sufficient for the Salvation of them in their circumstances yet there is a vast difference between the abilities of several persons and therefore men are not to take their measures for their enquiries after Spiritual things merely by the necessariness of the things themselves but likewise by the abilities God hath given them So that upon the whole the better means and advantages in any kind men have for the gaining of knowledge so much the more knowledge is required to be in them Rule 4. By how much the more use men have for their knowledge and by how much the more good they may do with it so much the more knowledge will be expected of them That knowledge which might do well in a private Christian yet is not ordinarily sufficient for a Minister That which would be much in the one might be but little in the other And that which might do well in a Child would not be sufficient in a Parent or Master of a Family They that are to instruct others in the knowledge of God ought themselves to be more abounding in it Prop. 2. Men should in their seeking knowledge first study those truths which are most confessedly necessary to Salvation and before those which are apparently less necessary and so Principles before Controversies things essential before such as are only Circumstantial And indeed by how much the nearer any truth is to the foundation so much the more they should labour after the knowledge of it as for instance men should acquaint themselves 1. With the Being and Attributes of God as the foundation of all service yeilded to him and expectations of rewards from him Psal 14.4 Heb. 11.6 He that knows not God to be holy how can he know that God requires holiness and then how can he himself be holy how can a man trust God if he know him not to be wise powerful faithful or love him if he know him not to be good or fear him if he know him not to be just and it will easily follow that he who knows not God as he can never worship him while he lives so he can never expect that he should save him when he dies 2. With the Doctrine of the Trinity three Persons in the Godhead the Father Son and Spirit John 1.5 7. John 14.16 John 15.26 each Person having his proper part in the Salvation of sinners The Father as the Original and Fountain of it the Son as the Manager and the Holy Ghost as the Applier 3. With their own natural state and condition their being by nature in a state of sin and misery as having sin'd against this Holy Righteous Eph. 2.1 2 3. John 16.8 Powerful God and thereby exposed themselves to his wrath and curse They that would be delivered from the curse must know themselves to be obnoxious to it They that would not perish must know themselves to be in danger of it Men are not like to enjoy God's favour unless they know that they have lost it 4. With the Doctrine of a Redeemer and that both 1. As to the Person Who he is That the Lord Jesus Christ the Eternal Son of God the Second Person of the Trinity is the Redeemer of sinners Math. 20.28 and the only one Act. 4.12 That God hath not left all mankind to perish in their sin and misery but hath out of his abundant Mercy and free Grace found out a ransom for them a Saviour to deliver them and that the Lord Jesus Christ is he and none besides him so that it is in vain to seek for Salvation in any else seeing he alone hath the words of Eternal life John 6.6.8 He that knows nothing of a Saviour knows nothing savingly nor can any man partake of Redemption without some knowledge of the Redeemer They can never come to God that know not by whom to come 2. And as to the way of his working that Redemption 1. That he did in order to the Salvation of sinners John 1.14 and 3.13 take the nature of man upon him was both God and Man in one person and still continues so to be He had those natures united in himself which he was to reconcile to each other 2. That not only he was able as being God fit as being man Rom. 3.24 25 26. Rom. 5.10 1 Tim. 2.6 to satisfie Divine justice for the injury sin had done it but that by his obedience and death he did it to the full He that knows God to be infinitely just and himself to be a sinner had need know something of a Sacrifice for sin or he can never have any well-grounded hopes of escaping the hands of such a God 3. That Christ being raised from the dead and ascended into Heaven sits at the Father's right hand Rom. 8.34 Mark 16.19 and by his intercession there is now making application of the redemption he wrought on Earth He ever lives to make intercession Heb. 7.25 Men would be in an ill condition if redemption were wrought and there were none to apply it if Christ had died for them and left them to intercede for themselves 5. Men should acquaint themselves with the Doctrine of Justification by Christ that sinners must be justified by the Righteousness of the Lord Jesus imputed to them if ever they be justified at all He is the Lord their Righteousness Jer. 23.6 They are accepted in the beloved Eph. 1.6 Found in Christ not having their own Righteousness c. but that which is through the faith of Christ the Righteousness which is of God by faith Phil. 3.9 All their own Righteousness inherent in them and wrought by them even after regeneration and by the help of the Spirit of grace being finite imperfect short of the Law and due to it 6. With the way of their being made partakers of this Righteousness that it should be received by Faith alone as the means God hath appointed for their being interested in it God hath set forth Christ to be a propitiation through faith in his blood Rom. 3.25 and therefore they that are justified must be justified by Faith Rom. 5.1 All the holiness any Saint could ever arrive unto in this life would never entitle him to Christ's Righteousness if faith were wanting 7. With the nature properties and fruit of that faith that it must be an effectual lively Faith not only an assent of their minds to the truth of the Scripture Jam. 2.17 John 1.12 but the consent of their hearts to the terms of the Covenant a receiving whole Christ with an eye to all rhe good things he offers there and for all those holy ends and purposes for which he is propounded to them In a word they are to look upon Faith as the Principle of their Obedience and walking with God according to that rule of Righteousness God hath given them 8. With the Doctrine of sanctification that God is wont to fit and frame mens hearts at first to the duties of
whose person is of infinite dignity that thence may arise an equivalency of merit in his sufferings as may prove satisfactory to God's infinite justice and because no mere man being a finite creature hath this dignity and God cannot suffer because this would argue weakness and infirmity which is infinitely removed from him therefore it is requisite that the person who can satisfie should be God-man that as in one nature he may be capable of suffering so the other nature may put a vertue and efficacy upon it and such a person was Jesus Christ 3. That Jesus Christ hath done that which is sufficient to satisfie God's justice for the sins of men is evident from his Death and other sufferings which we have upon record in the Gospel which sufferings were not for himself he being an innocent person and it would have argued injustice in God had he permitted such sufferings to have been laid on his body especially had he himself inflicted such dreadful inward sufferings on his Soul were it not that he stood in the room of sinners and endured all these sufferings for their sins that he might give satisfaction to his justice hereby 4. That Christ's sufferings have given to God satisfaction and that he hath accepted of this satisfaction in the behalf of sinners is evident from the Compact and Covenant which he made with Christ that if he would offer up this sacrifice of himself he would be well pleased and sinners should hereby be justified from his sending his Son into the world for this very end and anointing him to the office of High-Priest that he might first make satisfaction and then Intercession for the people from his owning him when here raising him when dead receiving him to glory when raised which he would not have done had not he accepted his satisfaction from his Covenant he hath through him made with man and promises therein of remission of sins through his blood which he would never have made had not Christ's death given him satisfaction Moreover all those places of Scripture which speak of Christ's death as a sacrifice as a ransom as a punishment which he endured that sinners might be and whereby believers are actually reconciled unto God do clearly and abundantly prove that Christ hath given satisfaction to God's justice and which God is well pleased withal 5. That all sinners must know and believe this Doctrine of Christ's satisfaction that they may attain remission of sins is evident because God never did never will forgive any sin without respect unto it this way of remission is the chief thing which he hath revealed in the Scriptures In the Old Testament it was shadowed under the sacrifices for sin which were offered in the New Testament it is the end of the Revelation of Christ this being the chief design of his sufferings and death to give satisfaction to God's justice in order to the forgiveness of man's sin And they that are ignorant hereof or do not believe this do not know nor believe in Jesus Christ and him crucified and therefore cannot obtain forgiveness by his death 2. Sinners must know and believe the doctrine of Justification by Christ's Righteousness that they may attain remission of sins 1. They must know the nature of Justification it self that it doth consist in the remission of our sins and the acceptation of our Persons as perfectly Righteous in God's sight they must know that they have no Righteousness of their own to present God withal because guilty of sin and the least guilt is inconsistent with a perfect Righteousness and therefore if they were as some are really Holy yet that they could not be accepted as perfectly Righteous in God's sight upon the account of a perfect Righteousness of their own which none here do attain unto much less when they are naturally void and empty of all good and real Holiness and polluted all over with Sin 3. They must know that the Righteousness of Christ is perfect and was intended for them and held forth to them which they must submit unto and accept of if they would be justified in God's sight 4. That the Righteousness of Christ is made theirs by Faith God imputing it and accounting it unto believers as if it were their own and they had wrought it out in their own persons This way of Justification by Christ all must know and be perswaded of that would obtain Justification which doth include forgiveness of sin 2. Some things must be done and practised by sinners that they may attain this blessedness of forgiveness 1. They must get conviction of sin 2. They must make confession of sin 3. They must by Faith make Application of Jesus Christ 4. They must forsake sin 5. They must make Supplication and earnest Prayer unto God for pardoning Mercy 6. They must forgive others 1. Sinners would you attain the blessedness of forgiveness Labour to get conviction of sin get conviction of your Original sin the guilt of Adam's first sin in which you are involv'd your present emptiness of all Spiritual good and the Universal depravation of all the powers and faculties of your Souls with inherent pollution which renders you opposite unto all real good and naturally prone unto nothing but evil get conviction of your actual sins of all your hainous breaches of God's Law whether the first or second Table of it whether sins against God more immediately his Nature his Worship his Name his Day or against your Neighbour whether relative sins or sins against the life or chastity or estate or good name of any and get conviction that all inordinate motions that have not the consent of the will and much more inordinate affections which are influenced by it are sinful and provoking unto God Get also convictions of your more hainous disobedience to the Gospel what an aggravation it is of all your other sins that you have repented of none when you have so much need and have been so often called hereunto what an affront is it unto God a disparagement unto Christ that you have neglected your Salvation by him and have been guilty of unbelief in not receiving yea refusing Christ so able and willing to save you and when you have had such frequent and earnest as well as gracious and free tenders of him Get conviction of the guilt of your sins and what an Obligation you are under hereby to undergo eternal Destruction in the flames of Hell fire for it and let this awaken you out of your security let the thoughts of this pierce and wound your consciences and make you cry out with those Sinners which were convinced by Peter's Sermon Acts 2.37 When they heard this they were pricked in their heart and said unto Peter and the rest of the Apostles Men and brethren what shall we do Get conviction also of the horrid baseness and ungratefulness of sin as it dishonours and displeases that God by whom you were at first created are continually
