take part of them And this is the use we should also make of this doctrine In so doing we do an acceptable thing unto God it s the great design he hath in the manifesting of his mercies You cannot doe him a better turn then to take the riches of his mercie in not doing it you cannot displease him more for to what end hath he declared this to you Is it not that you may come in and partake of them Must it not displease him therefore if you refuse them Suppose a great man that hath provided a feast a costly and sumptuous feast he hath made all ready when all is done his guests that were invited come not will it not trouble him exceedingly Certainely the Lord is angry when you are all invited to a rich feast and yet you will not come You know the parable in the Gospel how he was angry with those that were invited and came not because his mercy was in vain now when you shall hear that there are riches of mercy in God if you make no use of it it is in vain to you and to take the riches of Gods mercy in vain is to take his name in vain and you know what he saith that he will not bolde him guiltlesse that taketh his name in vain Exod. 22. To this purpose consider that place in Exod. 34 5. 6. where God descended in a cloud and proclaimed the name to Moses and what was that A strong God mercifull and gracious abundant in mercy and truth This was his name now to take these mercies in vain that is not to make use of them is to take the name of God in vain When you swear by the name of God idlie in your common speech that is a verbal taking of his nâ—m in vain and it is a great sin but when you make no use of Gods mercies but take them in vain that is a reall taking his name in vain Quest. Now what is it to take his mercies in vain Answ. It is not to make use of them therefore when you hear of this abundance of mercy that is in God if you do not make use of it and earnestly lay hold upon it so as to improve it for your own advantage you take the grace of God in vain Consider therefore what you have and what you do when you make no use of these mercies how you have his riches layed before you without any particular advantage by them Consider what there is in God that he is abundant in mercy not to know it is to take his name in vain in frustrating the end of their manifestation it is a treasure it may be that you think not of you know not it may be what it is to have a mercifull God therefore consider what God is consider the largeness of his power and the greatness of his wisdom and the riches of his mercy Consider that he is your portion that he is your husband and this is required of you to make use of him to the uttermost What a comfortable life might Christans live if they would do thi What do you vexing and perplexing your selves a bout trifflâ—s Is it for you to take care for matters belonging to your credit and preferment and for other things of this life with that perplexitie and sollicitude The better way is to know God in the greatness of his mercy and to make use of him Shall one have a rich father and make no use of him Shall one be a favorite to a prince and not make some use of it for his one advantage In these things not to do it you reckon it a point of carnall follie I am sure it is a great want of spiritual wisdome not to make use of God specially when not onely you may do it but when it is a sin if you do it not for indeed it is for your masters credit as well as for your own comfort and therefore the Lord will be angry when you do it not When he looks into the world and seeth such a servant standing ragged poor and hungrie he speakâ—s angerly to him why stand you here ragged and poor Am not I rich in mercy May you not go in and take changes of raiment and cloath your selyes from top to toe Therefore my brâ—â—â—â—â— be exhorted to make this use of the riches of Gods mercies take an exceeding great portion of them let them not be in vain to you fill your souls and your bodies too take enough for the present and lay it up for the future Quest. But now I have spent so much time in exhortation the question will be how you shall do it Perhaps you will say it is true we would do it who would not have mercy but shew us the way to attain to this mercy Ans. I will adde therefore to this exhortation the means whereby you shall partake of these riches of his mercy and I will name but these four the first way is this First To be hungring after the mercies of God to prize them and esteem them much to desire them much as you thirst more so you shall have more of them and this you will never do without the sense of misery that very much endears the mercy of God and the love of Christ therefore labour to be sensible of your misery that you may hunger after the mercies of God and then according to your desires you shall partake of those mercies This I observe out of the place of Luke 1. 53. He filleth the hungry with good things c If you ask the way to have a full portion of the mercies of God that place sheweth you he filleth the hungry with good things look what kind of mercies men are hungry after I speak of spiritual mercies other mercies we are forward enough to hunger after If we hunger after spiritual mercies it is the way to be filled with them and indeed God will not bestow them without this for they will not be Sweet to you you would not acknowledge Gods hand to you in them you would do nothing for them when you have got them therefore he will have them much prized this you cannot do without the sence of your misery without them If you did but see the depth of your misery it would make you see the height of his mercy he that knoweth the mercies of God out of a feeling of his misery he knoweth them experimentally and sensibly An intellectual contemplation of the mercies of God is one thing and an experimental knowledge of them is another thing this latter you cannot have without the sence of misery Now the mercies you should hunger after are of two sorts First The one that belong to the outward man and here you need no motives but yet even in these things God will have men to smart many times that they may know what health is and what the comforts of our present conditions are and
to bee 296. Rules for the use of humane authority 305. John 14. 1. D. Our hearts should be established in the day of fear 327. Means to manage this duty ibid. Rom. 7. 23. D. There is a Law of sin in every mans nature inclining him to that which is evil 352. What this inclination is ibid. How a Law 353. How it warreth as a Law 354. D. 2. In every regerate man there is a contrary Law c. 360. Why called the law of the minde 361. USE To bewail our condition under this law in our members 368. How to know the law of natural conscence from the law of the minde in the regenerate 370. Philip. 2. 21. D. Every man ought to seek the things of Jesus Christ. 371. Reasons 375. How to know when we do the things of Christ faithfull 388. What it is to give our selves to Christ. 390. 2 Chron. 32. 24 25. D. Praier is the chief means to obtain any thing at Gods hand 397. USE To esteem that precious ordinance of prayer 398 Mercies without prayer nor blessings 399. What kind of prayer obtains blessings 400. D. 2. Gods answer to our praiers is to bee observed 402. 3. God ready to hear our prayers 405. 4. The Lord tenders a weak faith 406. 5. God expects thank fulnesse answerable to his mercies 407. Conditions of thank fulnesse 408. In what cases God expects extraordinary thanks 411. Rev. 22. 17. D. God invites sinners to come unto him 419 Reasons of it 420. Many Objections answered 421 422. USES 1. To take heed how we refuse Christ offered 426 2. Faith a grace very pleasing and acceptable to God 432. DIVINE MERCY MAGNIFIED Ephes. 3. 16. That he would grant you according to the riches of his glory to be strengthened with might by his spirit in the inward man c. THese words are a part of the heavenly prayer which the Apostle makes for the Saints at Ephesus we may gather three observations out of them First That God is exceeding rich in mercy Secondly That his shewing mercy is his glory Thirdly That when we are to beg any thing at Gods hands we may use the motive that Saint Paul doth here unto God do it for the riches of thy glory or for the riches of thy mercy The first point That God is rich in mercy I have handled formerly and in what respect he is rich in mercy Therefore I shall now draw some consectaries from it One is to move men to câ—me in to God Because he is so infinitely rich in mercy When the Hue and Crye is made after the thief you know it makes him runne away the faster but the proclamation of pardon brings him in The Law and the judgements of God bring not men in of themselves but the promises of mercy win them to come in and this use we should make of the mercies of God to be moved and invited by them to come in and partake of them Secondly it offers a ground of humble confidence to all distressed and heavy loaden sinners God i ready to forgive and succour them because he is rich in mercy and not onely so but his mercy is exceeding precious for except these two go together a man cannot be said to be rich the thing must be precious and he must have much of it for to have much of that which is base and mean is not to be rich Now for as much as Gods mercy is precious and he is rich in it despise not therefore the precious mercies of God If God be rich in mercy if there be abundance of mercy in Iehovah then let us lay hold of this abundance and look after our portion in it This is another excellent use we are to make of it for to what end is it made known that God is rich in mercy or to what purpose is it manifested not that we should barely know it but that we should use it not that we should contemplate it in God but that we should enjoy it for our selves For this riches and mercie of God is not onely plenty but bounty not onely a treasure laid up in him but it is like a Common dose bestowed upon all the poor in the countrey all that will may come and take what they need this is the use you should make of the abundance of Gods mercie otherwise if you make no profitable nor Saving use of it what is it to you The apostle saith All Scripture is written for this end that we might have comfort now if it be true of all places of Scripture then it is true of these especially that declare the mercies of God it is that we may have comfort now what comfort is there to dwell by full barnes when a man may not partake of that fulness I say it is no comfort except you have your part in them So when you hear of the riches of the patience and long suffering of God what comfort is this to you except you take your part of them Therefore now I am to exhort you come and make your selves rich out of these riches let not the mercies of God be in vain to you but when you hear that God is rich in mercie let that move you to get an interest in it When we hear of riches and treasures it inflameth everie mans desire to have a part of them the riches of the land of Canaan drew the Israelites out of Egypt and the riches of the garners of Egypt made them goe downe thither in Iacobs time when there was a famin in Canaan What makes Merchants to take such dangerous voyages to the East and west Indies and to the furthest parts of the world but rich Commodities now when you hear that God is rich in mercie what use should we make of it but to take of these mercies There is enough to be had for the mercies that concern the outward man as riches honour longe life gold and silver he hath abundance you may take freely of them for the riches of the inward man he is rich in mercie full of grace and truth and you may take your fill of them he is rich in Comfort he hath fatlings and wine prepared in a word seeing there is so much mercie in God let it not be in vain to you let them not lye before you as if they did not concern you affectionately embracethem that you may have your part in them this is the use the scripture makes of the mercies of God St. Paul prayeth for the Ephesians that they might knowe what the riches of the glorie of his inheritance in the Saints is c His meaning is not onely that they should see them and look upon them for what were that to them but that they might take part of them and not onely have a mental but an experimental knowledge of them Why did Saint Paul preach the unsearchable riches of Christ but that men should have their desires stirred up to
