure of obedience unto him And lastly that which allows Christ but the worlds leavings in our hearts every thing being constantly preferred before him And what a vast number of persons go no further than these 2. Many persons are truly gracious who yet know not whether they have any grace or not It requires more skill to search out the nature of a grace and to finde it in our selves than barely to exercise it The former are works of much judgement and require a deep acquaintance with our own hearts whereas to the latter it is enough if a person bee but of an ordinary understanding and an honest heart Besides Graces have their degrees Ezek. 47.3 4 5 like the waters of the Sanctuary and where grace is very shallow and little it is exceeding difficult to know that there is any at all And such persons should do well who are so weak rather to spend tâ—me in the exercise of grace than in trying whether they have grace or no for commonly it is but labour in vain 3. There are no souls in whom this grace is really planted but they have all these Characters drawn upon their hearts to know it by more or less I do not say they can finde them in themselves and know they have them but onely that they have them And of this I need give no further evidence than what you will easily finde your selves if you will but study the nature of love to Christ by the Rule of it laid down in the fifth Proposition premised and by the third and fourth Characters for I am well assured that Christ cannot bee loved as therein described unless all these particulars mentioned be either antecedent thereto or connexed with it 2. Case And so I come to the second Case viz. How wee may get our love to him kindled and inflamed And I shall proceed in the Resolution of this by these four steps 1. I will discover the danger of being without this grace 2. I will add some moving Considerations to provoke all that love their souls to look after it 3. I will give Directions to them that have it not how to get it 4. I will add a few more Directions for them that have it how it may be increased and inflamed I begin with the first which I will dispatch by these two steps 1. By discovering the Hainousness of Sin 2. The Terrour of the Punishment due thereto Now that you may understand the first besides what hath been said in the fore-mentioned Tract proving it to be a sin against the Fathers love and wisdome the whole work of the Son and the special oeconomy of the Holy Ghost I add first it's a sin utterly subverting the whole design of the Gospel casting a scorn upon the grace of all the three persons and not so much as acknowledging what was done by them as worthy the least acceptance it writes vanity upon all the promises and is a frustration to the design of Christ in that Noble Dispensation there being nothing that he did more aim at than to testifie his own John 3.17 1 John 1.3 and his Fathers love to us and to recover from us our love to them again 2. It is interpretatively a confederacy with Satan against God and Christ The proper and grand wickedness of the Devil Mat. 6.24 Act. 13.10 being his opposition to the design of God in glorifying himself by the salvation of mankind through Christ which yet so far as wee are haters of Christ Heb. 10.28 wee are in our measure guilty of as well as hee 3. It is a complicated sin many sins in one Such as are foul ingratitude Rebellion it being the casting of the Soveraignty of a Rightful Lord Cruelty to Christ and as it were a kicking him upon the bowels a Christicidium and to our selves Prov. 8.36 the tearing out our own bowels with our own hands spirituall uncleanness and adultery James 4.4 it being a treacherous revolting from Christ after profession of Marriage to him 4. It is a sin which opens the door to all wickedness Resistance of the Spirit contempt of the Gospel and them that bring it Joh. 15.18 19. sleighting of Ordinances Treason against Christ as King and implacable bitterness and enmity against his subjects and children 5. It is an Irrationâ—l sin Cant. 1.13 14.5.9 ad 16. or such for which there cannot be the least Apology because Christ was lovely in himself did much to ingage our hearts to him earnestly intreated us to place our affections upon him sending his messengers to wooe us bestowing gifts upon us like a King 1 Pet. 1.4 to oblige us and making almost incredible offers of much more that he would do for us yea finally threatning us even with Anathema Maranatha 1 Cor. 16.22 If wee with-hold our hearts from him And can such a sin after all this be extenuated 6. It is a sin brought forth and nursed by the foulest abominations 1 Cor. 2.8 Ioh. 5.43.44 47. such as spiritual darkness and ignorance Notorious Infidelity as to the doctrine of the Gospel Horrible Pride Self-righteousnesse Idolatrous and carnal Self-love 7. It is a sin against all our Covenants and Ingagements specially our Baptismal bond wherein wee did solemnly promise Christ our hearts 2 Cor. 11.2 and that in opposition to all others the bond of Christian Ingenuity Self-love and proper Interest Profession and Relation as wee bear his Name in the world 8. And lastly It is a sin utterly inconsistent with the presence of any one grace in the soul it being impossible that any thing should prosper where this weed hath once settled and rooted it self yoâ— may as well expect to finde branches without a Root as the graces of the Spirit without love Thus very briefly you have an account of the danger of being without love to Christ from the nature of the sin 2. I argue it from the Terrour of the Punishment And certainly the Just God hath proportioned the evil of this to the quality of that Study well these few places of Scripture Joh. 3.19 Mat. 21.41 Heb. 2.3 10.28 29. 12.25 Rev. 2. 3. throughout Oh the terrours of the Lord that will one day bee heaped upon the haters of his Son See Rev. 6.16 But wee need not look any further for this matter than into the awakened conscience of a Rebel against Christ in a fit of desperation what Scorpion-lashes doth such a mans conscience give him Oh the heat of this burning Caldron with what rage and fury doth it break forth on every side until the soul is even become a Hell to it self And wouldest thou not love Christ will inraged conscience then say so lovely in himself and so full of love to thee Couldest thou see him sighing bleeding sweating dying for thy sake and yet not love him Couldest thou spurn at such bowels and contemn