which Christ hath provided and in the Gospel is profered unto you and withal break off your sins by repentance yet no words or arguments will perswade you to use the means of prevention but still you live in the neglect of pardon and so great salvation and are secure however great your danger be O the folly and strange madness of unconverted sinners O the unspeakable sottishness and senslesness they are under Although we make it appear to their consciences that their condition is unutterably miserable they are not moved except it be with choler against the Minister that warns them of the sword of God's vengeance which hangeth over them and they champ at the Bridle that would hold them from running to their destruction But O that you would rather turn your anger against your sins and say this iniquity will be my ruine and that sin without pardon will be my damnation Vse 3. Therefore in the next place let me exhort all of you that lye under the guilt of sin that you would labour after this blessedness of forgiveness O that you would pity your own souls think what provision you have made for them think whither they are like to go upon their separation from your bodies and what you will do at the last day when Christ cometh to judg and punish unpardoned sinners think how you will be able to dwell with devouring fire to inhabit everlasting burnings Methinks you should take up such thoughts as these and argue thus with your selves What! Shall I undo my self for a filthy lust Shall I lose my Soul to gain a little uncertain earthly riches Shall I forfeit a Crown of Glory for the empty honour of this world Shall I cast my self into everlasting horrour and pain for a little vain fading carnal delight and pleasure Can I be contented to be tormented for ever in Hell to satisfie the desires of my flesh on earth and that when they will never be satisfied Shall I hugg a viper in my bosom that will kill me Harbour lusts in my heart that will slay me Shall I dishonour God and damn my own soul to gratifie the Devil my enemy and please my flesh which will soon be turned into dirt and rottenness and withal throw away the hopes of a glorious resurrection for my body hereby Away then ye foolish filthy lusts I 'le no more hearken to you or be entangled or enslaved by you Be gone thou deluding tempting Devil I 'le lend my ear no longer to thy lying suggestions nor yield any more to thy beguiling and bewitching temptations farewel thou glozing flattering world with all thy charmes and allurements thy gold is but dross thy wine mixt with water thy honour but wind and vanity thy delights are bitter-sweets such as will end in death and ruine I 'le choose another portion and look after a better blessedness than thou canst give me even the blessedness of forgiveness which will bring me unto eternal blessedness Methinks you should take no sleep nor rest and find no comfort in house or trade or friends or any thing until the anger of God be appeased your sins all pardoned and so your souls set in safety from all that ruine unto which they are exposed by unpardoned iniquity The absolute necessity of forgiveness should quicken you to look after it you have not so much need of food to remove your hunger as you have need of mercy to remove your guilt you have not so much need of clothes to cover your bodies as you have need of righteousness to cover your iniquities Better be starv'd than damn'd better be hang'd than burn'd better be exposed to the misery of the weather and any bodily distemper than to be exposed unto the storms and strokes of God's vengeance and the eternal ruine of body and soul in Hell which there is no possibility of escaping without a pardon And that which may encourage you to seek after forgiveness is the attainableness of it and that by the vilest and most guilty amongst you others have obtained pardoning mercy that have been found as guilty Manasseh was pardoned who was so hainous a transgressor Paul who was so Zealous a Persecutor Mary Magdalen who was possessed with seven Devils the Corinthians some of whom were Idolaters Adulterers effeminate abusers of themselves with mankind Theeves Covetous Extortioners Drunkards Revilers yet they were justified in the Name of the Lord Jesus some of them who had imbrued their hands in Christ's Blood had the guilt of their sins washed away by it There is Mercy enough in God to give a pardon for the greatest Transgression there is merit enough in Christ to purchase a pardon and prevalency in his Intercession to procure it whatever your offences have been the invitation unto Christ for Remission and Salvation is General none are excluded but such as exclude themselves the promises are full Crimson sins such as are of the deepest dye God promiseth to make as Wool and the promises are free the acceptation of a pardon by Faith makes it yours without any price or merit on your part We Ministers have a commission to preach Remission of sins in the Name of Christ and to declare to you the glad tidings of Salvation yea we have instructions as Embassadors in the Name of God and Christ to beseech you that you would be reconciled that you would accept of forgiveness 2 Cor. 5.20 Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled unto God Give me leave to press this Argument upon you the great God of Heaven and Earth so glorious in Holiness and Righteousness is so infinitely Merciful and Gracious as to beseech you that you would be reconciled although you are so infinitely inferiour unto him He condescends to intreat you not that you would shew kindness unto him but that you would shew kindness to your selves and accept of the greatest kindness at his hands of Forgiveness and Reconciliation God might command and upon once the least refusal he might execute his vengeance upon you but although some of you have stopped your Ears so long refused his gracious prosfer so often though you have abused his kindness trampled upon his Patience slighted his invitations despised his threatnings disregarded his promises and turning all his rich Grace into wantonness do continue still in your disobedience yet the Lord doth again make suit unto you stretcheth forth his hands unto you however disobedient and gain-saying you have been and by me doth intreat you that you would be reconciled Need we use intreaties with condemned Malefactors to accept of a pardon if we had commission to preach pardoning Mercy unto Devils would they need intreaties to accept would they be fooled out of such a gracious prosfer by any as you hitherto have been by them Sinners I beseech you in the name of the great and glorious Jehovah and the Lord Jesus Christ your
when he hath brought a sinner safe and sound to heaven and secur'd him there to all eternity I mention this to shew the great delight Christ takes in shewing mercy to poor sinners in opposition to those evil surmizes and hard thoughts which thou hast of him but yet it may be thou replyest Object 4 My case is not the case of common sinners none so great an offender as I no sins like mine capable of such high aggravations were there but one man in the whole world to be damned and to go to hell I have reason to believe that I am he and since things are so bad with me I cannot be comforted Answ This is a sad case indeed we see objections rise higher and higher and doubting souls out of our very answers to one objection will pick out matter for another but I am loth to leave thee behind me in the very bottom of the pit let me then reach down a helping hand to thee once more let me give thee one lift more and I hope in answering this objection I shall answer all and silence thy unbelief for ever Is it so that thou art the worst of men the greatest of sinners under matchless guilt be it so we will admit all this to be true and take thee under that black character which thou hast now given of thy self and yet I say there is hope my advice to thee in short is this come as the greatest sinner that ever was in the world to Christ and I dare undertake for thy welcome let that which hath been hitherto thy discouragement turn now to thy great encouragement Christ came not to the whole but to the sick not to call the righteous but sinners to repentance even the greatest of sinners and since thou takest thy self to be so obey this loud call and come immediately to Christ though thy sins be as scarlet and as crimson they shall be as white as snow and as wool Isa 1.18 therefore turn thee to thy God and wait continually on him Hosea 12.6 etiam cum ad culmen perveneris omnium peccatorum as Zanch. upon the place lib. 1. de relig when thou art come to the height of all sin and wickedness Thus whoever thou art O poor trembling doubting soul remember that God hath once more called thee to come to Christ this day to come as thou art in thy rags in thy poverty in thy emptiness and insufficiency that he may be all in all to thee though means and ordinances do not presently take off our doubts and overcome our fears and fully satisfie our souls but still we remain hopeless and heartless and unbelieving yet if they do so far prevail with us as to put us upon the tryal and use of those means we are directed to compelling us to comply with the counsel that God gives us by his Ministers this may be a sign for good that God hath taken a secret hold of thy heart and is drawing thee on in the way wherein he will be found Go home then and say though I am as cloudy and dark as ever unsatisfied as ever though I have no heart to come to Christ no expectation of any success in coming yet I will come however if it be but to satisfie the importunity of others of the Ministers of the Gospel who in Christ's name and in his stead do so earnestly beseech me once more to make tryal of the freeness of his grace Tell Jesus Christ who sent you we will own it at the last day and justifie our message to you tell him then what thou hast heard this day and that thou couldest not make away with thy self and throw thy self headlong into hell till thou hast once more expos'd thy self to his wonted pity and commiseration to such as thou art tell him thy soul is ready to break for the longing desire it hath after Christ cry out and say how long Lord holy and true when wilt thou shine out upon thy poor creature who is walking in the valley of the shadow of death and can see no light O make hast to help O arise and save me come Lord Jesus come quickly with relief and succour to my poor soul offer thy self in this manner to Christ present thy self thus before the Lord and if thou findest thy self pressed out of measure above strength insomuch as thou despairest even of life as 2 Cor. 1.8 9. O then cast thy self burthen and all upon Jesus Christ Mat. 11.28 and when thou canst not gather comfort from any present sensible impressions made upon thy heart then argue from promises made to thy coming take them as an answer from God to thee and make thy best of them as David did Psal 119.81 My soul fainteth for thy salvation but I hope in thy word hath not Christ said John 6.37 Him that cometh to me I will in no wise cast out if he should never speak one word more to thee all thy dayes here is enough said already to support thee we say omne praeteritum est necessarium that which is past can never be recall'd Christ will never unsay what is pass'd out of his lips keep thy hold here and thou art safe to eternity Nothing but raptures and particular revelations some strong sensible feelings of comfort will satisfie some whereas indeed God hath revealed his whole counsel to us in the Scriptures and has nothing more to say to sinners than what is already expressed in the Gospel the particular answers that God gives his people sometimes what are they but inward repetitions of Gospel-promises to the heart sealed up there by the Spirit How a Christian may get such a faith that is not only saving but comfortable and joyful at present Serm. XXV 1 Peter 1.8 Whom having not seen ye love in whom though now ye see him not yet believing you rejoyce with joy unspeakable and full of glory THE Question which this Text was chosen to resolve is How a Christian may get such a Faith as is not only saving at the last but comfortable and joyful at present This case hath two things in it one it takes for granted the other it doth suppose may and sometimes doth come to pass it takes first for granted that joy and comfort arise from Faith viz. Faith unfeigned as the Apostle speaks which purifies the heart and sets love a work to obey the Law and so the commandment hath the end for which it was made 1 Tim. 1.5 and this is very sure for all comfort must begin in God and be derived from him he is the father of mercies and the God of all comfort 2 Cor. 1.3 and he hath given us everlasting consolations through grace 2 Thess 2. last but it is not from God absolute or without a Mediator alas there is no comfort in that What comfort can a malefactor that hath myriads of inditements against him upon the file the least whereof must take away his life expect from a just