not of a disposition fit to receive these mercies of God that we declare to you So those that were invited to the mariage of the kings son in the gospel the text saith they were not worthy what was that They had no hunger after the feast they prized it not and therefore they were unwilling to come If you would therefore have the mercies of God be worthy of them labour to be in a disposition fit to receive them Now as we said before by worthiness we do not me an any measure of grace whatsoever or any preparations as if they came under any merit or desert it seems good to the God of all grace by deeply affecting and humbling of us under our sins to beget in us vehement desires after Christ our Saviour Again you must take a resolution to serve him with a perfect heart for the time to come though you have no worthiness for the present if you be in such a disposition as you have this the more so you shal have the more mercies But this is not all it is true this is required in the beginnings of mercy viz. an exceeding great desire after forgiveness But a resolution to serve God for the time to come this is to receive or to be worthy viz. to be willing to part with father and mother and all for Christ such a disposition must be wrought in you before you can lay hold upon any part in these riches yet I say this is not all but if you would have these mercies continued you must walk worthy of them those gracious qualifications are ordered in tendency to your introduction and admittance into the Covenant of grace and the mercies here spoken of but after you are brought into covenant with God you cannot secure the comfortable contents of it unlesse you labour to walk worthy of them pleasing the Lord in all things as St Paul saith and as it is in Psal. 18. 25. with the upright man thou wilt shew thy selfe upright and with the froward thou wilt shew thy selfe froward that is you shall finde as much mercy in me as I finde Enemies of behaviour in you but if you walk stubbornly and frowardlie with me I will walke stubbornly with you Therefore it is that when the Saints stepp out of the way and walk unevenlie with God that he chafteneth and afflicteth them herecompenseth saith Solomon the righteous in this life that is he afflicteth the righteous when they go astray from his waies Put this together with that place in 1 Pet. 1. 17. we call him father that judgeth every man according to his works that is he doth this to his own children chasteneth and afflicteth them when their carriage to him is not upright Therefore saith the Apostle making this as a motive to that exhortation which followeth passe the time in fear take heed now of offending for we call him father that judgeth every man according to his works for though it be true that God is rich in mercy yet there must be a worthy walking for he holdeth not the wicked innocent though he deal wisely and lovingly wiâ—h his children yet he will be sanctified in them he will have such a carriage from them as befitteth those that are his children therefore as you would have him deal mercifully with you so you must walk worthy of his mercies The next Consectarie is this If God be rich in mercy then be willing to serve him you know a mercifull man a liberal man never wanteth workmen every man is willing to betake himselfe to a rich and merciful master That is the use I finde made of it in Deut. 28. 47. Because thou servest not the Lord with chearfulness of heart for the abandance of all things as if he should have said seeing he hath given thee abundance of all things he lookes that thou shouldest serve him with chearfulness therefore when you hear of the riches of Gods mercy you must make this use of it to be willing to serve him with chearfulness of heart So it is in Rom. 12. I beseech you by the mercies of God that you present your bodies as a living sacrifice holy c. that is if God have been so merciful to you then give up your selves to serve him altogether consecrate your selves wholly to him let your bodies and mindes serve for no other use but for his service for so it is when a thing is consecrated to the Lord nothing else hath to do with it but onely the Lord if he be therefore an exceeding merciful God give up your selves wholly to his service Object This is that we had need to exhort you to it may be every man will be apt to say we serve the Lord and who is there that serveth him not Answ. But my brethren the truth is we do not serve the Lord and whatsoever we say yet we serve other masters and not him we serve men we serve the world we serve our riches we serve our credits we serve our lusts and very few there are that serve the Lord that is look what men have an eye to in their actions that they serve Consider therefore what you do in your actions look what you do with respect to your wealth and profit therein you serve but your profit and not God look what you do with respect to honour amongst men therein you serve men and not the Lord the like I may say or other things so that if you examine your actions you shall finde that God hath but a little part in all your performances but still some by-respect cometh in between But you must know that all the talents that you have are given you for this end that you may serve your master with them all the riches the honour the strength the wit the learning c. that you have you should serve the Lord with them but we do not serve him altogether we serve respects of our own by respects we serve men with them when there is a man upon whom our rising dependeth it is wonder to see with what solicitude and vigilancy we serve him the like we may say of other respects that we have in things that concern our selves in these or the like we use the talents that God hath given for his service to our own advantage and not for our masters benefit When we do things in sinâ—…rity unto God as in the sight of God this is to serve the Lord this we should do in all our callings and therefore though â—…u must follow your callings yet as it is said of servants Eph 5 that though they serve men yet they are the servants of the Lord and therefore they were to do their service as unto the Lord even so should every man in his calling men should have their eyes upon the Lord do it because he commandeth them to do it because it tendeth to his glory because some honour will redound unto him thereby
for his mercy it is a sign that he would have his mercy to be his glory and excellency but I will stay no longer upon the proving of this point let us now make some use of it First If the mercies of God be his glory doubt not then but that when you come to ask at his hand any request that is meet for you he will be ready to grant it for it is his glory to shew mercy and God loveth his glory now if so be to shew mercy be his glory doubt not then I say of obtaining what you desire at his hands for glory is nothing else but the manifestation of some excellency to the view and knowledge of man When a thing is excellent and beautiful and is shut up we say it is beautiful but not glorious except it be explicated and spread abroad to the view of others as a peacock is then said to be glorious when he spreadeth abroad his feathers and the Sun is said then to be in his glory when he shineth in his brightness when Ahasuerus made that great feast he did it for the glory of his kingdom because in the feast his riches and potency was manifest therefore it made him glorious So doth the Lord if all his perfections were shut up in himself they were excellent but not properly glorious for glory is when any excellency is made manifest to the view of others therefore God iâ— said to be glorious when he manifesteth his mercy If therefore this be his glory then doubt not but that he will be ready to shew mercy to men that is not onely to be merciful in himself but to shew mercy to you learn hence now to strengthen your faith and to come with more boldness to the throne of grace and beseech God to grant you what you ask that he might glorifie himself when you have therefore occasion to ask any grace any help or any succour in temptation this will help to prevail with him Lord if thou shuttest thy hand and keepest thy mercy within thy self what glory wilt thou bring to thy self but if thou openest thy hand and manifestest thy mercy thence will glory redound to thee Secondly if Gods mercy be his glory or his excellency then let us praise him for his mercy let us give him the glory of it for that he looks for at our hands on Gods part there is but this to make him glorious viz. an explication or shewing of his mercy on our part it is required that we see it and take notice of it be inwardly perswaded that he is merciful Seeing now God hath done his part in making manifest his mercy let us also do our dutie and give him what is required on our part even to praise him for his mercy that is it which he looks for from his Children whatsoever others do Wisdom is justified of her children whatsoever others do let the Saints and children of God justifie him for his mercy let them say that he is merciful Others will not say it or at least they do not think it but as those wicked men that were devoured with fire that came from God brake cut into this speech who shall dwell with everlasting burnings even so every evil man thinketh God a cruel master thinkes him a severe judge this secret thought hath every evil man in him but yet let his children justifie him for his mercy let him say as David did yet God is good to Israel c. that is though he afflict them often yet he is good to Israel and to them that are of a pure heart Let us be readie to say as the Seraphims in Isay 6. holy and holy is the Lord of hostes it is spoken upon this occasion The prophet Isaiah was sent forth