such prodigious mercy and that when this love would have opened to thee the door of glory how great how infinite glory and when the rejecting of it would infallibly plunge thy soul into misery how dreadful how intollerable was ever madness like thine oh my soul will conscience say certainly Hell is too easie a punishment for such a Serpent such an Incarnate Devil as thou art well may God rejoyce to bee avenged on such a wretch as thee and make thee to drink up the very dreggs of his Indignation while others that dwell in God shall dwell in love oh how will God bee nothing else but fury and wrath and vengeance to thee Thou shalt one day and that day such as never shall have an end hear Justice call upon Omnipotency still to add more flame to thy torment Thus conscience will look backward and forward and even wreak it self with the most dismal flaming language that it can finde out upon the haters of Christ And is not that a dreadful sin which shall thus set a man against himself and put a sword into the hand of cruel conscience to cleave the soul in peeces And is not that a dreadful punishment when a man shall become his own Accuser Judge and Executioner When conscience shall burn so hot within a man that hee shall be a terrour to himself and an eternal amazement And yet alas what is all this to the immediate impressions of the wrath of God upon the soul when hee that hath said Vengeance is mine and I will repay Heb. 20.30 shall grasp the soul in his dreadful hand which might bee farther Improved and be demonstrated to be Incomparably the sorest part of the punishment but I come to the second particular which was to lay down some moving Considerations to provoke such as love themselves to love Christ and besides the particulars last mentioned Consider 1. Who it is that I plead for this day Sirs I do not call you to doat upon thick clay filth and vanity I do not plead to gain your hearts to one that is not worthy or hath not deserved that you should place your affections upon him if you can make either of these manifest hate him and spare not but I plead for one who is 1. glorious and excellent if you doubt it read his Character Cant. 5.9 What sayest thou now is hee not Altogether lovely is there any blemish to bee found in him and if thou mistrustest the Judgement of the Church sure thou canst not doubt of Gods Hear his sentence Matth. 3.17 This is my beloved Son in whom I am well pleased Hee knew of whom hee spake for hee was his Son and hee doth not say hee was pleased with him only but well-pleased i. e. delighted See Prov. 8.30 and satisfied And was hee worthy of Gods love and doest thou doubt whether he have deserved thine 2. Consider hee is one that died for thee first to purchase thy love and since is gone to Heaven where yet hee doth not Cease to call upon thee and Invite thee to bestow thy heart upon him were hee excellent but proud it would bee little to thy advantage But hee stoops and wooes and intreats thee Isa 55.1 Luke 15.20 Act. 9.4 John 5.21.26 'T is a day of the Gladness of his heart when hee prevailes but with one soul to close with him And all the rage of his persecutors did not grieve him more than you will if you stand it out against him 3. Consider hee is one that hath the power of thy life and death in his own hands and this is one part of his Covenant upon which thy life or death depends as offered in the promise so hee waites but as love is the Condition of it so if thou hearkenest not thou loosest thy share therein and what thou choosest bee it life or death thou shalt Certainly have 2. Consider what it is I plead for why all that I aske is love and will you deny Christ that I call thee to think well of Christ to desire him to take Complacency in him to breath after union and eternal communion with him And which of these dost thou think too much for such an object or where canst thou place them more fitly than upon him what is hee worthy of if not of this did ever death content it self with such a recompence was ever any debt easier paid any service so easily performed as this only to love hath God made Christ a King Priest and Prophet and is that all which thou must do to partake of his love in him to love him in those relations and wilt thou stick at this Hast thou any other way to the bosome of God but by him yet rather than thou wilt come thither by love wilt thou damn thy soul by hating Christ is not the enjoyment of God worth the labour of love 1 Thes 1.3 shall all go rather than be saved by love to thy Redeemer 3. Consider what hee will do for thee if thou art a sincere lover of him Hee comes not to Court thee and flatter thee to thy loss but his reward is great Rev. 22.12 and hee brings it with him Give mee leave to tell thee some particulars thereof If thou wilt love him hee will betroth thee to himself in dearest love Hee will bee thy Bridegroom and thou shalt bee his Bride Hos 2.19 20. Ephes 5.32 Zech 3 4. Gen. 20.16 Rev. â—1 9 Isa 62.5 'T is not all thy filthy garments Ragges or Poverty that shall hinder but hee will bee to thee the Covering of thine eyes And a gladness of heart shalt thoa bee unto him Zeph. 3.17 Thou shalt bee the Joy of Christ himself for as the Bridegroom rejoyâ—eth over the Bride so shall the Lord thy God rejoyce over thee 2ly He will dwell with thee John 14.23 24. Husband and Wife dwell together and so doth the betrothed soul and Christ John 17.23 I in them and they in mee saith Christ Now this is a priviledge which carries many in the womb of it Rev. 3.20 such are these 1. Intimacy and daily familiarity Christ and Christians Eph. 5.23 take their meals together there is no Communion so neer as that which is between them One spirit 1 Cor. 6.17 2. Maintenance and provision 1 Tim. 5.8 Hee is worse than an Infidel that provides not for his own house Heb. 13.5 All that live under the same roof with Christ have their daily bread provided for them at his charges and hee hath said that hee will never leave them 3. Protection every mans house is his Castle they are under safe Covert that dwell with Christ 4. Counsel guidance and direction This great Husband dwels with all his family according to knowledge 1 Pet. 3.7 for hee teacheth them all his Secrets and shews them his Covenant Psal 25.14 3ly Hee will Interest thee in all his own Riches purchases possessions and dignities