preserved and maintained and who though he could so easily destroy you and glorifie his justice hereby yet is both patient with you and willing also to be reconciled unto you and sends his Embassadors in his name to tell you that he entreats you that you would be reconciled and let these considerations affect you with ingenuous grief for sin Lastly Get conviction of the defilement of sin how your Souls are stained by it and hereby degenerated and debased into a lower degree of vileness than is in the beast that perisheth yea that hereby you are become without regeneration and until your Souls are washed more loathsom in the eyes of God than the most nasty thing in the World is in your eyes 2. Make confession of sin In some cases it is requisite you should confess some sins unto man but it is absolutely universally necessary in order to forgiveness that you should confess your sins unto God the promise of pardoning mercy is made to confession Prov. 28.13 He that covereth his sins shall not prosper but he that confesseth and forsaketh them shall have mercy David found by experience the evil of covering and keeping close his sins and the benefit of acknowledgment and confession Psal 32.3 4 5. When I kept silence my bones waxed old through my roaring all the day long for day and night thine hand was heavy upon me my moisture is turned into the drought of Summer Selah I acknowledged my sin unto thee and my iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin Selah Sinners make a full confession of your sins that you may have a full pardon and discharge do not hide any sin as a sweet morsel under your tongue it is a vain thing to seek and endeavour the hiding of any sin from him who is omniscient God hath knowledg of all your Iniquities do you therefore acknowledg all unto him Make free confession of your sins Stay not till God force you by his Scourges and even drag you unto it by his cords of affliction but let it be your voluntary act and be ingenuous herein mingle not your confession with excuses and extenuations Say not though you are bad yet you are not so bad as others that your hearts are good though your lives have been naught that such and such gross sins were your slips and failings that you were overtaken overperswaded and drawn unto such wicked practices by your companions and so by transferring your guilt endeavour to make your selves as Innocent as you can this is abominable in the sight of God and a certain sign of sin's dominion which is inconsistent with the remission of it and will shut you out from pardoning Mercy but in confession of your sins acknowledg your selves to have been the chief of sinners Sinners take all the blame to your selves and set your sins out in the deepest Crimson and Scarlet colours and with all their hainous circumstances and aggravations tell God that your heart is the worst part and if there have been some abominations found in your lives there are a thousand-fold more abominations in your hearts Confess your sins with humility and self-loathing say with Agur Prov. 30.2 Surely I am more brutish than any man and have not the understanding of a man with David Psal 73.22 So foolish was I and ignorant I was as a Beast before thee with Job Chap. 42.6 I abhor my self and repent in dust and ashes Confess your sins with shame like Ezra Chap. 9.6 O my God I am ashamed and blush to lift my face unto thee for our iniquities are increased over our head and our trespass is grown up unto the Heavens Confess your sins with grief and godly sorrow like David Psal 39.18 I will declare mine iniquity I will be sorry for sin 3. Make Application of Christ by Faith that you may attain forgiveness There is no other Name given under Heaven amongst men whereby you can be pardoned and saved Acts 4.12 And he is able to save you and procure a pardon for you in the uttermost extent of your most hainous guilt Heb. 7.25 And the reason is given in the same Verse because he ever liveth to make Intercession for sinners it is his Office as High-Priest wherein he is most merciful and faithful to make Reconciliation for the sins of the People Heb. 2.17 Christ is near to the Father being at his right hand in Heaven and hath great interest in him being his dearly beloved Son and his Intercession for pardon is always accepted it being for no more than what himself hath purchased and what his Father hath promised and therefore you that are the worst of Sinners have great encouragement to come unto Christ and to make Application of him you have his promise that whosoever cometh unto him he will in no wise cast out Joh. 6.37 and if you apply your selves unto him and apply unto your selves his merits and Righteousness by believing you shall certainly attain the forgiveness of all your sins however numerous and hainous they have been Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sins And our Saviour himself telleth us Joh. 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life And the Apostle doth discourse at large in the former part of his Epistle to the Romans concerning Justification which he proveth by manifold Arguments that it cannot be works that it must be by Faith therefore by Faith make Application of Christ and his imputed Righteousness and rest therein only that you may be justified that you may be pardoned and saved 4. Forsake every sin that you may attain the forgiveness of it Prov. 28.13 He that confesseth and forsaketh his sins shall find mercy Isa 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and return to the Lord for he will have mercy upon him and to our God for he will abundantly pardon him Isa 1.16 17 18. Wash ye make ye clean put away the evil of your doing from before mine eyes cease to do evil learn to do well seek judgment relieve the oppressed judg the fatherless plead for the widow Come now and let us reason together saith the Lord though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wool You must loath your sins that you may be pardoned and withal you must leave them you must cease from doing evil if you would have God cease from his displeasure and unless you do forsake your sins never expect that God should forgive them there must be a returning to God that you may be received unto favour and this cannot be without a turning from sin It would be a dishonour unto God to pardon you
instruct us to a present improvement of it and that especially for these two reasons 1. Because it being the accepted time or time of free-grace and good will we must for the present improve it upon the account of gratitude and ingenuity 2. Because it being the accepted time and the day of God's free-grace in accepting of sinners we must presently improve it upon the account of real self-interest 1. Upon the account of ingenuous gratitude The terms upon which reconciliation is bestowed are all free 't is free not only in respect of the persons upon whom 't is bestowed who are weak and unworthy and polluted and opposite to God but in respect of the terms on which it is bestowed The terms are free terms The old friendship between God and man was kept up by Doing but restoring to friendship or reconciliation is bestowed in the way of believing We do not buy the favour of God 'T is not afforded Secundum pretium but Secundum pactum It is not by laying down any valuable consideration for the meriting and purchasing of it but it is in the way of doing that which God appoints and by his free grace is pleased to condescend unto and that is humble and thankful acceptation If we buy it it is with another's purse Jesus Christ only bought it We part with nothing for the favour of God but what is our bane if we keep it We may keep all but what will kill and damn us Nor doth our obedience to God when we accept of reconciliation with him through Christ make our reconciliation less free For the pardon of a Traytor may be free though it be under the condition of future Loyalty Now then what is more suitable to ingenuous gratitude than to embrace the season of God's bestowing so free a favour Surely the least we can do is to accept of that God that accepteth of us to accept of him that is so full of loveliness and rewards we having nothing to bring him but deformity and beggery Not to accept his favour presently argues the height of proud ingratitude concerning which God may say have I this for my good will for my free grace what not so much as accept of my favour that shall cost thee nothing surely the least spark of holy ingenuity would prompt us to say with him in a case of infinitely lower concernment Lord we accept it always with all thankfulness what thou offerest freely I accept it readily What beggar doth not accept of a free alms without delay or disputation 2. As the season of Grace is the accepted time or the time of God's free acceptation of sinners it engageth us to a present improvement of this season of grace upon the account of self-interest for the neglecting of free grace makes the divine vengeance 1. Vnavoidable and secondly Insupportable 1. Neglecting of free of grace makes vengeance unavoidable If grace be neglected what shall save you if grace shall not save thee works cannot save thee The neglecter of grace concludes himself under a necessity of damnation He rendeth the book of mercy He throweth away the remedy the cordial that serveth for his reviving He that accepts not of life and Salvation by free gift must have it by earning must have it by working and earn it we cannot Thou canst not obtain reconciliation with God upon easier terms for thy self than Christ obtained it for believers and what terms were those but even perfect and to thee impossible obedience You cannot dig perfect doing is impossible you are lost if asham'd to beg at the door of free grace for the dole of mercy 2. The neglecting of free grace makes Divine vengeance insupportable It discovereth the malignity of the heart against that which by free grace is bestowed for if we cannot dislike the price which is to bring neither money nor price you must then dislike the wares which are Heaven with holiness And how great a scorn do we then put upon the Lord Jesus the purchaser of free grace It was Christ's payment that made all free to us Who can excuse the contempt of such both love and cost at once there is no liquor that scalds so tormentingly in hell as the Oil of mercy Grace turned into fury is the most killing Enemy Freeness invites all worldly customers Who loveth not costly things that cost him nothing who shunneth an interest in a thousand pounds a year to be had for taking up at the Court and why alone my Brethren should Jesus Christ want customers are there any commodities so rich as his are there any commodities to us so cheap as his Why should they alone be slow that go to take the favour and love of God through him especially considering that they have paid so dear for that which is not bread yea for that which is their bane Free grace tendered and neglected is condemnation heightned You cannot have the favour of God by doing what will you not have it for receiving neither you will not then have it at all It is that hell of hells that free grace is despised hath been neglected Thus much for the first branch of the second Argument the season of grace is a time of acceptation and therefore in respect of that advantage it requires our present improving thereof For the second branch of this second Argument The season of grace is also called Sect. 16 the day of Salvation But why doth this second branch put us upon the present improving of the season of grace For answer take these considerations 1. It is a day of Salvation and Salvation is a work that must be regarded 't is a matter of absolute necessity Other things are may-be s at the best matters of mere conveniency but Salvation is a business of peremptory and indispedsible necessity A fair day is convenient to ride in but the journey it self being of life and death is absolutely necessary You may be excused at the day of judgment for leaving any thing in the world undone besides the getting of Salvation You may be excused if you never had time to get the riches or honours of the world or great endowments or employments but what shall excuse you if you have not looked after Eternal life Can you say we had another imployment more or as necessary can you say we were taken up about something more needful more useful no you cannot Now remember that which must be done should be most done and first done First attend necessaries and then look after circumstantials first seek the Kingdom of God Here 't is no measuring cast whether you should obtain Salvation it is a must-be Tempus perdimus dum aeternitatem non â—quaerimus You lose all that time that is not spent in looking after a happy Eternity First get bread for thy starving Children and then if thou hast time look after rattles for them A work of necessity must not be put off to a time of uncertainty If thou delayest delay
For it is a People of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour IN this and the precedent verse we have a dreadful denunciation of judgment upon either the oppressors and Enemies of God's People or upon obstinate and incorrigible sinners among God's People together with the reason of that denunciation or cause of that judgment threatned 1. The judgment denounced is 1. Great desolation as to their outward state verse 10. and former part of the 11. v. 2. Utter destruction final ruine v. 11. He that made them will not have mercy on them James 2.13 It is the highest severity where no Saviour is to be found where judgment is executed without mercy And this is amplified by the consideration 1. Partly of the Inflicter of the judgment it is God himself He that made them They were not to fall into the hands merely of men like themselves their fellow Creatures but into the hands of the living God Heb. 10.13 2. Partly of kindness formerly received from him He that made them He that formed them i. e. He that created them gave them their being if we understand it of the Enemies of God's People or he that not only made them as his Creatures but formed them to be his Servants formed them into a state and into a Church if we understand the words as spoken of God's People themselves and so had given them their being not only a natural one but a civil and Ecclesiastical one he that had formerly done so much for them vouchsafed them such choice mercies yet now would renounce all kindness to them have no mercy on them shew them no favour II. The cause of the judgment to be inflicted it is a People of no understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not a People of Vnderstanding as much as to say It is not a people of any understanding or as we read it It is a people of no understanding It is a sottish ignorant people such as take no notice of any thing know not God observe not his works understand not their duty Other sins no doubt they were chargeable with but the Lord takes notice especially of their ignorance and it is for that they are here threatned Hence we take notice that Obs 1. Ignorance of God his truths or ways is no security against his judgments Jer. 10.25 Pour out thy fury upon the Heathen that know thee not c. Obs 2. The knowledge of the will and ways of God is necessary for them that expect to find favour with God They that desire God would save them must labour to know him That some knowledge of the will of God is needful to all those that expect to be