upon this errand to make the hearts of the people heavy this seemed a strange judgement God seemed to be very cruel to make their hearts heavy that seeing they might not see and hearing they might not understand yet they justified God notwithstanding that hee was holy so let us do though we see not the reason of all his wayes yet let us justifie him and say he is glorious and give him the praise of his mercy that is let us be perswaded of it our selves that he is merciful that he is not hard to the wicked that he is an indulgent father to his children and when we have don let us be ready to speak of it to others and indeed when we our selves have the sence of his mercies then we will be ready to speak of them to others then speeches will come from us easily naturally and plentifully but contrariwise when we are not inwardly perswaded of the mercies of God our selves our speeches of them come forcibly and sparingly and truly my brethren this is the reason we are so little in praising the Lord because our selves are not touched with a sence of his mercies we are not perswaded he is so exceeding merciful as he is we think better of men then we do of him therefore if any thing greive us we are readier to complain unto men then unto God and for matter of mercy we are exceeding in praising of those men that are merciful to us but we are not perswaded of the exceeding mercifulness of God for if we were we would be speaking of his praise we would be exhorting others to serve the same master but we are short in this and the reason is because we are not perswaded of the riches of his mercy our selves I will now add but one word more fully to convince you of the glorious riches of mercy that is in God because you may object Is God so merciful what is the reason then that he doth so sharply afflict even his dearest children why doth he afflict evil men with such a great affliction as hell iâ— selfe why are so many damned and why do so many perish while it is in his power to save them Lastly is he not an hard master to condemn many that could not be saved as the Gentiles that came not to the knowledg of the Gospel before Christs time and since also doth not God exact that at their hands which they could not perform and doth he not look to reap there where he did not sow how can we therefore be perswaded of his exceeding mercifulness I will answer all these breiflly For the first I answer that though God indeed be exceeding rich in mercy yet that doth not contradict his other Attributes though he be rich in mercy yet it contradicteth not his wisdom therefore he afflicteth his children otherwise he were not wise as you have heard heretofore at large Secondly though he be rich in mercy yet that contradicts not his juâ—…ice therefore he must deal with the wicked according to their sins for he holdeth not the wicked innocent their punishments therefore are great because their sins are great Thirdly for the multitude
to beseige Ierusalem upon the Covenant that they made with the Lord though it were feigned the Lord drew him back and set them at liberty but afterward because they did not keep their promise and observe the Covenant that they had made the Lord sent him the second time and destroyed them utterly Do we know what the Lord will do yet further The Lord hath removed this sickness but who knows whether he may not send a greater then this if we do not render according to the mercies received although the sickness be removed yet be assured that there is wrath out and it will seize upon us Indeed it is possible to defer it and to stay it yet if we do not render to the Lord if we do not humble our selves we have cause to fear that there is not an end In 2 Chron. 7. 14. See what conditions the Lord requires when he will heale a land indeed If my people humble themselves and pray and seek my face and turne from their evill wayes then I will hear in heaven c. Marke it The Lord never heals a land to purpose he never heals the wound to the bottom but when their sins are healed and forgiven when the disease is taken away till men turne from their evill wayes till they seek the Lords face and his presence till men be humbled aright till they do thus their healing is but a skinning of the wound it will break out again Therefore we must not think that all is past because the Lord hath removed it for the present he may send the sword and a greater plague and therefore we are to consider this and no man is to put it off God observes how every man is affected with these works of his he that doth not consider but neglect it he takes the name of God in vain In a special manner I say the Lord observes this how men behave themselves at such times whether they do more for him then they were used to do These great actions of the Lord ought not to be passed by negligently but he expects great answering of such great mercies But you will say wherein doth this rendring to the Lord according to the mercies received consist What is this thankfulnesse I answer as it is said of love so it may be said of thankfulness it must not be in word onely but in deed and in truth Not but that it must be in word Psal. 107. It is required that we confesse the loving kindnesse of the Lord before men we should be ready to speak of it but that is not all it must be indeed and in truth And that consists in two things One is that our hearts be affected with the mercies and loving kindness of the Lord that the heart be enlarged towards the Lord with love and fear of his holy Name For when a man doth kindness to another that which winneth love is to consider the bountifulness of the mans disposition When we observe the Lords patience and long-suffering this should teach us the knowledge of the Lord and this should make us consider what a God he is that so his mercies may cause us to love him and that thereby our hearts may be enlarged towards him So David in Psal. 18. I love the Lord for he hath done thus and thus c. This is to be thankful indeed when our hearts are affected towards God when we think the better of the Lord for therein Davids affections were right that he was still speaking good of the Lord more and more he is worthy saith he to be praised So when we learn to trust the Lord he hath done thus and thus therefore we will trust him And when our hearts remember the Lord when we think of him continually And secondly as one part stands in this in the affection of the heart so likewise in our actions then we are thankful to the Lord indeed when we do something for him when our thankfulness is not a thing consisting onely in fancy and notion and imagination but when it produceth action and when we do the works of the Lord more abundantly When a man will set his thoughts on work to study what he may do or what he can do for the Lord. And when he shall do this not onely for the reward to come for that gives not a lustre to the action but it proceeds from thankfulnesse indeed when a man doth that which he doth because the Lord hath done thus and thus for him therefore he will serve him Herein our thankfulnesse is seen when we do something really because it is for the Lord. Saint Paul as he abounded in thankfulnesse so he abounded in labour Iacob because the Lord had heard him he would give him the Tenth of his goods and the Lord should be his God So when we have received special mercies we should do some special thing for God some extraordinary thing to pray more to be more frequent and fervent to be at more cost for the Lord upon such occasions to be more exact in reforming our lives and more fearful of offending God In a word as the Lord enlargeth himself in mercies to us so our hearts should be enlarged to him to do as much as may be And thus our thankfulnesse is exprest when we have opportunity when ever men come in place and occasions wherein they have opportunity to do service to God now to venture more to be more zealous for his sake to be more solicitous to do something to be more intent for the glory of God this is to be thankful according to the mercies received a man must set his thoughts on work to do something extraordinary when there is an extraordinary mercy bestowed To help us now to do this is to remove that which hinders it You shall see what hindred Hezekiah His heart was lifted up he did not render according to the mercies received from the Lord for his heart was lifted up In this there are three things First his heart was lifted up to other things to minde them and it was not lift up to the Lord to think of him and to serve him So that there was forgetfulnesse in him that is one thing intended when a man shall lift up his heart to other things to minde other things to do other things his heart forgets the Lord. Therefore the Lord when he would have his mercies remembered he appoints something to keep them in mind He hath appoynted the Sacrament of the Lords Supper do this in remembrance of me The passeover was appoynted to be taught to their Children that when they should ask them what they did meane by such a thing they should tell them that the Lord had delivered them out of the land of Egypt Forgetfulness is the cause of unthankfulness therefore to remember the mercies of the Lord is one thing that helps us to be thankful that is to observe the passages of his providence towards us
4. 6. 1 Cor. 3. Use 1. Rev. 3. Simile Simile Quest. Answ. what holiness of Spirit is Isay 57. Ia I◠〈◊〉 3. Use. 2. Exod. 33. 1. 2. 3. 4â— 1 Reason 2. Reason 3 Reason 4 Reason Use 1. Quest. Answ. Use 2. Object Answs Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Use. 3. 2. 3. 4. 2. 2. 3 4. 5. 6. 7. 8. 1. 2. 3. 4 5. Psal 119. Luke 10. 23. Mat. 3. Luke 9. 1. 1. 2. Vide Joh. 14. Joh. 1. 3 23. 3. 〈◊〉 5. 〈◊〉 1. 2. 3. 4. 5. 6. 1. 2. 3. 4. 5. 6. 2. 3. Object Answ. 4. 5. 6. 7. Object Answ. 8. 9. Doct. 1. It is the property of grace to make us strong Grace What A quality Rom. 6. 14. Rom. 3. Heb. 12. â—2 Supernatural 3. Peculiar 4. Wrought by the holy ghost 5. Whereby we are enabled to please God 6. In all things Grace maketh strong Reas. 1. Grace changeth mans nature Reas. 2. Grace is the efficacy of the spirit Isa. 21. 3. Object Answ. Grace an emptying quality We must use meanes of strength Use. To examine if we have grace Heb. 9. 14. Heb. 12. 1 Cor. 11. Object Answ. Strength of grace in three things 1. It cures corrupt nature Quest. Answ. Rom. 1. Simile Jam. 1. Grace raiseth common nature 2. Grace enables to 〈◊〉 of nâ—w obedience and to be constant in them 2 Pet. 3. ult Jer. 32. 40. Doct. All grace is received from Christ. Joh. 1. Quest. Answ. How to draw near to Christ. 1. To see Christs willingnâ—… to match wâ—… uâ— 2. To be divorced from all other Husbands Quest. Answ. When love to outward things is inordinate 3. See our need of Christ and his excellency Object Answ. 2 Cor. 3. ult John 6. Doct. We must not onely get strength but use it Quest. Answ. Upon what â—…ons especially to stir up our strength In times of speciall employment Jos. 1. 6. Jer. 26. Luther Ephes. 6. 2. In change of a mans estate Phil. 4. 3. In the seasons of using several graces 2 Pet. 1. 