saved for we set aside the case of Infants I suppose is clear in it self But when you hear this Doctrine you may be ready to ask What is that knowledge which they who would be saved should seek after And when that is answered you may again enquire What means you are to use for the obtaining of it And so the case to be spoken to is this What Spiritual knowledge or knowledge of the things of God for other knowledge at present we take no notice of however commendable in it self or secondarily useful to higher ends they ought to seek for who desire to be saved and how such knowledge may be attained Of this Case Case there be two parts I shall speak distinctly to each and so first shew what is that knowledge we are to seek after and then give directions for the attaining of it I. What knowledge they are to labour after who expect to be saved In answer to which I must promise something by way of distinction something by way of Concession and then add other things by way of proposition for the fuller determining the case in hand Distinct 1. We must distinguish between that knowledge which is simply and absolutely necessary to the Salvation of all men so that no man can be saved without it but whosoever falls short of it must certainly perish for lack of it such knowledge the want of which is always actually damning and that even in them that have not the means of obtaining it as Heathens who have no revealed light for in them it is the occasion of their perishing as a man 's not knowing the only Medicine in the World that could cure him when sick would be the occasion of his death and so would be his undoing though not his fault 2. And that knowledge which though it be not simply necessary to Salvation necessitate medii yet is Secondarily necessary to be in those that would be Saved or necessary in some respects and upon some suppositions as 1. On the account of the circumstances wherein men are and the capacity they are in for the gaining of knowledge whereby they are brought under the obligation of a command to labour after it and so they have the necessity of Duty to seek that knowledge though that knowledge it self have not the necessity of a Mean 2. Necessary though not absolutely to the very Esse or Being of a Christian and his Salvation yet to his bene esse his well being as a Christian his better and more comfortable management of the affairs of his Salvation The want of this knowledge if it be not alwaies actually damning as when God giveth men repentance yet proceeding in those that are in condition to obtain it not from want of means or capacity but from gross negligence or contempt of the truth it must needs be in it self damnable 2. By way of Concession It is a difficult thing to determine just how much knowledge is absolutely necessary to Salvation to define the Minimum quod sic so to speak of Divine knowledge so as to say that whoever falls one degree short of it cannot be saved That there be certain prime fundamental Doctrines of Religion which are so necessary to Salvation that men cannot in an ordinary way be saved without the knowledge of them is I think confessed by the generality of those that pretend to Christian Religion or to any hopes of Salvation But which in particular those fundamentals are and how many is not alike clear A controversie it is which I shall not need to touch upon not only as being a tender point but as not being concerned in my present design as will further appear in the following Propositions It will little avail us in our present circumstances amidst such plentiful means of knowledge and so much truth as is revealed to us to know just how much knowledge is absolutely needful to Salvation as suppose how much would have been sufficient for the Salvation of a believing Jew before our Saviour's coming in the flesh or what knowledge might be sufficient for the Salvation of and consistent with truth of Grace in some poor Christian in the darker corners of the
to the Sheeps passing out of the Fold when they were to be Tithed for God Levit. 27.32 they were to be told with a Rod one two three c. and the Tenth was the Lords God will not covenant with us in the lump and body but every one was to be particularly minded of his Duty 't is not enough that our Parents did engage for us in Baptism as the Israelites in the Name of their little ones did avouch God to be their God Dent. 29.10 11 12. No man can savingly transact this Work for another we must ratifie the Covenant in our own Persons and make our own professed subjection to the Gospel of Christ 2 Cor. 9.13 This Work cannot be done by a Proxy or Assigns our Parents Dedication will not profit us without some personal Act of our own if we live to years of discretion Once more this must be done not only in words or visible external Rites which may signifie so much as personal Covenanting with God but a Man must ingage his heart to God Jer. 30.21 yea this is a business that must be done between God and our own Souls where no outward witnesses are conscious to it God speaketh to the Soul in this transaction Psal 35.3 Say unto my Soul I am thy Salvation and the Soul speaketh to God Lam. 3.24 thou art my Portion saith my soul and Psal 16.2 O my soul thou hast said unto the Lord thou art my God thus the Covenant is carried on in Soul-Language Now upon this Personal inward Covenanting with God our right to all the priviledges doth depend 2. Renew often the sense of your Obligation to God and keep a constant reckoning how you lay out your selves for him Acts 27.23 His I am and him I serve Phil. 1.21 To me to Live is Christ Some few Renegado's renounce their Baptism but most Christians forget their Baptism 2 Pet. 1.9 He is blind and cannot see afar off and has forgotten that he was washed from his old sins therefore we should be continually exciting our selves both to obedience and dependence that the sincerity of our first Vow and Consent may be verified by a real and constant performance of it 3. You should use frequent self-reflection that you may come to know whether you are indeed washed from the guilt and silth of sin 1 Cor. 6.11 Such were some of you but now ye are sanctified but now ye are justified in the name of the Lord Jesus and by the spirit of our God You should observe what further sense you have of the pardon of sin how you get ground upon your bondage of Spirit and grow up into some rejoycing of Faith for by these signs God intended our strong consolation Heb. 6.18 And the Eunuch when he was Baptized went his way rejoicing Acts 8.39 Hath God applyed his Covenant to me Taken me into the Family Planted me into the Mystical Body of Christ and shall not I be glad and rejoyce in his Salvation So for Sanctification see whether God's Interest doth prevail in you or the Interest of the Flesh what Power and strength of Will you get against Corruption easily Gal. 5.16 17. whether sin be more subdued and you can govern your Passions and Appetites better Gal. 5.24 They that are Christ's should find something of this in themselves otherwise their Baptism is but an empty formality Fourthly and Lastly You must use it as a great help in all Temptations as when you are tempted to sin either by the delights of Sense a Christian hath his Answer ready I am no Debtor to the Flesh or I am Baptized and dedicated to God in the way of Mortification and Holiness to obtain pardon and Life 1 Cor. 6.15 Shall I take the Members of Christ c. this Soul this Body this Time this Strength is Christs not to please the Flesh but the Lord Or by the terrors of Sense Dionysia comforted her Son Majoricus an African Martyr when he was going to suffer for owning the God-head of Christ with this Speech Memento Fili Baptizatum esse in nomine Patris Filii Spiritus Sancti Remember my Son that thou art Baptized in the name of the Father Son and Holy Ghost and be constant So when you are tempted by the Devil taking advantage of your Melancholy and grievous afflictions to question God's Love and Mercy to Penitent Believers Remember the Covenant Sealed in Baptism that you may keep up your Faith in God through Christ which pardoneth all your sins and hath begotten us to a lively hope We must expect to be Tempted the Devil tempted Christ after his Baptism to question his filiation so solemnly attested Compare Mat. 3.17 with Mat. 4.16 Luther saith of himself that when the Devil tempted him to despair or to any doubts and fears about the Love of God or his Mercy to Sinners he would always Answer Ecce ego Baptizatus sum credo in Christum Crucifixum Behold I am Baptized and Believe in Christ Crucified And he telleth us of an Holy Virgin who gave this reply when the Devil abused her Solitudes and injected any despairing thoughts into her mind Baptizata sum I am Baptized and entred into God's Covenant and will expect the pardon of my sins by Jesus Christ Thus should we all the daies of our Life improve our Baptism till we have the full of that Holy and Happy estate for which we were first purified and washed in God's Laver. By what Scriptural Rules may Catechizing be be so managed as that it may become most Vniversally Profitable Serm. XI Proverbs 22.6 Train up or Catechize a Child in the way he should go or in his way and when he is old he will not depart from it THIS most Excellent Book of Sacred Aphorisins or Divine Proverbs is by some not unfitly compared to a costly Chain of Orient Pearls among which though there be a fair Connexion yet there is little or no Coherence I shall therefore immediately enter on the words themselves and in them I observe a Precept and a Promise an important Duty and a perswasive Motive 1. A grand important necessary Duty enjoyned Train up or Catechize a Child in the way he should go In which words we have 1. The Act or Duty prescribed Train up or Catechize Piously and prudently instruct and educate 2. The Object or Person that is to be trained up a Child By a Synechdoche all such Younger ones and Inferiours as are committed to the care and conduct of their Superiours 3. The Subject-matter wherein these Inferiours are thus to be trained up In the way he should go In that way or manner of life which most suits and becomes him that makes most for God's Glory and his own temporal spiritual and eternal good 2. Quo semel est in buta recens servabit odrem testa diu Aâ— plurimum So. Observation 2. A Cogent Argument or prevalent Motive to excite and quicken to the faithful discharge of this important Duty And
Luke 6.12 But such as are fill'd with impertinent multiplications of vain words and have neither holy reasonings nor spiritual and warm affections and yet think to be heard for their much speaking Qu. But can God be moved by our arguments or affected with our troubles He is the unchangeable God and dwells in the inaccessible light James 1.17 There 's no variableness or shadow of turning A metaphor from the fixed stars which admit no parallax Kepler Astron l. 4. p. 495. Fran. 1635 c. Argol Tab. p. 72. and therefore Astronomers cannot demonstrate their magnitude for our eyes or instruments can yet give no intelligence of any increase or diminution of their diameter or light Ans Those holy motions upon the hearts of Saints in prayer are the fruits of the unchangeable decrees of his love to them and the appointed ushers of mercy God graciously determines to give a praying arguing warm affectionate frame as the prodromus and forerunner of a decreed mercy That 's the reason that carnal men can enjoy no such mercies because they pour out no such prayers Jer. 29 10 12. Isa 45.1 2 4.11 19. The spirit of prayer prognosticates mercy ensuing Wherefore vvhen the Lord by Jeremy foretold the end of the Captivity he also pre-signifies the prayers that should open the gates of Babylon Cyrus vvas prophesied of to do his vvork for Jacob his servants sake and Israel his elect but yet they must ask him concerning those things to come and they should not seek him in vain The glory of the latter days in the return of Israel is foretold by Ezekiel Ezek. 36.24 37 Rev. 21.12 17 20. but yet then the Lord will be enquired of by the house of Israel to do it for them The Coming of Christ is promised by himself but yet the Spirit and bride say come and he that heareth must say come and vvhen Christ saies he vvill come quickly Even so come Lord Jesus Divine grace kindles these ardent affections vvhen the mercies promised are upon the wing Gerson T. 2. K K. 3 6. Prayer is that intelligible chain as Dionysius calls it that draws the souls up to God and the mercy down to us or like the Cable that draws the ship to land though the shoar it self remain unmoveable Prayer has its kindlings from heaven 2 Chron. 7.1 like the ancient sacrifices that vvere inflam'd vvith celestial fire 6. Submission to the allwise and holy Will of God This is the great benefit of a Saint's communion with the spirit that he maketh intercession for them according to the Will of God Rom. 8.27 When promised mercies are revealed in more absolute terms the sanctified Will concenters with the Will of God When vve pray for holiness there 's a concurrence with the Divine Will 1 Thess 4.3 Rom. 12.1 2. For this is the Will of God even your sanctification When we pray that our bodies may be presented a living sacrifice acceptable to God vve then prove vvhat is that good acceptable and perfect Will of God But I speak here as to outward mercies and enjoyments and the gradualities or degrees of graces and spiritual mercies But as to substance of spiritual mercies the pomises in such cases run freely as if in any place there seem to lye any limitations or conditions those very conditions are otherwhere graciously promised to be vvrought in us In the Covenant of grace God does his part and ours too As when God commands us to pray in one place he promises in another place (a) Zec. 20.10 to pour out upon us a Spirit of grace and supplication God commands us to repent and (b) Ezek 14.6 turn unto him In another place (c) Lam. 5.21 Jer. 31.18 Turn thou me and I shall be turned for thou art the Lord my God and again turn thou us unto thee O Lord and we shall be turned (d) Ezr. 18.31 make you a new heart and a new spirit otherwhere (e) Ezek. 36.26 27. A new heart will I give you and a new spirit will I put within you c. and cause you to walk in my statutes that (f) Col. 1.9 10. ye might walk unto all pleasing says Paul for this cause I cease not to pray for you c. that he would (g) Heb. 11.21 work in you that which is well-pleasing in his sight Work out your salvation (h) Phil. 2.12 13. for it is God that worketh in you to will and to do of his good pleasure Precepts promises and prayer are connext like so many golden links to excite encourage and assist the soul in spiritual duties But in other cases as to temporal and temporary mercies let all thy desires in prayer be formed with submission guided by his counsel and prostrate at his feet and acted by a faith suitable to the promises of outward blessings and then it shall be unto thee (i) Mat. 15 28. Gerson T. 2. even as thou wilt He said well cardo desideriorum sit voluntas Dei exaudiat pete cardinem Let all thy desires as to temporals turn upon the hinge of the divine good pleasure That man shall have his own Will that resolves to make God's Will his God will certainly bestow that which is for the good of his people Psal 34.18 and 84.11 Math. 7.11 Rom. 8.28 One great point of our mortification lies in this to have our Wills melted into God's and 't is a great token of spiritual growth when not only content but joyful to see our Wills crost that his may be done We pray that his Kingdom may come let it appear by sincere prayer that his Will may be done When our Wills are sacrificed in the flames of holy prayer vve many times receive choicer things then we ask expresly 'T was a good saying non dat quod volumus ut det quod malimus God many times grants not what we will in the present prayers that he may bestow what we had rather have when we have the prayer more graciously answered than we petitioned we know not how to pray as we ought but the spirit helps us out with groans that secretly hint a correction of our wills and spirit in prayer Rom. 8.26 In great anxieties and pinching troubles nature dictates strong groans for relief but sustaining grace Heb. 12.10 and participation of divine holiness mortification from earthly comforts excitation of the soul to long for heaven being gradually weaned from the Wormwood-breasts of these sublunary transient and unsatisfying pleasures and the timeing of our hearts for the seasons wherein God will time his deliverances are sweeter mercies than the present return of a prayer for an outward good into our bosoms What truly holy person would lose that light of God's countenance Psal 4.6 7. which he enjoyed by glimpses in a cloudy day for a little corn and wine Thou hast put more gladness into my heart says David Nay in many cases
corde se tantopere praesumere oportet ut modum quo Deus religiosè coli debet ipsi sibi pro libitu arbitrio praescribant non enim Deus hominum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delectatur aequum est non quo nos volumus ipsi sed quo ipse vult modo eum colamus veneremur Thes Salmur That Abel did Sacrifice and thereby pleased God Gen. 4.4 the Lord had respect unto Abel and his Offering i. e. God accepted Abel and his Offering It is not said what outward testimony it was whereby God did declare this respect and acceptance of Abel's Offering whereby Cain did perceive that Abel and his Offering was pleasing unto God when himself and his Offering were both rejected It is conceived that fire came down from Heaven and consumed Abel's Sacrifice but not Cain's Offering and by this sign God did discover his acceptance of the Sacrifices in following Ages Lev. 9.24 1 Kings 18.38 1 Chron. 21.26 2 Chron. 27.1 But if this had not been by God's own appointment it would not have pleased him for will-worship God is not delighted in if it had not been commanded by God it had not been obedience in Abel and if it had not been obedience it would not have been pleasing to God for hath the Lord as great delight in Burnt-offerings and Sacrifices as in obeying the voice of the Lord Behold to obey is better than Sacrifice and to hearken than the fat of Rams 1 Sam. 15.22 Abel did by faith what he did in sacrificing unto God Heb. 11.4 2. Fide oblata fuerunt sacrificiis ab initio sunt autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in religione fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec enim habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa autem nititur divinae revelatione voluntatis ut qui cultus Deo ex fide praestatur sit obedientia Cloppenburgh Sacrific Schol. But faith must be bottomed upon some signification of the Will of God and must be done by virtue of some command if done in faith else there is no ground nor reason to believe that what is done will be pleasing unto God That there was religious worship in Adam's Family 2. A non scripto ad non factum non valet consequentia Inter primam promissionem de ventura semine mulieris primum sacrificium non relinquimus ullum temporis intervallum Munit hanc sententiam nostram Apostolus docens vetus foedus absque sanguine dedicatum non fuisse absque sanguinis effusione non fieri remissionem Heb. 9.18 22. Hinc enim consequens est vel cum promissione illa de venturo semine mulieris nullam factam esse foederis Dei cum bomine spiritualis instaurationem qua peccato um remissionem speraret crederet vel non esse factum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui est sacrificiorum character Cloppenburgh Sacrif Schol. and so handed down from his to others appears in that Adam did yield obedience to the command of God given to him concerning Sacrifices and other duties belonging to it and did educate his children in the same Though we do not read that Adam did sacrifice and pray to God yet it doth not follow that he did not The great wickedness of Cain and the martyrdom of Abel gave occasion to this first mention of their offering but it is not likely that this was the first offering made to God for do you think that Adam and Eve had so many Sabbaths before Cain and Abel were born and brought up that they kept none of them No not one Or that they spent their time and days in the matters of the World in the total neglecting of God and their own Souls If any be so uncharitable let them consider these three things 1. Had not Adam and Eve sad experience of the difference of being under God's favour and his frowns of being filled with the sense of his love and fears of his wrath Were there ever any in the world that knew both these as our first Parents did the one in the state of Innocency the other after their Apostacy When God himself came to look after these transgressors of his Law and to arraign them at his Bar and convince them of the evil they had done and pronounce sentence upon them for the same and cursed the one and the other and the earth for their sakes and drove them out in anger from that delightful pleasant Paradise in which at first they were placed by God were they not terrified now by the anger of the Lord as they were before delighted in his love Adamus cum totius generis humani esset pater familias promissionem seminis victricis posteris omnibus praedicandam acceperit illius officii nexu naturae positivi praecepti juris virtute tenebatur Officio isti cum non de fuisse plurima sunt quae suadent Munere enim mandato ut sedulò fungeretur effecerunt sine dubio beneficum à Deo maximum recèns acceptum sui generis amor misericordia aâ—que in quem staâ—um per peccatum redegisset miseres posteros sensuâ—â— tenerrimus Tota itaque illius familia ipso curante regente hoc est totum in universum humanum genus nemine excepto dei erat ecclesia in qua fides observantia cultus religiosus viguerunt Doct. Owen de nat ortu c. Theol. lib. 2. cap. 2. 2. Then add to this and consider Did not God after this out of his abundant grace and mercy towards them lying in this misery preach recovering grace by and through his own Son Gen. 3.15 q. d. Adam thou art a lost man Yes Lord I see I am Thou art exposed to my wrath and to the death that I did threaten if thou didst disobey Yes Lord so I am Adam and Eve you two have undone your selves and all the world and plunged your selves and them into the depth of misery and are exposed to my wrath and justice for ever Yes Lord so it is so it is wo unto us so it is Well but yet out of my meer mercy and free grace I will help you out of this condition I have a remedy for you I have kindness for you Sinners for you Rebels and such that all the Angels in Heaven could not have thought of for you poor Sinners and that is my own Son shall be your Surety shall become a man and suffer in your nature and bear the punishment of your sin he shall dye and you shall live he shall suffer and you shall be saved if you will yet consent to the terms of a new Covenant after you have violated the former and this shall come to pass at the time that I have appointed in the mean while you shall offer such Sacrifices to me and pray unto me for your pardon and my grace and these Sacrifices shall be Types of this promised Saviour and it shall be through him but not for these that I
they have been justly gain'd yet if they have been niggardly hoarded up and not put to good uses but Parents have liv'd miserably and basely only to increase riches they will prove not good but rusty though lawful money and they are kept to their owners disquiet and hurt and to their Childrens disappointment (o) Eccles 5.12 13. in the proof after an age likely they find nothing or nothing with the blessing of God (p) Prov. 10.22 16.8 for that is entailed not on the Miser's seed but on his that is all the day merciful (q) 20.7 Psal 37.26 when either the urgent necessities of the poor or the interest of the Church and State require a proportion to the defrauding of which under a pretext of raising a portion for Children were to cause a canker in what is rais'd Thus of Parents office whiles there be promising hopes of staying with their Children upon earth There remains somewhat yet 3. At their departure when they are admonish'd to be thoughtful of leaving them and have some prenotices of death approaching to arrest and carry them to their long home then Parents should set their house in order (r) 2 Kings 20.1 by giving or leaving such lessons of wisdom to their Children as by God's blessing will make a deeper impression being utter'd by dying persons (s) Gen. 15.16 Thus did Isaac and Jacob (t) 28.2.3 4. 49.1 2. 'T is true there was something of an extraordinary Prophetick spirit in some of them but those things of ordinary use which they gave in charge will be sufficient proof for our purpose as Isaac's sending Jacob to Laban with his blessing David's advice to Solomon (u) 1 Chron. 29.9 1 Kings 2.2 3 c. and Jacob's about his funeral (w) Gen. 50.16 and others making a Will or Testament bequeathing and devising their Estate (x) 25.5 with Gal. 3.15 Lev. 25.23 1 Kings 21.3 Hebr. 9 16 17. seconding all with solemn parental warnings and prayer to God for a blessing (y) Gen. 28.3 24.60 48.15 1 Chron. 29.19 and advising them after their their death to consult such friends upon emergencies whom they have oblig'd to their assistance as David did (z) 22.17 28.2 The Reverend Mr. Robert Bolton * In his life and others gave notable instances of this last duty The above mention'd Dr. Robert Harris refer'd his dear Wife and Children after several Heavenly and savoury speeches to the advice and counsel he had annex'd to his Will made by him about 22 years before his departure Therein he left his Children excellent instructions for their Souls their Bodies their Callings both as to the choice and use of them for their company for their marriages for their Children for themselves within themselves for their Estates and for the Publick Things really worth the reading and observing both by Parents and Children In imitation of which but not publish'd I have likewise with delight read very good advice left by a serious Citizen †Mr. R. B. May 9. 