5. Use. To put forth the strength we have Actions of men of two sorts Jude 20. Helps to exercise spiritual strength 1. Exercise 2 Tim. 2 21. 2. Removing of impediments Psal. 51. 3. To beg the Holy Ghost to help us Simile 4. Prayer and communion of Saints 5. To seek the things that are Jesus Christs Phillip 2. Quest. Answ. 1. There is a necessity so to do 3. Christ hath deserved it 1 Cor. 1. 2. Cor. 8. Gal. 2. 20 Rev. 2. Mat. 10. 33. Doct. Godliness only required and accepted of God 1. Nature is not enough 2. Nor moral vertues 3. Not actions of outward worship Godliness what To exalt God what Reas. 1. Godliness only is like to God Simile Reas. 3. It gives God glory 1 Cor. 11. Ver. 3. Use. To content your selves with nothing but godliness 2. Pet. 1. Object Answ. Simile Application to the Sacrament Mark 16. Natural vertues like true vertues Simile Godliness how wrought Use 2. To excel God for God Quest. Answ. Rom. 3. 10. 1. To look for all from God Collos. 3. Heb. 4 Use. To exalt in godliness Doct. 2. Most men have but a form of godlinesse Reas. 1. To satisfie conscience Rom. 2. 16 Reas. 2. A form is easie Reas. 3. Satan and the World resist not a form Reas. 4. It agrees with the common light of nature Use. To examine whether we have 〈◊〉 〈◊〉 Two things hinder this examination Fire differences between the power form of godliness 1. It is true Quest. Answ. 2. It is powerful 1 Thes. 1. 5. Acts 10. 38. Quest. Answ. 3. It is substantial Quest. Answ. 4. It goes through with the work 5. It is universal Dan. 3. 19. Math. 5. 13. Object Answ. Reas. 1. Iohn 21. 16. Quest. Answ. Reas. 2. Reas. 3. Object Answ. Reas. 4. Object Answ. Use. 1. 2. Pet. 3. 16. Quest. Answ. 〈◊〉 2. 3 Obj. 3. Answ. 〈◊〉 3. 4. Obj. Answ. Use. 2. Luke 2 51 Iohn 14 25. 2. 3. 〈◊〉 Use. 3. 2. 3 4. 5. 〈◊〉 〈◊〉 Use 4. The fourth Corollarie Quest. Answ. Advert Tim. 2. 15. Object Answ. Adver 2. Adver 3. 2 Cor. 2. 16. Object Answ. Advert 4. Adver 5. 1. 1. Ground 2. Ground 3 Ground 1. 2. 4. Ground 1. 2. 5. Ground 1. 2. 3. 1. 2. 3. 6. Ground Obj. Answ. Obj. Answ. 4. 5 8. 9. Object Answ 2. Object Answ. Object Answ. 2. 3. Object 2. Object Answ. Object Answ. 1. 2. 3. 1. 2 1. 2. 3. 3. 4. 〈◊〉 1. 2. 2. 〈◊〉 〈◊〉 Doct. Our hearts should be stablished in the day of fear Means to keep the heart from fear 1. To divert the thoughts another way Heb. 10. 2. Get a clear light by us Mark 6. 49. 3. Not to promise our selves much from the world 4. Get a humble heart Isay 49. 5. To be strong in Gods strength Ephes. 6. 10. Two helps to it 〈◊〉 To consider what God hath done for others Psalm 22. Psalm 119. 53. â—2 What he hath done for us Luke 9. 44. Isay 50. 9. Simile Psalm 9. 6. Means To consider all shall work together for the best Rom 8. 28. Ephes 5. 25. Iohn 16. Iohn 2. Psalm 30. 11. Iudges 14. Object Answ. To wait Gods time Object Answ. Heb. 11 35. Simile Inward comforts supply outward 2 Cor. 5. 16. 2 Cor. 1. 3 4. 2 Cor. 11 Psal. 94. 14. Gen. 18. 6. Dan. 3. Luke 23. 43. Iohn 16. Means 7. Prayer Phil. 4. 6. Quest. Answ. Iohn 14. 27. Object Answ. Iudg. 16. Object 〈◊〉 Answ. 1. Gen. 12. Gen 22. 2. Great afflictions may be born with more patience then less Simile ‖ Novem. 5. Doct. There is a law of sin in everymans nature enclining him to that which is evil What this inclination is 〈◊〉 It is a Law 2. A law in the members Simile Simile 3 It is a warring Law Simile How it warreth 1. They stop the passages 2 Provokes to ill 3. It is watchful Simile 4. It useth stratagems 4. It leads us captive 1 Tim. 6. Doct. The Law of the 〈◊〉 in the regenerate carrieth them to â—hat which is good 2. Why called the Law of the mind Ier. 32. 40. 3. It makes resistance Object Rom. 2. 15. Answ. Differences between natural conscience and the Law of the mind in the regenerate 1. In the combatants Eccles. 9. 2. In the manner of the fight Simile 3. 3. In the object of this fight 4. In the success Obiect Answ. 5. In the continuance Use. Bewail our condition under this law in our members Corruption of nature hateful to God Simile Simile Quest. Answ. Object Answ. How to know the law of natural conscience from the law of the mind in the regenerate God judgeth men by their constant course Simile Simile Simile Simile Doct. Doct. It is the duty of every man to seek the things of Jesus Christ. Reas. 1. From our selves Deut. 10. 13. 2. In respect of Christ. Use. 1 Chron 29. Gen. 27. 1. Quest. Answ. Things of Jesus Christ what Heb. 10. 34. Psalm 31. 13 1 Cor. 9. To seek what 2 Cor. 8. 10. Tit. 2. vlt. Rom. 12. 11. 2 Cor. 11. 18. Judges 6. Rom. 15. 12. 1 Chron. 29. 14 2 Diligence Rom. 12. 11. Quest. Answ. Simile Constancy Heb. 3. 3. Faithfully Simile Quest. Answ. How to know we do the things of Christ faithfully Simile Object Quest. Answ. Quest. Answ. To give our selves to Christ what â—2 It must be done with all in ention 1 Chron. 29. Simile 3. It must be done by faith 1. In Gods promises Math. 6. 2. In Gods providence 2 Tim. 〈◊〉 4. By love 〈◊〉 Cor. 13. 2 Cor. 5. 〈◊〉 Use. To esteem our prayers Object Answ. God is not changed by our prayers but our selves Simile Object Answ. Mercies bestowed without prayer are not blessings Simile What prayer obtaines blessings Hypocrisie what Obser We ought to observe Gods answer to our prayers Simile Jam. 4. Simile * After the great plague 1625. Doct. When we pray to God he is ready to hear 2 Cor. 12. A sign asked on a double ground Obser. The Lord tenders a weak faith Doct. The Lord looks for thankfulness answerable to his mercies Thankfulness a free duty Psal. 33. 1. 4 Conditions in thankfulness 1. It must be done of necessity 2. Proportionable to mercies received 3. According to the greatness of mercies 4. Presently 〈◊〉 4. In what cases God expects extraordinary thanks Levit. 26. Ier. 34. 2 Chron. 7 14. Quest. Wherein true thankfulness consists Answ. Psal. 107. Exaltation of the mind double 2 Chron. 26. 16. Deut. 26. 11. 12. Psal. 33. Psal. 107. Reas. 1. Reas. 2. Reas. 3. Object Answ. Object 2. Answ. Objection 2. Answ. Objection 4. Answ. Object 5. Answer Object 6. Answ. Ier. 31. 33. Ezekiel 36. Object 7. Answ. Use 1. 1 Pet. 1. 19. Vse 〈◊〉 Question
IOHANNIS PRESTONI VIRI CLARISSIMI S. S. THEOLOGIAE DOCTORIS EFFIGIES RICHES OF MERCY TO MEN IN MISERY OR Certain Excellent Treatises concerning the Dignity and Duty of Gods Children By the late Reverend and Faithfull Minister of IESUS CHRIST IOHN PRESTON Doctor of Divinity and Chaplin in Ordinary to his Majesty Master of Emanuel Colledge in Cambridge and sometime Preacher of Lincolns Inne Psal. 34. 8. Taste and see how good the Lord is blessed is the man that trusteth in him LONDON Printed by I. T. and are to be sold by Iohn Alen at the Rising Sun in Pauls Church Yard 1658. THE PREFACE KNow Christian Reader that this Remainder of Doctor Prestons works was never heretofore extant being the last of His that are likely to see the light taken by the same pen that his other works were and no way inferior to those already published Dr. Sibbs of eminent memory contemporary with Dr. Preston and one of those to whom he committed the publishing of what should be thought fit for publick view did in his life time own these Treatises by affixing his approbation to them And the Attestation of such Reverend authority forbids any doubt concerning the Author or worth of the work though this Treatise may inherit Orphans usage being not so exactly polished as it would have been had the Author lived But the filings of Gold and the dust of Diamonds must not be made waste of such advantages have accrucd to the souls of men by his other labors that we could not think it any lesse then a wrong to the Church of Christ to conceal any thing that might make for it 's spiritual benefit Perhaps thou wilt ask why this Piece was so long suppressed To which I answer the age hath doted so much about new lights that we perceived Old Truths to be neglected and laid aside but after men had filld themselves with their own devices and found their souls thriven no more then if they had fed upon ashes the vicious humor came to be abated and their appetite was reduced to a better state by the great Physician who testified his dearest respect to mens souls by the price he paid for restoring of them The intent of these Sermons is to promote the work of grace in the heart and life of a true Believer Not onely to enlarge the knowing faculty but chiefly to improve the practical part and distribute god liness through the whole man The Rickets are not so epidemical in the bodies of Children as in the soules of men and women whose heads are swollen with notions while their feet are feeble in heavenly motion The benefit of this work will better appear by thy serious perusal thereof from which I shall no longer detain thee Farewel Doctor Sibbs his testimony of this Treatise This Treatise hath nothing offensive in it but contains arguments tending to edification and may be of singular use and comfort to all true Believers R. Sibbs THE CONTENTS Of the Sermons in this Book Ephes. 3. 16. Doct. 1. That God is exceeding merciful p. 1. 1. To move men to come unto him 2. 2. It affords a ground of confidence to all distressed sinners ibid. 3. All men are exhorted to look after a portion in his abundant mercy ibid. Quest. What to take his mercies in vain answered 4. Means to partake of Gods mercy 6. Two sorts of mercies to be hungred after 7. Gods mercy a motive to duty 8. Motives to this from the severall properties in a good Master which are all found in God 20. Comfort to the Church from the consideration of Gods mercy 24. Why God afflicts his children 26. Doct. 2. Gods mercy is his Glory or God accounts it his glory to be merciful 28. USE 1. Doubt not but your petitions shall be heard for it is his glory to shew mercy 30. 2. Glorifie God in his mercy which is his glory ibid. Sermon 2. D. 1. Inward strengthning should be the earnest desire of a Christian. 38. Wherein this spiritual strength is seen 40. USE 1. Blaming them that seek not after this strength 44. Advantages of this spiritual strength 49. 2. Exhorting all men to labour after spiritual strength 60. Several motives to labour after it 61 62. 3. Directions for the attainment of spiritual strength 67. Several means 69. Rules propounded 72 c. Hinderances 77. c. D. 2. Sanctifying grace proceeds from the sanctifying spirit 82. How the spirit strengthens grace in the soul. 83. USE 1. Without the holy Ghost wee are without strengthening and sanctifying grace 85. Signs of having the spirit 88. 2. Above all things to labor for the spirit 106. Benefits of having the spirit 107. D. 3. The spirit is freely given 113. USE Terrour to them which have not the spirit 114. Means to obtain the holy spirit 115. Ephes. 3. 17. D. A great prerogative the saints have that Christ dwells in their hearts 121. What it is to have Christ dwell in our hearts 122. The benefits of Christs dwelling in our hearts 125. USE 1. To judge aright of Gods working in your hearts 135. 2. To saints that they would rejoyce in this priviledge that Christ dwells in them 139. Rom. 8. 34. D. Nothing can hinder the salvation of a believer 145. Reasons if it 147. USE 1. To see a necessity of all those blessed means whereby Christ is pleased to communicate himself 150. 2. Confutation of the Church of Rome as to their doctrine of doubting 152. Objections answered 153. 3 Of examination about the certainty of our spiritual state 160. 2 Tim. 2. 1. D. 1. Grace hath a strengthening property 183. Reasons 186 187. USE 1 To examine whether we have grace 189. Strength of grace in three things 192. Grace enables to actions of new obedience 200. And to constancy in it 201. D. 2. All Grace received from Christ. 207. Christs willingnesse to match with us 208. D. 3. Wee must not onely get strength but use it 212. USE To quicken us to our duties in the putting forth of our strength 217. Helps to exercise spiritual strength 219. Necessity of it 223. 2 Tim. 3. 5. D. 1. Godlinesse onely accepted and required of God 233. Godlinesse what 235. To exalt God 237. Reasons of the point 238. USE 1. Not to content our selves with any thing that nature hath wrought in us 242. Application to the Sacrament 246. Godlinesse how wrought 251. 2. Exalt God in your hearts 253. 3 Labour to excell in Godlinesse 256. D. 2. Most men have but a form of godlinesse 257 Reasons of it ibid. USE To examine whether we have onely a form 261. Five differences between the power and form of godlinesse 263. 2 Tim. 1. 13. Doct. The words of a Minister must bee wholesome 271. Reasons of it 273. USE 1. Two sorts of words are reproved 276. 2. The people must receive nothing but what is wholesome 283. 3 We ought to esteem wholesome words as our food 288. 4. What the behaviour of Ministers ought