1662. Mr. T. H. as it should appear lying sick of a Consumption whereof he died to be given to his only Son and Child then a little one when he should come to the use of his reason which I doubt not but is faithfully performed by his Executor It might be of great advantage to their posterity if Parents would have more regard in due circumstances to this last office of theirs which is much sleighted by many in our days who seem unconcern'd what shall become of their posterity when they are gone as to the best of enjoyments 'T is true there be on another hand Parents over solicitous to leave great Estates to their Children when they themselves leave the world being loth to part with them before they think they can never make their Children rich enough in the world without any regard to the riches of grace never considering that conveniencie is really more eligible than abundance (a) Prov. 30.8 and where there is much wealth more grace and wisdom are needful to enjoy it well For if Children have not their hearts established with grace (b) Hebr. 13.9 or want prudence to manage an Estate they are but like a Ship that hath more sail than ballast which is ready to be overset with any gust of vvind A great Estate vvithout Vertue is but strong poyson vvithout an antidote and earthly minded Parents in this respect do vvith their Children as the Ostrich vvith her Eggs leaves them in the dust but takes no further care of them so they leave them rich in temporals but for their spiritual and eternal vvelfare they are little or nothing concern'd That they may eat drink be merry and cloth'd vvith the best they provide by setting their nest high and making their seed great on the earth (c) Hab 2.9 10. vvhen alas they do but consult shame to their house and vvrong their own souls They do but observe lying vanities and forsake their own mercies (d) Jon. 2.8 sith God usually turns the vvheel and disappoints them vvhen the riches of the sinner are laid up for the just (e) Prov. 13.22 Others become Masters of their Childrens Estate vvhereas the good man leaveth an inheritance to his childrens children vvho in after ages reap the benefit of an Estate consecrated and blessed by their pious Parents prayers the gracious answer vvhereunto they are still receiving 'T is more then time I should speak to 2. The enforcement of these great and important offices mention'd in my Text vvhich is the Father of Heaven's prohibition of provocation to the discouragement of children Provoke not your children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be not discouraged Now as I shew'd the positive injunction of the Lord vvas a sufficient Reason to enforce the duties of children so this inhibition or negative precept is of equal strength to move Parents unto theirs sith it plainly shews the Will of him who hath an uncontrollable dominion that Parents conduct should be moderated according to those equitable positive as well as negative pr cepts that have been produced in the enumeration of the foregoing particulars And the special one in my Text carries with it a reason drawn from the end lest the Children should be consumed with sorrows saith the Syriack version others lest they become pusillanimous and dispirited pining away with grief which may be by any neglect or abuse of parental authority either in defect or excess by omitting the duties required or committing what God hath inhibited and so falling into either extremes Now what can be more cogent with affectionate Parents to engage them unto the good government of those God hath put into subjection to them than a care they be not dishearten'd by any male-administration of theirs Certainly to give any just occasion of discouragement to the hopeful fruit of their own body must needs be very evil and unnatural this puts them in 〈◊〉 〈◊〉
the one and the other might see the right way of Salvation by Jesus Christ for though the Light of Nature by which we are convinc'd of the equity and righteousness of the Moral Law do bind us to Repentance when we act against it yet it cannot promise that we shall get any thing by our Repentance being altogether ignorant of the Mystery of the Gospel Thus we see the Mountains must be brought low and the Valleys filled up and both reduc'd to such an exact level evenness and plainness that Christ may sit close upon the soul without the least interposition of any thing between him and us or the least remaining vacuity or emptiness in our selves into which his Fulness doth not descend making up whatsoever is wanting in us and when it is so there is a through perfect closure with Christ in the greatest nearness in the strictest and most intimate union that can be But you will say How shall we come to this How shall we walk thus between the Mountain and the Valley in a streight direct line of Faith and Hope to Jesus Christ which brings me to the Case or Question now to be spoken to from the Text which is this viz. How may we steer an even course between Presumption and Despair The true state of this Question depends upon a clear discovery of the real difference that is between the Grace of Hope and both these extreams Presumption and Despair therefore 1. I shall distinguish between Presumption and Hope The difference between Hope and Despair is more apparent but we are too too apt to confound Presumption and Hope there being a greater Affinity between these than the other as in Morality some vertue come nearer to one extreme than to the other So here there is something of the general nature of Hope in Presumption Presumptio non excludit spem sed rectitudâ—nem spei Zanch. Therefore we must be the more acurate and strict in distinguishing between the Grace of Hope and the Sin of Presumprion which fallente quâdam Specie Aquinas resembles the grace of Hope and those who are guilty of this Sin do alwayes put the specious name of Hope upon it they are not sensible of any Presumption as others are of Despair and therefore their case is more dangerous Eo magis desperati quo minus desperantes Ames de Consc And where one despairs thousands do presume Before I come to particulars I must distinguish of a double Presumption 1. Of our Selves and our own merits 2. Of God and his mercy Both stand in a direct opposition to the true Grace of Hope and I shall shew you where the difference lies I begin with 1. The First sort of Presumption which is of our selves This is a proud arrogant presumption arising from a vain conceit of our own supposed worth and righteousness we think to stand upon our own legs insisting not upon what Christ is to us or hath done for us but upon what we are in and to our selves and have done for Christ We have Prophecied in thy Name c. Mat. 7.22 We are not as this Publican we have done thus and thus and ought to be considered for our good works and we doubt not but we shall 't is not the Promises of Free-grace but the Law and their strict observance of that which these men ground their hope upon But the true Grace of Hope is alwayes grounded upon Faith in the Promises and is all along fed nourish'd maintain'd and strengthened by those believing perswasions that it hath of the truth of those Promises which at first produced and begat this hope in the Soul and in the continual exercise of this Grace in its daily actings it eyes the Promises hath daily recourse to them for its further confirmation 't is bottomed upon them takes its rise from thence and bears up the Soul upon the credit of them Rom. 15.4 Psal 119.74 this is the hope of the Gospel Col. 1.23 that carries us out of our selves A Christian's Hope is hope in another and not in himself The right notion of Hope as it is an Evangelical Grace implies our sole dependance upon God as the only Author and Fountain of all that good which we desire and look for which doth sufficiently difference it from that false hope or self-presumption that I have been speaking of and which was principally aimed at by John in the Text being a Presumption more peculiar to those times and persons here spoken of who lived under the Law and were much in doing but understood not the End of their Moral or Ceremonial Works but trusted in them and made Saviours of them and at the first entrance of the Gospel they opposed the Doctrine of Free-grace would hear neither John nor Christ himself but rejected the Counsel of God against themselves Luke 7.30 33 34. See what a Character Paul gives of them and of all others throughout the world who should entertain the least thought of Salvation out of Christ Rom. 3.16 17. Destruction and misery are in their wayes and the way of peace have they not known This one Scripture if well weighed is enough to shake the confidence of the most Presumptuous Self-justitiary that is and to convince him and all the world of their need of Christ In Psal 14. which Paul quotes in this Chapter God is brought in taking a strict Survey of Mankind before he sent his Son into the World to see if there were any that stood in no need of him q. d. If there be any such let him come forth and shew himself David answers for himself ver 7. Not I Lord not I Lord I wait for Christ I long for Christ O that the Salvation of Israel were come out of Zion O that Christ were come that the Free grace and mercy of God were more clearly revealed then Jacob shall rejoice and Israel shall be glad this will be good news indeed So Jer. 17.5 6 7. The result of all is this true Hope eyes God in Christ and argues from him this Presumption now spoken of eyes self and argues from thence in all its actings 2. The second sort of Presumption to be distinguish'd from Hope is that by which we presume upon God and his mercy This is grown up since the preaching of the Gospel there is indeed too great a spice of the former Presumption among Professors and as that vvears off this succeeds nay they unhappily mingle together If Legal Presumption cannot altogether shut out conviction yet it minces the matter 't is a little one and my Soul shall live and so makes vvay for this credulous presumption that brings in a Salvo for all presently God is gracious mercy is promised Christ has died for Sinners and all vvill be vvell vve shall go to Heaven of course vvithout any more ado and so they sit down in security all their dayes till they are surprized vvith their everlasting doom unawares This is Infidelis fiducia Bern. a
the fruit of it which was great joy v. 3. And then 6. here is their perseverance and how that is effected they were kept by the power of God to Salvation v. 5. No doubt but holiness is loseable the Angels lost theirs and we lost ours and the Saints at this day would quickly lose theirs totally and finally if they were left to a stock of grace received to trade for another world to grace received there must be grace supplyed the grounds of perseverance are without us viz. the promise of the Father the purchase and intercession of the Lord Jesus the power and supply of the blessed Spirit a Doctrine full of comfort but for certain as full of grace and humility too indeed if the comfort were not sanctifying it were not found So that here we may see the Doctrine of the glorious Trinity and every person in his work according to the most wise and divine Oeconomy and propriety in working towards fallen men quite dead in sin and dead in law and that irrecoverably as to themselves or any created power in heaven on their behalf here is I say the Father electing to life and glory here is Jesus Christ dying and rising here is the blessed Spirit sanctifying here the three Graces Faith Hope and Love inseparably accompanyed with obedience cherished with joy and comforts and crowned with perseverance by the power of God all arising from the Soveraignty of God's will and his rich abundant mercy to the praise of the riches of his glorious grace that they that glory should glory in the Lord. Pelagius was the first that set up nature for which the Church of God abhorred him saith Austin and the Fathers call it virus illud Pelagianum the most learned Vsher called it detestandam illam haeresin that pestered the Church of Christ olim bodie saith that holy man in his Hist Pel. But to proceed these strangers notwithstanding their holiness were undeâ— manifold temptations v. 6 7. persecutions in a tumultuary way were raised against them by the unbelieving Jews who were egged thereto by the Priests Priests who did stir up the people against them there was no Imperial Edict at this time against the Christians Nero was the first he was dedicator damnationis nostrae I need not quote Tertullian every Lad of the upper form may know this out of Suetonius and Tacitus God kept the Gospel in the first publishing of it free from any disturbance by the civil powers about 34 years that Claudius banished John into Patmos and that then he had the revelation is a mere figment of the learned Grotius and his Annotations built upon it have neither sap nor sense Under these persecutions their Faith did not only continue but shine and their love was evident and their comforts were so far from abating that they did rejoyce with joy unspeakable and glorious But you will say what is this to the question I answer here are two directions how a Christian may get that Faith whereby he may live comfortably as well as die safely 1. Be clothed with humility 1 Pet. 5.5 ascribe all thy gifts and graces thy profiting under afflictions ordinances thy peace and comfort wholly to the grace of God by Jesus Christ through the Spirit of holiness If there be any way in the world to get special Faith and to live comfortably it is this to live humbly the evangelically humble soul is the serene chearful soul heart-pride doth not only deprive believers of comfort but brings vexations disappointments and disgusts which are a torment to pride where ever it is 't is a sin that is very incident very pleasing to us very displeasing to God and very disquieting 't is an easie thing to preach and hear and discourse humility but believe it it is not so easie to live it a man's soul is never so fit to receive the shines of Gods love as when he is nothing in himself be sure to crush the sprawlings and motions of this cursed pride see God in all bless him for all see the Lord Jesus the purchaser of all and the blessed Spirit the Sanctifier of all study this well and live that Text in Rom. 11. last God is Principium efficiens finis of him through him and for him are all things give him the glory reduce this to practice this is every day practicable and were it practised would make every day comfortable envyings and provokings arise from vain-glory Gal. 5. last Inde nata sunt schismata quippe Hierome cum dicunt homines nos justificamus impius nos sanctificamus immundos we would be some-bodies away with these thoughts let God have the glory and thou wilt have the comfort in this way God will give Faith special and that is the Faith that brings comfort 2. The way to comfort is to do as these believers in my Text did they did choose rather to forego their earthly comforts than their consciences made choice of affliction rather than iniquity esteemed the reproaches of Christ rather than their safety prisons are not so terrible as they are imagined the best men have rejoyced in the honour of suffering they suffered joyfully the spoiling of their goods all patience and long-suffering with joyfulness Col. 1.11 Scripture-History primitive and modern abound with instances of all Sexes Ages Conditions in this particular The noble Galeacius had that joy in Christ at Geneva beyond all the Marquisates in Italy or the whole world In suffering comes assurance and that is comfort You will say we are not called to suffering and I say the God of peace give us truth and peace always but then if you would live comfortably live in religious honesty chuse poverty before knavery an honest meanness before secretly sinning gains Conscience is the best friend next to Jesus Christ Our rejoycing is this not that we are Preachers so was Demas nor an Apostle so was Judas but the testimony of our conscience that not in fleshly wisdom but in godly sincerity through the grace of God we have had our conversation in the world 2 Cor. 1.12 Light i. e. comfort is sown for the righteous and joyful gladness for the upright Psal 97.11 Now I come to my Text. The words contain the essence of Christianity or godliness The constituent parts of it are Faith and Love the necessary consequences are obedience evangelical and joy unspeakable Faith in Jesus is the great command of the Gospel Joh. 1.5 last 'T is the work of God Joh. 6.29 this is that work Love is the great command of the Law Matth. 22.36 Thou shall love the Lord thy God with all thy soul Faith acts upon Jesus and sets Love on work Love desires after him and delights in him and sets obedience on work divine comfort flows in proportionably In this is the formal nature of Christianity and what ever is not this in truth is but nature The revelation left in nature tells us that there is a God that he is