what abundance of peace and wealth is for even these things we most esteem but this is not the thing for here we need no exhortation Secondly Spiritual mercies those are they we do not hunger after we are backward enough to desire them and therefore we have so few of them Therefore that which I must press upon you is to desire earnestly these spiritual mercies if you desire them much you shall have much of them for you must know before you have them God will teach you to know how precious they are for if he hath commanded us not to cast pearls before swine he himself will not cast the riches of his mercy before those that prize and regard them not As for instance forgiveness of sins and reconciliation with God this is a spiritual mercy this if you would hunger much after you should have it yea and according to the measure of your desires but when you prize it not that is it which keepeth it back you may say the like of all other mercies therefore prize them much that is be sensible of your misery without them call your sins to remembrance go over them summe them up and let your hearts stay and dwell upon the meditation of them give not over till you be touched with them and do this often we might be more humbled if we would take pains with our hearts but we slight it and do it overly as being an exercize needless and tedious but do it not so lâ—bour to get a sense of your sins that will make you prize the mercies of justification and reconciliation for this cause many thousands misse of the forgiveness of their sins it is not a thing they esteem much they do not strive and contend with God for it as a matter of such great moment whereas it is the preciousest mercy of all other it is the immediate door that openeth into the favour of God which is the cause of all other mercies and then no good thing can be withholden from you foâ— it is your sins that keep good things from you now if your sins were taken away what need you fear either diseases or death or revilings and disgraces for your profession or imprisonment or poverty if you had the forgiveness of your sins you might enjoy the prosperity you have freely and as for crosses either you shall be freed from them or else they shall be as serpents without a sting or as great bulks without burthen and weight this you should have if you had the forgiveness of your sins consider all this labour to sâ—t a price upon it and so for â—ll other mercies work your hearts to this to esteem the Mercies of God Again labour to see an excellency in them The same as I said of forgiveness the same may you say of love or of patience see the preciousness and excellâ—ncy of them the more you prize them the more you shâ—l have of them If you could beg for forgiveness as for life if you could reckon other things but as dross and dung in comparison of that as Saint Paul did which was nothiâ—g but the forgiveness of his sins you would be sure to have these mâ—râ—iâ—s but men do it not men live in prosperity in health and wealth and abundance of all things and such mercies as these they regard not forgiveness of sins reconciliation the gospel of Christ this they despise but we should prize these even then when they are nakedly propounded to us The reason we do it not is because we have not the sense of our misery What careth the innocent man for a pardon What careth a whole man for a medicine Mercy is the medicine of misery labor therefore to be sensible of your misery that you may partake of this mercy All the promises runne upon this condition all that are weary and heavy laden shall find rest Math. 11. The more weary any man is the more rest he shall have and so again the poor saith Christ receive the Gospel the more poor he is the more he shall receive and so he that hungreth and thirsteth after righteousness shall be filled the more you hunger and thirst the more you shall be filled In a word the more you desire the more you shall have The reason you have not these mercies is because you desire them not or else your desires are not strong for strong desires would bring forth strong endeavours and these would take spiritual mercies by force as it is said of the kingdom of heaven that it suffereth violence even so these violent desires would extort it from God by an holy earnestness A 2d way to be made partakers of the riches of Gods mercy is to believe them Adde to your desires a belief for believing is that which openeth the hand of God to give and openeth your hearts your hands to receive put but these two together to desire the mercies of God and to believe that God will give them and then open your mouthes wide God will fill them This I shal manifestly shew from these folowing places of scripture as we finde them often Go thy way thy faith hath made thee whole when Christ bestowed any mercy upon men that is added in the Gospel thy faith hath done it thy faith hath made thee whole if they were forgiveÌ„ they might thank their faith for it as it is the instrumental means to obtain the mercies of God the more faith the more mercies for we shal alwais find that by faith men obtained mercies and the want of faith missed them It is certain God is a merciful God you should finde him so if you could believe him to be so for the believing that he is merciful makes you partakers of the riches of his mercy because it is his pleasure to put it upon that condition he might have put it upon other conditions but this is his pleasure to say if you believe you shall have these and these mercies for faith knitteth us to him faith makes us to know him and makes us give him the glory of the mercies we have faith ascribes it wholy unto him it makes it every way to be his work faith makes us righteous now the righteous obtain mercy this faith is imputed for righteousnes God reckoneth every man the more righteous as he aboundeth in faith therefore the way to fill your selves with the riches of Gods mercy is to believe much and as you grow in faith so you shal grow from mercy to mercy if Christ could say to us as he did to the woman O woman great is thy faith we should be sure to have great mercies my meaning is this that beleiving is nothing else but this To be perswaded that God will be kinde and favourable to you that hispromises belong to you that he will pardon your sins and receive you into grace and favour with him that he loveth you and is your friend that he is ready to bestow
upon you the riches of his mercy now the more you can promise yourselves this from God the more you can expect it at his hands certainly the more you shall have of his mercy the less you do it the less you shall have if you do it not â—t all you shall have no mercy at all from God the more you can perswade your selves that God is mâ—rciful that he is loving and gracious and will be ready to do for you as you shall need the more of his mercy you sâ—all have according to the largeness of your faith so shall the largeness of the mercy â—â—e For evidence of this look into Heb. 11. the whole chapter shâ—weth what mercies faith bad what mercies Noah Abraham Moses and the Israelites had when they went through the red sea what mercies Samuel and David had the means they had to obtain al these mercies was their faith they beleived and therefore they had them you may there see how it is attributed to their faith The reason why they exceeded others in mercy was because they exceeded others in faith the reason why David was filled with mercy and goodness above others was because he attained to an higher pitch of faith then others Again the want of faith still hindred men from mercy and it is a good argument that is drawn from contraries now unbelief hindred Christs country-men from having any part in his miracles he could do nothing there because they beleived not it hindred the Israelites from that good land of promise they all died in the wilderness because they believed not so Mary she had like to have lost the raising of her brother Lazarus because she began to doubt for when Christ was upon the very point of doing the miracle and Mary she told him he had been dead four dayes Christ staied his hand and said to her Said I not to thee if thou believest c. as if he should say if thou believest not I will not do it The Apostles in the ship being ready to be overwhelmed with waves what was the cause because they doubted Why did ye doubt O ye of little faith Still mercies are kept from us for want of faith therefore it is true on the other side have faith and have mercy have faith in abundance and have mercy in abundance If you would have outward mercies do you believe that God is ready to give riches honour and life that is all a man can desire these God giveth to those that fear him believe this trust to it rest upon it Let Go I know you relie upon him for it the more yoâ— believe this the more you shall have even of these mercies And so for spiritual mercies hath he not promised to give his spirit to those that aske it and that great promise which he made when he ascended up on high that he would send down the holy Ghost the more you believe this the more of the spirit you shall have So for the forgiveness of sins the more you believe this the more assurance you shall have he hath promised to hear your prayers The more you can believe this the more you shall prevail in prayer In a word you know every one best what mercies you would have the more you believe that God is your father expecting it from his hands the more you shall have of any kinde