either in obtaining good or preventing evils Job 22.21 Now it will appear how pernicious those extremes are by considering 1. The contempt of chastenings deprives us of all those benefits which were intended by them God's end in them is to imbitter sin to our tast and make us disrellish that deadly poyson for as according to the rules of physick contraries are cured by contraries so sin that prevails by pleasure by something delightful to the carnal part is mortified by what is afflictive to sense Repentance is a duty that best complies with affliction for when the spirit is roade sad and brought to the sobriety of consideration it will more readily reflect upon the true causes of troubles when the springs overflow 't is but directing the stream into a right channel the changing the object of our grief viz. mourning for sin instead of sorrowing for outward trouble and we are in the way to happiness Sensible sorrow leads to Godly sorrow The natural is first then the spiritual Now the despisers of God's hand that are unaffected with judgments are incapable of this benefit For if they do not feel the blow how shall they take notice of the hand that strikes if they are not softened with sorrows how shall they receive the divine impression if they have no sense of his displeasure how shall they fear to offend him for the future if the medicine doth not work how can it expel noxious humors 2. The neglect of chastenings doth not only render them unprofitable but exposes to greater evils 1. It provokes God to withdraw his judgments for a time This the sinner desired and thinks himself happy that he is at ease miserable delusion 1. This respite is the presage of his final ruine 'T was the desperate state of Judah Isa 1.5 as God expresses it Why should ye be striken any more ye will revolt more and more The words of an anxious Father that has tryed all methods counsel kindness corrections to reclaim a rebellious obstinate son and finding no answerable effect gives him over to follow the pernicious swing of his corrupt desires No severity is like the suffering him in his licentious courses Thus when God hath used many gracious wayes to reduce the sinner by his Word Spirit and judgments but he is inflexible to the calls of the Word impenetrable to the motions of the Spirit and insensible of afflicting providences when after a combat with the rod sin comes off unwounded and the rod retires this calm is more dreadful than the fiercest storm Nothing can be more fatal to the sinner for by this divine desertion he is given over to a reprobate mind and vile affections he goes on undisturbed in his sins and every day increaseth his enmity against God and provokes God's enmity against him 'T is not conceivable that one who is not made pliable to the grace of God by afflictions should submit when he is in pleasant circumstances and dispos'd to enjoy sensual satisfactions If the whip and spur cannot break and tame the unruly beast certainly the rich pasture will never make him manageable So that God's ceasing to punish the sinner at present is so far from being a favour that 't is the effect of his deepest displeasure for it contributes to his hardning 'T was the case of Pharaoh when any of the plagues were removed indulgence occasioned his induration As water taken from the fire freezes sooner and harder because the thinner parts are evaporated by the former heat so when men are taken off from the fire of affliction they are more confirmed in their vicious courses â—han if they had never been afflicted 3. The slighting of lighter strokes provokes God sometimes to bring more dreadful judgments in this life upon sinners No man can endure that his love or anger should be despised Nebuchadnezzar commanded the furnace to be heated seven times hotter for those who contemned his threatnings Lev. 26.23 24 God tells the Israelites If ye will not be reformed by me by these things but will walk contrary unto me then will I also walk contrary unto you and will punish you yet seven times more for your sins He will change the rods into scorpions and scourge them for their continued rebellions Amos 3.5 'T is the intent of that expostulation Shall one take up a snare from the earth and have taken nothing at all Shall God remove his judgments while sinners are careless and unreformed as if they might be final conquerers over them no he will multiply and greaten them It may be at first God blasts part of the estate and the sinner is not apprehensive of his hand then he comes nearer and snatches away a dear relation if still the sinner is unaffected he strikes his body with a lingring or acute disease if still he be not concern'd for God's displeasure he wounds his spirit makes him sick in sense and conscience at the same time fills him with terror by the reflection upon his wicked wayes and the foresight of that dreadful Tribunal before which he must appear So that although he cannot live he dare not die though his earthly tabernacle be ready to fall upon him he is afraid to go out and meet the supreme Judge And if this doth not work a sincere thorow change God casts him into hell to the company of the Giants Prov. 21.16 Vid. Mr. Mede in loc those bold rebels that fought against God Briefly as under the law an incorrigible son that neglected his father's reproofs was to die without mercy so an unreformed sinner who kicks against the pricks and refuses to submit to God's corrections shall be cut off in his obstinacy Justice will proceed to excision and acts of vengeance against him 2. Fainting under chastenings is pernicious to sufferers for it renders them utterly indisposed for the performance of duty and uncapable of receiving the comforts proper for an afflicted state 1. It renders them utterly indisposed for the performance of duty Hope draws forth all the active powers of the soul 't is the great motive to diligence and instrument of duty Despair like extremity of cold that checks the spring and binds up the earth that its fruits cannot appear hinders the free exercise of reason and grace and cuts the sinews of obedience He that is hopeless of a good issue out of troubles will neither repent nor pray nor reform but indulges barren tears instead of real duties Besides it often falls out that the same affliction is sent from God's displeasure upon his people for their sins and is the effect of the rage of men against them upon the account of their professing his Name Such is the Wisdom and Goodness of God that by the same fiery tryal he may refine his servants from their dross and impurities and render the Glory of the Gospel more Conspicuous The hatred of Religion and a blind fury may transport men to acts of Cruelty against the
Your sins are inexcusable your condemnation is unavoidable and your punishment hereafter in Hell will be most dreadful and intolerable Possibly now you are careless and secure sin is sweet and conscience is quiet you are at ease and conscience asleep but will this ease and sleep always continue Is there not a time coming when you shall be awakened If you are not awakened under God's Word may not God awaken you under his Rod If you are not awakened under God's threatnings will you not awake when he cometh to execution If you are secure in the midst of outward peace and prosperity can you be secure in the midst of trouble and adversity Think what you will do when death doth approach Think what a dreadful aspect unpardoned sin will have when you are brought down unto the sides of the pit to the brink and border of eternity and when you are summoned to make your appearance before the highest Majesty O the horrour that then will seize you O the fearfulness that then will surprise you To have the black guilt of drunkenness or swearing of uncleanness or deceiving or any other iniquity to stare you then in the face O how dismal will it be and affrighting And think with what rage and fury your consciences will then reflect upon your fore-past sins especially your neglect of a pardon then unattainable and how tormenting will this be unto you You may then cry out Lord have mercy on us Christ have mercy on us But will God then hear you who have refused to hearken unto him Will Christ regard you who have neglected refused and shut the door of your hearts against him all your days But sinners what will you do at the day of judgment when the Lord Jesus shall come in flaming fire to take vengeance upon you for unpardoned sins That great day will certainly come and it will quickly be here Time runs away swiftly and it will quickly be run out yet a little while and the Angel will lift up his hand and cry with a loud voice and swear by him that liveth for ever and ever that time shall be no longer Rev. 10.5 6. Then the mystery will be finished the prophesie accomplished and the whole frame of this visible world dissolved the Sun then and the Moon will be darkened and the Stars will fall unto the earth as the fig-tree casteth her untimely figs when she is shaken of a mighty wind and the heavens themselves then shall be rolled together as a great scroll and so pass away with a great noise the earth and all the elements shall be on fire and consume away on that day when the Lord Jesus Christ shall appear from Heaven with Millions of mighty Angels in power and brightness of majesty and then you must come out of your graves and will stand trembling before Christ's great Tribunal and none of you will be able to hide your selves under any Rock or Mountain from his angry face Then then you will fully know what a priviledg it is to be pardoned when you see where pardoned persons are placed when you see them gathered to the right hand of the great Judg and there acquitted openly owned graciously and crowned by him with honour and glory and invited by him to take possession of those eternal habitations of rest and joy in his Kingdom prepared for them by his Father But O the tearings of spirit and heart-vexing tormenting grief which you will have that no place is found for you amongst them that through your neglect of pardoning mercy you have forfeited and eternally lost a share in eternal glory and not only so but have by sin also plunged your selves into a bottomless gulf of endless misery Think how dreadful the irreversible sentence of condemnation will be unto you Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Alas Alas sinners what will you do no thought can conceive what your horror will be when you come to reap the bitter fruit of all your unpardoned sins It is the punishment of Hell Sinners which the guilt of sin unremoved doth oblige you to undergo And therefore I am sent this day to forewarn you and in the name of my Master to foretel you that if you do not now sue out for and obtain this forgiveness of sin your sin hereafter will bring eternal ruine and destruction of soul and body in Hell Without a pardon profaneness will be your ruine Some of you it may be can swear and curse and blaspheme the Name of God hereafter God will swear in his wrath that you shall not enter into his rest and you shall be banished out of Christ's presence with a curse Depart from me ye cursed c. Those tongues which have been so liberal of oaths and blasphemies must be tormented in flames of fire without one drop of water to cool them Without a pardon drunkenness will be your ruine you that have so often enflamed your selves with wine and strong drink God will enflame you with the wine of his vengeance he will make you to drink the dregs of his wrath which is at the bottom of the cup of his indignation Without a pardon uncleanness will be your ruine your pleasures are empty and of short continuance but your pains will be full hereafter and they will abide for ever Without a pardon unrighteousness will be your ruine your unrighteous gains one day will prove your unspeakable loss and God will be the avenger of all such upon you as have been wronged and defrauded by you Without a pardon your neglect of Christ and Salvation will be your ruine and if you persevere in this neglect it is impossible that you should escape Sinners think seriously and think frequently of your unpardoned iniquities and withal think of the dreadful punishment they will bring upon you think of your eternal damnation unto the most exquisite torments of Hell and then drink on swear on and scoff your fill be unholy and profane unjust and unclean if you think good but know that for all these sins God will bring you to judgment know that these iniquities unpardoned will be your ruine Should I tell you of one that were condemned for some vile fact to be slay'd alive or burnt alive or sawn asunder or dragg'd to pieces with wild horses or starv'd with hunger and cold or any other ways cruelly tortured to death but that he might escape all this misery if he would accept of a pardon ready provided for him and withal leave off such vile facts for the future you would count him worse than mad should he neglect his pardon and expose himself to ruine and misery through his carelesness and obstinacy And yet though you are condemned for sin to far worse torment and misery that which is more dreadful than ten thousand painful deaths and all this mischief and punishment may be avoided and escaped if you will accept of the pardon