of mercy As it was said of the faith of miracles if you have but faith you may say to this mountain be removed into the bottom of the sea it shal obey you the same may be said of justifying faith do but believe and this you shall enjoy for faith is not a bare opinion a bare perswasion for that is not operative to bring such mercies to you but faith seeth things that are not present as if present the things were before we believed them now God hath promised mercies in abundance they lie open to us the very believing of them is the taking and receiving of them God hath put them upon that Condition and not onely so but if you would have abundance of mercies add still to your faith therefore you have those words be it to thee according to thy faith that is if thy faith be great the mercies thou shalt have shall be great therefore you see now what use may be made of all that hath been said touching the riches of mercies that you might be convinced of this that according to your faith such shall your tastings be of the precious mercies of God the more you are perswaded of the greatness of his precious mercies accordingly shall you partake of them and accordingly will you look upon your selves as bound to obey and love him under the apprehension of his mercies The third meanes to obtain these riches of his mercy is humbly to rely upon the author of them as to desire much and to beleeve much so to depend upon him to wait upon him the more you do that the more readiness will you finde in him to shew you mercie I follow but the scriptures in this and set forth such mercies as is there set forth and this I take out of those places of scripture In thee the Fatherless and widow finde mercy God is still apt to help such as are in Prison and in a low degree Quest. what is the reason of that Ans. Bâ—cause such depend upon God such as have no other fathers to depend upon such are apt to depend upon God and he sheweth mercy to such not because they are fatherless but because they depend upon him So you have it exprest by the Apostle Widowes saith he that are left alone trust in God those saith he are widowes indeed they might have trusted in God while they had husbands but that is our weakness while we have other props we are apt to trust upon them but when they are taken from us we are apt to trust in God So the woman when she had spent all in Physicke then she came to Christ so if we depend upon him we shall be as the fatherl esse and widow that know not where else to have help This winneth God to you for dependance presupposeth trust for upon whom you depend upon him you trust now God will not fail those that trust in him for he hath put so much nobleness and ingenuity into the hearts of men that they will not fail those that put their trust in them now dependance is a trust in God therefore the more you depend upon God the more mercy you shall have he hath put that instinct into every Creature the hen you see covereth her chickens under her winges because they depend upon her He is worse then an Infidel saith the holy Apostle that doth not provide for his houshold because they depend upon him this is an instinct put into the very Infidels If God have put this instinct into the Creature will he not do it himself He
of those that perish though he be rich in mercy yet his mercy contradicteth not his libertie he hath a libertie to do what he pleaseth having a soveraigntie over all creatures he is free to chuse more or fewer to his kingdom as he pleaseth and to exercise his severitie as he will Lastly in that it is said hee reapeth where he doth not sow I answer he doth not reape where he doth not sow and therefore in that he sheweth not himselfe a hard master for there are none condemned for more then is revealed to them the Gentiles that had no more then the law of nature revealed to them they are condemned for no more but for the breach of the law of nature If the Gospel never came amongst them it shall never be required at their hands And so the Jews those amongst them that had no more but the old testament made known to them shall never be condemned for rejecting the Gospel but for the breach of that law which they had So Christians as their means have been more as their light is more as more truth hath been revealed to them so God will require more at their hands as he soweth more seed so he will look for a greater Crop at the harvest amongest Christians those that are ignorant if there be no fault in themselves he will not punish for that they know not his will A Second answer to this is that there is a great difference if we consider the manner of Gods shewing mercy for First the primarie intent of God was to shew mercy to all the creatures to men and angels both now the execution of his wrath came in by the way as it were and by occasion that when his mercy took no place then there was a place found for his justice First he began with mercy he set the angels in a hapy condition Justice now came in when his mercy took no place so to mankinde he first began with mercy and set him in a happy estate if mercy might have taken place there had been no room or his wrath for as we say of bees that naturally they give honey they sting not but when they are provoked so God naturally propensely and readily sheweth mercy to the Creatures he never exerciseth his wrath but when we offend him by our words or works Thirdly You must consider that God is exceeding rich in mercy in that he offereth mercy to mankinde it lieth manifested to all if they will not take it it detracts not from his mercy now all mankinde hath had mercy manifested to them it lyeth open to them if they take it not it is not because he is not rich in mercy but because they will not accept it Fourthly He is merciful even to evil men to them he declareth the riches of his patience and long suffering to bear with them from day to day to feed them to cloath them to preserve them and yet they make conscience of nothing their lives are a continual rebellion against him is not here therefore a great deal of mercy manifested Doth he not as the Apostle saith bear with much patience the vessels of wrath fitted for destruction Last of all put together the manner of the execution of his wrath and of his mercy and you shall see this difference look what wrath there is executed in the world and you may thank your selves for it The congregation of Corah the text saith Numb 16. destroyed themselves Mercy is not so that cometh from God the day spring from on high hath visited us Luke 1. Thy Destruction is of thy selfe oh Israel saith the Prophet but we may thank him for his mercy the wages of sin is death that cometh as our due debt but the guift of God is eternal life that cometh freely Again the justice of God is but even measure the just wages of an hireling just no more then our sins deserve but the mercy of God runneth over the brink as a mighty sea over his bounds so doth not the other therefore his mercy is exceeding great conclude it therefore and set it down in your own hearts be perswaded of it your selves and be ready to glorify him before the sons of men Last of all the use of this point shall be this that if it be the glory of God to be merciful then labour to imitate his mercy for every excellent thing that is glorious is worthy to be imitated therefore imitate God in this so the scripture would have us be you merciful as your heavenly father is merciful and so again Col. 3. as the elect of God put on tender mercy that is if God be merciful be you merciful likewise and so Ephes 1. forgive one another And why as dear children be you followers of God c. he is so therefore be you so make this use therefore of Gods being merciful be you merciful as he is merciful that is consider the miseries of others and wherein you may be helpful to them and be ready to shew them mercy upon any occasion As it is the glory of God to shew mercy so as Solomon saith it is the glory of a man to passe by an infirmity that is to passe by the faults of others to shew mercy to them to forgive them and not to take things in the worst sence this is acceptable to God for mercy pleaseth him far better then Sacrifice all the duties that you perform to God though you serve him in all the parts of his worship yet put these and shewing of mercy unto men together and he esteemeth mercy to man before all for Isay 58. 6. when the people had fasted and performed those duties to the full yet notwithstanding God makes this exception Is this the fast that I have chosen is it not to break every yoake to relieve the oppressed to shew mercy c. therefore my brethren be readie to shew mercy for in so doing you shall imitate God that is it which indeed makes you good men every man would be a good man now goodness standeth in this to be merciful for goodness is but a relative terme and it standeth in conformity with the chiefest good So carry your selves therefore that you may be counted good men that you may have a good eye which is nothing but this to be ready to do good to those whom you see in miserie herein your goodness consisteth all that you do without it is not accepted whatsoever goodness you do unto men if it be without mercy if it proceed not from that as it is said of love if you give your body to be burned and yet have not love it is nothing So it may be said of mercy God acaccepteth of no action that you performe unlesse it come from mercy labour therefore to have a mercifull heart that so all your works may come from a good principle for actions are not good except they come from some grace
which are means for the getting of the spirit Neglect none of the means because you know not in which nor when the spirit will come it may be he will come now and not another time it may be he will breath upon you at such a ordinance and not at another In Acts 9. whilest Peter was Preaching unto them The holy Ghost came upon them that heard him So be diligent in waiting upon the means and the holy Ghost at one time or other will come Again he could have sent the spirit to Cornelius without the sending for Peter in Acts 10 But Peter must be sent for and he must Preach unto him and then he shall receive the holy Ghost Thus much for the means and for this time CHRIST the best INHABITANT Text EPHES. 3. 17. That Christ may dwell in your hearts by Faith I Have chosen this Text by reason of this Sacramental occasion which doth represent Christs dwelling in us and it is the second head of Pauls Prayer The first was That they might be strengthened in the inward man This That Christ may dwell in their hearts by faith Having in the former discourse opened the words I shall not need to adde any thing here The point hence arising is That it is a great prerogative of which all the Saints are partakers that they have Christ to dwell in their hearts The Apostle prayeth for it being directed by the spirit of God in his prayer and therefore we should esteem of it as of a great priviledge And as of that of which all the Saints are partakers because it is necessarie to salvation none are saved without it Now for the better understanding of it I will first of all shew you these two things 1. What it is to have Christ dwell in our hearts 2. What benefits we receive by his dwelling in them For the first what it is to have Christ to dwell in our hearts To this I answer That then Christ dwells in our hearts when as he works in them in another manner then he did before he hath other works and we see other effects then formerly First he shewes himself kinde and favourable to us inlightning giving comfort refreshing framing and ruling ouâ— spirits that beâ—ore he did not and he doth not in others he is said to dwell in the Temple because his eyes are upon it his ears are there open to hear the prayers of men his mercy seat is there T is true God fills heaven and earth yet he is said to dwell in the Temple because there he manifesteth his peculiar presence so the phrases of the Scripture are to be understood Go not up for God is not with you That is he will not assist you God dwells where he assists he dwells not where he helpes not That you may understand this consider these four particulars First where a man dwells he must come to the house and abide in it so Christ comes into the hearts of believers in whom he dwells and unites himself to them and their hearts to him And that is done by a double act of the Spirit First he humbleth and convinceth men of sin he makes some alive and us to be dead the way to life is death as the corn dies that it may live And this the spirit of bondage doth by putting an edge to the Law by making men desirous of Christ. Secondly the Spirit of adoption that unites us that perswades us that Christ is ours Love makes the union Faith is the agent in this union but it doth it by love as fire is said to heat though the qualitie doth it immediately when after sound humiliation we believe reconciliation with Christ there is a love to Christ then there is a union That is the first word he unites himself to the heart and it to him Secondly It is not enough for a man to come to the place to be conjoyned to it for a time but he must continue there else he dwells not there but is a stranger a dwell â—r must continue Christ abides with us for ever according to that everlasting Covenant which he hath made with 〈◊〉 Is 55. 3 He hath made an everlasting Covenant with us even the sure mercies of David He never seperates himself from us after he comes he continues for ever But it may be objected though Christ will not depart from us yet we may depart from him To this I answer that he will not suffer us to depart from him Ier. 32. 4. I will make an everlasting Covenant with them That is I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me we are knit together without separation he never departs from us nor we from him The reason why we continue in the state of grace is not because grace is of an unsatiable nature for it is a creature and may vanish as all other creatures do But it never failes because it is in Christ and supported by his arm of omnipotencie The light in the air may quickly perish but if the sun be ever with it it never perisheth â—o the water of a stream may fail but if there be a spring to supply it it never fails grace may perish as it did in Adam but men ingrafted into the second Adam can never fall because Christ is never severed from them we have his word for it he keeps us by his power There is an everlasting Covenant on both sides The Sacrament se ls this unto us That God hath made a Covenant that he will never depart from it and we set our seal by it that we will never depart from him Gal 5. 3. He that is circumcised is bound to keep the whole Law So he that receives the Sacrament is bound he engages himself to keep the Law of faith and he receives that oath when he was baptized Thirdly where a man dwells there he must delight else he is not said properly to dwell there a man that is imprisoned is not said to dwell in the spirit because he delights not in it Now Christ is said to dwell in us because he delights in us Esai 62. 4. Thou shalt no more be called forsaken but Hephsebah because the Lord delighteth in thee presence argues delight God delights in the Saints therefore he dwells in them he works in them that which is pleasing to them Artifex amat opus proprium He loves his own workmanship Thus First God delights in them as in those that are beautiful Cant. 4. 1 2 3. Thou art beautiful my Love thou art fair Thou hast Doves eyes thy teeth are like a flock of sheep which are shorn which came up from washing thy lips are a thread of Scarlet thy Temples like a piece of Pomegranate Secondly as one delights in a garden so God delights in them Cant. 4. 12. because he hath
is a lyar now that he should swear to that Testament of Christs blood it is even because we should have hearts strengthened to believe and therefore now it is a shame if we have not more faith obedience and holiness then heretofore Certainly if we had faith instead of our presumption what abundance of peace of conscience and sweet and comfortable joy might we have because Christ hath done so much for us as we have heard and all that nothing might hinder the salvation of a poor believing soul. Now to handle this point as it is contrary to the erronious doctrine of the Church of Rome Who can condemn none This is the speech of the Apostle in the person of every true believer as well as those to whom he then wrote at Rome Onely those that have but a weak faith the weaker assurance yet all shall find the truth her oâ— if they believe both weak strong this then may serve in the next place against that tormenting and racking Doctrine of doubting so much maintained by Bellarmine t is true indeed saith he we doubt not of Gods mercy and the merit of Christ nor of the efficacy of the Sacrament c. but in regard of our own indisposition infirmities unworthiness and sins in respect of these we ought to doubt and fear And so by a counsel hath the Romish Church accursed all such as say they are assured of their Salvation though here every believer is enjoyned to believe it assuredly But as the Psalmist saith he that loves cursing it shall enter into his own bowels But what are Bellarmines reasons against assurance First Saith he because of our unworthiness But to this I answer to what purpose should the Apostle speak that which he doth here if our own unworthiness or sins could condemn But if they stand upon unworthiness we will say as much of our selves as they can possible But seeing Christ hath undertook as our surety in our stead and God through his grace gives power to believe he takes away our unworthiness and gives us Christs righteousness to go out and in as he hath done and so we make all our challenge in Christs name not in our selves and so our unworthiness obliges us more strongly to rest our selves upon Christ. In which case we resemble the vine that goes up layes hold on that which is stronger then it self so we in our selves weak close with Christ in whom God looks on us not as we are in our selves but in him in whom he is well pleased So we stand not upon nor look unto our righteousness but to God in Christ by whom our sins are washed away in his bloud and our persons covered with his righteousness I but saith he the promises of Salvation are made conditionally if we repent and beleeve now in regard of our selves we cannot beleeve and therefore we are to doubt To this the Apostle shall answer Though the promise of Salvation be conditional yet every on that truly beliveth his faith hath from God a light in it that makes him believe and repent 1 Cor. 2. 12. Wee have received saith the Apostle not the spirit of the world but the spirit which is of God that we might know the things that are freely given us of God So that the true believer hath received such a light from the word which letteth him see and know in some measure that hee hath faith and repentance Then what can hinder him from believing in Christ that hath done all this for him he may know he is chosen in that he is effectually called he may know he is effectually called in that he hath true repentance and faith in the Lord Jesus and therefore he may be assured of his Salvation I but who can tell saith he that he hath sufficient faith and sufficient repentance Our assurance depends not upon the sufficiency that is upon the measure but the truth of our faith and repentance As our faith is true and strong so is our assurance though it be but as smoaking flux yet if it be true Christ will not quench it It stands not upon this how much or how little we believe but how truly Acts 16. 31. Beleeve in the Lord Iesus and thou shalt be saved They said not believe thus much I but saith he a true believer hath many secret sins how can he then be assured The true believer though he do fall into sin yet if he be in Christ and Christ raign over him then sin raigns not over him and so long there is no condemnation to him as it is Rom. 8. 1. Seeing that sin doth but dwell though it trouble so it raign not it hinders not but he may have assurance Assurance may stand with secret sinnes that a man confesseth and humbles himself for but if a man be given up to any sin he cannot be assured else he may howsoever sin may trouble him much Lastly He saith we must doubt in regard of our selves because all we have is but natural assurance A man may hope well that he grants but he cannot be certainly assured Romanes 5. verse 5. He that hath sound hope is assured That I soundly hope I know for I truly believe which shews what the Doctros of the Romish Church are Though greatly learned yet fearfully given over to delusion for all true hope is grounded upon present faith So that if a mans hope be sound his faith is sound and therefore the true believer may have assurance A true Christian he looks not on himself but upon Christ what he hath done for him utterly disclaiming his own merits Now we have heard this great Doctors reasons and confuted him by scripture let us hear the instances he brings out of Scripture to maintain doubting There are three examples Bellarmine brings of holy and righteous men in Scripture that saith he durst not stand upon assurance where is then that man saith he that dare presume of his assurance The first is Iob. 27. 6. where he saith my heart shall not reprove me all my dayes I have lived so as in the main I have had a care to please God therefore â—…t my friends say what they will I will never forsake my righteousness Now saith Bellarmine If a man can say thus and yet fear as he doth Iob 9. 20. saying If I would justifie my self my own mouth shall condemn me If I would be perfect he shall judge me wicked Though I were perfect yet I know not my soul. Who then dares stand upon assurance For answer hereunto we must understand and know that justification is double First from Faith Secondly from the fruits of faith namely that righteousness we receive by his grace the Imputative righteousness that is by faith in Christ that Iob there speakes not of so that we go not about to free our selves by our own righteousness or any thing that we can do but by Christ.