gracious Redeemer that you would be reconciled and that you would befriend your selves and accept of the forgiveness of all your sins I intreat you that you would not through neglect of pardon and perseverance in a sinful course irrecoverably ruine and damn your Souls methinks my heart doth yearn over you and Bleed for you who are wounding your selves and rushing on inconsiderately towards the place of everlasting weeping and wo from whence there is no coming back no coming out for ever Sinners why should you be so hard to be perswaded without any further delay to be reconciled unto God Why do I need to use so many intreaties May I at length prevail with you that you would not be miserable and prove your own Murderers that you would be blessed here and hereafter through your ready acceptation of pardoning mercy What answer must I carry back to my Master who sent me this day to proclaim in your ears the blessedness of forgiveness and to use intreaties with you in his name that you would become thus blessed Must I complain Lord there are a company of obstinate sinners whom I have intreated to accept of pardon but there is not the least spark of ingenuity amongst them nor the least sense of their sins upon them had I been to preach to Beasts or Fowls to the Earth or Stones they would have been as much moved as these sinners Lord I spent my strength and pains my voice and lungs for nought I know not how to perswade I know not which way to prevail with them I thought thy beseechings would have taken with them that the intreaties of God like a sweet flame would have melted their hearts as Wax within them I thought that when thou didst vouchsafe by me to request them to leave their sins and be reconciled unto thee that this would marvellously have affected them and that they would readily have complied in a thing so necessary for them and so much for their own happiness I did begin with terror to them and yet they were not affrighted but I hoped when I came to end with Mercy and to speak in the soft and sweet Language of thine entreaties and to urge th s most winning Argument of thy Requests unto them that then they would immediately have yielded and most thankfully have accepted so gracious proffers made unto them But alas Lord I found it far otherwise than I expected if their ears were open their hearts were shut up and they would not receive my message which from thee in faithfulness and tenderness I delivered unto them And what may I farther hope will prevail with them if thy intreaties be thus disregarded Must I thus complain or may I have occasion to say Lord I have been preaching the blessedness of forgiveness which I backed with thine intreaties of sinners that they would accept of it and through thy blessing the Arguments I used were not altogether in vain some sinners that had stouted it out a long time against thee began at length to relent and yield when they heard thine intreaties of them to be reconciled Lord I heard scalding sighs break forth from such and such whose hearts were breaking within them for their sins I saw brinish tears trickling down from some eyes proceeding from a spring of godly sorrow within newly given them by the Spirit how did they look and seem to long after thy Salvation how greedily did they hearken even like the condemned Malefactor when he hath first tidings of a pardon I hope they are gone home to intreat that of thee which thou hast by me been intreating of them to accept of O Lord grant them their desires be reconciled to that Drunkard and unclean wretch forgive the iniquities of that Swearer Sabbath-breaker and profane Sinner What do you say Sinners will you send me back to my Master sadned or rejoyced Accept of my Message and it will be the joy of my heart yea it will be the joy of Angels in Heaven and however it will cost you some grief and tears in your repentance of sin at the first yet if you so seek after this blessedness of forgiveness as to obtain it the issue will be joy to your selves you will have the beginnings of joy here and in the other world your joys will be full ineffable and eternal Methinks some of you seem almost perswaded O that you were quite perswaded without further delay to put in practice the Directions given for the obtaining the blessedness of forgiveness How we may overcome inordinate love of Life and fear of Death Serm. XXX Acts 20.24 But none of these things move me neither count I my life dear to my self that I may finish my course with joy c. THE Context tells us that the Apostle was now at Miletus v. 17. and from hence he sends to Ephesus and calls for the Elders of the Church Now these Elders were not Timothy and Trophimus for they were in his company already v. 4. and had been with him in his journey hither but rather those twelve men on whom he laid his hands and bestowed the Holy Ghost in order to their Ministry at Ephesus Acts 19.1 2 6 7. and the rest whom Timothy had ordained whilst he was there From v. 18. of this Chapter we have the Apostle's Farewel Sermon wherein he clears himself by close and smart addresses to their Consciences and Experiences as to all charges and surmises of ministerial miscarriages among them v. 18.27 and works them all within the Conscience of their ministerial charge and trust from God to imitate his Ministerial faithfulness by urging such significant and cogent Arguments as were apt and proper to startle and engage them to and in their work And these Arguments are drawn from the present and instantly succeeding circumstances and concernments of the Church of God They were in danger of Wolves breaking in upon them and seducers arising from amongst them They were the Church of God the price of his Blood committed to the care and guidance of these Ministers to whom the Apostle spake and therefore the interest and worth of Souls and their relation to them and all those sad and dangerous exercises underminings and obstructions which they were sure to meet with in their Pastoral work did call aloud upon them for all possible circumspection activity and resolution in and for their work of all which the Apostle was an exemplary and awakening instance and example My Text is the Generous Heroicism of an awakened and prepared heart occasioned by the Tidings that were brought him by the Spirit v. 23. Who told him there that bonds and afflictions did abide him in every City Here you may see those sinews cut of hopes and fears which might obstruct his Faith Diligence and Perseverance he is mortified to all that love of Life and fear of Death which possibly might controll his better prospect hopes and work In the Words we have the Apostle concerned in reference to
and therefore the Blessing is null and moreover what the meaning of this Providence is that my Brother should come forth against me in this hostile manner I knovv not Wherefore I humbly beg thy Blessing and the confirmation of that Title vvhich hath so great an error in it Thus God brought an old reckoning to his remembrance in an evil day and set it on his conscience and put him to repent and mourn for he wept and made supplication to the Angel Hos 12.4 He came not off so easily but was fain to vvrestle hard all night to lose his rest and to struggle and sweat and pray and vveep and shed many a tear and to go halting aftervvard upon his Thigh unto his dying day Take heed therefore of old Reckonings undischarged look back and consider hovv it hath been and omit not a day vvithout revievving your Actions and Repentings I say as duly as the day determineth let not the Sun go dovvn upon any guilt contracted that so your sins may be blotted out when the times of refreshing shall come from the presence of the Lord and exercise your self to have always a Conscience void of offence towards God and men and this vvill the better prepare you for the coming of Jesus Christ both by Death and Judgment Fifthly Be much in the exercise of Goodness Mercy and works of Liberality towards Christ in his needy Members according to your opportunity and power For though you shall be saved by your Faith yet you shall be judged according to your Works And it greatly concerneth us to be laborious in that Service upon vvhich the judgment shall pass at Christ's appearance Mat. 25.35 36. Call your self therefore to an account what you have done in this way for Christ as how you have fed cloathed visited relieved him in his Members here on earth And if this were more considered such as profess to Christ would be more active for him in ought wherein they might be more serviceable to him but when we see but little activity in the exercise of this Grace we may well fear there is but little Oil in the Vessel for rich anointings will make men agile and ready for every good work inasmuch as the fruit of the Spirit is in all goodness and they that hope for eternal Life when Christ shall come by Death and Judgment must seek for Glory Honour and Immortality not only in well-doing but in continuance in it Beware of Omissions and among others of this great duty The Judgment will reach unto all sins In the Narrative of his Life and Death and to omissions in a special manner Mat. 25.37 38. For which that learned and holy Vsher was humbled upon his death-bed The Nobleman hath put a Pound into your hand saying Occupy till I come yea he hath given you many Pounds in a literal sense with which you must trade as well as with the Talents of your Parts and Gifts of Grace And I know you would be glad to find Mercy with Onesiphorus in the day of Christ Remember therefore Blessed are the merciful for they shall obtain mercy Mat. 5.7 But He shall have judgment without mercy who hath shewed no mercy whereas mercy rejoyceth against judgment A merciful man is so far from fearing judgment at Christ's coming that he rather rejoyceth at the thoughts of it Sixthly Exercise diligence and faithfulness in your particular Calling For when Christ speaketh of his Coming saith he Be ye ready for in such an hour as ye think not the Son of man cometh What followeth Who then is a faithful and wise servant whom his Lord hath made Ruler over his houshold to give them meat in due season Blessed is that servant whom his Lord when he cometh shall find so doing Mat. 24.44 45 46. When Christ was speaking to this Point saith Peter Lord speakest thou this Parable to us or even unto all Luke 12.41 Truly Christ spake it unto all though in a special manner to such as Peter for Christ will have an account how every one of us have managed our particular Callings But they that are Stewards in the House of God which is his Church have a very great account to give and it is required of them in a special manner that a man be found faithful and of all Christ's servants his Stewards have most to answer for that if a dispensation of the Gospel and the care of souls were not committed to them he that understandeth the weight of Stewardship would dread to undertake it but a necessity is laid upon them and wo unto them if they Preach not the Gospel It is said of Calvin that when Nature began to decline in him Melch. Adam in vit Calv. and the symptoms of a dying man appeared on him he would be diligent at his Studies from which his friends disswading him saith he Nunquid me Dominus inveniet otiosum Shall my Master find me idle Let such therefore and all be diligent and faithful in their respective place and employments And indeed every man is a Steward more or less You know what the Master saith of the slothful Servant Take him and cast him into outer darkness there shall be weeping and gnashing of teeth Such slothful servants shall be under the tribute of eternal pains Prov. 12.24 when the good and faithful Servant shall be made ruler over many things and enter into the joy of his Lord Mat. 25.23 Would you stand before Christ at his coming Oh dread Idleness and unfaithfulness in your Callings as you desire to be sound of him in peace at his appearance Fill up your days with Duty and give your time to him who gave it to you Paul was a great lover of Christ and his Appearance and who more abundant in his Labours for him For he had the Conscience of his indefatigable industry and fidelity in his work for his Master Saith he I have fought a good fight I have finished my course I have kept the Faith 2 Tim 4.7 8. He meaneth especially his military faith and oath in fighting a good fight for Christ And wherefore do we hear him groaning so earnestly desiring to be cloathed upon with his house which is from Heaven It was because he laboured ambitiously that whether present or absent he might be accepted of him For saith he We must all appear before the Judgment-Seat of Christ that every one might receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5 2. with 9.10 Lastly That I might not multiply particulars let me add what Christ hath joined together Sobriety Watchfulness and Prayer Luk. 21 34.36 And therefore take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness and cares of this Life and that Day come upon you unawares Gird up therefore the loins of your minds be sober and hope to the end for the Grace that is to be brought