Scriptures that when blessings are there mentioned the Lord sets an acâ—… upon the special benefits when he names what he had done for his people as his people of Israel I brought you out of Egypt and delivered you from Pharaoh these and these great mercies I wrought for you The Lord looks for great thankfulness for great mercies So when he speaks to David I tooke thee from the Ewes with yong and gave thee the Kingdome c. These great mercies As you must be thankfull for all so you must render according to the greatness of them This mercy bestowed upon Hezekiah was a great mercy and that he was not thankful for it accordingly the Lord took it ill at his hands Therefore that you may fulfil this condition you ought to look back to the former passages of your lives and consider what notable blessings you have received what great deliverances And still remember that as the mercies go beyond them which others have so we must go beyond them in thanksgiving for we ought to render to the Lord according to the mercies received Fourthly This is also required that it be presently done but Hezekiah did not render according to the mercies received It might have been said though Hezekiah had not yet done it yet he might do it afterward for the Ambassadours came to him immediately after his recovery yet because he did not do it at that time but deferred it you see the Lord takes the deferring to do it for an omission of it The Lord looked for this at his hands that as he had received great mercies from him so he should be careful to render thanks and to render it presently It is a sinne against God in a special manner although we should perform a duty yet to put it off and not perform it in due season Every duty we perform ought to have right circumstances the very deferring of our thankfulnesse is that which debaseth and lesseneth it as well as the omission of it David when he would shew himself thankful for the mercies he had received he would not go to bed nor suffer his eyes to slumber till he had found out a place for God We should therefore take heed of delayes in this kind When we go about any ill action indeed it is good to delay but in the service of the Lord the more hast the better In the service of the Devil and sin the more hast the worst speed To use an argument from the greater to the less As we see in Abraham there was two great commands that he had the one was to put away Ishmael The other to offer Isaack The Text notes this that in both of them he rose early he did not defer it For although they were duties very contrary to his flesh as he was a man yet because the Lord commanded it he did them speedily I say if in these duties which were burdensome and hard duties it is noted in the text that Abraham did them speedily what ought we to do in the duty of thankfulness It was the commendation of Abrahams servant that he would not eat nor drink till he had done his Masters business and declared his message When we have business of the Lords to do it is a sign of diligence to do it speedily Why is that noted in the servant of Abraham Is it not for our learning These four things therefore are to be observed Now to apply this If this be a thing that the Lord looks for at our hands that we render according to the mercies received Then let every one of us consider whether we have answered this expectation of the Lord or no Among men there is nothing so grevious as when their expectation is crossed When a man expects a thing from his Wife or his Friend or his Child and receives not according to that expectation there can be nothing more grievous When we answer not the Lords expectation it causeth his wrath to be kindled Now you shall find that in these cases in case of great affliction in case of great deliverance in case of great means in all these cases the Lord expects great thankfulness When the Lord sendeth afflictions and we do not make use of them when we are not drawn in by them when we are not wrought upon by them This is a thing that provokes him to anger You know what is said of Ahaz that when he was afflicted he was worse and worse This is King Ahaz he rebelled yet more and more A brand is set upon him The Lord looked for fruit from the fig-tree and when he found it not he cursed it When the Lord shall send such a mercy as he hath now to us to remove this visitation be sure the Lord looks now for something more then ordinary at your hands Consider therefore how you answer his expectation And if you say every one of us hath not such interest in it Those that have been in the danger and been in the fire and have escaped out of it let them look to it No my brethren let us know that every one of us have an interest in it for let me ask you When the Lord sends a sickness and it lights but upon one place of the Kingdome yet the Lord is at controversie with the whole Nation he is at war with the whole land For the end of a plague is to discover the wrath of God and that he is displeased with the whole people Now consider with thy self when the Lord hath a controversie with the Land who is he that should answer this there is no action of a whole body so considered that can be expected but every particular man must take notice of it and if every particular man why doth it not belong to thee as well as to another The Lord looks for this at the hands of every man that he should consider his dealing in sending this sickness and visitation and that he should consider again his mercy in removing it to humble himself under the one and be thankful for the other And this thankfulness is to be inward and in truth I say this belongs to every one of us And remember that if we answer not his expectation wrath will return upon us as it is said it did upon Hezekiah as the text saith I confess we have cause to fear that the Lords expectation is not answered among us that we have not profited by this judgement as we ought Let us remember this that if we have not a worse thing will befal us For it is a usual thing with the Lord to send diverse afflictions to take away one to try us and to make known his patience and if we do not amend then lesser wedges make way for greater as it is Levit. 26. If ye return not I will send greater judgments I will plague you seven times more That in Ier. 34. is worthy our observation when the Lord had sent Nebuchadnezar
Name he will not suffer to be taken in vain and therefore he saith he will not hold him guiltless thâ—â— taketh his Name in vain and certainly this will bring the heaviest condemnation the offer of Christ being the greatest mercy that was ever shewed to any creature either in Heaven or in earth and therefore the refusing of this mercy must needs produce the greatest judgement and for this Capennaum though exalted to Heaven was cast down to Hell if it had had no more means thâ—â— Tyre and Zidon their condemnation should have been no more but the means were greater because the Gospel was more plentifully preached to them and therefore seeing by this means they were lifted up to Heaven their condemnation should be the greater and this is Gods manner of proceeding in all his wayes when he first created Adam had he no more then created him his sin in transgressing the Law had not been so much but because he gave him a possibility of living for eyer therefore he was condemned to die for ever because he rejected the mercy offered If we had been guilty of Adams sin onely we should have had the judgement that Adam had upon breach of the condition But we are offered Christ and to be heirs of Heaven upon condition of obedience to the Law of faith answerable therefore to the greatness of this mâ—â—y shall be the greatness of this cond emnation if we refuse it Let all these things stir us up most affectionately to embrace Christ and consider what an injury and offence it is against God to refuse Christ. Remember those compassionate tearmes that he useth Come unto me And why will ye dye O house of Israel And I delight not in the death of a sinner and many such like places take heed of refusing when God offereth his Sonne rather kisse the Sonne least he be angry and ye perish and remember not onely to take him but take him in time now God calleth upon you and if you will not hear beware least when you call he will not hear when the day of sickness and extremity commeth then you will finde that Christ is Christ indeed and that faith is faith indeed and that the feet of the messenger are beautiful but then you shall not see them for this is Gods judgement if they will not receive it in time of peace he either offereth it no more or else giveth them no hearts to receive it therefore defer not the taking of his offer take heed least God swear in his wrath you shall not enter into his rest if you refuse this excellent gift Remember that though it be true that the whole time of this life be a time of grace yet there is an opportunity in which God offereth grace and after that offer it is no more And therefore he would offer Ierusalem no more peace because she knew not the time of her visitation and afterwards God either offered her none at all or gave her not an heart to take it If God beseech and intreat men to believe then it followeth that faith is a thing very pleasing and acceptable to God if you therefore make the Querie of the Iews What shall we do to work the workes of God I answer with Christ believe on him whom he hath sent So also if you ask what is the great Commandement I answer that you believe in the onely begotten Sonne of God you can do nothing so acceptable to God as to believe on his Sonne for faith is the very life of a Christian that which distinguisheth him from all other men But what is this faith It is not a small matter to believe as our adversaries afaffirm which riseth out of the mistaking of the nature of faith for it is not onely to give assent unto a proposition that it is true but this justifying faith taketh and layeth hold on Christ now in taking there are two things to be understood First You must let go all that is in your hands before Secondly You must lay hold on the thing offered so in faith first there is an emptying quality where by a man is made empty of all that is in himself he must forgo father and mother and pleasures and profits and all to receive Christ Secondly there is an apprehending quality to lay hold on Christ a forsaking of any thing that is precious and a receiving of him and a resting on him with a purpose to serve him onely with a perfect heart and a willing mind it is true there is much excellency and necessity in works but faith is the wel-head from whence all the streams of good works arise And therefore faith exceedeth them as much as the cause doth the effect for faith is the spring of good works the more faith the more works where there is more oyl there is the greater flame faith then being the cause of works it must needs follow that the stream cannot rise higher then the fountain Again all the good works that we do give not so much glory to God as faith now nothing is so dear unto God as his glory and therefore faith is most acceptable to God and therefore it is said Abraham believed and gave glory to God first by his believing him to be such a God as he professed himself to be and so that which makes him evident to all the world to be a God most merciful is the receiving of Christ by faith Further in this doth the true worship of God principally consist now God delighteth in his worship and the worship of God consisteth not onely in the bowing of the knee but it mainly consisteth in the inward perswasion of the heart when a man is perswaded that God is a most holy a most wise just and merciful God and out of this he worshippeth and obeyeth him and this is an act of faith Remember therefore that faith is that which God doth principally câ—ll for and therefore faith goeth far before works in as much as without faith it is impossible to please God Let us therefore be exhorted to labour to believe seeing it is a thinâ—s so acceptable to God and that this exhortation be not in vain it is needful for men to know whether they believe or no to this end therefore I will give you two or three signes of faith First if you would know whether you truly believe whether you are within the number of those that are within the compasse of regeneration consider whether you be soundly humbled for that is a preparation that goeth before faith and without which no man is made ever partaker of Christ for the direction of Christ is made to those that mourn in Zion not that it is simply necessary to salvation but because without this no man cometh to Christ I denie not but God is able to send Lightning without thunder hee might have preached the Gospel to Adam without the Law but his will was not so he first convinceth Adam